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org/wiki/Roman_Rite

Roman Rite
The Roman Rite (Latin: Ritus Romanus)[1] is the main
liturgical rite of the Latin Church, the main particular
church sui iuris of the Catholic Church. It is the most
widespread liturgical rite in Christianity as a whole. The
Roman Rite gradually became the predominant rite
used by the Western Church, developed out of many
local variants from Early Christianity on, not amounting
to distinctive rites, that existed in the medieval
manuscripts, but have been progressively reduced since
the invention of printing, most notably since the reform
of liturgical law in the 16th century at the behest of the
Council of Trent (1545–63) and more recently following
the Second Vatican Council (1962–65).

The Roman Rite has been adapted over the centuries

and the history of its Eucharistic liturgy can be divided
into three stages: the Pre-Tridentine Mass, Tridentine
Mass and Mass of Paul VI. The ordinary form of the
Roman Rite Mass is now that which Pope Paul VI
Altar of Santa Cecilia in Trastevere
promulgated in 1969 and Pope John Paul II revised in
in Rome, as arranged in 1700
2002, but use of the 1962 Roman Missal remains
authorized as an extraordinary form under the
conditions indicated in the 2007 papal document
Summorum Pontificum.

Contents
Comparison with Eastern rites
Antiquity of the Roman Mass
Liturgy and traditions
Roman Missal
Arrangement of churches
Chant
Roman Rite of Mass
Introductory rites
Liturgy of the Word
Liturgy of the Eucharist
Communion rite
Concluding rite
See also
References

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Further reading
External links

Comparison with Eastern rites

The Roman Rite is noted for its sobriety of expression.[2] In its Tridentine form, it was noted
also for its formality: the Tridentine Missal minutely prescribed every movement, to the
extent of laying down that the priest should put his right arm into the right sleeve of the alb
before putting his left arm into the left sleeve (Ritus servandus in celebratione Missae, I, 3).
Concentration on the exact moment of change of the bread and wine into the Body and
Blood of Christ has led, in the Roman Rite, to the consecrated Host and the chalice being
shown to the people immediately after the Words of Institution. If, as was once most
common, the priest offers Mass while facing ad apsidem (towards the apse), ad orientem
(towards the east) if the apse is at the east end of the church, he shows them to the people,
who are behind him, by elevating them above his head. As each is shown, a bell (once called
"the sacring bell") is rung and, if incense is used, the host and chalice are incensed (General
Instruction of the Roman Missal, 100). Sometimes the external bells of the church are rung
as well. Other characteristics that distinguish the Roman Rite from the rites of the Eastern
Catholic Churches are genuflections and keeping both hands joined together.

Antiquity of the Roman Mass

In his 1912 book on the Roman Mass, Adrian Fortescue wrote: "Essentially the Missal of
Pius V is the Gregorian Sacramentary; that again is formed from the Gelasian book, which
depends on the Leonine collection. We find the prayers of our Canon in the treatise de
Sacramentis and allusions to it in the 4th century. So our Mass goes back, without essential
change, to the age when it first developed out of the oldest liturgy of all. It is still redolent of
that liturgy, of the days when Caesar ruled the world and thought he could stamp out the
faith of Christ, when our fathers met together before dawn and sang a hymn to Christ as to a
God. The final result of our inquiry is that, in spite of unsolved problems, in spite of later
changes, there is not in Christendom another rite so venerable as ours." In a footnote he
added: "The prejudice that imagines that everything Eastern must be old is a mistake.
Eastern rites have been modified later too; some of them quite late. No Eastern Rite now
used is as archaic as the Roman Mass."[3]

In the same book, Fortescue acknowledged that the Roman Rite underwent profound
changes in the course of its development. His ideas are summarized in the article on the
"Liturgy of the Mass" that he wrote for the Catholic Encyclopedia (published between 1907
and 1914) in which he pointed out that the earliest form of the Roman Mass, as witnessed in
Justin Martyr's 2nd-century account, is of Eastern type, while the Leonine and Gelasian
Sacramentaries, of about the 6th century, "show us what is practically our present Roman
Mass". In the interval, there was what Fortescue called "a radical change". He quoted the
theory of A. Baumstark that the Hanc Igitur, Quam oblationem, Supra quæ and Supplices,
and the list of saints in the Nobis quoque were added to the Roman Canon of the Mass
under "a mixed influence of Antioch and Alexandria", and that "St. Leo I began to make
these changes; Gregory I finished the process and finally recast the Canon in the form it still
has."[4]

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Fortescue himself concluded:

We have then as the conclusion of this paragraph that at Rome the Eucharistic prayer
was fundamentally changed and recast at some uncertain period between the fourth
and the sixth and seventh centuries. During the same time the prayers of the faithful
before the Offertory disappeared, the kiss of peace was transferred to after the
Consecration, and the Epiklesis was omitted or mutilated into our "Supplices" prayer.
Of the various theories suggested to account for this it seems reasonable to say with
Rauschen: "Although the question is by no means decided, nevertheless there is so
much in favour of Drews's theory that for the present it must be considered the right
one. We must then admit that between the years 400 and 500 a great transformation
was made in the Roman Canon" (Euch. u. Busssakr., 86).

In the same article Fortescue went on to speak of the many alterations that the Roman Rite
of Mass underwent from the 7th century on (see Pre-Tridentine Mass), in particular through
the infusion of Gallican elements, noticeable chiefly in the variations for the course of the
year. This infusion Fortescue called the "last change since Gregory the Great" (who died in
604).

The Eucharistic Prayer normally used in the Byzantine Rite is attributed to Saint John
Chrysostom, who died in 404, exactly two centuries before Pope Gregory the Great. The East
Syrian Eucharistic Prayer of Addai and Mari, which is still in use, is certainly much older.

Liturgy and traditions

Roman Missal

The Roman Missal (Latin: Missale

Romanum) is the liturgical book that
contains the texts and rubrics for the
celebration of the Mass in the Roman Rite
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 the antiphons and other chants.
Gradually, manuscripts came into being 2002 edition of the Missale Romanum
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 response to reforms called for in 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 to be in obligatory use throughout the Latin Church except where
there was a traditional liturgical rite that could be proved to be of at least two centuries’
antiquity. The version of the Mass in the 1570s edition became known as the Tridentine
Mass. Various relatively minor revision were made in the centuries following, culminating in
the 1962 edition promulgated by Pope John XXIII. Pope John XXIII opened the Second
Vatican Council that same year, whose participating bishops ultimately called for renewal
and reform of the liturgy. The 1969 edition of the Roman Missal was promulgated by Pope

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Paul VI, issued in response to the council, introduced several major revisions, including
simplifying the rituals and permitting translations into local vernacular languages. The
version of the Mass in this missal, known colloquially as the Mass of Paul VI, is currently in
use throughout the world.

Arrangement of churches

The Roman Rite no longer has the pulpitum, or rood screen, a dividing wall characteristic of
certain medieval cathedrals in northern Europe, or the iconostasis or curtain that heavily
influences the ritual of some other rites. In large churches of the Middle Ages and early
Renaissance the area near the main altar, reserved for the clergy, was separated from the
nave (the area for the laity) by means of a rood screen extending from the floor to the beam
that supported the great cross (the rood) of the church and sometimes topped by a loft or
singing gallery. However, by about 1800 the Roman Rite had quite abandoned rood screens,
although some fine examples survive.

Chant

Gregorian chant is the traditional chant of the Roman Rite. Being entirely monophonic, it
does not have the dense harmonies of present-day chanting in the Russian and Georgian
churches. Except in such pieces as the graduals and alleluias, it does not have melismata as
lengthy as those of Coptic Christianity. However, the music of the Roman Rite became very
elaborate and lengthy when Western Europe adopted polyphony. While the choir sang one
part of the Mass the priest said that part quietly to himself and continued with other parts,
or he was directed by the rubrics to sit and wait for the conclusion of the choir's singing.
Therefore it became normal in the Tridentine Mass for the priest to say Mass, not sing it, in
contrast to the practice in all Eastern rites. Only on special occasions and in the principal
Mass in monasteries and cathedrals was the Mass sung.

Roman Rite of Mass

The Catholic Church sees the Mass or Eucharist as "the source and summit of the Christian
life", to which the other sacraments are oriented.[5] Remembered in the Mass are Jesus' life,
Last Supper, and sacrificial death on the cross at Calvary. The ordained celebrant (priest or
bishop) is understood to act in persona Christi, as he recalls the words and gestures of Jesus
Christ at the Last Supper and leads the congregation (always "we", never "I") in praise of
God. The Mass is composed of two parts, the Liturgy of the Word and the Liturgy of the
Eucharist.

The term "Mass" is generally used only in the Roman Rite, while the Byzantine Rite Eastern
Catholic Churches use the term "Divine Liturgy" for the celebration of the Eucharist, and
other Eastern Catholic Churches have terms such as Holy Qurbana. Although similar in
outward appearance to the Anglican Mass or Lutheran Mass,[6][7] the Catholic Church
distinguishes between its own Mass and theirs on the basis of what it views as the validity of
the orders of their clergy, and as a result, does not ordinarily permit intercommunion
between members of these Churches.[8][9] In a 1993 letter to Bishop Johannes Hanselmann
of the Evangelical Lutheran Church in Bavaria, Cardinal Ratzinger (later Pope Benedict
XVI) affirmed that "a theology oriented to the concept of succession [of bishops], such as
that which holds in the Catholic and in the Orthodox church, need not in any way deny the

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salvation-granting presence of the Lord [Heilschaffende Gegenwart des Herrn] in a

Lutheran [evangelische] Lord's Supper."[10] The Decree on Ecumenism, produced by
Vatican II in 1964, records that the Catholic Church notes its understanding that when other
faith groups (such as Lutherans, Anglicans, and Presbyterians) "commemorate His death
and resurrection in the Lord's Supper, they profess that it signifies life in communion with
Christ and look forward to His coming in glory."[9]

Within the fixed structure outlined below, which is specific to the Ordinary Form of the
Roman Rite, the Scripture readings, the antiphons sung or recited during the entrance
procession or at Communion, and certain other prayers vary each day according to the
liturgical calendar. For many variations and options not mentioned here, see the complete
Order of the Mass (https://www.catholicbishops.ie/wp-content/uploads/2011/02/Order-of
-Mass.pdf).

Introductory rites

The priest enters, with a deacon if there is one, and altar

servers (who may act as crucifer, candle-bearers and
thurifer). The priest makes the sign of the cross with the
people and formally greets them. Of the options offered
for the Introductory Rites, that preferred by liturgists
would bridge the praise of the opening hymn with the
Glory to God which follows.[11] The Kyrie eleison here
has from early times been an acclamation of God's
mercy.[12] The Penitential Act instituted by the Council
of Trent is also still permitted here, with the caution
that it should not turn the congregation in upon itself
during these rites which are aimed at uniting those
gathered as one praiseful congregation.[13][14] The
Introductory Rites are brought to a close by the Collect
Prayer.

Liturgy of the Word

A priest offering the Mass at the St
On Sundays and solemnities, three Scripture readings Mary's Basilica, Bangalore
are given. On other days there are only two. If there are
three readings, the first is from the Old Testament (a
term wider than "Hebrew Scriptures", since it includes the Deuterocanonical Books), or the
Acts of the Apostles during Eastertide. The first reading is followed by a psalm, recited or
sung responsorially. The second reading is from the New Testament, typically from one of
the Pauline epistles. A Gospel acclamation is then sung as the Book of the Gospels is
processed, sometimes with incense and candles, to the ambo. The final reading and high
point of the Liturgy of the Word is the proclamation of the Gospel by the deacon or priest.
On all Sundays and Holy Days of Obligation, and preferably at all Masses, a homily, a
sermon that draws upon some aspect of the readings or the liturgy itself, is then given.[15]
Finally, the Nicene Creed or, especially from Easter to Pentecost, the Apostles' Creed is
professed on Sundays and solemnities,[16] and it is desirable that the Universal Prayer or
Prayer of the Faithful should usually follow.[17] The designation "of the faithful" comes from
when catechumens did not remain for this prayer or for what follows.

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Liturgy of the Eucharist

The Liturgy of the Eucharist begins with the preparation

of the altar and gifts,[18] while the collection may be
taken. This concludes with the priest saying: "Pray,
brethren, that my sacrifice and yours may be acceptable
to God, the almighty Father." The congregation stands
and responds: "May the Lord accept the sacrifice at your
hands, for the praise and glory of His name, for our
good, and the good of all His holy Church." The priest
then pronounces the variable prayer over the gifts.
The Elevation of the host began in
Then in dialogue with the faithful the priest brings to
the 14th century to show people the
mind the meaning of "eucharist", to give thanks to God.
consecrated host.
A variable prayer of thanksgiving follows, concluding
with the Sanctus acclamation. The anaphora, or more
properly "Eucharistic Prayer", follows, The oldest of the
anaphoras of the Roman Rite, fixed since the Council of Trent, is called the Roman Canon,
with central elements dating to the fourth century. With the liturgical renewal following the
Second Vatican Council, numerous other Eucharistic prayers have been composed,
including four for children's Masses. Central to the Eucharist is the Institution Narrative,
recalling the words and actions of Jesus at his Last Supper, which he told his disciples to do
in remembrance of him.[19] Then the congregation acclaims its belief in Christ's conquest
over death, and their hope of eternal life.[20] Since the early church an essential part of the
Eucharistic prayer has been the epiclesis, the calling down of the Holy Spirit to sanctify our
offering.[21] The priest concludes with a doxology in praise of God's work, at which the
people give their Amen to the whole Eucharistic prayer.[22]

Communion rite

All together recite or sing the "Lord's Prayer" ("Pater

Noster" or "Our Father"). The priest introduces it with a
short phrase and follows it up with a prayer called the
embolism, after which the people respond with another
doxology. The sign of peace is exchanged and then the
"Lamb of God" ("Agnus Dei" in Latin) litany is sung or
recited, while the priest breaks the host and places a
piece in the main chalice; this is known as the rite of
fraction and commingling.

The priest then displays the consecrated elements to the

congregation, saying: "Behold the Lamb of God, behold
A priest administers Communion
him who takes away the sins of the world. Blessed are
during Mass in a Dutch field in the
those called to the supper of the Lamb," to which all
front line, October 1944
respond: "Lord, I am not worthy that you should enter
under my roof, but only say the word and my soul shall
be healed." Then Communion is given, often with lay
ministers assisting with the consecrated wine.[23] According to Catholic Church doctrine,
receiving the Holy Communion in a state of mortal sin is a sacrilege[24] and only those who
are in a state of grace, that is, without any mortal sin, can receive it.[25] Singing by all the

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faithful during the Communion procession is encouraged "to

express the communicants' union in spirit"[26] from the bread
that makes them one. A silent time for reflection follows, and
then the variable concluding prayer of the Mass.

Concluding rite

The priest imparts a blessing over those present. The deacon

or, in his absence, the priest himself then dismisses the
people, choosing one of four formulas by which the people are
"sent forth" to spread the good news. The congregation
responds: "Thanks be to God." A recessional hymn is sung by
all, as the ministers process to the rear of the church.[27]

Out of Mass (1893), oil on

See also canvas by Joan Ferrer Miró

Ambrosian Rite
Latin liturgical rites
List of Catholic rites and churches
Liturgical books of the Roman rite
Pre-Tridentine Mass
Mass of Paul VI
Mass (liturgy)
Tridentine Mass

References
1. Lott, J. Bert (2012-08-30). Death and Dynasty in Early Imperial Rome: Key Sources,
with Text, Translation, and Commentary (https://books.google.com/books?id=AvIgAwAA
QBAJ&pg=PA186&dq=Ritus+Romanus+roman+rite&hl=en&sa=X&ved=0ahUKEwjvo-P
woKvQAhWBXSYKHSxQCEQQ6AEIKDAC#v=onepage&q=Ritus%20Romanus%20rom
an%20rite&f=false). Cambridge University Press. ISBN 9781139560306.
2. "Bishop succinctly characterizes the 'genius of the Roman rite' as being 'marked by
simplicity, practicality, a great sobriety and self-control, gravity and dignity'" (James
Norman, Handbook to the Christian Liturgy - Regional Rites V). (http://www.katapi.org.uk
/Liturgy/RegionalRitesV.htm)
3. Fr. Adrian Fortescue, The Mass: A Study of the Roman Liturgy, s.l., 1912, p. 213
4. New Advent website. (http://www.newadvent.org/cathen/09790b.htm)
5. Catechism of the Catholic Church, 1324 (https://www.vatican.va/archive/ENG0015/__P3
X.HTM)
6. Bahr, Ann Marie B. (1 January 2009). Christianity. Infobase Publishing. p. 66.
ISBN 9781438106397. "Anglicans worship with a service that may be called either Holy
Eucharist or the Mass. Like the Lutheran Eucharist, it is very similar to the Catholic
Mass."

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7. Herl, Joseph (1 July 2004). Worship Wars in Early Lutheranism. Oxford University
Press. p. 35. ISBN 9780195348309. "There is evidence that the late sixteenth-century
Catholic mass as held in Germany was quite similar in outward appearance to the
Lutheran mass"
8. Dimock, Giles (2006). 101 Questions and Answers on the Eucharist. Paulist Press.
p. 79. ISBN 9780809143658. "Thus Anglican Eucharist is not the same as Catholic
Mass or the Divine Liturgy celebrated by Eastern Catholics or Eastern Orthodox.
Therefore Catholics may not receive at an Anglican Eucharist."
9. "Unitatis Redintegratio (Decree on Ecumenism), Section 22" (https://www.vatican.va/arc
hive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redint
egratio_en.html). Vatican. Retrieved 8 March 2013. "Though the ecclesial Communities
which are separated from us lack the fullness of unity with us flowing from Baptism, and
though we believe they have not retained the proper reality of the eucharistic mystery in
its fullness, especially because of the absence of the sacrament of Orders, nevertheless
when they commemorate His death and resurrection in the Lord's Supper, they profess
that it signifies life in communion with Christ and look forward to His coming in glory.
Therefore the teaching concerning the Lord's Supper, the other sacraments, worship,
the ministry of the Church, must be the subject of the dialogue."
10. Rausch, Thomas P. (2005). Towards a Truly Catholic Church: An Ecclesiology for the
Third Millennium. Liturgical Press. p. 212. ISBN 9780814651872.
11. Grigassy, Daniel (1991). New Dictionary of Sacramental Worship (https://litpress.org/Pro
ducts/5788/The-New-Dictionary-of-Sacramental-Worship?gclid=CjwKCAjwxrzoBRBBEi
wAbtX1n4sLke-Fy0Q_R06ALHHEsB6bGfpV3GrgdVzcU-CzA_PVww24U0bvLRoCUskQ
AvD_BwE). Collegeville, MN: Liturgical Press. pp. 944f. ISBN 9780814657881.
12. Pecklers, Keith (2010). The Genius of the Roman Rite (https://litpress.org/Products/6021
/The-Genius-of-the-Roman-Rite). Collegeville, MN: Liturgical Press.
ISBN 9780814660218.
13. Leon-Dufour, Xavier (1988). Sharing the Eucharist Bread: The Witness of the New
Testament Xavier Leon-Dufour (https://www.amazon.com/Sharing-Eucharist-Bread-Witn
ess-Testament/dp/0225665328). Continuum. ISBN 978-0225665321.
14. Weil, Louis (1991). New Dictionary of Sacramental Worship (https://litpress.org/Products
/5788/The-New-Dictionary-of-Sacramental-Worship?gclid=CjwKCAjwxrzoBRBBEiwAbtX
1n4sLke-Fy0Q_R06ALHHEsB6bGfpV3GrgdVzcU-CzA_PVww24U0bvLRoCUskQAvD_B
wE). Collegeville, MN. pp. 949ff. ISBN 9780814657881.
15. GIRM, paragraph 66
16. GIRM, paragraph 68
17. GIRM, paragraph 69
18. GIRM, paragraph 73
19. Luke 22:19 (https://bible.oremus.org/?passage=Luke+22:19–22:19&version=nrsv); 1
Corinthians 11:24-25 (https://bible.oremus.org/?passage=1+Corinthians+11:24–11:25&v
ersion=nrsv)
20. GIRM, paragraph 151
21. GIRM, paragraph 79c
22. Jungmann, SJ, Josef (1948). Mass of the Roman Rite (http://www.ccwatershed.org/medi
a/pdfs/14/01/25/13-21-48_0.pdf) (PDF). pp. 101–259.
23. GIRM, paragraph 160
24. Lesson 28 from the Baltimore Cathechism #368 (https://www.catholicity.com/baltimore-c
atechism/lesson28.html)

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25. Compendium of the Catechism of the Catholic Church # 291 (https://www.vatican.va/arc

hive/compendium_ccc/documents/archive_2005_compendium-ccc_en.html). Retrieved
20 August 2019.
26. GIRM, paragraph 86
27. Catholic Sacramentary (https://www.catholicbishops.ie/wp-content/uploads/2011/02/Ord
er-of-Mass.pdf) (PDF). ICEL. 2010.

Further reading
Baldovin, SJ., John F., (2008). Reforming the Liturgy: A Response to the Critics. The
Liturgical Press.
Bugnini, Annibale, (1990). The Reform of the Liturgy 1948-1975. The Liturgical Press.
A Short History of the Roman Mass. By Michael Davies (https://web.archive.org/web/201
10819203945/http://latinmas.s701.sureserver.com/msshst.htm), said to be based on
Adrian Fortescue's The Mass: A Study of the Roman Liturgy
Metzger, Marcel. History of the Liturgy: The Major Stages (https://books.google.com/boo
ks?id=z6V2wb2ckPcC&lpg=PP1&pg=PR3#v=onepage&q&f=false). Beaumont,
Madeleine M. (trans.). The Liturgical Press.
Morrill,SJ, Bruce T., contributing editor. Bodies of Worship: Explorations in Theory and
Practice. The Liturgical Press.
Marini, Piero (Archbishop), (2007). A Challenging Reform: Realizing the Vision of the
Liturgical Renewal. The Liturgical Press.
Johnson, Lawrence, J. (2009). Worship in the Early Church: An Anthology of Historical
Sources. The Liturgical Press.
Foley, Edward; Mitchell, Nathan D.; and Pierce, Joanne M.; A Commentary on the
General Instruction of the Roman Missal. The Liturgical Press.

External links
The Roman Rite (http://www.newadvent.org/cathen/13155a.htm) (Catholic
Encyclopedia)
Australian site, mainly on present form of the Roman Rite (http://www.romanrite.com/)

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