The text and rubrics of the Roman Canon have undergone revisions over the centuries, while the canon itself has retained its essential form as arranged no later than the 7th century. The rubrics , as is customary in similar liturgical books, indicate the manner in which to carry out the celebration.
133-597: This article does not deal with the significance and history of this Eucharistic Prayer but only with modern text and rubrics of the Canon, contrasting the 1962 version with the 1970 version. This article does not deal with the significance and history of this Eucharistic Prayer (see History of the Roman Canon ), but only with modern text and rubrics of the Canon from the Te igitur to the final doxology, omitting consideration of
266-659: A liturgical language in the second half of the 3rd century, though parts of the Liturgy were left in Greek. The Creed was sometimes said in Greek down to Byzantine times ( Louis Duchesne , Origines , 290). The " Ordo Rom. I " says that certain psalms were still said in Greek; and of this liturgical use of Greek there are still remnants in the Kyrie Eleison and the Trisagion , etc., on Good Friday . Very soon after
399-587: A sacramentary , but contains already the complete text of a " Missa quotidiana ", with collects for three other Masses, thus forming what we call a Missal. From this time convenience led more and more to writing out the whole text of the Mass in one book. However, even during this period, there were still minor variants of the Roman canon in place. For instance, during the Synod of Rome held in 732, Pope Gregory III added
532-494: A Mass with a congregation, "it is very appropriate that the priest sing those parts of the Eucharistic Prayer for which musical notation is provided". The whole of the 1962 canon and of the preceding offertory prayers was recited aloud by newly ordained priest(s), along with the ordaining bishop, in the Mass of their ordination. The words of consecration in particular were to be said "slowly and rather loud". The canon
665-586: A Rossano manuscript contains some variations that point in this direction. For instance, it gives a version of the " Supplices te rogamus ", and then goes on: "Aloud. First remember, O Lord, the Archbishop. He then commemorates the living. And to us sinners", etc. This puts the Intercession after the " Supplices " prayer, and exactly corresponds to the order suggested above. Matthias Flacius published an " Ordo Missæ " in which there are still traces of
798-526: A bow only "when the three Divine Persons are named together and at the names of Jesus, of the Blessed Virgin Mary, and of the Saint in whose honour Mass is being celebrated" and do not specify the direction of the bow. In the 1970 text a footnote after " et Antistite nostro N. " indicates that at that point mention may be made of the coadjutor bishop or auxiliary bishops . The oldest texts of
931-620: A coadjutor without right of succession, see John J. Maguire , coadjutor archbishop of New York (1965-1980). In some provinces of the Anglican Communion , a bishop coadjutor (the form usually used) is a bishop elected or appointed to follow the current diocesan bishop upon the incumbent's death or retirement. For example, in the Episcopal Church in the United States of America , when a diocesan bishop announces
1064-496: A comma and in bracketing the conclusion, which the priest may either say or omit. In either case he joins his hands after the preceding words, grege numerari . In the 1962 Canon, the priest holds his hands spread out over the offerings during this prayer, a gesture that Prosper Guéranger likened to that of the Old Testament priest who thereby consecrated to God and removed from profane use an animal for sacrifice or laid on
1197-687: A diocesan bishop. For example, Bishop Dennis Marion Schnurr of the Diocese of Duluth , Minnesota , was named Coadjutor Archbishop of the Archdiocese of Cincinnati , Ohio , in 2008 to succeed aging Archbishop Daniel Edward Pilarczyk . However, other situations do arise—a coadjutor may have authority to override the diocesan bishop with respect to a matter of public scandal, mismanagement, or other some problem that does not warrant removal from office. The revised Code of Canon Law stipulates that all coadjutors have right of succession, while providing for
1330-614: A few words to the Canon of the Mass , but explicitly stated that this variant was only to be used in the Mass said in the oratory of Sancta Maria in Cancellis within St. Peter's Basilica . A comparison of seven manuscripts from the seventh to ninth centuries shows only quite minor textual variations to the Roman Canon: apart from orthography and word order, these include the use or not of
1463-725: A prayer for the celebrant himself (Brightman, 90), where the Roman Missal once contained just such a prayer (below). The treatise " De Sacramentis " gives the words on Institution for the Chalice as " Hic est sanguis meus ", just as does the Syrian Liturgy . There are other striking resemblances that may be seen in Drews. But the other Eastern liturgy , the Alexandrine use, also shows very striking parallels. The prayer for
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#17327759361291596-692: A reverential citation of apostles and martyrs of early Christianity". Since Pius V, the Canon does not change with the changes in the liturgical year , except that on a few feasts slight additions are made to the Communicantes and the Hanc igitur , and on one day to the Qui pridie . Coadjutor bishop A coadjutor bishop (or bishop coadjutor ) is a bishop in the Catholic , Anglican , and (historically) Eastern Orthodox churches whose main role
1729-455: A rubric states that the priest joins his hands and prays briefly for those for whom he intends to pray. Older manuscripts of the Roman Canon had " qui tibi offerunt " ("they offer it") without the preceding " pro quibus tibi offerimus vel " ("for them we offer you ... or"). Like Fortescue who also views the phrase as a later addition, Bradshaw and Johnson see as significant this addition of an originally alternative phrase that later became part of
1862-742: A single word that differs from the parent-rite as used by the Catholic Church, with the exception of a commemoration for the king. But some changes were made in medieval times, changes that have since been removed by the conservative tendency of Roman legislation. From the 10th century people took all manner of liberties with the text of the Missal. It was the time of farced Kyries and Glorias , of dramatic and even theatrical ritual, of endlessly varying and lengthy prefaces, into which interminable accounts of stories from Bible history and lives of saints were introduced. This tendency did not even spare
1995-556: A thesis which will be referred to later. Meanwhile, whatever may be thought of Drew's theory, the likeness of the prayers cannot be denied. For instance, the Intercession in the Syrian Liturgy of St. James begins with the prayer (Brightman, East. Lit., 89-90): Wherefore we offer unto Thee, O Lord, this same fearful and unbloody sacrifice for the holy places ... and especially for holy Sion … and for thy holy church which
2128-602: A time when it was still unknown in Rome. Uwe Michael Lang proposes another factor for its adoption in the West: the impossibility for the priest of making his voice heard in the vast Roman basilicas and other large churches. While the 1962 and 1970 texts are identical, the 1962 rubrics indicate that the priest, who has joined his hands at the Sanctus , extends them, raises them a little and again joins them. Then, bowing profoundly before
2261-439: Is a proof that it was not composed at Rome, since in that case such a declaration would have been superfluous. An allusion occurring in a Milanese work is but a very doubtful guide for the Roman use. And its late date makes it worthless as a witness for our point. When it was written probably the change had already been made at Rome; so we are not much concerned by the question of how far it describes Roman or Milanese offices. So far
2394-401: Is added between the " Per " and " Christum " of the conclusion. In the 1970 Canon, " eundem " is eliminated regardless of whether or not Christ is previously mentioned. In manuscripts and early editions of the Roman liturgy, the variations that on certain feasts replaced the normal Communicantes prayer were given immediately after the proper preface of the feast and were distinguished from
2527-464: Is earlier than the so-called Gregorian one, is itself later than St. Gregory. It contains the same Canon (except that there are a few more saints' names in the " Communicantes ") and has the continuation " diesque nostros in tuâ pace disponas ", etc., joined to the " Hanc igitur ", just as in the present Roman Missal. The Stowe Missal , now in Dublin (a sixth- or early 7th-century manuscript), is no longer
2660-539: Is evident that at Rome the liturgy was celebrated according to fixed rules and definite order. Chap. xxxiv tells us that the Romans "gathered together in concord, and as it were with one mouth" said the Sanctus from Is., vi, 3. St. Justin Martyr (died c. 167) spent part of his life at Rome and died there. It is possible that his First Apology was written in that city, and that the liturgy he describes in it (lxv-lxvi)
2793-618: Is evident that the Roman Canon contains likenesses to the two Eastern rites too exact to be accidental; in its forms it most resembles the Antiochene Anaphora , but in its arrangement it follows, or guides, Alexandria. The division of the Intercession is unique among liturgies and is difficult to account for. Again, one little word, the second word in the Canon, has caused much questioning; and many not very successful attempts have been made to account for it. The Canon begins " Te igitur ". To what does that " igitur " refer? From
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#17327759361292926-705: Is found the outline of the more recent Roman liturgy: the Preface (giving thanks), to which may be added from the First Epistle of Clement the Sanctus , a celebration of the Eucharist, not described, but which contains the words of Institution (c. lxvi, "by his prayer"), and the final Amen that remains at the end of the Eucharistic prayer. One might deduce a likeness between the Roman use and those of
3059-449: Is found this continuation: "And keep for us in peace, O Lord, a Christian, well-pleasing and sinless end to our lives, gathering us under the feet of thy Elect, when Thou willest and as Thou willest, only without shame and offence; through thy only begotten Son our Lord and God and Saviour, Jesus Christ." We notice here the reference to the elect (in electorum tuorum grege ), the prayer that we may be kept "in peace" ( in tuâ pace disponas ),
3192-511: Is in all the world. …Remember also, O Lord, our pious bishops … especially the fathers, our Patriarch Mar N. and our Bishop [and all the bishops throughout the world who preach the word of thy truth in Orthodoxy (Greek Lit. of St James )]. The whole of this prayer suggests the " Imprimis quæ tibi offerimus, " and certain words exactly correspond to " toto orbe terrarum " and " orthodoxis ", as does "especially" to " imprimis ", and so on. Again
3325-573: Is my Body, which will be given up for you. Of the words that the 1962 text attributes to Jesus, it puts in large print only the five words " Hoc est enim Corpus meum " (which it calls "the words of consecration ") and does not include in the words of Jesus the phrase " quod pro vobis tradetur "; the 1972 text includes this phrase and prints in large type all the words it attributes to Jesus, beginning with " Accipite et manducate ex hoc omnes ". The actions and words of Jesus in these accounts are not exactly those that any one of Gospels gives in speaking of
3458-538: Is not original. The parallel passages in Serapion and St. Mark's Liturgy have simply tauter ten thysian (Drews, 16). Moreover, the place and object of this prayer have varied very much. It has been applied to all sorts of purposes, and it is significant that it occurs specially often in connection with the dead (Ebner, Miss. Rom., 412). This would be a natural result, if we suppose it to be a compilation of two separate parts, both of which have lost their natural place in
3591-567: Is noticeable that Gelasius personally had a great reverence for the venerable " second See " founded by St. Mark , and that since 482 Bishop John Talaia of Alexandria, being expelled from his own Church by the Monophysites , sought and found refuge in Rome. He would have celebrated his own liturgy in the pope's city, and was certainly greatly honoured as a confessor and exile for the Faith. May we then even go so far as to suggest that we owe
3724-526: Is offered " pro ecclesiâ, quæ una est et toto orbe terrarum diffusa " (Adv. Parm., III, xii). This represents exactly a Latin version of the "holy Church which is in all the world" that we have seen in the Syrian Anaphora above. The Syrian use adds a prayer for "our religious kings and queens" after that for the patriarch and bishop. So the Roman Missal long contained the words " et pro rege nostro N. " after " et Antistite nostro N. " (see below). It has
3857-488: Is the Chalice of My Blood, of the new and eternal testament: the mystery of faith: which shall be shed for you, and for many, unto the remission of sins. As often as you do these things, ye shall do them in remembrance of me. 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. Take this, all of you, and drink from it, for this
3990-464: Is the chalice of my Blood, the Blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins. Do this in memory of me. The words attributed to Jesus regarding the chalice are based on Matthew 26:27−28, "Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins"; Mark 24:24, "This is my blood of
4123-470: Is to assist the diocesan bishop in the administration of the diocese. The coadjutor (literally, "co-assister" in Latin) is a bishop himself, although he is also appointed as vicar general . The coadjutor bishop is, however, given authority beyond that ordinarily given to the vicar general, making him co-head of the diocese in all but ceremonial precedence. In modern times, the coadjutor automatically succeeds
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4256-540: Is under copyright, but is available on many sites on the Internet. The 1962 canon, according to the Ritus servandus in celebratione Missae , IX, of the 1962 Roman Missal, is spoken in a tone described as silentio , a word that in the context of liturgy is officially translated into English as "quietly". The English version of Nicholas Gihr's book on the Mass translates secreto as "silently", but explains that it means that
4389-548: The Hanc igitur and the " Qui pridie " were modified on certain days. The Council of Trent (1545–63) restrained this tendency and ordered that "the holy Canon composed many centuries ago" should be kept pure and unchanged; it also condemned those who say that the "Canon of the Mass contains errors and should be abolished" (Sess. XXII., cap. iv. can. vi; Denzinger, 819, 830). In the official Roman Missal that Pope Pius V published in 1570, he made some changes such as removing from
4522-791: The Ambrosian Rite , the Mozarabic Rite , and variants of the Roman Rite developed by religious institutes such as the Dominicans , Carmelites , and Carthusians , to continue in use. The differences in the Missals of the religious institutes hardly affected the text of the Roman Canon, since they regarded rather some unimportant rubrics. After Pope Pius V , Pope Clement VIII (1592–1605), Pope Urban VIII (1623–44), and Pope Leo XIII (1878–1903) published revised editions of
4655-457: The Canon had been composed by "a certain scholasticus ", and Pope Benedict XIV discussed whether he meant some person so named or merely "a certain learned man". Gregory himself is credited with adding a phrase to the Canon. The Canon that he left represents in fact the last stage of a development that amounted to a "complete recasting", in which "the Eucharistic prayer was fundamentally changed and recast". A distinction must be made between
4788-541: The Dominican Rite . Its use at the Hanc igitur prayer was not carried over into the 1970 Canon, in which the chief celebrating priest says the prayer with hands extended as usual, and in which a similar gesture by all the celebrating priests occurs during the following Quam oblationem prayer. A special mention of the newly baptized is inserted in the Hanc igitur prayer at the Easter Vigil and throughout
4921-563: The Eastern Churches in the fact that when St. Polycarp came to Rome in 155, Pope Anicetus allowed him to celebrate, just like one of his own bishops. The canons of Hippolytus of Rome (in the beginning of the 3rd century, if they are genuine) allude to a Eucharistic celebration that follows the order of St. Justin, and they add the universal introduction to the Preface, " Sursum corda ", etc. The first great turning point in
5054-634: The Gallican Liturgy . Charlemagne (768-814) applied to Pope Adrian I (772-95) for a copy of the Roman Liturgy, that he might introduce it throughout the Frankish Kingdom . The text sent by the pope is the basis of what is called the " Sacramentarium Gregorianum ", which therefore represents the Roman Rite at the end of the 8th century. But it is practically unchanged since St. Gregory's time. The Gelasian Sacramentary , which
5187-593: The Hanc igitur , and the post-consecration Memento etiam and Nobis quoque were added in the 5th century. In the 1st century the Church of Rome along with all other local churches ( dioceses ) celebrated the Eucharist by obeying Christ's direction and doing as he had done the night before he died, at the Last Supper . There were the bread and wine consecrated by the words of Institution and by an invocation of
5320-517: The Holy Spirit ; the bread was broken and Communion was given to the faithful. Undoubtedly, too, before this part of the service lessons were read from the Bible, as explicitly stated by Saint Justin Martyr . It is also known that this Mass was said in Greek. Koine Greek was the common tongue of Christians, at least outside Palestine, used throughout the empire since the conquests of Alexander
5453-527: The Last Supper . None of them mentions Jesus' raising his eyes to heaven, but Pope Benedict XIV states that it is a tradition that Christ did so, as He did at the miracle of the loaves and fishes as noted in the Synoptic Gospels ' accounts of the feeding of the five thousand . The mention of Jesus' raising his eyes to God at the Last Supper is also found in the text of the ancient anaphora of
Text and rubrics of the Roman Canon - Misplaced Pages Continue
5586-563: The Oblation ." These words evidently allude to the form "thy high priest Melchizedek" ( summus sacerdos tuus Melchisedech ) in the Roman Canon. Pope Damasus has been considered one of the chief compilers of the Roman Liturgy . One liturgical change made by this pope is certain. He introduced the word Alleluia at Rome. Innocent I (401-17) refers to the Roman Canon as being a matter he ought not to describe – an apparent survival of
5719-455: The Octave of Easter . In the 1962 Canon, the priest says the prayer with hands joined, except while making five signs of the cross to accompany the five adjectives benedictam etc. In the 1970 Canon, the priest recites the prayer while extending his hands over the offerings while reciting it, as he does where the other three eucharistic prayers have an explicit pre-consecration epiclesis . That
5852-399: The Preface and the Sanctus . The two most recent revisions of the text and rubrics of the canon have been the insertion of the name of Saint Joseph on 13 November 1962 by order of Pope John XXIII and the more general revision of 3 April 1969 under Pope Paul VI , which made some modifications in the text, but somewhat more significant changes in the rubrics. Although the latter revision
5985-664: The Roman Rite of the Catholic Church , that of 1970 in the form of Mass in general use, that of 1962 in the form permitted under certain conditions in Traditionis custodes by Pope Francis . The English translation used in this article is that in the 1902 English version of Nicholas Gihr's The Holy Sacrifice of the Mass (1902), originally published in German in 1877. The current official English translation (2011)
6118-567: The Sacramentary of Gelasius in one book, leaving out much, changing little adding something for the exposition of the Gospels" (II, xvii). These modifications seem to concern chiefly the parts of the Mass outside the Canon. We are told that Gregory added to the " Hanc igitur " the continuation " diesque nostros in tuâ pace disponas " etc. (ib.). We have already noticed that this second part
6251-541: The Syrian Anaphora continues: Remember also, O Lord, those who have offered the offerings at thine holy altar and those for whom each has offered [cf. " pro quibus tibi offerimus vel qui tibi offerunt "]. …Remember, O Lord, all those whom we have mentioned and those whom we have not mentioned [ib., p. 92]. Again vouchsafe to remember those who stand with us and pray with us [" et omnium circumstantium ", ib., 92]; Remembering … especially our all-holy, unspotted, most glorious lady, Mother of God and ever Virgin, Mary , St. John
6384-399: The corporal , keeps his thumbs and index fingers joined, and then genuflects again. From this point, until his hands are ritually washed at the ablutions after communion, he keeps his thumbs and index fingers joined except when he touches the host. The reason is that lest any crumb of the consecrated host may have remained between his fingers. In the 1970 Canon, the priest shows the host to
6517-637: The liturgy of the eighth book of the Apostolic Constitutions . In recounting the Last Supper, Mark has "Take; this is my body"; Matthew has "Take, eat; this is my body"; Luke has "This is my body, which is given for you. Do this in remembrance of me".; and the First Epistle to the Corinthians has "This is my body, which is for you. Do this in remembrance of me". The word " enim " ("for") has been added, apparently by analogy with
6650-584: The " Hanc igitur " into two separate parts. The second half, beginning at the words " diesque nostros ", would have originally been the end of the Commemoration of the Dead and would form a reduplication of the " Nobis quoque peccatoribus ", where the same idea occurs (" partem aliquam et societatem donare digneris cum tuis sanctis Apostolis er Martyribus " being an echo of " in electorum tuorum iubeas grege numerari "). This second half, then, would belong to
6783-487: The " igitur " could naturally refer. At any rate there is no trace of it, either in our preface or in any of the other rites. Other difficulties are the reduplications between the ideas of the " Hanc igitur " and the " Nobis quoque peccatoribus ". Various allusions to older forms of the Canon increase the number of these difficulties. The Greek translation of the Roman Canon called the " Liturgy of St. Peter ", edited by William de Linden , Bishop of Ghent , in 1589 from
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#17327759361296916-644: The 19th century. Editions of the Roman Missal continued to be printed in various places with " et rege nostro N. ", such as one in Naples in 1853, only a few years before the overthrow of the Kingdom of the Two Sicilies . The practice continued in Austria and Hungary until well into the 20th century. Neither the 1962 nor the 1970 editions of the Roman Canon show any trace of it. At the indication " N. et N. ",
7049-468: The 5th century. However, Connolly disputes this translation of Innocent's letter. He demonstrates that the text should be translated as "So that they may be named in the course of the sacred Mysteries [the Canon] — not in the course of other those things we place before in order to open the way by (our) prayers for the mysteries themselves that follow." According to this interpretation, Innocent's reference to
7182-517: The 5th or 6th century (Bardenhewer, Patrologie, 407). German Morin thinks that Nicetas , Bishop of Romatiana in Dacia, wrote it (Rev. Benéd., 1890, 151-59). In any case it may be urged that whatever reasons there are for ascribing it to an early date, they show equally conclusively that, in spite of its claim to describe "the form of the Roman Church" (III, 1), it is Milanese . The very assurance
7315-408: The Canon already stood as it does now. The reason for believing that Innocent I still knew only the old arrangement is that in his letter to Decentius of Eugubium ( Patrologia Latina , XX, 553-554) he implies that the Intercession comes after the Consecration. He says that the people for whom we pray "should be named in the middle of the holy mysteries , not during the things that go before, that by
7448-405: The Canon the mention of the emperor or king and shortening the " Communicantes " prayer by removing some saints' names and some clauses of the prayer. He accompanied the Missal with a bull forbidding anyone to add to or in any way change any part of it. It was to be the only one used in the West except for local uses that could be proved to have existed for at least 200 years. This exception allowed
7581-572: The Canon. Drews then proposes to supply the first words of the " Quam oblationem " that we have put in the first place of his reconstructed Canon (see above), by the first half of the " Hanc igitur ", so that (leaving out the igitur ) the Canon would once have begun: " Hanc oblationem servitutis nostræ, sed et cunctæ familiæ tuæ, quæsumus Domine, ut placatus accipias ut in omnibus benedictam, adscriptam, ratam, rationabilemque facere digneris, ut nobis corpus et sanguis fiat dilectissimi filii tui Domini nostri Iesu Christi " (Drews, 30), and so on, according to
7714-408: The Canon. The second oldest Roman sacramentary known, although it is really later than St. Gregory , has been called the " Sacramentarium Gelasianum " since the 9th century (Duchesne, Origines, 120). Gennadius I says that he composed a sacramentary (De. vir. ill., c. xciv). Moreover, the Liber Pontificalis refers to his liturgical work (Origines, 122) and the Stowe Missal (7th century) puts at
7847-405: The Canon; although the specially sacred character of this part tended to prevent people from tampering with it as recklessly as they did with other parts of the Missal. However, additions were made to the Communicantes to introduce allusions to certain feasts; the two lists of saints, the Communicantes and the Nobis quoque peccatoribus , were enlarged to include various local people, and even
7980-410: The Egyptian Prayer Book of Serapion of Thmuis uses exactly the same expression, "the figure of the body and blood" ( Texte u. Unt. , II, 3, p. 5). In the West the words "our God" are not often applied to Christ in liturgies. In the Gelasian Sacramentary they occur (" ut nobis corpus et sanguis fiat dilectissimi filii tui Domini Dei nostri Iesu Christi ", ed. Wilson, 235), just where they come in
8113-561: The Great and then in the Roman Empire . This is shown by the facts that the inscriptions in the catacombs are in Greek and that Christian writers at Rome use Koine Greek. Of the liturgical formulas of this first period little is known. The First Epistle of St. Clement contains a prayer that is generally considered liturgical (lix-lxi), though it contains no reference to the Eucharist. Also it states that "the Lord commanded offerings and holy offices to be made carefully, not rashly nor without order, but at fixed times and hours." From this it
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#17327759361298246-400: The Intercession after the Consecration, and would originally fall together with the " Nobis quoque ". In any case, even in the present arrangement of the Canon the " Nobis quoque " following the " Commemoratio pro defunctis " shows that at Rome as in other liturgies the idea of adding a prayer for ourselves, that we too may find a peaceful and blessed death followed by a share in the company of
8379-587: The Last Supper to the words of Jesus previously in the Roman Canon, and removed from them the phrase " mysterium fidei " ("the mystery of faith"), which was not part of his words. The latter phrase was then used independently as an introduction to an acclamation such as is found at this point in Eastern anaphoras . He also replaced " Haec quotiescumque feceritis, in mei memoriam facietis " ("As often as you do these things, ye shall do them in remembrance of me") with " Hoc facite in meam commemorationem " ("Do this in memory of me"). The 1970 Roman Missal also made optional
8512-407: The New Testament at all". The Letter to the Hebrews does have the prayer, "May the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant (Vulgate: in sanguine testamenti aeterni ) equip you with everything good" On " mysterium fidei ", see the following section. In the consecration of the chalice, as in the consecration of
8645-400: The Roman Canon The Roman Canon is the oldest eucharistic prayer used in the Mass of the Roman Rite , and dates its arrangement to at least the 7th century; its core, however, is much older. Through the centuries, the Roman Canon has undergone minor alterations and modifications, but retains the same essential form it took in the seventh century under Pope Gregory I . Before 1970, it was
8778-630: The Roman Canon and any of the other ancient liturgical anaphoras . There are undoubtedly very striking parallels between it and both of the original Eastern rites , those of Alexandria and Antioch . Mgr. Duchesne is inclined to connect the Roman use with that of Alexandria, and the other great Western liturgy, the Gallican Rite , with that of Antioch ( Origines , 54). But the Roman Canon shows perhaps more likeness to that of Antioch in its formulæ. These parallel passages have been collected and printed side by side by Dr. Drews in his " Entstehungsgeschichte des Kanons in der römischen Messe ", in order to prove
8911-402: The Roman Canon has an epiclesis in this prayer is one of five existing opinions; the other opinions are: that the preceding Hanc igitur prayer, during which the 1962 canon has the priest extend his hands over the offerings, is the epiclesis; that the epiclesis is the Supplices te rogamus prayer after the words of institution ; that the Roman Canon has no epiclesis; and that the mere gesture of
9044-404: The Roman Canon mention only the Pope. The addition of the local bishop and "all the worshippers of the orthodox, catholic, and apostolic faith" (not limited to clergy) is found in manuscripts from the mid-ninth century on, often with the mention of the civil ruler (" et rege nostro "). Because of the diversity of religious attitude of civil rulers in the 16th century, Pope Pius V omitted mention of
9177-422: The Roman Canon the greater part of this intercession (" imprimis quæ tibi offerimus ", " Commemoratio pro vivis ", " Communicantes ") also comes before the Consecration , leaving only as a curious anomaly the " Commemoratio pro defunctis " and the " Nobis quoque peccatoribus " to follow after the Anamnesis ( Unde et memores ). Although, then, it is impossible to establish any sort of mutual dependence, it
9310-415: The Roman Missal , which applies to the 1970 Canon, states: "A little before the Consecration, if appropriate, a server rings a small bell as a signal to the faithful. The minister also rings the small bell at each elevation by the Prest, according to local custom." The signal preceding the Consecration is not mentioned ìn relation to the 1962 Canon, but its Ritus servandus directs that a server, while lifting
9443-430: The Roman Missal, which added a great number of Masses for new feasts or local calendars but, apart from very few retouches to the rubrics, did not affect the text of the Roman Canon until, in the 20th century, Pope John XXIII inserted the name of Saint Joseph . In the Institution narrative , Pope Paul VI a little later added the phrase " quod pro vobis tradetur " ("which will be given up for you") from Luke's account of
9576-662: The acceptance of Latin as the only liturgical language we find allusions to parts of the Eucharistic prayer, that are practically the same as parts of the Tridentine Canon. In the time of Pope Damasus (366-84) a Roman writer who surprisingly identified Melchizedek with the Holy Ghost writes, "The Holy Ghost being a bishop is called Priest of the most high God, but not high priest" ( Sacerdos appellatus est excelsi Dei, non summus ) "as our people presume to say in
9709-538: The act of consecration, instructing the priest to say it when already genuflecting before the chalice in adoration. The exclusion was still more obvious in the original 1570 edition of the Tridentine Roman Missal, which had the priest say the phrase after adoring the chalice and while displaying the chalice for the veneration of the people (" surgit et ostendit populo: dicens. Haec quotiescumque feceritis, in mei memoriam facietis "). History of
9842-493: The allusion to the "end of our lives" ( diesque nostros ) and the unusual " Per Christum Dominum nostrum ", making a break in the middle of the Eucharistic prayer. The Syrian form with its plain reference to death ("the end of our lives") seems more clearly to be a continuation of a prayer for the faithful departed. But in the Roman form too is found such a reference in the words about hell ( ab æterna damnatione ) and heaven ( in electorum tuorum grege ). Drews then proposes to divide
9975-430: The altar, he speaks the words of the prayer as far as " rogamus et petimus ", at which point he kisses the altar and joins his hands in preparation for making the sign of the cross three times over host and chalice together at the words " haec dona, haec munera, haec sancta sacrificia illibata ". He says the rest of the prayer with hands extended within the limits then indicated for that posture: neither higher nor wider than
10108-553: The appointment of an auxiliary bishop "with special faculties" in lieu of a coadjutor when automatic succession is not indicated. The 1917 edition of the Code of Canon Law distinguished between coadjutor bishops cum jure succesionis ("with the right of succession") and those without, so coadjutors were sometimes appointed without such a right, usually as archbishops in particularly large dioceses who also held other important posts and to honor certain auxiliary bishops. For an example of
10241-478: The biographer of St. Gregory I , tells us that he re-arranged a few parts of the Canon (" pauca convertens ", Vita Greg., II, xvii). When then may this change be supposed to have been made? It was not made in the time of Innocent I (401-417); it had already occurred when the Gelasian Sacramentary was written (7th century); it may be taken for certain that in the time of St. Gregory I (590-604)
10374-411: The bread, the 1962 Roman Canon prints in large letters only some of the words that it attributes to Jesus: it presents in the same type as the narrative account the initial phrase, " Accipite et bibite ex eo omnes ", and the final phrase, " Haec quotiescumque feceritis, in mei memoriam facietis ". The 1962 Canon separates the latter phrase from the other words of Jesus by an action that excludes them from
10507-438: The canon is to be said not in absolute silence but "in a voice so subdued that the celebrant may hear himself, but not be heard by those around him". However, the rubrics of the canon indicate that, when saying the phrase " Nobis quoque peccatoribus ", he raises his voice a little ( elata aliquantulum voce ), while the final " Per omnia saecula saeculorum is to be spoken understandably ( intelligibili voce ). Audible recitation of
10640-432: The case ever since. The local medieval rites of which we hear, such as those of Lyons, Paris, Rouen, Salisbury, York, etc., are in no sense different liturgies. They are all simply the Roman use with slight local variations – variations, moreover, that hardly ever affect the Canon. The Sarum Rite , for instance, which Anglicans have sometimes tried to set up as a sort of rival to the Roman Rite, does not contain in its Canon
10773-474: The celebrant, of which the form was " Mihi quoque indignissimo famulo tuo propitius esse digneris, et ab omnibus me peccatorum offensionibus emundare " (Ebner, Miss. Rom., 401), is an exact translation of the corresponding Alexandrine text: "Remember me also, O Lord, thy humble and unworthy servant, and forgive my sins" (Brightman, 130). The author of " De Sacr. " quotes the Roman Canon as saying " quod est figura corporis et sanguinis domini nostri Iesu Christi ", and
10906-770: The choir). After the 9th century the Roman Mass, now quite fixed in all its essential parts (though the Proper Masses for various feasts constantly change), quickly became the universal use throughout the Western patriarchate. Except for three small exceptions, the Ambrosian Rite at Milan, the Mozarabic Rite at Toledo, and the Byzantine Rite among the Italo-Greeks in Calabria and Sicily, this has been
11039-457: The coadjutor as vicar general and must "entrust to him before others" acts that require a special mandate (Canon 406§1). The coadjutor holds the title of "Coadjutor" of the see, and the coadjutor of an archdiocese has status as an archbishop. Some sui juris Eastern Catholic Churches also appoint coadjutors, but the manner of choosing them follows the norm of the particular law of each church for election or appointment of its bishops. Thus,
11172-470: The covenant, which is poured out for many"; Luke 22:17−20, "Take this, and divide it among yourselves. [...] Do this in remembrance of me. [...] This cup that is poured out for you is the new covenant in my blood"; and 1 Corinthians 21:25, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." Adrian Fortescue remarks that two elements of what is attributed to Jesus, " et aeterni " and " mysterium fidei ", "are not in
11305-437: The dead". What can the " Hanc igitur " have to do with the dead? The Antiochene Liturgy , in which several parallel passages to the modern Canon have already been noticed, has a parallel to the second half of this prayer too, and that parallel occurs in its commemoration of the dead. There, following a prayer that the dead may rest "in the land of the living, in thy kingdom ... in the bosom of Abraham , Isaac and Jacob ", etc.,
11438-474: The diocesan bishop upon the latter's retirement, removal, or death. In the Catholic Church , a coadjutor is a bishop with papal appointment as an immediate collaborator of the diocesan bishop in the governance of a diocese, with authority to substitute for the diocesan bishop in his absence and right to automatic succession to the diocesan see upon death, resignation, or transfer of the incumbent diocesan bishop (Canon 403§3). The diocesan bishop must appoint
11571-426: The fixed text: without it, the persons named were those who offered; with it, it was the priest who offered for them, a step towards considering irrelevant the actual presence of laypeople at the celebration of Mass. "Sacrifice of praise" is a phrase taken from Psalm 49/50 :23. The word "salus" can refer either to bodily health or to spiritual salvation. In a concelebrated Mass, it is appropriate that this prayer and
11704-426: The following one (the Communicantes ) be assigned to one or other concelebrant to pronounce alone with hands extended. In the 1962 Canon, the priest joins his hands at the conclusion of this prayer, as with all prayers that conclude with " Per (eundem) Christum Dominum nostrum ", and extends them again at the start of a following prayer. The words " et beati Ioseph, eiusdem Virginis Sponsi " ("blessed Joseph, Spouse of
11837-409: The head of the Canon the title: " Canon dominicus Papæ Gelasi " (ed. Warren, 234). Baumer has collected all the evidences for Gelasius 's authorship of some important sacramentary (Histor. Jahrb., 1893, 244 sqq.). It is known that Gelasius did not compose the text of the Canon. Its component parts have been traced back to a far earlier date. But would not so vital a change in its arrangement best explain
11970-624: The history of the Roman Canon is the exclusive use of the Latin language . Latin first appears as a language used by Christian writers not in Rome, but in North Africa. Pope Victor I (190-202), an African, seems to have been the first Bishop of Rome who used it. After this time Latin would become the only language used by Popes in their writings; Cornelius (251-53) and Stephen (254-57) write in Latin. Greek seems to have disappeared at Rome as
12103-469: The holy Sacrament the priest no longer uses his own words, but takes those of Christ" (IV, iv). According to this author, then, the Intercession comes before the Consecration. On the other hand, it will be noticed that the treatise is late. That it is not by St. Ambrose himself has long been admitted by every one. It is apparently an imitation of his work " De Mysteriis ", and may have been composed in
12236-404: The honorific sancti , explicitly stating the object God or Jesus Christ or not, using catholic or apostolic or both, and other indications of borrowing. By the 10th century the Missal, containing whole Masses and including Epistles and Gospels, takes the place of the separate books (" Sacramentarium " for the celebrant, " Lectionarium " for the deacon and subdeacon, and " Antiphonarium Missæ " for
12369-468: The host with his thumbs and index fingers alone, keeping the other fingers extended and joined together. In the 1962 Canon, the priest, immediately after pronouncing "the words of consecration", genuflects in adoration of the consecrated host, rises and "shows it to the people" (" ostendit populo ") − the action commonly called the elevation , since the Ritus servandus tells the priest to raise it as high as he comfortably can − after which he replaces it on
12502-597: The idea of the Disciplina arcani – and says it is ended with the kiss of peace : "After all the things that I may not reveal the Peace is given, by which it is shown that the people have consented to all that was done in the holy mysteries and was celebrated in the church." He also says that at Rome the names of persons for whom the celebrant prays are read in the Canon: "first the offertory should be made, and after that
12635-576: The illustrious prophet, forerunner and baptist, the holy Apostles Peter and Paul , Andrew … [the names of the Apostles follow] … and of all thy Saints for ever … that we may receive thy help [" ut in omnibus protectionis tuæ muniamur auxilio ", Greek St. James, ib. 56-57]. The words of Institution occur in a form that is almost identical with the " Pridie quam pateretur " (ib., 86-87). The Anamnesis (p. 89) begins: "Commemorating therefore [" unde et memores "] O Lord, thy death and resurrection on
12768-631: The imposition of hands is a silent epiclesis. From the Quam oblationem prayer to the Supplices te rogamus prayer, inclusive, two prayers that have been likened respectively to a pre-consecration and a post-consecration epiclesis, the words of the Canon are spoken or sung by all the concelebrants together. Hoc est enim Corpus meum. For this is my Body. Accipite et manducate ex hoc omnes: hoc est enim Corpus meum, quod pro vobis tradetur . Take this, all of you, and eat of it, for this
12901-546: The intent to retire they may call for a special diocesan convention to elect a coadjutor with whom they will serve jointly for a period of time. At the death or retirement of the diocesan, the coadjutor becomes the diocesan bishop. A "bishop suffragan" is elected to assist the Diocesan Bishop and to serve under the Diocesan's direction, but without inherent right of succession. There have been bishops coadjutor in
13034-566: The king in the Roman Missal that he issued in 1570 in response to the decrees of the Council of Trent . The omission of the king's name led to a probibition in France of Pius V's Missal, while Philip II of Spain (1556–1598) obtained authorization for mention of his name in his kingdom, as did Emperor Napoleon III of France in 1855. In English-speaking lands the practice was in evidence in
13167-545: The more widely known examples is the appointment of Fernando Arêas Rifan as Coadjutor of the Personal Apostolic Administration of Saint John Mary Vianney in 2002, less than a year after the reconciliation of the former Priestly Union of Saint John Mary Vianney formed this particular church. In modern church practice, the normal reason for appointment of a coadjutor is to begin an orderly transition with declining health or expected retirement of
13300-406: The names of the givers read out, so that they should be named during the holy mysteries , not during the parts that precede" (ib.). This is all that can be known for certain about the Roman Canon before Gregory I . The earliest books that contain its text were written after his time and show it as approved by him. A question that can only be answered by conjecture is that of the relation between
13433-466: The old order of the prayers. It begins with the " Unde et memores " and the Epiclesis ; then come the " Te igitur ", prayer for the pope, " Memento Domine famulorum famularumque tuarum ", and eventually " Nobis quoque peccatoribus ", in short, the whole Intercession after the Consecration. The prayer " Hanc igitur " has some difficulties. The Greek version adds a rubric before it: "Here he names
13566-416: The only eucharistic prayer used in the Roman Missal , but since then three other eucharistic prayers were newly composed for the Mass of Paul VI . It is to Pope Gregory I (590-604), the organiser of the Roman Liturgy, that tradition ascribes the revision and arrangement of the Roman Canon. His reign thus provides a natural division in the discussion of the history of the Canon. Gregory himself thought that
13699-405: The order suggested above. One word, " ut ", has been added to this compilation, to connect the " Hanc igitur " with the continuation of " Quam oblationem ". This word is vouched for by the Greek version, which has ina here (Swainson, 197). Drews further notes that such a change in the arrangement of the Canon is not inconceivable. Popes have modified its order on other occasions. Joannes Diaconus ,
13832-449: The patriarchal or major archiepiscopal synods of the larger sui juris ritual churches typically elect coadjutors, with papal assent, while the pope typically appoints coadjutors in the smaller sui juris ritual churches personally. The coadjutor of an eparchy, archeparchy, or metropolis has the respective status of an eparch, archeparch, or metropolitan. Particular churches that are not dioceses also may have coadjutors. Perhaps one of
13965-531: The people immediately after the consecration, replaces it on the paten and genuflects in adoration, and has no obligation to keep thumbs and index fingers joined. At Maundy Thursday , the Qui pridie prayer adds the phrases " pro nostra omniumque salute " ("for our salvation and the salvation of all") and " hoc est hodie " ("that is today") thus: " Qui pridie, quam pro nostra omniumque salute pateretur, hoc est, hodie, accepit panem ... " The General Instruction of
14098-996: The period from the Easter Vigil to the following Saturday; the Ascension of the Lord ; and from the Vigil of Pentecost to the following Saturday. Those in the 1970 Roman Missal are the same five, but are designated for "the Nativity of the Lord and throughout the Octave"; "the Epiphany of the Lord"; "from the Mass of the Easter Vigil until the Second Sunday of Easter"; "the Ascension of the Lord"; and "Pentecost Sunday". The 1970 text differs from that of 1962 only in omitting
14231-464: The prayers of the Roman Canon itself and the order in which they are now found. The prayers, or at least some of them, can be traced back to a very early date from occasional references in letters of the Church Fathers : the prayers beginning Te igitur, Memento Domine and Quam oblationem were already in use, even if not with quite the same wording as now, by the year 400; the Communicantes ,
14364-604: The prayers placed before is addressing the Secret in the Offertory, while the names are to be read during the Canon; he does not indicate where in the Canon the names are read out. Based on Innocent's usage of the word 'mysteries', Connolly rejects the interpretation that the names are read at the back of the Canon. Drews thinks that we can go farther and ascribe the change to Pope Gelasius I (492-96). A very old tradition connects his name with at any rate, some important work about
14497-475: The preface by the heading " Infra Actionem ", which meant "within the canon". This custom was maintained in the original Tridentine edition of the Roman Missal and in later editions printed before 1962. In these editions the normal text of the prayer is also headed Infra Actionem . Adrian Fortescue explains the presence of this heading within the Canon by saying that the heading was by then looked on as
14630-454: The present certainly unusual order of our Canon to Gelasius and the influence of John Talaia? So far Drews (p. 38). Drews's theory has not been unopposed. An argument against it may be found in the very treatise " De Sacramentis " from which he gathers some of his arguments. For this treatise says: "In all other things that are said praise is given to God, prayers are said for the people, for kings, for others, but when he comes to consecrate
14763-453: The priest do so 25 times within the Canon, 15 of them after the consecration. The 1962 Ritus servandus in celebratione Missae laid down that in praying for the Pope the priest should bow his head at the mention of the Pope's name, as at the name of Jesus (bowing towards the cross) or of the Blessed Virgin Mary or another saint (bowing toward their image, if present). The 1970 rules require such
14896-445: The rear of the priest's chasuble during the elevations, should with his right hand ring a bell three times or continuously. This direction was not in the original Tridentine Roman Missal, being inserted only in 1604. Hic est enim Calix Sanguinis mei, novi et æterni testamenti: mysterium fidei: qui pro vobis et pro multis effundetur in remissionem peccatorum. Haec quotiescumque feceritis, in mei memoriam facietis. For this
15029-404: The recitation of the full lists of saints mentioned by name and the conclusion ("through Christ our Lord. Amen.") of many of the component prayers of the Roman Canon, which, with the exception of the words of consecration; a critic of the modern rite, Joseph A. Jungmann , said this makes the Canon appear "to be nothing more than a loosely arranged succession of oblations, prayers of intercession and
15162-488: The rubrics of the Canon down to 1962 direct him to bow his head at the words " tibi gratias agens ". The 1970 rubrics direct the priest to bow slightly while reciting all the words of Jesus and to pronounce them "clearly and distinctly, as the nature of these words requires". The 1962 Ritus servandus tells him instead to put his elbows on the altar as he recites, with head bowed, only the words " Hoc est enim Corpus meum ", referred to as "the words of consecration", and to hold
15295-418: The saints, after our prayer for the faithful departed was accepted as natural. The first half of the " Hanc igitur " must now be accounted for down to " placatus accipias ". This first half is a reduplication of the prayer " Quam oblationem ". Both contain exactly the same idea that God may graciously accept our offering. " Hanc oblationem " and " Quam oblationem " differ only in the relative construction of
15428-493: The same Virgin") were added by Pope John XXIII in 1962. In the 1970 Canon, it is optional to say the bracketed parts: the names of saints from James (the brother of John) to Damian, and the conclusion " Per Christum Dominum nostrum. Amen. " Also to be noted with regard to such conclusions is that in the 1962 Canon whenever the Lord Jesus Christ has previously been mentioned, the word " eundem ", meaning "the same"
15561-537: The same context in St. Mark's Liturgy (Brightman, 126). The modern Mass refers to the oblation as "thy gifts and favours" ( de tuis donis ac datis ); so does St. Mark (ib., 133). But the most striking parallel between Rome and Alexandria is in the order of the Canon. The Antiochene Liturgy puts the whole of the Intercession after the words of Institution and the Epiklesis ; in Alexandria it comes before. And in
15694-484: The scapegoat the iniquities of the people. Others also linked the Hanc igitur prayer to the scapegoat ceremony. Michael Witczak sees the gesture rather as indicating the object of an epiclesis . The gesture, whatever meaning it may have had, was a late introduction into the Canon, appearing for the first time in the fifteenth century and limited to the Roman Rite , not being accepted in the Carmelite Rite and
15827-409: The second form. We know that the relative construction is not the original one. In the " De Sacramentis ", to which reference has several times been made, the " Quam oblationem " occurs as an absolute sentence: " Fac nobis hanc oblationem adscriptam, rationabilem acceptabilemque, quod est figura corporis et sanguinis Domini nostri Iesu Christi " (IV, v). We also know that the " Igitur " in " Hanc igitur "
15960-513: The sense of the whole passage it should follow some reference to the sacrifice. One would expect some prayer that God may accept our offering, perhaps some reference such as is found in the Eastern liturgies to the sacrifices of Abraham , Melchizedek , etc. It should then be natural to continue: "And therefore we humbly pray thee, most merciful Father", etc. But there is no hint of such an allusion in what goes before. No preface has any word to which
16093-636: The seventh century, beginning in Gaul, priests in the West came to pray the Roman Canon inaudibly for all but themselves. According to Elizabeth Harrington, "by the late 800s it came to be considered too holy to be heard by the people and was prayed in a low voice". The spread of the practice from East Syria , where it had originated, to the Greek-speaking Byzantine Empire is witnessed to by Emperor Justinian's legislation against it in 565,
16226-402: The shoulders, with fingers joined and palms facing each other. According to the 1970 rubrics, the priest simply begins the prayer with hands extended in an unspecified way and at the word " benedicas " makes a single sign of the cross over host and chalice, the only time in the whole course of the Roman Canon that he makes the sign of the cross over either, in contrast to the 1962 rules, which have
16359-432: The theory proposed by Drews, which seems in any case to deserve attention. Certainly, when St. Gregory became pope, the prayers of the Roman Canon were already fixed in their present order. There are scarcely any changes to note in its history since then. "No pope has added to or changed the Canon since St. Gregory" says Benedict XIV ( De SS. Missæ Sacr. , 162). We learn from Joannes Diaconus that St. Gregory "collected
16492-428: The third day from the tomb and thy ascension into heaven ... we offer thee this dread and unbloody sacrifice [" offerimus … hostiam puram ," etc.]. It is true that these general ideas occur in all the old liturgies; but in this case a remarkable identity is found even in the words. Some allusions to what were probably older forms in the Canon make the similarity still more striking. Thus Optatus of Mileve says that Mass
16625-402: The title of the prayer in any of its forms and was therefore added also to the normal text of the prayer. The 1962 edition no longer printed the by then reduced number of variants of the Communicantes prayer with the prefaces and placed them instead within the Canon after the standard form of the prayer. The surviving proper Communicantes were five: for Christmas and its octave ; Epiphany ;
16758-417: The tradition that persistently connects the recent Canon with the name of Gelasius? There is even a further suggestion that Drews has noticed. Why was the reversal of the order made? Evidently to bring the Intercession before the Consecration. This means to change from the same order as Antioch to that of Alexandria . Is it too much to suppose that we have here a case of Alexandrine influence at Rome? Now it
16891-404: The very mysteries we should open the way for the prayers that follow". If the diptychs are read after the way has been opened by the holy mysteries, the Roman Canon must follow the same order as the Church of Antioch , and at any rate place the " Commemoratio vivorum " after the Consecration. Supposing, then, that this re-arrangement really did take place, it must have been made in the course of
17024-471: The whole 1962 Roman Canon was permitted in 1967. Such post-1962 permissions are not envisaged in the authorization granted by Pope Benedict XVI's Summorum Pontificum . The General Instruction of the Roman Missal , which covers the ground previously occupied by the Ritus servandus of pre-1970 editions, states: "The nature of the 'presidential' texts demands that they be spoken in a loud and clear voice and that everyone listen with attention." In addition, in
17157-406: The words spoken at the consecration of the chalice. As directed by the rubrics in all versions of the Roman Canon, the priest accompanies with similar actions the words about taking and looking up, but does not break or distribute the bread at this point. The 1962 Canon has him make the sign of the cross over the host at the word " benedixit ". Except in the original 1570 edition of the Roman Missal,
17290-478: Was also recited jointly by the ordaining bishop and by the bishop he ordained in the rite of episcopal ordination. These were the only concelebrations admitted within the Latin Church at that time. That by newly ordained priests was limited in that they received communion only under the form of bread, reception from the chalice being reserved for the bishop. Different reasons are proposed to explain why from
17423-399: Was originally a fragment of a prayer for the dead. St. Gregory's addition may then very well mean, not that he composed it, but that he joined it to the " Hanc igitur ", having removed it from its original place. From the time of Gregory the most important event in the history of the Roman Canon is not any sort of change in it, but the rapid way in which it spread all over the West, displacing
17556-490: Was published in the Order of Mass issued along with promulgation of the revision, it was in the following year that the edition of the Roman Missal containing the revised Roman Canon along with three newly composed eucharistic prayers was issued. This revision of the Roman Canon will be referred to in this article as the 1970 text. Both the 1962 and the 1970 revisions of the canon are authorized for public liturgical use in
17689-479: Was that which he frequented at Rome. From this we learn that the Christians first prayed for themselves and for all manner of persons. Then follows the kiss of peace , and "he who presides over the brethren" is given bread and a cup of wine and water, having received which he gives thanks to God, celebrates the Eucharist, and all the people answer "Amen." The deacons then give out Holy Communion (loc. cit.). Here
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