God
165-564: God Schools Relations with: The Mass of Paul VI , also known as the Ordinary Form or Novus Ordo , is the most commonly used liturgy in the Catholic Church . It was promulgated by Pope Paul VI in 1969 and its liturgical books were published in 1970; those books were then revised in 1975, they were revised again by Pope John Paul II in 2000, and a third revision was published in 2002. It largely displaced
330-633: A Short Critical Study of the Novus Ordo Missae , commonly known as the " Ottaviani Intervention ". In it, they described the new Missal as "a striking departure from the Catholic theology of the Holy Mass, as it was formulated by the Council of Trent ". The mind behind the document is alleged to be theologian Michel-Louis Guérard des Lauriers , who later became a sedeprivationist bishop and
495-801: A beard, a depiction largely derived from, and justified by, the near-physical, but still figurative, description of the Ancient of Days . In the Annunciation by Benvenuto di Giovanni in 1470, God the Father is portrayed in the red robe and a hat that resembles that of a Cardinal. However, even in the later part of the 15th century, the symbolic representation of the Father and the Holy Spirit as "hands and dove" continued, e.g. in Verrocchio's Baptism of Christ in 1472. In Renaissance paintings of
660-512: A commission to study Liturgiam authenticam , the document promulgated by Pope John Paul II which governs authorized vernacular translations of the liturgy. God in Christianity In Christianity , God is the eternal , supreme being who created and preserves all things. Christians believe in a monotheistic conception of God , which is both transcendent (wholly independent of, and removed from,
825-438: A different logical dynamic which from such attributes as infinite goodness since there are relative forms of the latter but not of the former. In Christian theology, the name of God has always held deeper significance than purely being a label, considered instead to have divine origin and be based upon divine revelation. The Bible usually uses the name of God in the singular (e.g., Exodus 20:7 or Psalms 8:1), generally using
990-540: A folio and a quarto edition in Rome and a folio edition in Venice. A reproduction of what is considered to be the earliest, referred to therefore as the editio princeps , was produced in 1998. In the course of the printing of the editio princeps , some corrections were made by pasting revised texts over parts of the already printed pages. There were several printings again in the following year 1571, with various corrections of
1155-574: A general revision in 1955 , and Pope John XXIII made further general revisions in 1960 simplifying the terminology concerning the ranking of liturgical celebrations. While keeping on 8 December what he called the feast of "the Conception of Blessed Mary" (omitting the word "Immaculate"), Pius V suppressed the existing special Mass for the feast, directing that the Mass for the Nativity of Mary (with
1320-482: A greater grace , either in itself (a minority view) or only accidentally (the majority view). The Tridentine Missal speaks of celebrating versus populum , and gives corresponding instructions for the priest when performing actions that in the other orientation involved turning around in order to face the people. In The Spirit of the Liturgy , Cardinal Joseph Ratzinger (later Pope Benedict XVI ) attributed to
1485-607: A greater use of the Scriptures should be made at Mass, communion under both kinds for the laity (under limited circumstances), and that vernacular languages should be more widely employed (while retaining the use of Latin), a declaration whose implementation made the Second Vatican Council "a milestone for Catholic, Protestants , [and] the Orthodox ". In 1964, Pope Paul VI, who had succeeded John XXIII
1650-411: A military loss which he attributed to the undue veneration of icons. The edict (which was issued without consulting the church) forbade the veneration of religious images, but did not apply to other forms of art, including the image of the emperor, or religious symbols such as the cross. Theological arguments against icons then began to appear with iconoclasts arguing that icons could not represent both
1815-675: A more literal translation. However, when in February 2009 the Holy See declared that the change should have waited until the whole of the Missal had been translated, the bishops' conference appealed, with the result that those parishes that had adopted the new translation of the Order of Mass were directed to continue using it, while those that had not were told to await further instructions before doing so. In December 2016, Pope Francis authorized
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#17327658149401980-526: A number of ways. In 2007, Pope Benedict XVI authorized, under certain conditions, continued use of this 1962 edition of the Roman Missal as an "extraordinary form", alongside the later form, introduced in 1970, which he called the normal or ordinary form. Pre-1962 forms of the Roman Rite, which some individuals and groups employ, are generally not authorized for liturgical use, but in early 2018
2145-519: A series of intellectual attributes: knowledge-omniscience ; wisdom ; veracity and then, the moral attributes of goodness (including love, grace, mercy and patience); holiness and righteousness before dealing finally with his sovereignty . Gregory of Nyssa was one of the first theologians to argue, in opposition to Origen , that God is infinite . His main argument for the infinity of God, which can be found in Against Eunomius ,
2310-526: A short decree, Novo rubricarum corpore , declaring that edition to be, from then on, the typical edition, to which other printings of the Missal were to conform. The Roman Missal promulged by John Paul II differs in many points from that promulged by Paul VI. The changes include the addition of 13 new feasts of saints, a new preface of martyrs, several new Mass formulas, including five of the Blessed Virgin Mary, two votive Masses (one of which
2475-578: A similar tall full-length symbol for the Father. The Rohan Book of Hours of about 1430 also included depictions of God the Father in half-length human form, which were now becoming standard, and the Hand of God becoming rarer. At the same period other works, like the large Genesis altarpiece by the Hamburg painter Meister Bertram , continued to use the old depiction of Christ as Logos in Genesis scenes. In
2640-459: A stable ministry – as opposed to the inherited practice of the deacon being almost entirely (except for a few, limited cases) a transitional phase in cursu honorum to the priesthood. Nonetheless, the practice of bishops and priests assuming the vestments and roles of deacons does continue in some papal ceremonies. When the deacon proclaimed the Gospel at Mass, it was no longer proclaimed facing
2805-570: A whole human figure. In many images, the figure of the Son supplants the Father, so a smaller portion of the person of the Father is depicted. By the 12th century depictions of God the Father had started to appear in French illuminated manuscripts , which as a less public form could often be more adventurous in their iconography, and in stained glass church windows in England. Initially the head or bust
2970-620: Is a matter of a twofold "use" of one and the same Roman "rite". Hugh Somerville-Knapman , O.S.B., says that they should be separate rites, as the Mass promulgated at the Council of Trent was already the pre-existing liturgy of the Diocese of Rome and has direct continuity with the Mass practiced by the apostles, whereas the changes made in implementing the Mass of Paul VI are so great that it no longer resembles any Catholic liturgy practiced prior to
3135-603: Is also considered to be of later, non-Roman origin, would have excluded even the Sanctus and the intercessions. The General Instruction of the Roman Missal of 1969 states that Eucharistic Prayer II is "useful on weekdays." The Third Eucharistic Prayer's structure follows the Roman Canon . It is based on the 4th-century Anaphora of St Basil . Both the Third and Fourth Eucharistic Prayers were created by Cipriano Vagaggini of
3300-500: Is called among us the Eucharist, of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined" ( First Apology , Chapter LXVI). Asperges (Sprinkling with holy water , Psalm 51:9, 3 ) is an optional penitential rite that ordinarily precedes only
3465-670: Is in Heaven ), others based on theological reasoning. The " Kingdom of God " is a prominent phrase in the Synoptic Gospels , and while there is near unanimous agreement among scholars that it represents a key element of the teachings of Jesus , there is little scholarly agreement on its exact interpretation. Although the New Testament does not have a formal doctrine of the Trinity as such, "it does repeatedly speak of
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#17327658149403630-600: Is in local diocesan parishes since 1969–1970. In response to requests from various quarters, Pope Paul VI authorized the composition of new Eucharistic Prayers, which were examined by himself and by the Congregation for the Doctrine of the Faith , and which he authorized for use in 1968. The original Bugnini draft, drawing from the skeleton which is typically thought to be the lost Apostolic Tradition of Hyppolitus but
3795-503: Is no formal distinction in the Confession, Reformed authors have interpreted in it a specifically Reformed distinction between incommunicable and communicable attributes; the former being those which have no unqualified analogy in created things (e.g., simplicity and eternity), the latter being those which have some analogy in some created things such as humans (e.g., wisdom and goodness). The relationship between these two classes
3960-497: Is not of the substance of the created universe. Traditionally, some theologians such as Louis Berkhof distinguish between the incommunicable and communicable attributes of God. The former are those attributes which have no unqualified analogy in created things (e.g., simplicity and eternity), in other words, attributes that belong to God alone. The latter attributes are those which have some analogy in created things, especially humans (e.g., wisdom and goodness). Thus, following
4125-624: Is often symbolized using a man wearing a papal dress and a papal crown, supporting the dead Christ in his arms. They are depicted as floating in heaven with angels who carry the instruments of the Passion . Representations of God the Father and the Trinity were attacked both by Protestants and within Catholicism, by the Jansenist and Baianist movements as well as more orthodox theologians. As with other attacks on Catholic imagery, this had
4290-557: Is permitted, "steps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them." As noted above, three new Eucharistic Prayers were introduced as alternatives to the Roman Canon (known as "Eucharistic Prayer I" within the missal), which had for 1,600 years been the only Eucharistic Prayer of the Roman Rite. After Sacrosanctum concilium , between
4455-485: Is such that the incommunicable attributes qualify all the communicable attributes, thus, God is infinite, eternal and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth, following the classic definition of God in the Westminster Shorter Catechism . Thus, Article 1 is said to begin by enumerating the incommunicable attributes, but from 'almighty' to 'good' enumerates
4620-694: Is that God's goodness is limitless, and as God's goodness is essential , God is also limitless. Many early Christians believed that a number of verses within the Bible, were meant to apply not only to God, but to all attempts aiming to depict God. However, early Christian art, such as that of the Dura Europos church , displays the Hand of God , a theological symbol representing the right hand of God, and Christ himself, along with many saints, are depicted. The Dura Europos synagogue nearby has numerous instances of
4785-509: Is that insofar as God the Father or the Spirit did not become man, visible and tangible images and portrait icons would be inaccurate, and that what was true for the whole Trinity before Christ remains true for the Father and the Spirit, but not for the Word. John of Damascus wrote: If we attempt to make an image of the invisible God, this would be sinful indeed. It is impossible to portray one who
4950-544: Is the "one and only God" and the "maker of heaven and earth". These preceded the formal presentation of the concept of Trinity by Tertullian early in the 3rd century. The period from the late 2nd century to the beginning of the 4th century (approximately 180–313) is generally called the "epoch of the Great Church " and also the Ante-Nicene Period , and witnessed significant theological development, and
5115-600: Is without body: invisible, uncircumscribed and without form. Around 790, Charlemagne ordered a set of four books that became known as the Libri Carolini ("Charles' books") to refute what his court understood to be the iconodule decrees of the Byzantine Second Council of Nicaea regarding sacred images. Although not well known during the Middle Ages, these books describe the key elements of
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5280-533: The lex orandi of the Roman Rite ." The current official text in Latin is that in the third typical edition of the Roman Missal , published in 2002 and reprinted with corrections and updating in 2008. Translations into the vernacular languages have appeared; the current English translation was promulgated in 2010 and was introduced progressively from September 2011. Two earlier typical editions of
5445-565: The motu proprio Ministeria Quaedam . A procession is now allowed at the Offertory or Presentation of the Gifts, when bread, wine, and water are brought to the altar. The homily has been made an integral part of the Mass instead of being treated as an adjunct, and the ancient Prayer of the Faithful has been restored. The exchange of a sign of peace before Communion, previously limited to
5610-584: The Congregation for Divine Worship and the Discipline of the Sacraments stated that "There is no preference expressed in the liturgical legislation for either position. As both positions enjoy the favor of law, the legislation may not be invoked to say that one position or the other accords more closely with the mind of the Church." The rubrics of the Roman Missal now prescribe that the priest should face
5775-533: The Congregation for the Doctrine of the Faith , the department of the Roman Curia that Ottaviani had earlier headed, to examine the Short Critical Study. It responded on 12 November 1969 that the document contained many affirmations that were "superficial, exaggerated, inexact, emotional, and false". However, some of its observations were taken into account in preparing the definitive version of
5940-531: The Council of Trent when the rite was fixed to forestall any heretical accretions. Missale Romanum made particular mention of the following significant changes from the previous edition of the Roman Missal: In his 1962 apostolic constitution Veterum sapientia on the teaching of Latin , Pope John XXIII spoke of that language as the one the church uses: "The Catholic Church has a dignity far surpassing that of every merely human society, for it
6105-671: The Ecclesia Dei Commission granted communities served by the Priestly Fraternity of Saint Peter an indult to use, at the discretion of the Fraternity's superior, the pre-1955 Holy Week liturgy for three years (2018, 2019, 2020). The Mass is divided into two parts, the Mass of the Catechumens and the Mass of the Faithful. Catechumens, those being instructed in the faith, were once dismissed after
6270-849: The Hebrew Bible aloud, Jews replace the Tetragrammaton with the title Adonai , translated as Kyrios in the Septuagint and the Greek New Testament. Jah (or Yah ) is an abbreviation of Jahweh/Yahweh/Jehovah. It is often used by Christians in the interjection " Hallelujah ", meaning "Praise Jah", which is used to give God glory. In the New Testament, Theos and Pater ( πατήρ , "father" in Greek ) are additional words used to reference God. Respect for
6435-514: The Jewish-Christian Ebionites , protested against the deification of Jesus, the concept of Jesus being one with God was accepted by the majority of Gentile Christians . This formed one aspect of the split of early Christianity and Judaism , as Gentile Christian views of God began to diverge from the traditional Jewish teachings of the time. The theology of the attributes and nature of God has been discussed since
6600-573: The Latin West . Standardization was required also in order to prevent the introduction into the liturgy of Protestant ideas in the wake of the Protestant Reformation . Pope Pius V accordingly imposed uniformity by law in 1570 with the papal bull " Quo primum ", ordering use of the Roman Missal as revised by him. He allowed only those rites that were at least 200 years old to survive the promulgation of his 1570 Missal. Several of
6765-535: The Old Testament . In the traditional interpretations of Christianity, God is always referred to with masculine grammatical articles only. Early Christian views of God (before the gospels were written) are reflected in the Apostle Paul 's statement in 1 Corinthians 8:5–6, written c. AD 53–54 , about twenty years after the crucifixion of Jesus , and 12–21 years before the earliest of
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6930-621: The Pontifical Athenaeum of Saint Anselm at Rome in 1966. A council at Lambeth in 1281 directed that the people were to be given unconsecrated wine. The Council of Trent taught that only the priest who celebrated Mass was bound by divine law to receive Communion under both species , and that Christ, whole and entire, and a true sacrament are received under either form alone, and therefore, as regards its fruits, those who receive one species only are not deprived of any grace necessary to salvation ; and it decreed: "If anyone says that
7095-526: The Roman Rite . The rite of Braga , in northern Portugal, seems to have been practically abandoned: since 18 November 1971 that archdiocese authorizes its use only on an optional basis. Beginning in the late 17th century, France and neighbouring areas, such as Münster , Cologne and Trier in Germany, saw a flurry of independent missals published by bishops influenced by Jansenism and Gallicanism . This ended when Abbot Guéranger and others initiated in
7260-471: The biblical patriarch Abraham to whom God revealed himself. It is believed that Abraham was the first to affirm monotheism (the belief in one God) and had an ideal relationship with God. The Abrahamic religions believe that God continuously interacted with the descendants of Abraham over millennia; both Christians and Jews believe that this covenant is recorded in the Hebrew Bible , which most Christian denominations consider to be (and refer to as)
7425-417: The deacon 's role was rarely used apart from the subdeacon . In the Mass of Paul VI, the deacon was now to be included (if he was present), at any level of solemnity, and not just the solemn form of the Mass. Furthermore, it was often the practice in the usus antiquor , that the role of the deacon and subdeacon were filled by clerics who were actually ordained as priests or bishops (additionally, sometimes
7590-428: The "Traditional Mass" or the "Traditional Latin Mass". They describe as a "codifying" of the form of the Mass the preparation of Pius V's edition of the Roman Missal, of which he said that the experts to whom he had entrusted the work collated the existing text with ancient manuscripts and writings, restored it to "the original form and rite of the holy Fathers" and further emended it. To distinguish this form of Mass from
7755-516: The 13th century, Thomas Aquinas focused on a shorter list of just eight attributes, namely simplicity , perfection , goodness , incomprehensibility , omnipresence , immutability , eternity and oneness . Other formulations include the 1251 list of the Fourth Lateran Council , which was then adopted at Vatican I in 1870 and the Westminster Shorter Catechism in the 17th century. Two attributes of God that place him above
7920-756: The 14th century the Naples Bible carried a depiction of God the Father in the Burning bush . By the early 15th century, the Très Riches Heures du Duc de Berry has a considerable number of symbols, including an elderly but tall and elegant full-length figure walking in the Garden of Eden , which show a considerable diversity of apparent ages and dress. The "Gates of Paradise" of the Florence Baptistry by Lorenzo Ghiberti , begun in 1425 use
8085-445: The 15th century there was a brief fashion for depicting all three persons of the Trinity as similar or identical figures with the usual appearance of Christ . In an early Venetian school Coronation of the Virgin by Giovanni d'Alemagna and Antonio Vivarini , (c. 1443) The Father is depicted using the symbol consistently used by other artists later, namely a patriarch, with benign, yet powerful countenance and with long white hair and
8250-413: The 19th century a campaign to return to the Roman Missal. Pius V's revision of the liturgy had as one of its declared aims the restoration of the Roman Missal "to the original form and rite of the holy Fathers". Due to the relatively limited resources available to his scholars, this aim was in fact not realised. Three different printings of Pius V's Roman Missal, with minor variations, appeared in 1570,
8415-399: The 2007 motu proprio Summorum Pontificum , stating that it is an authorized form of the Church's liturgy. It is often referred to as the Extraordinary Form of the Mass, or usus antiquior – "more ancient usage" – in Latin . "Tridentine" is derived from the Latin Tridentinus , "related to the city of Tridentum" (modern-day Trent , Italy), where the Council of Trent was held at
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#17327658149408580-400: The 20th century. Other names for the edition promulgated by Pope John XXIII in 1962 (the last to bear the indication ex decreto Sacrosancti Concilii Tridentini restitutum ) are the Extraordinary Form , or the usus antiquior ("more ancient usage" in Latin ). Traditionalist Catholics , whose best-known characteristic is an attachment to the Tridentine Mass, frequently refer to it as
8745-404: The Catholic theological position on sacred images. To the Western Church , images were just objects made by craftsmen, to be utilized for stimulating the senses of the faithful, and to be respected for the sake of the subject represented, not in themselves. The Council of Constantinople (869) (considered ecumenical by the Western Church, but not the Eastern Church ) reaffirmed the decisions of
8910-431: The Christ" or that he had even "vouchsafed to adopt [the believer] as his son by grace". Eastern creeds (those known to have come from a later date) began with an affirmation of faith in "one God" and almost always expanded this by adding "the Father Almighty, Maker of all things visible and invisible" or words to that effect. Augustine of Hippo , Thomas Aquinas , and other Christian theologians have described God with
9075-418: The Council issued a Constitution on the Sacred Liturgy known as Sacrosanctum Concilium , section 50 of which read as follows: The rite of the Mass is to be revised in such a way that the intrinsic nature and purpose of its several parts, as also the connection between them, may be more clearly manifested, and that devout and active participation by the faithful may be more easily achieved. For this purpose
9240-442: The Dominican Rite, and Manuel Chrysoloras translated the Dominican missal into Greek in pursuance of the plan, but nothing further is known of this undertaking. Missionaries in Canada were authorized to use Mohawk and Algonquin translations of the ordinary and the proper of the Tridentine Mass at least through the middle 1800s. In the late 1500s, permission was granted for missionaries working in India to use Syriac for
9405-414: The Dominicans' except for these two laws. This order established monasteries over a vast amount of territory in Greater and Lesser Armenia, Persia, and Georgia, using the Dominican Rite in Armenian until the end of the order's existence in 1794. On February 25, 1398, Pope Boniface IX also authorized Maximus Chrysoberges to found a monastery in Greece where Mass would be celebrated in Greek according to
9570-400: The Father could be symbolized. Prior to the 10th century, no attempt was made to use a human figure to symbolize God the Father in Western art . Yet, Western art eventually required some way to illustrate the presence of the Father, so through successive representations a set of artistic styles for symbolizing the Father using a man gradually emerged around the 10th century. A rationale for
9735-508: The Father is in Heaven, while other attributes are derived from theological reasoning. In the 8th century, John of Damascus listed eighteen attributes for God in his An Exact Exposition of the Orthodox Faith (Book 1, chapter 8). These eighteen attributes were divided into four groups based on time (such as being everlasting), space (such as being boundless), matter or quality and the list continues to be influential to date, partially appearing in some form in various modern formulations. In
9900-408: The Father may hold a globe or book (to symbolize God's knowledge and as a reference to how knowledge is deemed divine). He is behind and above Christ on the Cross in the Throne of Mercy iconography. A dove, the symbol of the Holy Spirit may hover above. Various people from different classes of society, e.g. kings, popes or martyrs may be present in the picture. In a Trinitarian pietà , God the Father
10065-404: The Father will send in my name". By the end of the 1st century, Clement of Rome had repeatedly referred to the Father, Son, and Holy Spirit, and linked the Father to creation in 1 Clement 19.2, stating: "let us look steadfastly to the Father and creator of the universe". By the middle of the 2nd century, in Against Heresies , Irenaeus had emphasized (in Book 4, chapter 5) that the Creator
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#173276581494010230-401: The Father, it suggested that icons of Christ were preferred over Old Testament shadows and figures. The beginning of the 8th century witnessed the suppression and destruction of religious icons as the Byzantine iconoclasm (literally, "image struggle" or "war on icons") began. Emperor Leo III (717–741) suppressed the use of icons by imperial edict of the Byzantine Empire, presumably due to
10395-449: The Father, the Son, and the Holy Spirit... in such a way as to compel a Trinitarian understanding of God". Around 200 AD, Tertullian formulated a version of the doctrine of the Trinity which clearly affirmed the divinity of Jesus. This concept was later expanded upon at the First Council of Nicaea in 325 AD, and a later definitive form was produced by the Ecumenical Council of 381 . The Trinitarian doctrine holds that God
10560-427: The Father. Even supporters of the use of icons in the 8th century, such as John of Damascus , drew a distinction between images of God the Father and those of Christ. In his treatise On the Divine Images , John of Damascus wrote: "In former times, God who is without form or body, could never be depicted. But now when God is seen in the flesh conversing with men, I make an image of the God whom I see". The implication
10725-405: The Hand of God symbol throughout its extensive decorative scheme, and is the only ancient synagogue with an extant decorative scheme. Dating to the mid-3rd century, the symbol was likely adopted into Early Christian art from Jewish art . The Hand of God was common in Late Antique art in both the East and West, and remained the main way of symbolizing the actions or approval of God the Father in
10890-402: The Instruction Liturgiam authenticam , including 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
11055-452: The Jewish background of the time by referring to Jesus and the Father almost in the same breath, and by conferring on Jesus the title of divine honor "Lord", as well as calling him Christ. In the Book of Acts (Acts 17:24–27), during the Areopagus sermon given by Paul, he further characterizes the early Christian understanding: The God that made the world and all things therein, he, being Lord of heaven and earth Paul also reflects on
11220-420: The Latin term ipsum esse , a phrase that translates roughly to "being itself". God's aseity makes the Christian God not "a being" but rather "being itself", and can be explained by phrases such as "that which is with no reliance on anything external for its being" or "the necessary condition for anything to exist at all". As time passed, theologians and philosophers developed more precise understandings of
11385-431: The Missal and remove the most controversial parts from it; Cardinal Ottaviani later stated to be satisfied by the amendments. In his preface to the French edition of The Reform of the Roman Liturgy by Klaus Gamber , Cardinal Joseph Ratzinger, later Pope Benedict XVI , said: "In the place of liturgy as the fruit of development came fabricated liturgy. We abandoned the organic, living process of growth and development over
11550-423: The Missal were issued in 1970 (promulgated in 1969) and 1975. The liturgy contained in the 1570–1962 editions of the Roman Missal is frequently referred to as the Tridentine Mass : all these editions placed at the start the text of the papal bull Quo primum in which Pope Pius V linked the issuance of his edition of the Roman Missal to the Council of Trent . Only in the 1962 edition is this text preceded by
11715-487: The Most Holy Second Ecumenical Council of the Vatican'), followed in the case of the 2002 edition by auctoritate Pauli PP. VI promulgatum Ioannis Pauli PP. II cura recognitum (' promulgated by the authority of Pope Paul VI and revised at the direction of Pope John Paul II'). In its official documents, the Catholic Church identifies the forms of the Roman Rite Mass by the editions of the Roman Missal used in celebrating them. Thus Pope Benedict XVI referred to this form of
11880-573: The New Order of Mass ". The cardinals warned the New Order of the Mass "represented, both as a whole and in its details, a striking departure from the Catholic theology of the Mass as it was formulated in Session XXII of the Council of Trent ". The study that they transmitted said that on many points the New Mass had much to gladden the heart of even the most modernist Protestant. Paul VI asked
12045-546: The Offertory), as a properly deacon's part. However, in practice the intentions in the Oratio Universalis are still commonly read by laypersons (sometimes even when deacons are present, contrary to directives). The Oratio Universalis may be sung in the style of a litany, with provided music in the 2002 Missale Romanum . The deacon's duties at the Offertory also changed. Absent the subdeacon after 1972,
12210-580: The Presentation of Mary, Saint Anne and Saint Anthony of Padua, were restored even before Clement VIII's 1604 typical edition of the Missal was issued. In the course of the following centuries new feasts were repeatedly added and the ranks of certain feasts were raised or lowered. A comparison between Pope Pius V's Tridentine calendar and the General Roman Calendar of 1954 shows the changes made from 1570 to 1954. Pope Pius XII made
12375-516: The Roman Rite Mass by linking it, in his motu proprio Summorum Pontificum of 7 July 2007, with "the Roman Missal promulgated by Pope Paul VI in 1970" or, in his accompanying letter of the same date to the bishops of the church, "the Missal published by Paul VI and then republished in two subsequent editions by John Paul II". The now less frequently used names 'Mass of Paul VI' and 'Pauline Mass' refer to Pope Paul VI , who promulgated
12540-471: The Second Council of Nicaea and helped stamp out any remaining coals of iconoclasm. Specifically, its third canon required the image of Christ to have veneration equal with that of a Gospel book: We decree that the sacred image of our Lord Jesus Christ, the liberator and Savior of all people, must be venerated with the same honor as is given the book of the holy Gospels. For as through the language of
12705-517: The Sign of Peace is being given, it is permissible to say, The peace of the Lord be with you always , to which the reply is Amen " ( GIRM , 154). There are two distinct forms of criticisms of the liturgical reform: criticisms of the text of the revised Missal and criticisms of ways in which the rite has been celebrated in practice. In 1969 Cardinals Alfredo Ottaviani and Antonio Bacci sent to Pope Paul VI
12870-495: The Son, God the Father, and God the Holy Spirit are all different hypostases (Persons) of one substance, and is not traditionally held to be one of tritheism . Trinitarianism was subsequently adopted as the official theological doctrine through Nicene Christianity thereafter, and forms a cornerstone of modern Christian understandings of God—however, some Christian denominations hold nontrinitarian views about God . Christians, in common with Jews and Muslims , identify with
13035-519: The Synod of Bishops that met in Rome in that month. The bishops attended the first public celebration of the revised rite in the Sistine Chapel. When asked to vote on the new liturgy, 71 bishops voted placet ('approved'), 43 voted non-placet ('not approved'), and 62 voted placet iuxta modum ('approved with reservations'). In response to the bishops' concerns, some changes were made to
13200-844: The Vatican II Mass, traditionalist Catholics sometimes call it the "Mass of the Ages", and say that it comes down to us "from the Church of the Apostles, and ultimately, indeed, from Him Who is its principal Priest and its spotless Victim". In most countries, the language used for celebrating the Tridentine Mass was and is Latin , which became the language of the Roman liturgy in the late 4th century. However, there have been exceptions. In Dalmatia and parts of Istria in Croatia ,
13365-490: The Walls ) that were under no such constraints of terrain, and the same arrangement remained the usual one until the 6th century. In this early layout, the people were situated in the side aisles of the church, not in the central nave. While the priest faced both the altar and east throughout the Mass, the people would face the altar (from the sides) until the high point of the Mass, where they would then turn to face east along with
13530-656: The West until the end of the Romanesque period . In art depicting specific Biblical scenes, such as the Baptism of Jesus , where a specific representation of God the Father was indicated, the Hand of God was used increasingly from the Carolingian period until the end of the Romanesque . The use of religious images in general continued to increase up to the end of the 7th century, to the point that in 695, upon assuming
13695-638: The adoration of the Trinity, God may be depicted in two ways, either with emphasis on The Father, or the three elements of the Trinity. The most usual depiction of the Trinity in Renaissance art depicts God the Father using an old man, usually with a long beard and patriarchal in appearance, sometimes with a triangular halo (as a reference to the Trinity), or with a papal crown , specially in Northern Renaissance painting. In these depictions,
13860-689: The altar three times, and then the clergy and the congregation. This rite, if used, precedes the Prayers at the Foot of the Altar. During the Easter season, the "Asperges me..." verse is replaced by the "Vidi aquam..." verse, and "Alleluia" is added to the "Ostende nobis..." verse and to its response. Following the Asperges, Mass begins. The first part is the Mass of the Catechumens. The sequence of Prayers at
14025-426: The canonical gospels was written: ...for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live. Apart from asserting that there is one God, Paul's statement (which is likely based on pre-Pauline confessions) includes a number of other significant elements: he distinguishes Christian belief from
14190-448: The centuries and replaced it – as in a manufacturing process – with a fabrication, a banal on-the-spot product." As Pope Benedict, he later wrote: "There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture." The Society of Saint Pius X has argued that the promulgation of the revised liturgy was legally invalid due to alleged technical deficiencies in
14355-433: The chalice to the priest, who offers it alone, saying "Benedictus Es..." From its promulgation in 1969 to 1972 the Mass of Paul VI had briefly included a subdeacon , whose task it was to "serve at the altar and to assist the priest and deacon. In particular he prepares the altar and the sacred vessels and reads the epistle." However, it was soon eliminated due to the suppression of subdeaconate by Pope Paul VI in 1972 in
14520-478: 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 areas. One bishop claimed that the English-speaking conferences should have withstood the Holy See's insistence on
14685-592: The church, Rome prevailed and nine years later a new English translation, closer to that of the Latin and consequently approved by the Holy See, was adopted by English-speaking episcopal conferences . Most episcopal conferences set the first Sunday in Advent (27 November) 2011 as the date when the new translation would come into use. However, the Southern African Catholic Bishops' Conference (Botswana, South Africa, Swaziland) put into effect
14850-558: The classic definition of God in the Presbyterian Westminster Shorter Catechism , God is infinite, eternal and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth. That is, God possesses the communicable attributes to in an incommunicable manner. For example, he is wise, but infinite in his wisdom. Some such as Donald Macleod hold that all the suggested classifications are artificial and without basis. Although there
15015-400: The clergy at High Mass , is permitted (not made obligatory) at every Mass, even for the laity. "As for the actual sign of peace to be given, the manner is to be established by Conferences of Bishops in accordance with the culture and customs of the peoples. However, it is appropriate that each person, in a sober manner, offer the sign of peace only to those who are nearest." ( GIRM , 82.) "While
15180-483: The communicable attributes. There is a general agreement among theologians that it would be a mistake to conceive of the essence of God existing by itself and independently of the attributes or of the attributes being an additional characteristic of the Divine Being. They are essential qualities which exist permanently in his very Being and are co-existent with it. Any alteration in them would imply an alteration in
15345-693: The community's use. The monks were deterred from becoming members of the Dominican Order itself by the severe fasting requirements of the Dominican Constitutions, as well as the prohibition on owning any land other than that on which the monastery stood, and therefore became the Order of the United Friars of St. Gregory the Illuminator, a new order confirmed by Pope Innocent VI in 1356 whose Constitutions were similar to
15510-401: The consolidation and formalization of a number of Christian teachings. From the 2nd century onward, western creeds started with an affirmation of belief in "God the Father (Almighty)" and the primary reference of this phrase was to "God in his capacity as Father and creator of the universe". This did not exclude either the fact the "eternal father of the universe was also the Father of Jesus
15675-517: The created universe (rejection of pantheism ) but accept that God the Son assumed hypostatically united human nature, thus becoming man in a unique event known as "the Incarnation ". Early Christian views of God were expressed in the Pauline epistles and the early Christian creeds , which proclaimed one God and the divinity of Jesus . Although some early sects of Christianity, such as
15840-411: The deacon was responsible for placing both the wine and the water into the chalice (instead of having the subdeacon place the water in the chalice). After presenting the chalice to the priest, the deacon formerly (in the usus antiquor ) would support either the priest's arm or the base of the chalice and saying with the priest, "Offerimus tibi..." , but in the Missal of Paul VI, the deacon presents
16005-534: The deacon, but could (optionally) be read. Having been lost by the time of the Leonine Sacramentary in 560 A.D., the Oratio Universalis ( a.k.a. Prayer of the Faithful ) was restored to its former location after the Creed and before the Offertory (indicated in the usus antiquor by the priest turning immediately before the Offertory, and saying Oremus and the immediately proceeding to
16170-443: The divine and the human natures of Jesus at the same time. In this atmosphere, no public depictions of God the Father were even attempted and such depictions only began to appear two centuries later. The Second Council of Nicaea in 787 effectively ended the first period of Byzantine iconoclasm and restored the honouring of icons and holy images in general. However, this did not immediately translate into large scale depictions of God
16335-511: The earliest days of Christianity, with Irenaeus writing in the 2nd century: "His greatness lacks nothing, but contains all things". In the 8th century, John of Damascus listed eighteen attributes which remain widely accepted. As time passed, Christian theologians developed systematic lists of these attributes, some based on statements in the Bible (e.g., the Lord's Prayer , stating that the Father
16500-428: The ecclesiastical authorities to take place in the language of the people, it can everywhere be celebrated in Latin. A few speak of the Tridentine Mass in general or of its 1962 form as the "Gregorian Rite". The term "Tridentine Rite" is also sometimes met with, but Pope Benedict XVI declared it inappropriate to speak of the 1962 version and that published by later Popes as if they were two "rites". Rather, he said, it
16665-434: The effect both of reducing church support for the less central depictions, and strengthening it for the core ones. In the Catholic Church , the pressure to restrain religious imagery resulted in the highly influential decrees of the final session of the Council of Trent in 1563. The Council of Trent decrees confirmed the traditional Catholic doctrine that images only represented the person depicted, and that veneration to them
16830-479: The entire system of "divine truth" revealed to the faithful "that believe in his name" or "walk in the name of the Lord our God" In Revelation 3:12, those who bear the name of God are "destined for Heaven". John 17:6 presents the teachings of Jesus as the manifestation of the name of God to his disciples. John 12:27 presents the sacrifice of Jesus the Lamb of God , and the ensuing salvation delivered through it as
16995-612: The essential being of God. Hick suggests that when listing the attributes of God, the starting point should be his self-existence ("aseity") which implies his eternal and unconditioned nature. Hick goes on to consider the following additional attributes: Creator being the source of all that composes his creation ( "creatio ex nihilo" ) and the sustainer of what he has brought into being; personal ; loving, good ; and holy . Berkhof also starts with self-existence but moves on to immutability ; infinity , which implies perfection eternity and omnipresence ; unity . He then analyses
17160-668: The fact, causing political pressure. Benedictine member of the Consilium Cipriano Vagaggini , while noting what he called the Roman Canon's "undeniable defects", concluded that its suppression was unthinkable; he proposed that it be retained but that two further Eucharistic Prayers be added. The General Instruction of the Roman Missal of 1969 states that the "Eucharistic Prayer I" (the Roman Canon) may always be used, including on Sundays, but it rarely
17325-536: The feast of Our Lady of Victory , to celebrate the victory of Lepanto of 7 October 1571. His immediate successor, Pope Gregory XIII , changed the name of this feast to "The Most Holy Rosary of the Blessed Virgin Mary" and Pope John XXIII changed it to "Our Lady of the Rosary". Pius V's work in severely reducing the number of feasts in the Roman calendar (see this comparison ) was very soon further undone by his successors. Feasts that he had abolished, such as those of
17490-648: The final 1962 typical edition of the Tridentine Missal, replacing both Pius X's "Additions and Changes in the Rubrics of the Missal" and the earlier "General Rubrics of the Missal". The General Roman Calendar was revised partially in 1955 and 1960 and completely in 1969 in Pope Paul VI 's motu proprio Mysterii Paschalis , again reducing the number of feasts. The Roman Missal issued by Pope John XXIII in 1962 differed from earlier editions in
17655-410: The first Sunday of Advent at the end of that year as the date on which it would enter into force. However, because he was dissatisfied with the edition that was produced, the revised Missal itself was not published until the following year, and full vernacular translations appeared much later. The revisions called for by Vatican II were guided by historical and Biblical studies that were not available at
17820-555: The first edition (which was followed by later editions promulgated by Pope John Paul II ). In his letter to bishops which accompanied his 2007 motu proprio Summorum Pontificum , Pope Benedict XVI wrote that "the Missal published by Paul VI and then republished in two subsequent editions by John Paul II, obviously is and continues to be the normal Form – the Forma ordinaria – of the Eucharistic Liturgy." Since then,
17985-691: The first half, not having yet professed the faith. Profession of faith was considered essential for participation in the Eucharistic sacrifice. This rule of the Didache is still in effect. It is only one of the three conditions (baptism, right faith and right living) for admission to receiving Holy Communion that the Catholic Church has always applied and that were already mentioned in the early 2nd century by Saint Justin Martyr : "And this food
18150-463: The first new typical edition was promulgated in 1604 by Pope Clement VIII , who in 1592 had issued a revised edition of the Vulgate . The Bible texts in the Missal of Pope Pius V did not correspond exactly to the new Vulgate, and so Clement edited and revised Pope Pius V's Missal, making alterations both in the scriptural texts and in other matters. He abolished some prayers that the 1570 Missal obliged
18315-469: The form of a cross while saying once, "Commixtio salis et aquæ pariter fiat in nomine Patris, et Filii et Spiritus Sancti" (May a mixture of salt and water now be made in the name of the Father, and of the Son, and of the Holy Spirit). After that, the priest, vested in a cope of the color of the day, while the choir sings an antiphon and a verse of Psalm 50/51 or 117/118, sprinkles with the holy water
18480-465: The glorification of the name of God, with the voice from Heaven confirming Jesus' petition ("Father, glorify thy name") by saying: "I have both glorified it, and will glorify it again", referring to the Baptism and crucifixion of Jesus . The theological underpinnings of the attributes and nature of God have been discussed since the earliest days of Christianity. In the 2nd century, Irenaeus addressed
18645-630: The height of the Counter-Reformation . In response to a decision of that council, Pope Pius V promulgated the 1570 Roman Missal, making it mandatory throughout the Latin Church , except in places and religious orders with missals from before 1370. Although the Tridentine Mass is often described as the Latin Mass, the post-Vatican II Mass published by Pope Paul VI and republished by Pope John Paul II , which replaced it as
18810-449: The holy Catholic Church was not moved by just causes and reasons that laymen and clerics when not consecrating should communicate under the form of bread only, or has erred in this, let him be anathema." While the Council had declared that reception of Communion under one form alone deprived the communicant of no grace necessary to salvation, the 1908 Catholic Encyclopedia states theologians had surmised that receiving both forms may confer
18975-438: The influence of Saint Peter's Basilica the fact that other churches in Rome are built with the apse to the west and also attributed to topographical circumstances that arrangement for Saint Peter's. However, the arrangement whereby the apse with the altar is at the west end of the church and the entrance on the east is found also in Roman churches contemporary with Saint Peter's (such as the original Basilica of Saint Paul Outside
19140-410: The issue and expounded on some attributes; for example, Book IV, chapter 19 of Against Heresies states: "His greatness lacks nothing, but contains all things". Irenaeus based his attributes on three sources: Scripture, prevailing mysticism and popular piety. Today, some of the attributes associated with God continue to be based on statements in the Bible, such as the Lord's Prayer , which states that
19305-551: The liturgy was celebrated in Old Church Slavonic from the time of Cyril and Methodius , and authorization for use of this language was extended to some other Slavic regions between 1886 and 1935. In the 14th century, Dominican missionaries converted a monastery near Qrna, Armenia to Catholicism, and translated the liturgical books of the Dominican Rite , a variant of the Roman Rite, into Armenian for
19470-634: The mass. On June 27, 1615, Pope Paul V granted permission for Mass and the Divine Office to be celebrated, and the sacraments administered, in the Chinese language according to the Roman Rite, and Lodovico Buglio , S.J., carried out the translation of the Missal, the Ritual, and a large part of the Breviary into Chinese. This faculty was never used. Similarly, on April 17, 1624, permission
19635-406: The material universe) and immanent (involved in the material universe). Christians believe in a singular God that exists in a Trinity , which consists of three Persons: God the Father , God the Son , and God the Holy Spirit . Christian teachings on the transcendence, immanence, and involvement of God in the world and his love for humanity exclude the belief that God is of the same substance as
19800-555: The name of God is one of the Ten Commandments , which is viewed not only as an avoidance of the improper use of the name of God, but also a commandment to exalt it, through both pious deeds and praise. This is reflected in the first petition in the Lord's Prayer addressed to God the Father : "Hallowed be thy Name". In the theology of the Early Church Fathers , the name of God was seen as representative of
19965-399: The nature of God and began to produce systematic lists of his attributes. These varied in detail, but traditionally the attributes fell into two groups: those based on negation (that God is impassible) and those positively based on eminence (that God is infinitely good). Ian Ramsey suggested that there are three groups, and that some attributes, such as simplicity and perfection , have
20130-560: The new Order of the Mass. In 1974, Annibale Bugnini announced that the Novus Ordo Missae was "a major conquest of the Roman Catholic Church." Ottaviani would later acknowledge his satisfaction with the new missal after reassurance by Paul VI in a letter dated February 17, 1970. Pope Paul VI promulgated the revised rite of Mass with his apostolic constitution Missale Romanum of 3 April 1969, setting
20295-492: The norms of law—also be attended by faithful who, of their own free will, ask to be admitted". Permission for competent priests to use the Tridentine Mass as parish liturgies was to be given by the pastor or rector. Permissions for celebrating the 1962 form of the Tridentine Mass were replaced and abrogated by Pope Francis 's motu proprio Traditionis Custodes in 2021, introducing additional restrictions. The term "Tridentine Mass" applies to celebrations in accordance with
20460-523: The ordinary form of the Roman Rite, has its official text in Latin and is sometimes celebrated in that language. In 2007, Pope Benedict XVI issued the motu proprio Summorum Pontificum , accompanied by a letter to the world's bishops, authorizing use of the 1962 Tridentine Mass by all Latin Church Catholic priests in Masses celebrated without the people. These Masses "may—observing all
20625-522: The papal bull of its promulgation included in the Missal, as the bulls of 1604 and 1634 were. In 1911, with the bull Divino Afflatu , Pope Pius X made significant changes in the rubrics. Pope Pius XII radically revised the Palm Sunday and Easter Triduum liturgy, suppressed many vigils and octaves and made other alterations in the calendar (see General Roman Calendar of Pope Pius XII ). John XXIII's 1960 Code of Rubrics were incorporated in
20790-527: The people at six points of the Mass. The priest celebrating the Tridentine Mass was required to face the people, turning his back to the altar if necessary, eight times. The revised Roman Missal states that it is "more appropriate as a sign that on an altar on which Mass is celebrated there not be a tabernacle in which the Most Holy Eucharist is reserved", in which case it is "preferable that the tabernacle be located": The Missal does direct that
20955-503: The popes only generically ( Missale Romanum ex decreto SS. Concilii Tridentini restitutum Summorum Pontificum cura recognitum ). Editions later than that of 1962 mention the Second Vatican Council instead of the Council of Trent, as in the 2002 edition: Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritati Pauli Pp. VI promulgatum Ioannis Pauli Pp. II cura recognitum . Sometimes
21120-694: The previous year, established the Consilium ad exsequendam Constitutionem de Sacra Liturgia , the Council for Implementing the Constitution on the Sacred Liturgy . The instruction Inter oecumenici of 26 September 1964, issued by the Sacred Congregation of Rites while the Council was still in session, and coming into effect on 7 March 1965 made significant changes to the existing liturgy. The 1967 document Tres abhinc annos ,
21285-515: The priest to say on entering the church; shortened the two prayers to be said after the Confiteor ; directed that the words " Haec quotiescumque feceritis, in meam memoriam facietis " ("Do this in memory of me") should not be said while displaying the chalice to the people after the consecration, but before doing so; inserted directions at several points of the Canon that the priest was to pronounce
21450-479: The priest. In its guidelines for the arrangement of churches, the current Roman Missal directs: "The altar should be built apart from the wall, in such a way that it is possible to walk around it easily and that Mass can be celebrated at it facing the people, which is desirable wherever possible." The English also states that both the construction of the altar away from the wall and the celebration versus populum are "desirable wherever possible." A 2000 statement by
21615-420: The principal Mass on Sunday. In the sacristy, a priest wearing an alb , if he is to celebrate the Mass, or surplice , if he is not the celebrant of the Mass, and vested with a stole , which is the color of the day if the priest is the celebrant of the Mass or purple if he is not the celebrant of the Mass, exorcises and blesses salt and water, then puts the blessed salt into the water by thrice sprinkling it in
21780-468: The publication of the 1962 edition of the Roman Missal, the 1964 Instruction on implementing the Constitution on Sacred Liturgy of the Second Vatican Council laid down that "normally the epistle and gospel from the Mass of the day shall be read in the vernacular ". Episcopal conferences were to decide, with the consent of the Holy See, what other parts, if any, of the Mass were to be celebrated in
21945-475: The relationship between God and Christians: ...that they should seek God, if haply they might feel after him and find him, though he is not far from each one of us for in him we live. The Pauline epistles also include a number of references to the Holy Spirit, with the theme which appears in 1 Thessalonians 4:8 – "...God, the very God who gives you his Holy Spirit" – appearing throughout his epistles. In John 14:26, Jesus also refers to "the Holy Spirit, whom
22110-474: The rites are to be simplified, due care being taken to preserve their substance; elements which, with the passage of time, came to be duplicated, or were added with but little advantage, are now to be discarded; other elements which have suffered injury through accidents of history are now to be restored to the vigor which they had in the days of the holy Fathers, as may seem useful or necessary. Sacrosanctum Concilium further provided that (amongst other things)
22275-645: The rites that remained in existence were progressively abandoned, though the Ambrosian rite survives in Milan , Italy and neighbouring areas, stretching even into Switzerland, and the Mozarabic rite remains in use to a limited extent in Toledo and Madrid , Spain. The Carmelite , Carthusian and Dominican religious orders kept their rites, but in the second half of the 20th century two of these three chose to adopt
22440-531: The second instruction on the implementation of the Council's Constitution on the Liturgy, made only minimal changes to the text, but simplified the rubrics and the vestments. Concelebration and Communion under both kinds had meanwhile been permitted. By October 1967, the Consilium had produced a complete draft revision of the Mass liturgy, known as the Normative Mass, and this revision was presented to
22605-516: The side of the sanctuary, also known as liturgical North, (symbolizing the announcement of the Gospel to the unevangelized), but rather from the ambo towards the people. Furthermore, the priest no longer had to read the Gospel before the deacon proclaimed it, the subdeacon (being soon eliminated) no longer held the Book of the Gospels ( a.k.a. Evangelium ), and the Gospel no longer had to be sung by
22770-525: The so-called Tridentine Mass , the latest edition of which had been published in 1962 under the title Missale Romanum ex decreto SS. Concilii Tridentini restitutum ('The Roman Missal restored by decree of the Most Holy Council of Trent'). The editions of the Mass of Paul VI Roman Missal (1970, 1975, 2002) have as title Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum ('The Roman Missal renewed by decree of
22935-414: The subdeacon's role was performed by minor clerics who were not yet subdeacons, a practice called a straw subdeacon). However, the Missal of Paul VI required that the role of the deacon be filled by one who was, in fact, a deacon (and not a priest or bishop). This restriction of the role of the deacon to clerics who were, in fact, only deacons makes sense in light of the restoration of the Latin deaconate to
23100-462: The successive editions of the Roman Missal whose title attribute them to the Council of Trent ( Missale Romanum ex decreto Sacrosancti Concilii Tridentini restitutum ) and to the pope or popes who made the revision represented in the edition in question. The first of these editions is that of 1570, in which the mention of the Council of Trent is followed by a reference to Pope Pius V ( Pii V Pont. Max. iussu editum ). The last, that of 1962, mentions
23265-538: The tabernacle be situated "in a part of the church that is truly noble, prominent, conspicuous, worthily decorated, and suitable for prayer". In the usus antiquor ( a.k.a. Tridentine Form) the liturgical role of the deacon was largely limited to his role in the missa solemnis ( a.k.a. the Solemn High Mass) and some rites in the Rituale Romanum . Furthermore, in the usus antiquor
23430-477: The term Ordinary Form (abbreviated OF) is used to distinguish this form of the Roman Rite of Mass from the 1962 edition of the Tridentine Mass , the Extraordinary Form (EF), because in his motu proprio Pope Benedict declared the latter an "extraordinary form" of the Roman Rite. Pope Francis further emphasized the importance of the Ordinary Form in this capacity with his 2021 motu proprio Traditionis custodes , referring to it as "the unique expression of
23595-526: The term "Tridentine Mass" is applied restrictively to Masses in which the final 1962 edition of the Tridentine Roman Missal is used, the only edition still authorized, under certain conditions, as an extraordinary form of the Roman Rite Mass. Some speak of this form of Mass as "the Latin Mass". This too is a restrictive use of a term whose proper sense is much wider. The Second Vatican Council Mass also has its normative text, from which vernacular translations are made, in Latin , and, except at Masses scheduled by
23760-419: The terms in a very general sense rather than referring to any special designation of God. However, general references to the name of God may branch to other special forms which express his multifaceted attributes. The Old Testament reveals YHWH (often vocalized with vowels as "Yahweh" or "Jehovah") as the personal name of God, along with certain titles including El Elyon and El Shaddai . When reading
23925-409: The text. In the Apostolic Constitution ( papal bull ) Quo primum , with which he prescribed use of his 1570 edition of the Roman Missal, Pius V decreed: "We order and enjoin that nothing must be added to Our recently published Missal, nothing omitted from it, nor anything whatsoever be changed within it." This of course did not exclude changes by a Pope, and Pope Pius V himself added to the Missal
24090-412: The text. Pope Paul VI and the Consilium interpreted this as lack of approval for the Normative Mass, which was replaced by the text included in the book Novus Ordo Missae (The New Order of Mass) in 1969. On 25 September 1969, two retired cardinals, 79-year-old Alfredo Ottaviani and 84-year-old Antonio Bacci , wrote a letter with which they sent Pope Paul VI the text of the " Short Critical Study on
24255-403: The throne, Byzantine emperor Justinian II put an image of Christ on the obverse side of his gold coins, resulting in a rift which ended the use of Byzantine coin types in the Islamic world. However, the increase in religious imagery did not include depictions of God the Father. For instance, while the eighty second canon of the Council of Trullo in 692 did not specifically condemn images of
24420-405: The use of a human figure is the belief that God created the soul of Man in the image of his own (thus allowing humanity to transcend the other animals). It appears that when early artists designed to represent God the Father, fear and awe restrained them from a usage of the whole human figure. Typically only a small part would be used as the image, usually the hand, or sometimes the face, but rarely
24585-404: The various vernacular languages is to be sober and discreet." The following year, the third typical edition of the revised Roman Missal in Latin was released. In 2002 the leadership of the ICEL was changed, under insistence from the Roman Congregation for Divine Worship and to obtain a translation that was as close as possible to the wording of the Latin original. In spite of push-back by some in
24750-448: The vernacular with minor alterations under the title of the "Divine Liturgy of St. Gregory". Latin Masses on days of the week other than Sunday are becoming common. Most Old Catholics use the Tridentine Mass, either in the vernacular or in Latin. At the time of the Council of Trent, the traditions preserved in printed and manuscript missals varied considerably, and standardization was sought both within individual dioceses and throughout
24915-410: The vernacular. Outside the Roman Catholic Church , the vernacular language was introduced into the celebration of the Tridentine Mass by some Old Catholics and Anglo-Catholics with the introduction of the English Missal . Some Western Rite Orthodox Christians, particularly in the Antiochian Orthodox Christian Archdiocese of North America 's Western Rite Vicariate , use the Tridentine Mass in
25080-442: The word "Nativity" replaced by "Conception") be used instead. Part of that earlier Mass was revived in the Mass that Pope Pius IX ordered to be used on the feast. In addition to such occasional changes, the Roman Missal was subjected to general revisions whenever a new " typical edition " (an official edition whose text was to be reproduced in printings by all publishers) was issued. After Pius V's original Tridentine Roman Missal,
25245-420: The wording of Missale Romanum . However, the Society has later stated that the Mass of Paul VI is valid, though illicit . The International Commission on English in the Liturgy worked for 17 years on a new translation, presented in 1998, formed in response to critiques of the earlier translation. However, their proposed translation ran afoul of new leadership in Rome. On 28 March 2001, the Holy See issued
25410-471: The words contained in this book all can reach salvation, so, due to the action which these images exercise by their colors, all wise and simple alike, can derive profit from them. Images of God the Father were not directly addressed in Constantinople in 869. A list of permitted icons was enumerated at this Council, but symbols of God the Father were not among them. However, the general acceptance of icons and holy images began to create an atmosphere in which God
25575-510: The words inaudibly; suppressed the rule that, at High Mass, the priest, even if not a bishop, was to give the final blessing with three signs of the cross; and rewrote the rubrics, introducing, for instance, the ringing of a small bell. The next typical edition was issued in 1634, when Pope Urban VIII made another general revision of the Roman Missal. There was no further typical edition until that of Pope Leo XIII in 1884. It introduced only minor changes, not profound enough to merit having
25740-458: The work of Dom Prosper Guéranger , a former abbot of Solesmes Abbey , encouraged the laity to live the liturgy by attending services (not only Mass) often, understanding what they meant, and following the priest in heart and mind. Liturgical reforms took place under Pius XII, specially in 1955, when the liturgy of Holy Week was reformed. The liturgy was the first matter considered by the Second Vatican Council of 1962–1965. On 4 December 1963,
25905-413: The world, yet acknowledge his involvement in the world, are transcendence and immanence . Transcendence means that God is eternal and infinite, not controlled by the created world and beyond human events. Immanence means that God is involved in the world, and Christian teachings have long acknowledged his attention to human affairs. However, unlike pantheistic religions, in Christianity, God's being
26070-523: The years 1963 and 1968 there were private initiatives by liberal reformers to either revise the Roman Canon, or to create new Eucharistic Prayers. Hans Küng and Karl Amon both published articles demanding this. In addition, the Bishops' Conference of the Netherlands under Johannes Bluyssen , around 1965–1966, did not wait for the Canon to be permitted in the vernacular and started experimenting with their own translations and adding new "Eucharistic Prayers", then asking for permission from Rome to do so after
26235-421: Was excommunicated. Pope Paul VI asked the Congregation for the Doctrine of the Faith , the department of the Roman Curia that Ottaviani had earlier headed, to examine the Short Critical Study. It responded on 12 November 1969 that the document contained many affirmations that were "superficial, exaggerated, inexact, emotional and false". Nonetheless, the contents of the Intervention were used by Paul VI to amend
26400-404: Was founded by Christ the Lord. It is altogether fitting, therefore, that the language it uses should be noble, majestic, and non-vernacular." However, the only mention of the liturgy in that document was in relation to the study of Greek . The Second Vatican Council stated in Sacrosanctum Concilium , 36: At the same time, Sacrosanctum Concilium 54 makes clear that, though the vernacular
26565-406: Was granted for the Discalced Carmelites to use Arabic at the mission in Persia , and on April 30, 1631, the Theatines were granted permission to use Georgian or Armenian at their mission in Georgia . Permission to use Arabic was also extended to the Franciscans in the Holy Land in the nineteenth century. In 1958, permission was given for Hindi to be used at masses in India. After
26730-544: Was paid to the person, not the image. The Council also reserved the right of bishops, and in cases of new artistic novelties, the Pope, to suppress images deemed non-canonical or heretical. 1962 Roman Missal Schools Relations with: The Tridentine Mass , also known as the Traditional Latin Mass or the Traditional Rite , is the liturgy in the Roman Missal of the Catholic Church codified in 1570 and published thereafter with amendments up to 1962. Celebrated almost exclusively in Ecclesiastical Latin , it
26895-411: Was taken from the 1962 Roman Missal ), and complete formulas for the ferial days of Advent and Eastertide. Prayers over the faithful are added to the Lenten Mass formulas and the Apostles' Creed is provided as an alternative to the Nicene Creed . The Mass of Paul VI thus became the Mass of Paul VI and John Paul II. The Liturgical Movement of the nineteenth and twentieth centuries, which arose from
27060-431: Was the most widely used Eucharistic liturgy in the world from its issuance in 1570 until the introduction of the Mass of Paul VI (promulgated in 1969, with the revised Roman Missal appearing in 1970). The 1962 edition of the Roman Missal promulgated by Pope John XXIII (the last to bear the indication ex decreto Sacrosancti Concilii Tridentini restitutum ) and the Mass celebrated in accordance with it are described in
27225-455: Was usually shown in some form of frame of clouds in the top of the picture space, where the Hand of God had formerly appeared; the Baptism of Christ on the famous baptismal font in Liège of Rainer of Huy is an example from 1118 (a Hand of God is used in another scene). Gradually the amount of the human symbol shown can increase to a half-length figure, then a full-length, usually enthroned, as in Giotto 's fresco of c. 1305 in Padua . In
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