Missal

Various missals

From the point of view of the contents, there is no single or uniform missal, but as many missals as there are rites whose eucharistic liturgy supposes the recourse to such a book. Thus, the Roman Missel is the book of the celebration of the mass according to the rite of the Roman Church or Roman Rite, but one also speaks about Missel tridentin for the Roman missal promulgated following the council of Thirty (see below), of Missel ambrosien for the book of the celebration of the mass according to the rite of the Church of Milan; of Missal cartusien for the celebration of the mass according to the Rite cartusien; of Missal cistercian at Cisterciens, of Dominican Missal at the Dominican ones; of Missal wisigothic for the book of the celebration of the mass according to the rite of certain dioceses of Spain, etc

All result from a double practical and identity tendency. The practical tendency consists in wanting to join together in a book all the parts necessary to the celebration of the mass during all the year. The identity tendency concerns the need to join together the typical elements which make the identity of a rite and either other ritual families distinguish it, or other editions of the missal of the same ritual family ( Missel tridentin ).

Origin of the missal

The missal, known as missale plenum , appears around XIe century in the Latin Church. It is the regrouping of several books: the sacramentary one with the eucharistic prayer (gun), the speeches and the prayers, the évangéliaire and the épistolier for the readings or péricopes of the Scriptures, one or more pounds for let us répons and the songs (Gradual or Antiphonaire of the mass). Little by little, the manuscripts integrated all these parts in one or more pounds forming a whole.

At the beginning of XIIIe century, the orders beggars appear: the characteristic of these communities is to be itinerant, and not to be fixed in particular in a diocese. A great diversity of rite exists then in the Latin Church, variable of one diocese to the other, as well on the level of the forms as on the level of the calendar. The need is felt a rite common to all the order. Saint François d' Assise recommends to his brothers to use the rite of the Roman curia, adapted to an itinerant apostolate.

In all the Latin Church, the use plenary missal spreads between XIIIe and XVe century. A great number of dioceses and religious order publish their own editions. Following the bubble Quo Primum , the whole of the Latin Church uses the Roman Missel, except for the dioceses and of the religious orders which have a sufficiently old clean rite.

Thus the missal Mozarab for the diocese of Tolède, the missal of Braga for the archdiocese of Braga, the missal romano-Lyonese for the archdiocese of Lyon, and the missal ambrosien for the archdiocese of Milan will be maintained until our days.

Certain religious orders like the Carthusian monks with the Rite cartusien, the Dominican ones with the Dominican Rite, the cistercians with the Rite cistercian, prémontrés with the Rite prémontré and the order of Carmel with the Rite Carmelite nun also will preserve a clean missal.

The Roman missal

As the remainder of the Latin Church, the diocese of Rome has its own liturgical books. The expansion of the franciscains and growing of will have paputé it make that this missal is adopted by many dioceses. The printed edition of 1474 has a great diffusion.

The unification tridentine, means of Counter-Reformation

The Council of Thirty, in 1563, concerned of the “ doctrines touching with Holy Sacrifice of the Mass of the mass ”, request with the pope to take care to doctrinal perfection in the manners of saying the mass in the Church, in reaction to the Protestant heresies on this subject. The pope Pie V answers at the request of the council with the bubble Quo primum , by which, it promulgates, on July 14th, 1570, his edition of the Roman Missal. He makes from there the use obligatory in all the Latin Church, by making exception only for the places or another rite was celebrated during more than two hundred years.

The form of 1970 of the Roman Missal

Following the council the Vatican II, the pope Paul VI implements a new form of the Roman Rite: a “new missal” is published in March 1970, known under the name of " ordinary form of the rite romain" (see Summorum Pontificum (motu landlord). This new missal leaves the more various possibility of use: in particular a rite of Zaire and a rite anglo-catholic.

Protestant “Missals”

By analogy with the Latin missals, certain Christian churches resulting from the Protestant Reform publish books ordering the rite of their eucharistic liturgy in vernacular language; intentionally, to be characterized and by doctrinal and ecclesiologic opposition with the " mass romaine" , they did not take the title of “missal” or accepted it improperly. It is only tardily that the term, having lost its initial denominational significance, was readopted by certain churches resulting from the Reform.

“Missal” Lutheran

Martin Luther takes part in the organization of the worship with Wittemberg in 1523, in spite of its reserves for what appears only “noise to him and smoked” and the open door with a pious legalism. He then writes “ Von ordnung of Gottesdienst ” (About the divine service) and “Formulae Missae”. In this spirit, in 1525, the first celebration of the “German Mass takes place” and its ordo is published in 1526. Which is used as framework with the Lutheranism of the following centuries. The missal always used in the liturgy Lutheran is based on these recommendations.

“Missal” Anglican

July 11th, 1533, Clément VII excommunicates Henri VIII of England, which remarié itself illegally. It is the birth of the schism Anglican. A Church independent of Rome is organized initially with the hierarchical level under the reign of Henri VIII, then at the doctrinal level starting from the reign Edouard VI. The need is felt a liturgical book which reflects the new doctrines. The archbishop of Canterbury, Thomas Cranmer, is the architect of this Book off Common Prayer (known as “missal of Cranmer”) in 1549. This missal, in English, is strongly revised in 1552 then in 1559 and 1562. He knows a long evolution until our days and is used today by the Church of England, but also not the Épiscopalienne Churches and methodist of the United States.

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