Felix culpa is a Latin phrase that comes from the words felix , meaning "happy," "lucky," or "blessed" and culpa , meaning "fault" or "fall". In the Catholic tradition, the phrase is most often translated "happy fault", as in the Catholic Exsultet . Other translations include "blessed fall" or "fortunate fall".
86-651: The Exsultet (spelled in pre-1920 editions of the Roman Missal as Exultet ), also known as the Easter Proclamation ( Latin : Praeconium Paschale ), is a lengthy sung proclamation delivered before the paschal candle , ideally by a deacon , during the Easter Vigil in the Roman Rite of Mass . In the absence of a deacon, it may be sung by a priest or by a cantor . It is sung after
172-515: A Vergilian reminiscence—which is found with more or less modification in all the texts of the Praeconium down to the present. The regularity of the metrical cursus of the Exsultet would lead us to place the date of its composition perhaps as early as the fifth century, and not later than the seventh. The earliest manuscripts in which it appears are those of the three Gallican Sacramentaries:
258-406: A fire into many flames divided, yet never dimmed by sharing of its light, for it is fed by melting wax, drawn out by mother bees to build a torch so precious. O truly blessed night, when things of heaven are wed to those of earth, and divine to the human. Therefore, O Lord, we pray you that this candle, hallowed to the honour of your name, may persevere undimmed, to overcome
344-466: A greater good therefrom" underlies the causal relation between original sin and the Divine Redeemer's Incarnation , thus concluding that a higher state is not inhibited by sin. In the 14th century, John Wycliffe refers to the fortunate fall in his sermons and states that "it was a fortunate sin that Adam sinned and his descendants; therefore as a result of this the world was made better." In
430-472: A liturgical change by a valid Pope and, thus, binding to all Catholics. For information on the calendars included in pre-69/70 editions (a small part of the full Missal), see General Roman Calendar of 1960 , General Roman Calendar of Pope Pius XII , General Roman Calendar of 1954 , and Tridentine calendar . The International Commission on English in the Liturgy (ICEL) prepared an English translation of
516-595: A more literal translation. However, when in February 2009 the Holy See declared that the change should have awaited completion of work on the Missal, the bishops conference appealed, with the result that those parishes that had adopted the new translation were directed to continue using it, while those that had not were told to await further instructions before doing so. In view of the foreseen opposition to making changes,
602-601: A new typical edition of the Roman Missal on 7 July 1604. (In this context, the word "typical" means that the text is the one to which all other printings must conform.) A further revised typical edition was promulgated by Pope Urban VIII on 2 September 1634. Beginning in the late seventeenth century, France and neighbouring areas saw a flurry of independent missals published by bishops. Some of these were editions of manuscript missals already existing prior to 1370, but had undergone modifications that in some cases touched on
688-807: A phrase to the prayer for the members of the Church, and definitively replaced the prayer for the Holy Roman Emperor with a generic prayer for civil authorities inspired by it: This was removed in the Mass of Paul VI in 1970 issued following the Second Vatican Council , but remains in use in the Extraordinary Form of the Roman Rite. All variants ended with the formula: The following is an example of an Anglican text of
774-642: A procession with the paschal candle before the beginning of the Liturgy of the Word . It is also used in Anglican and various Lutheran churches, as well as other Western Christian denominations. Since the 1955 revision of the Holy Week rites, the Roman Missal explicitly gives the title Praeconium (proclamation or praise) to the Exsultet , as it already did implicitly in the formula it provided for blessing
860-584: A reduced number of illustrations in black and white instead of the many brightly coloured pictures previously included. The first post- Vatican II editions, both in the original Latin and in translation, continued that tendency. The first Latin edition (1970) had in all 12 black-and-white woodcut illustrations by Gian Luigi Uboldi. The 1974 English translation adopted by the United States episcopal conference appear in several printings. Our Sunday Visitor printed it with further illustrations by Uboldi, while
946-524: A return to the Roman Missal. By 1875 all the French dioceses were using the Roman Missal. In 1884, Pope Leo XIII promulgated a new typical edition that took account of all the changes introduced since the time of Pope Urban VIII. Pope Pius X also undertook a revision of the Roman Missal, which was promulgated and declared typical by his successor Pope Benedict XV on 25 July 1920. Though Pope Pius X's revision made few corrections, omissions, and additions to
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#17327724900871032-595: A slave you gave away your Son! O truly necessary sin of Adam, destroyed completely by the Death of Christ! O happy fault that earned for us so great, so glorious a Redeemer! O truly blessed night, worthy alone to know the time and hour when Christ rose from the underworld! This is the night of which it is written: The night shall be as bright as day, dazzling is the night for me, and full of gladness. The sanctifying power of this night dispels wickedness, washes faults away, restores innocence to
1118-583: A third typical edition, which appeared in 2002. This third edition added feasts, especially of some recently canonized saints, new prefaces of the Eucharistic Prayers, and additional Masses and prayers for various needs, and it revised and amplified the General Instruction of the Roman Missal . In 2008, under Pope Benedict XVI , an emended reprint of the third edition was issued, correcting misprints and some other mistakes (such as
1204-1928: A vítiis sæculi et calígine peccatórum segregátos, reddit grátiæ, sóciat sanctitáti. Hæc nox est, in qua, destrúctis vínculis mortis, Christus ab ínferis victor ascéndit. Nihil enim nobis nasci prófuit, nisi rédimi profuísset. O mira circa nos tuæ pietátis dignátio! O inæstimábilis diléctio caritátis: ut servum redímeres, Fílium tradidísti! O certe necessárium Adæ peccátum, quod Christi morte delétum est! O felix culpa , quæ talem ac tantum méruit habére Redemptórem! O vere beáta nox, quæ sola méruit scire tempus et horam, in qua Christus ab ínferis resurréxit! Hæc nox est, de qua scriptum est: Et nox sicut dies illuminábitur: et nox illuminátio mea in delíciis meis. Huius ígitur sanctificátio noctis fugat scélera, culpas lavat: et reddit innocéntiam lapsis et mæstis lætítiam. Fugat ódia, concórdiam parat et curvat impéria. In huius ígitur noctis grátia, súscipe, sancte Pater, laudis huius sacrifícium vespertínum, quod tibi in hac cérei oblatióne solémni, per ministrórum manus de opéribus apum, sacrosáncta reddit Ecclésia. Sed iam colúmnæ huius præcónia nóvimus, quam in honórem Dei rútilans ignis accéndit. Qui, lícet sit divísus in partes, mutuáti tamen lúminis detrimenta non novit. Alitur enim liquántibus ceris, quas in substántiam pretiósæ huius lámpadis apis mater edúxit. O vere beáta nox, in qua terrénis cæléstia, humánis divína iungúntur! Orámus ergo te, Dómine, ut céreus iste in honórem tui nóminis consecrátus, ad noctis huius calíginem destruéndam, indefíciens persevéret. Et in odórem suavitátis accéptus, supérnis lumináribus misceátur. Flammas eius lúcifer matutínus invéniat: ille, inquam, lúcifer, qui nescit occásum. Christus Fílius tuus, qui, regréssus ab ínferis, humáno géneri serénus illúxit, et tecum vivit et regnat in sæcula sæculórum. ℟. Amen. Until 1955,
1290-768: Is a dispute among sedevacantists on the acceptance of the 1955 rubrics of the Paschal Triduum introduced by Pius XII: some groups (such as the Society of Saint Pius V , the Roman Catholic Institute and the Istituto Mater Boni Consilii ) reject them, believing them to be the first step towards the post-Conciliar liturgical renovations; others (such as the Congregation of Mary Immaculate Queen ) accept them, seeing them as
1376-448: Is a way of understanding the Fall as having positive outcomes, such as the redemption of mankind through the death and resurrection of Jesus Christ . The concept is paradoxical in nature as it looks at the fortunate consequences of an unfortunate event, which would never have been possible without the unfortunate event in the first place. In the philosophy of religion , felix culpa
1462-614: Is an example form of the Lutheran Exsultet , taken from the Lutheran Service Book . This version, or a similar translation, may be used in various Lutheran denominations. [After the candle bearer places the paschal candle in its stand, the cantor, deacon, or assisting minister turns to face the people and chants the Exsultet .] [The following exchange between the presiding pastor and the congregation takes place.] [The presiding pastor then chants or speaks
1548-521: Is considered as a category of theodicy explaining why God would create man with the capacity to fall in the first place. As an interpretation of the Fall , the concept differs from orthodox interpretations which often emphasize negative aspects of the Fall, such as Original Sin . Although it is usually discussed historically, there are still contemporary philosophers, such as Alvin Plantinga , who defend
1634-514: Is continued in the writings of Ambrose's student St. Augustine regarding the Fall of Man , the source of original sin : “For God judged it better to bring good out of evil than not to permit any evil to exist.” (in Latin: Melius enim iudicavit de malis benefacere, quam mala nulla esse permittere. ) The medieval theologian Thomas Aquinas cited this line when he explained how the principle that "God allows evils to happen in order to bring
1720-468: Is doubted by the author of a study on the subject, who also makes a similar observation about the illustrations in the Spanish editions of 1978 and 1988. The minimalist presentation in these editions contrasts strongly with the opulence of United States editions of the period between 2005 and 2011 with their many full-colour reproductions of paintings and other works of art. The first vernacular version of
1806-704: Is identical with that of the 1474 Milanese edition. Implementing the decision of the Council of Trent, Pope Pius V promulgated, in the Apostolic Constitution Quo primum of 14 July 1570, an edition of the Roman Missal that was mandated for obligatory use throughout the Latin Church except where there was another liturgical rite that could be proven to have been in use for at least two centuries. Some corrections to Pope Pius V's text proved necessary, and Pope Clement VIII replaced it with
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#17327724900871892-462: Is not in full communion with the Holy See , exclusively celebrates the Mass according to the 1962 version of the Roman Missal. Sedevacantist and sedeprivationist groups, which reject the Council and do not recognise the current Pope as valid, also reject the 1962 version of the Missal, seeing it as contaminated by modernism as well and thus only celebrate Mass using the 1920 edition of the Missal. There
1978-567: Is the title of several missals used in the celebration of the Roman Rite . Along with other liturgical books of the Roman Rite , the Roman Missal contains the texts and rubrics for the celebration of the most common liturgy and Mass of the Catholic Church . Before the high Middle Ages , several books were used at Mass: a Sacramentary with the prayers , one or more books for the Scriptural readings, and one or more books for
2064-609: The felix culpa theodicy. The earliest known use of the term appears in the Catholic Paschal Vigil Mass Exsultet : O felix culpa quae talem et tantum meruit habere redemptorem , "O happy fault that earned for us so great, so glorious a Redeemer." In the 4th century, Saint Ambrose also speaks of the fortunate ruin of Adam in the Garden of Eden in that his sin brought more good to humanity than if he had stayed perfectly innocent. This theology
2150-784: The Bobbio Missal (7th century), the Missale Gothicum and the Missale Gallicanum Vetus (both of the 8th century). The earliest manuscript of the Gregorian Sacramentary (Vat. Reg. 337) does not contain the Exsultet , but it was added in the supplement to what has been loosely called the Sacramentary of Adrian, and probably drawn up under the direction of Alcuin . As it stands in the liturgy, it may be compared with two other forms,
2236-458: The Easter Vigil . After positive reports from the world's bishops, these changes were made universally obligatory in 1955. The Pope also removed from the Vigil of Pentecost the series of six Old Testament readings, with their accompanying Tracts and Collects, but these continued to be printed until 1962. Acceding to the wishes of many of the bishops, Pope Pius XII judged it expedient also to reduce
2322-849: The Exsultet ended with a long prayer for the Holy Roman Emperor : Only the head of the Holy Roman Empire could be prayed for with this formula, and with the resignation in 1806 of the last emperor, Francis II of Austria , the prayer was in practice not used. The prayer now ended with the immediately preceding petition, for the members of the Church: After Pope Pius IX 's Imperii Galliarum of 10 September 1857, Emperor Napoleon III of France would be prayed for from 1858 to 1870 by adding “ necnon gloriosissimo Imperatore nostro N. ” to this ending, which became: In his 1955 reforms , Pope Pius XII added
2408-647: The Exsultet , taken from the Book of Common Prayer of the Episcopal Church in the United States. The paschal candle is placed in its stand. Then the deacon, or other person appointed, standing near the candle, sings or says the Exsultet as follows (the sections in brackets may be omitted): It is customary that the Paschal candle burn at all services from Easter Day through the Day of Pentecost. The following
2494-444: The Latin Church when celebrating Mass "without a congregation". Use of the 1962 edition at Mass with a congregation is allowed, with the permission of the priest in charge of a church, for stable groups attached to this earlier form of the Roman Rite , provided that the priest using it is "qualified to do so and not juridically impeded" (as for instance by suspension). Accordingly, many dioceses schedule regular Masses celebrated using
2580-535: The Praeconium was not always the Exsultet , though it is perhaps true to say that this formula has survived, where other contemporary formulae have disappeared. In the Liber Ordinum , for instance, the formula is of the nature of a benediction , and the Gelasian Sacramentary has the prayer Deus mundi conditor , not found elsewhere, but containing the remarkable "praise of the bee"—possibly
2666-498: The antiphons 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 a Missale Plenum (English: "Full Missal" ). In 1223 Saint Francis of Assisi instructed his friars to adopt the form that was in use at the Papal Court ( Rule , chapter 3). They adapted this missal further to
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2752-629: The vernacular to several native languages in the Philippines. For instance, in 2024, the Roman Catholic Diocese of Malolos uses the Tagalog language Roman Missal entitled "Ang Aklat ng Mabuting Balita." On 9 September 2017 Pope Francis issued the motu proprio Magnum Principium ("The Great Principle") which allowed local bishops' conferences more authority over translation of liturgical documents. The motu proprio "grants
2838-567: The 1474 Milanese edition was followed by at least 14 other editions: 10 printed in Venice , 3 in Paris, 1 in Lyon . For lack of a controlling authority, these editions differ, sometimes considerably. Annotations in the hand of Cardinal Gugliemo Sirleto in a copy of the 1494 Venetian edition show that it was used for drawing up the 1570 official edition of Pope Pius V . In substance, this 1494 text
2924-592: The 18th century, in the appendix to his Theodicy , Leibniz answers the objection that he who does not choose the best course must lack either power, knowledge, or goodness, and in doing so he refers to the felix culpa . The concept also occurs in Hebrew tradition in the Exodus of the Israelites from Egypt and is associated with God’s judgment. Although it is not a fall, the thinking goes that without their exile in
3010-495: The 1962 edition. Since the main difference between the 1962 Missal and prior editions is the liturgy for Holy Week, the church has permitted Tridentine Mass parishes to adopt earlier editions of the Roman Missal published just prior to the 1962 edition. In 2021, Pope Francis , motivated by a desire to stave off what he perceived to be growing rejection of the Second Vatican Council developing from groups using
3096-498: The 1970 Roman Missal, which was approved by the individual English-speaking episcopal conferences and, after being reviewed by the Holy See , was put into effect, beginning with the United States in 1973. The authority for the episcopal conferences , with the consent of the Holy See, to decide on such translations was granted by the Second Vatican Council. ICEL prepared a greatly altered English translation, and presented it for
3182-596: The Bishops' conferences the power to make its own translations and instituted a papal commission, Vox Clara, to revise the Bishops' work. In 2008 it made an estimated 10,000 changes to the ICEL's proposed text. By 2017 Pope Francis had formed a commission to review and evaluate Liturgiam authenticam . The work of making a new translation of the Roman Missal was completed in time to enable the national episcopal conference in most English-speaking countries to put it into use from
3268-712: The Conferences of Bishops". On the occasion of the meeting of the committee in Rome in April 2002, Pope John Paul II sent them a message emphasizing that "fidelity to the rites and texts of the Liturgy is of paramount importance for the Church and Christian life" and charging the committee to ensure that "the texts of the Roman Rite are accurately translated in accordance with the norms of the Instruction Liturgiam authenticam ". Liturgiam authenticam also took from
3354-445: The Fall is "more wonderful" than the goodness in creation. He exclaims: O goodness infinite, Goodness immense! That all this good of evil shall produce, And evil turn to good; more wonderful Than that which creation first brought forth Light out of Darkness! [...] In Robert Frost’s poem “ Unharvested ,” the narrator is attracted to a “scent of ripeness from over a wall” and finds an apple tree that has dropped all its apples to
3440-578: The Father" (or, in the United States only, "one in Being with the Father"), and the Latin phrase qui pro vobis et pro multis effundetur in remissionem peccatorum , formerly translated as "It will be shed for you and for all so that sins may be forgiven", was translated literally as "which will be poured out for you and for many for the forgiveness of sins" (see Pro multis ). This new official translation of
3526-531: The Gloria pace in terra agli uomini di buona volontà ("peace on earth to people of good will") becomes pace in terra agli uomini, amati dal Signore ("peace on earth to people, who are loved by the Lord"). In his motu proprio Summorum Pontificum of 7 July 2007, Pope Benedict XVI stated that the 1962 edition of the Roman Missal was never juridically abrogated and that it may be freely used by any priest of
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3612-533: The Levites, may pour into me his light unshadowed, that I may sing this candle's perfect praises). ( Deacon: The Lord be with you. People: And with your spirit.) Deacon: Lift up your hearts. People: We lift them up to the Lord. Deacon: Let us give thanks to the Lord our God. People: It is right and just. It is truly right and just, with ardent love of mind and heart and with devoted service of our voice, to acclaim our God invisible,
3698-810: The Mass exclusively according to the 1962 version of the Missal: such groups include the Priestly Fraternity of Saint Peter (FSSP), the Institute of Christ the King Sovereign Priest (ICKSP), the Personal Apostolic Administration of Saint John Mary Vianney and the Institute of the Good Shepherd . The Society of Saint Pius X (FSSPX), which rejects the reforms of the Second Vatican Council and
3784-620: The Red Sea. This is the night that with a pillar of fire banished the darkness of sin. This is the night that even now throughout the world, sets Christian believers apart from worldly vices and from the gloom of sin, leading them to grace and joining them to his holy ones. This is the night when Christ broke the prison-bars of death and rose victorious from the underworld. Our birth would have been no gain, had we not been redeemed. O wonder of your humble care for us! O love, O charity beyond all telling, to ransom
3870-526: The Roman Missal in 1962 . This incorporated the revised Code of Rubrics which Pope Pius XII's commission had prepared, and which Pope John XXIII had made obligatory with effect from 1 January 1961. In the Missal, this Code of Rubrics replaced two of the documents in the 1920 edition; and the Pope's motu proprio Rubricarum instructum took the place of the superseded Apostolic constitution Divino afflatu of Pope Pius X. Other notable changes incorporated were
3956-530: The Roman Missal was promulgated by Pope Paul VI with the apostolic constitution Missale Romanum of 3 April 1969. The full text of the revised Missal was not published until the following year, and full vernacular translations appeared some years later, but parts of the Missal in Latin were already available since 1964 in non-definitive form, and provisional translations appeared without delay. In his apostolic constitution, Pope Paul VI made particular mention of
4042-651: The Tridentine Missal promulgated in 1570. The first printed Missale Romanum (Roman Missal), containing the Ordo Missalis secundum consuetudinem Curiae Romanae (Order of the Missal in accordance with the custom of the Roman Curia ), was produced in Milan in 1474. Almost a whole century passed before the appearance of an edition officially published by order of the Holy See . During that interval,
4128-616: The almighty Father, and Jesus Christ, our Lord, his Son, his Only Begotten. Who for our sake paid Adam's debt to the eternal Father, and, pouring out his own dear Blood, wiped clean the record of our ancient sinfulness. These, then, are the feasts of Passover, in which is slain the Lamb, the one true Lamb, whose Blood anoints the doorposts of believers. This is the night, when once you led our forebears, Israel's children, from slavery in Egypt and made them pass dry-shod through
4214-402: The approval of the Holy See in April 2010. On 19 July 2001, the Congregation for Divine Worship and the Discipline of the Sacraments established an international committee of English-speaking bishops, called the Vox Clara Committee, "to advise that Dicastery in its responsibilities related to the translation of liturgical texts in the English language and to strengthen effective cooperation with
4300-406: The arbitrary. Later accusations of influence by Jansenism and Gallicanism were largely unfounded, as is shown by the fact that the Holy See did never condemned these books. This historical phenomenon of diocesan missals ended, however, when Abbot Guéranger and bishops such as Bishop Pierre-Louis Parisis of Langres initiated in the nineteenth century a vigorous polemical campaign in favour of
4386-400: The blessing of palms on Palm Sunday , and the blessing of the baptismal font at the Easter Vigil. The order is, briefly: In pre-1970 forms of the Roman Rite the deacon or, if there is no deacon, the priest himself, removes his violet vestments and wears a white or gold dalmatic for the entry into the church with the paschal candle and the singing or recitation of the Exsultet , resuming
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#17327724900874472-422: The changes in the people's parts of the revised English translation of the Order of Mass from 28 November 2008, when the Missal as a whole was not yet available. Protests were voiced on grounds of content and because it meant that Southern Africa was thus out of line with other English-speaking countries. One bishop claimed that the English-speaking conferences should have withstood the Holy See's insistence on
4558-467: The conclusion of the Exsultet .] The version authorized by the Evangelical Lutheran Church in America and published in Evangelical Lutheran Worship (2006) retains the wording about the candle and the bees: The text of the Easter Proclamation contained in The United Methodist Book of Worship is chanted by a deacon after the procession into the church with the Paschal Candle: Roman Missal The Roman Missal ( Latin : Missale Romanum )
4644-548: The conference's president at its 22 May 2019 meeting. It replaces the 1983 Italian translation of the 1975 second Latin edition. The new text includes changes to the Italian Lord's Prayer and Gloria . In the Lord's Prayer, e non c'indurre in tentazione ("and lead us not into temptation") becomes non abbandonarci alla tentazione ("do not abandon us to temptation") and come noi li rimettiamo ai nostri debitori ("as we forgive our debtors") becomes come anche noi li rimettiamo ai nostri debitori ("as we too forgive our debtors"). In
4730-406: The consent of the Holy See in 1998. The Holy See withheld its consent and informed ICEL that the Latin text of the Missal, which must be the basis of translations into other languages, was being revised, making irrelevant a translation based on what would no longer be the official text of the Roman Missal. On 28 March 2001, the Holy See issued the Instruction Liturgiam Authenticam , which included
4816-466: The course of the Praeconium . The use of these rolls, as far as is known at present, was confined to Italy. The best examples date from the tenth and eleventh centuries. English text Exult, let them exult, the hosts of heaven, exult, let Angel ministers of God exult, let the trumpet of salvation sound aloud our mighty King's triumph! Be glad, let earth be glad, as glory floods her, ablaze with light from her eternal King, let all corners of
4902-1941: The darkness of this night. Receive it as a pleasing fragrance, and let it mingle with the lights of heaven. May this flame be found still burning by the Morning Star: the one Morning Star who never sets, Christ your Son, who, coming back from death's domain, has shed his peaceful light on humanity, and lives and reigns for ever and ever. Amen. Latin text Exsúltet iam angélica turba cælórum: exsúltent divína mystéria: et pro tanti Regis victória tuba ínsonet salutáris. Gáudeat et tellus, tantis irradiáta fulgóribus: et ætérni Regis splendóre illustráta, totíus orbis se séntiat amisísse calíginem. Lætétur et mater Ecclésia, tanti lúminis adornáta fulgóribus: et magnis populórum vócibus hæc aula resúltet. [Quaprópter astántes vos, fratres caríssimi, ad tam miram huius sancti lúminis claritátem, una mecum, quæso, Dei omnipoténtis misericórdiam invocáte. Ut, qui me non meis méritis intra Levitárum númerum dignátus est aggregáre, lúminis sui claritátem infúndens, cérei huius laudem implére perfíciat.] [℣. Dóminus vobíscum. ℟. Et cum spíritu tuo.] ℣. Sursum corda. ℟. Habémus ad Dóminum. ℣. Grátias agámus Dómino Deo nostro. ℟. ℟. Dignum et iustum est. Vere dignum et iustum est, invisíbilem Deum Patrem omnipoténtem Filiúmque eius unigénitum, Dóminum nostrum Iesum Christum, toto cordis ac mentis afféctu et vocis ministério personáre. Qui pro nobis ætérno Patri Adæ débitum solvit, et véteris piáculi cautiónem pio cruóre detérsit. Hæc sunt enim festa paschália, in quibus verus ille Agnus occíditur, cuius sánguine postes fidélium consecrántur. Hæc nox est, in qua primum patres nostros, fílios Israel edúctos de Ægypto, Mare Rubrum sicco vestígio transíre fecísti. Hæc ígitur nox est, quæ peccatórum ténebras colúmnæ illuminatióne purgávit. Hæc nox est, quæ hódie per univérsum mundum in Christo credéntes,
4988-426: The deacon before the chant: ut digne et competenter annunties suum Paschale praeconium . Outside Rome , use of the paschal candle appears to have been a very ancient tradition in Italy , Gaul , Spain and perhaps, from the reference by Augustine of Hippo (De Civ. Dei, XV, xxii), in Africa . The Liber Pontificalis attributes to Pope Zosimus its introduction in the local church in Rome. The formula used for
5074-417: The desert the Israelites would not have the joy of finding their promised land. With their suffering came the hope of victory and their life restored. In a literary context, the term felix culpa can describe how a series of unfortunate events will eventually lead to a happier outcome. The theological concept is one of the underlying themes of Cameron Reed 's science fiction novel, The Fortunate Fall ;
5160-449: The earth be glad, knowing an end to gloom and darkness. Rejoice, let Mother Church also rejoice, arrayed with the lightning of his glory, let this holy building shake with joy, filled with the mighty voices of the peoples. (Therefore, dearest friends, standing in the awesome glory of this holy light, invoke with me, I ask you, the mercy of God almighty, that he, who has been pleased to number me, though unworthy, among
5246-473: The entire Order of Mass is available on the website of the United States Conference of Catholic Bishops , which also provides a comparison between the new text of the people's parts and that hitherto in use in the United States (where the version of the Nicene Creed was slightly different from that in other English-speaking countries). Pope Benedict XVI remarked: "Many will find it hard to adjust to unfamiliar texts after nearly forty years of continuous use of
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#17327724900875332-414: The episcopal conferences the faculty to judge the worth and coherence of one or another phrase in the translations from the original." The role of the Vatican is also modified in accord with the decree of Vatican II, to confirming texts already prepared by bishops' conferences, rather than "recognition" in the strict sense of Canon Law no. 838. Felix culpa As a theological concept, felix culpa
5418-405: The fallen, and joy to mourners, drives out hatred, fosters concord, and brings down the mighty. On this, your night of grace, O holy Father, accept this candle, a solemn offering, the work of bees and of your servants' hands, an evening sacrifice of praise, this gift from your most holy Church. But now we know the praises of this pillar, which glowing fire ignites for God's honour,
5504-419: The first Sunday of Advent (27 November) 2011. As well as translating "Et cum spiritu tuo" as "And with your spirit", which some scholars suggest refers to the gift of the Holy Spirit the priest received at ordination, in the Niceno-Constantinopolitan Creed " consubstantial with the Father" was used as a translation of "consubstantialem Patri" (in Greek " ὁμοούσιον τῷ Πατρί"), instead of "of one Being with
5590-440: The following significant changes that he had made in the Roman Missal: In addition to these changes, the Pope noted that his revision considerably modified other sections of the Missal, such as the Proper of Seasons, the Proper of Saints, the Common of Saints , the Ritual Masses, and the Votive Masses, adding: "In all of these changes, particular care has been taken with the prayers: not only has their number been increased, so that
5676-431: The insertion at the beginning of the Apostles' Creed of "unum", as in the Nicene Creed ). A supplement gives celebrations, such as that of Saint Pio of Pietrelcina , added to the General Roman Calendar after the initial printing of the 2002 typical edition. Three alterations required personal approval by Pope Benedict XVI: Pope John XXIII 's 1962 edition of the Roman Missal began a period of aesthetic preference for
5762-405: The liturgical improvement of the Roman breviary. After duly weighing the answers of the bishops, he judged that it was time to address the need for a general and systematic revision of the rubrics of the breviary and missal. This question he referred to the special committee of experts appointed to study the general liturgical reform. His successor, Pope John XXIII , issued a new typical edition of
5848-499: The needs of their largely itinerant apostolate. Pope Gregory IX considered, but did not put into effect, the idea of extending this missal, as revised by the Franciscans , to the whole Western Church; and in 1277 Pope Nicholas III ordered it to be accepted in all churches in the city of Rome. Its use spread throughout Europe, especially after the invention of the printing press ; but the editors introduced variations of their own choosing, some of them substantial. Printing also favoured
5934-407: The new English translation of the missal was not without critics. Over 22,000 electronic signatures, some of them anonymous, were collected on a web petition to ask the Bishops, Cardinals and the Pope to reconsider the new translation. At the time there was open dissent from one parish in Seattle. The Southern African Catholic Bishops' Conference (Botswana, South Africa, Swaziland) put into effect
6020-555: The new texts might better correspond to new needs, but also their text has been restored on the testimony of the most ancient evidences." In 1970, the first typical edition of the Roman Missal (in Latin ) bearing the title Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum was published, after being formally promulgated by Pope Paul VI in the previous year. A reprint that corrected misprints appeared in 1971. A second typical edition, with minor changes, followed in 1975. In 2000, Pope John Paul II approved
6106-422: The novel's title derives explicitly from the Latin phrase. It is also the theme of the fifteenth-century English text Adam lay ybounden , of unknown authorship, and it is used in various guises, such as "Foenix culprit", "Poor Felix Culapert!" and "phaymix cupplerts" by James Joyce in Finnegans Wake . John Milton includes the concept in Paradise Lost . In book 12, Adam proclaims that the good resulting from
6192-589: The omission of the adjective " perfidis " in the Good Friday Prayer for the Jews and the insertion of the name of Saint Joseph into the Canon (or Eucharistic Prayer) of the Mass. In 1965 and 1967 some changes were officially introduced into the Mass of the Roman Rite in the wake of Sacrosanctum Concilium , but no new edition of the Roman Missal had been produced to incorporate them. They were reflected in
6278-430: The preconciliar rites, issued Traditionis custodes to restore the previous status quo of bishops having authority over the celebrations of Mass in the preconciliar Roman Rite. Francis stated in the letter that the current version of the Roman Rite ought to be regarded as the "unique expression of [its] lex orandi ." Several traditionalist fraternities in full communion with the Holy See are authorised to celebrate
6364-485: The previous translation. The change will need to be introduced with due sensitivity, and the opportunity for catechesis that it presents will need to be firmly grasped. I pray that in this way any risk of confusion or bewilderment will be averted, and the change will serve instead as a springboard for a renewal and a deepening of Eucharistic devotion all over the English-speaking world." The plan to introduce
6450-469: The printing by Catholic Book Publishing had woodcuts in colour. The German editions of 1975 and 1984 had no illustrations, thus emphasizing the clarity and beauty of the typography. The French editions of 1974 and 1978 were also without illustrations, while the Italian editions of 1973 and 1983 contained both reproductions of miniatures in an 11th-century manuscript and stylized figures whose appropriateness
6536-432: The provisional vernacular translations produced in various countries when the language of the people began to be used in addition to Latin. References sometimes met in an English-language context to "the 1965 Missal" concern these temporary vernacular productions, not the Roman Missal itself. Some countries that had the same language used different translations and varied in the amount of vernacular admitted. A new edition of
6622-413: 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." This
6708-632: The rubrics of the missal to a simpler form, a simplification enacted by a decree of the Sacred Congregation of Rites of 23 March 1955. The changes this made in the General Roman Calendar are indicated in General Roman Calendar of Pope Pius XII . In the following year, 1956, while preparatory studies were being conducted for a general liturgical reform, Pope Pius XII surveyed the opinions of the bishops on
6794-504: The spread of other liturgical texts of less certain orthodoxy. The Council of Trent determined that an end must be put to the resulting disparities. The chapel missal used during Innocent III's papacy was largely reproduced in the Franciscan Missal, which in turn was adopted by Pope Nicholas for the Roman Missal. The later Roman Missal of 1474, which replicates the papal chapel missal of the 1200s, "hardly differs at all" from
6880-483: The text of the prayers in the Roman Missal, there were major changes in the rubrics, changes which were not incorporated in the section entitled " Rubricae generales ", but were instead printed as an additional section under the heading " Additiones et variationes in rubricis Missalis. " Pope Pius XII issued no new typical edition of the Roman Missal, but authorized experimentally in 1951 the replacement of revised texts for Palm Sunday , Holy Thursday , Good Friday , and
6966-624: The third edition (2002) of the Vatican II Roman Missal to be published was that in Greek . It appeared in 2006. The English translation. taking into account the 2008 changes, came into use in 2011. Translations into some other languages took longer: that into Italian was decided on by the Episcopal Conference of Italy at its November 2018 meeting and was confirmed by the Holy See in the following year, as announced by
7052-646: The various English-speaking episcopal conferences arranged catechesis on the Mass and the Missal, and made information available also on the Internet. Other initiatives included the Catholic News Agency publishing a series of ten articles on the revised translation. In 2012, the Catholic Bishops Conference of the Philippines revised the 41-year-old liturgy with an English version of the Roman Missal, and later translated it in
7138-518: The violet vestments immediately afterwards. In the later form, white vestments are worn throughout. The affixing, in the pre-1955 form of the Roman Rite, of five grains of incense at the words incensi hujus sacrificium was removed in Pope Pius XII 's revision. The chant is usually an elaborate form of the well-known recitative of the Preface. In some uses, a long bravura was introduced upon
7224-420: The word accendit , to fill in the pause, which must otherwise occur while, in the pre-1955 form of the rite, the deacon is lighting the candle. In Italy, the Praeconium was sung from long strips of parchment, gradually unrolled as the deacon proceeded. These " Exsultet rolls " were decorated with illuminations as visual aids and with the portraits of contemporary reigning sovereigns, whose names were mentioned in
7310-459: Was a departure from the principle of functional equivalence promoted in ICEL translations after the Second Vatican Council. In the following year, the third typical edition of the revised Roman Missal in Latin, which had already been promulgated in 2000, was released. These two texts made clear the need for a new official English translation of the Roman Missal, particularly because the previous one
7396-482: Was at some points an adaptation rather than strictly a translation. An example is the rendering of the response " Et cum spiritu tuo " (literally, "And with your spirit") as "And also with you." Accordingly, the International Commission on English in the Liturgy prepared, with some hesitancy on the part of the bishops, a new English translation of the Roman Missal, the completed form of which received
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