The 1962 Missale Romanum - 1.5

Glancing, briefly, at the Sanctorale section of the new missal (the Calendar changes will be fully discussed in a later part of this series), the notable change is the re-classification of feasts into I, II, III and IV class (c.f. classification system in the 1970 Missal and Memoria sulla riforma litugica: Supplemento I: Intorno alla graduazione liturgica, SRC Sectio historica 75, 1950). Also, as mentioned several times in our regular series of posts the feast of the Purification of the BVM had a makeover and became a feast of the LORD, the colour for the blessing of candles and procession became white and the prayers of blessing were changed with the short conclusion replacing the traditional form (c.f. blessing of Palms etc).

Following the Sanctorale section several changes were made to the two series of Votive Masses. The first series remained unscathed except for a recasting of the rubric governing their, possible, use as Conventual Masses. As we shall see when Votive Masses are discussed later in this series the rubrics of 1962MR are far more liberal in allowing Votive Masses. The second series of Votive Masses, Missae Votivae ad Diversa, underwent more substantial changes. The series became numbered and saw several 'sanitizations' of the titles of the various Masses. The Mass against the Pagans became '19. Missa pro Ecclesiae Defensione' and the Mass for the ending of a schism became '20. Missa pro Ecclesiae Unitate' although the text of both remained unchanged. The word 'refugees' was added to the title of the Mass for Pilgrims and Travellers, '25. Missa pro Peregrinantibus, iter Agentibus et Profugis'. Following the inclusion in the Rituale in 1952 of a blessing to mark the twenty-fifth and fiftieth anniversaries of a marriage a new Mass rubric was inserted, '12. In 25° et 50° Anniversario a celebratione Matrimonii'. Five new Mass formularies were added for the profession of religious, men and women, for the grant and preservation of ecclesiastical and religious vocations: '13. Missa in Die Professionis Religiosorum'; '14. Missa in Die Professionis Religiosarum'; '15. Missa ad Vocationes Ecclesiasticas Petendas'; '16. Missa ad Vocationes Ecclesiasticas Servandas'; and, '17. Missa ad Vocationes Religiosas Petendas et Fovendas'.

The prayers for divers occasions underwent a similar renumbering and changes. The former series of prayers for the Emperor (No. 5 trad. style) and for Public Penitents (No. 23 trad. style) were abolished. These were replaced by series for the Bishop (No. 7 new style) and for Public Rulers (No. 9 new style), c.f. the new Good Friday orations. The series for the gift of tears (of sorrow) (No. 21 trad. style) became '22. Ad petendem compunctionem cordis. The series between No. 8 (new style) and No. 12 were re-distributed with minor sanitization of some of their titles.

(Burial Service - Note the De profundis and associated prayers for the Faithful Departed)

After the section giving the forms of the Requiem Mass there were changes made to the Burial Service. In 1962MR the antiphon Ego sum (in full) and the Benedictus (along with De profundis and other psalms from the Office of the Dead) are begun immediately after In paradisum and continued during the procession to the grave. At the conclusion of the burial (or after the Absolution of a Catafalque) the De profundis and the other prayers for the souls of the faithful departed are omitted.

(1962MR - Burial Service)

(Blessing of Lustral Water)

In the rite for blessing of lustral water the prayers all now have the short conclusion and salt is only added once into the water, not three times as in the traditional rite. During the Asperges ceremony the celebrant no longer recites the psalm Miserere (or Confitemini in Paschaltide) in a low voice whilst he asperses the people.

(1962MR - Blessing of Lustral Water)

In the last section of the Missal giving Masses pro aliquibus locis there were substantial deletions: e.g. the Translation of the Holy House (10 Dec); the Expectation of the BVM (18 Dec); the Espousals of the BVM (23 Jan); the Flight into Egypt (17 Feb); the Prayer of OLJC (Tuesday after Septuagesima); the Crown of Thorns (Friday after Ash Wednesday); the Spear and Lance (Friday after the first Sunday in Lent); the Winding Sheet of OLJC (Friday after the second Sunday in Lent); the Five Wounds (Friday after the third Sunday in Lent); St. Philomena (11 Aug) etc. Masses of feasts suppressed in the Calendar, e.g. St. John before the Latin Gate were added to this section.

This post concludes the first section of our article on the 1962MR. In describing some of the changes found in the editions of the 1962MR it must be born in mind that no one was obliged to use a copy of this short-lived edition. What was of obligation was to use the rite it contained. In the last section of the series we will look at the comments of those involved in the stages of the reform both before and after 1962MR and how it was perceived as a step in the process and that Missals, and Breviaries, were a convenience, not a necessity.

Section 2 will examine the changes to the rite of Mass as found in the 1962MR. (My apologies to readers for the late posting of this final part of Section 1).

IX Sunday after Pentecost

The ninth Sunday after Pentecost is of semi-double rite. This year it is also the first Sunday of August. Its liturgical colour is green. The Gospel pericopes from St. Luke contain the account of the LORD casting out the money lenders in the temple.

At Vespers yesterday afternoon the antiphons and psalms were of the Sunday. The antiphon on the Magnificat was Sapientia for the Saturday before the first Sunday of August. After the collect of the Sunday commemorations were sung of SS Nazarius etc, St. Martha and SS Felix and Companions. After the last commemoration the Suffrage of the Saints was sung. At Compline the Dominicalpreces were sung.

At Mattins the invitatory and hymn are as sung on previous 'green' Sundays. In the first nocturn the lessons are the Incipiunt Parabolae Salomnis for the first Sunday of August with its responsories. In the second nocturn the lessons are taken from a Tract on the 118th Psalm by St. Ambrose of Milan. In the third nocturn the homily on St. Luke's Gospel is from St. Gregory. The Te Deum is sung. At Lauds commemorations are sung of St. Martha and SS Felix and Companions followed by the Suffrage of the Saints.

At Prime (Pss. 117, 118i & 118ii) both Quicumque and the Dominical preces are sung.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. Martha, the third collect is of SS Felix and Companions. The Creed is sung, the preface is of the Blessed Trinity and the last Gospel is of St. Martha.

Vespers are of the Sunday (Pss. 109, 110, 111, 112 & 113) the Office hymn is Lucis creator. After the collect of the Sunday a commemoration of the Sunday is sung followed by the Suffrage of the Saints. At Compline the Dominical preces are sung.

In the 'liturgical books of 1962' the Sunday is the last in July and at Vespers the antiphon on the Magnificat is Dum tolleret Dominus. There are neither commemorations nor Suffrage. At Compline there are no Dominical preces. Mattins is stripped down to one nocturn and of three lessons and occurring scripture is taken from the Incipit of the Fourth Book of the Kings. At Lauds again there are no commemorations or Suffrage. At Prime Quicumque is not sung nor are the preces. At Mass there is only one collect and the last Gospel is In principio. At Vespers there are no commemorations and no Suffrage. At Compline the Dominical preces are always omitted.

VIII Sunday after Pentecost

The eighth Sunday after Pentecost is of semi-double rite and its liturgical colour is green. The Gospel pericopes from St. Luke contain the parable about the unjust steward.

At Vespers yesterday afternoon the psalms appointed for Saturday were sung. After the collect of the Sunday a commemoration of St. Mary Magdalene was sung. The Suffrage of the Saints was omitted as were the Dominical preces at Compline due to the occurring double feast.

At Mattins the invitatory and hymn are as sung on previous 'green' Sundays. In the first nocturn the lessons are taken from the ninth chapter of the Third Book of the Kings. In the second nocturn the lessons are from St. Augustine's City of God and in the third nocturn the homily on St. Luke's Gospel is from St. Jerome. The Te Deum is sung. At Lauds, following the collect of the Sunday, a commemorations is sung of St. Mary Magdalene. The Suffrage of the Saints is omitted because of the occurring double feast.

At Prime psalms 117, 118i & 118ii are sung, Quicumque is omitted as are the Dominical preces because of the double feast.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. Mary Magdalene. There is no third collect. The Creed is sung, the preface is of the Blessed Trinity and the last Gospel is of St. Mary Magdalene.

Vespers are of the Sunday (Pss. 109, 110, 111, 112 & 113) and the Office hymn is Lucis creator. After the collect of the Sunday commemorations are sung of the following feast of St. Apollinaris, St. Mary Magdalene and St. Liborius. The Suffrage is omitted as are the Dominical preces at Compline due to the double feasts.

In the 'liturgical books of 1962' there are no commemorations at either Vespers. Mattins is cut down to a single nocturn of three lessons. There are no commemorations at Lauds. Mass has a single collect and the last Gospel is In principio.

Art: Jerome Nadal

The 1962 Missale Romanum - 1.4

Before continuing this exploration of the changes to the layout of editions of the 1962MR a glaringly obvious omission in post 1.2 of this series was failing to comment on the large capital letters before the first Sunday of Advent. The 1962MR saw the inclusion of Tempus Adventus as can be seen in the photograph. Within the temporal cycle parts of the Liturgical Year were delineated as Tempus Adventus, Tempus Nativitatis, Tempus Epiphaniae, Tempus per Annum ante Septuagesima, Tempus Septuagesima, Tempus Quadragesimae, Tempus Passionis, Hebdomada Sancta, Tempus Paschatis, Tempus Acensionis and Tempus per Annum post Pentecosten.

The creation of 'Christmastide', 'Epiphanytide', 'Acensiontide' were a result of the abolition of the Octaves of the Comites Christi saints, of the Epiphany and the Ascension with the effects of Cum nostra. The English rubricist, J.B. O'Connell makes some interesting remarks about this in his commentary on Cum nostra (J.B. O'Connell, 'Simplifying the Rubrics', Burns & Oates, London, 1955, pp. 31-32).

Moving back on to this exploration the position of the Ordo Missae and Canon are worthy of consideration. In many editions of missals published in 1962 though not all, the traditional arrangement is changed and the Ordo Missae and Canon appear between the Temporale and Sanctorale.

As readers will be aware the Ordo Missae and Canon pages in printed Roman missals had been placed between the end of Holy Saturday and the beginning of Holy Pascha. Interestingly, the 1970 has its Order of Mass (with a congregation) and Anaphorae between the Temporal and Sanctoral sections of the book. A further interesting change is to be found in the page headers of this section. In pre-1962 editions of the Roman missal Canon Missae appeared as the header not only on those pages containing the text of the Canon itself but also on the pages containing the Pater noster, Agnus Dei, embolism etc all the way through the rite to the last Gospel. This may be observed in the photograph of the 1952 Marietti edition below:

In contrast the 1962MR limits Canon Missae as a header strictly to those pages containing the text of the Canon. Pages with the Pater noster, Agnus Dei etc have the header Ordo Missae. This is clearly seen in the photograph below: the header changes from the page ending with the Doxology of the Canon to the invitation to the Pater noster on the facing page. This differentiation between the pages of the anaphorae and the order of Mass was maintained in MR1970.

Editions of 1962MR produced for France contained five additional prefaces. A preface for Advent (as found in the Lyon Missal), a preface of the Blessed Sacrament, a preface for the Dedication of a Church, a preface of St. John the Baptist and a preface for the founder of a Religious Congregatioon or Diocese. These additional prefaces were not part of the 1962MR outside of France.

The last part of this section, 1.5, will look at changes to the Votive and Requiem Masses. Section 2 will consider changes in the rite of Mass itself.

VII Sunday after Pentecost

The seventh Sunday after Pentecost is of semi-double rite and its liturgical colour is green. The Gospel pericopes from St. Matthew contain the words of warning from the LORD concerning false prophets appearing as sheep but who, in reality, are wolves.

At Vespers yesterday afternoon the psalms of Saturday were sung. After the collect of the Sunday a commemoration was sung of the preceding feast of St. Bonaventure and then a commemoration of St. Henry the Emperor. The Suffrage of the Saints was omitted as were the Dominical preces at Compline due to the occurring double feast.

At Mattins there are the usual three nocturns. The invitatory and hymn are as sung on last Sunday. In the first nocturn the lessons are

taken from the Incipit of the Third Book of the Kings. In the second nocturn the lessons are taken from am epistle of St. Jerome to Nepotianus. In the third nocturn the homily on St. Matthew's Gospel is from St. Hiliary. The Te Deum is sung. At Lauds a commemoration is sung of St. Henry followed by the Suffrage of the Saints.

At Prime (Pss. 117, 118i & 118ii) Quicumque and the Dominical preces are sung.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. Henry, the third collect is A cunctis. The Creed is sung and the preface is of the Blessed Trinity.

Vespers are of the Sunday. Lucis Creator is sung to the melody of the Incarnation with the Doxology Jesu tibi sit gloria etc. After the collect of the Sunday commemorations are sung of the following feast of the BVM of Mount Carmel and of St. Henry. At Compline Te lucis is sung with the same Doxology.

In the 'liturgical books of 1962' there are no commemorations at Vespers. The Dominical preces are never sung at Compline. Mattins is cut down to one nocturn of three lessons. At Lauds there is no commememoration of St. Henry and no Suffrage. At Prime Quicumque and the Dominical preces are omitted. Mass has a single collect. At Vespers Lucis Creator is sung to on of the Sunday tones, there are no commemorations.

The 1962 Missale Romanum - 1.3

A significant variation in the printed texts of 1962MR is, of course, seen in Holy Week.  This major revision took place following Maxima Redemptionis with the publication of the 1956 Ordo Hebdomadae Sanctae Instauratus (OHSI).  These texts remained virtually unchanged in 1962MR, a notable exception being the removal of the word 'perfidious' from the prayer for the Jews on Good Friday.

Notwithstanding the significant textual (and ceremonial) variations in the new Pacellian Holy Week the changes to the typography of the Missal are also worthy of consideration.  The layout in OHSI is stylistically very different to traditional editions of the service books of the Roman rite. Take, for example, Palm Sunday. Thanks to Google Books it is easy to look at numerous editions of the traditional Missal, the image below is from a nineteenth century printing.



This layout, familiar in all editions of the MR up until the mid-1950s, disappeared with the New Holy Week order, the style of which in the books was very different. The photograph below is from a copy of the 1956 Vatican editio typica of the OHSI.

The essential characteristic was a type of 'liturgy by numbers' with a sequential numbering of rubrics within the texts for given liturgical days. In 1962MR this is confined to Holy Week but would be extended in the later stages of the reform to other days and to the Ordo Missae and Anaphora. Palm Sunday in the 1970MR is shown at the bottom of this post.

Turning from OHSI to the 1962MR the essential similarity of the text and the style from six years earlier can be seen:

The 'liturgy by numbers' style, confined in 1962MR to Holy Week, extended to other areas of Missal with the subsequent stages of the reform with 1970MR having a numbered Ordo Missae.  Palm Sunday in the 1970MR is seen below.

The 1962 Missale Romanum - 1.2

The Temporale begins, as usual, with the first Sunday of Advent. Three changes are immediately apparent before the epistle: (i) the new classification system of liturigcal days; (ii) the renaming of the Introit as Antiphona ad Introitum; and, (iii) the suppression of the rubric ordering seasonal orations. The ancient system of the classification of liturgical days into doubles, semi-doubles and simples (often seen in pre-Trent uses as varying degrees of feasts of nine lessons and those of three) is done away with following the reforms of Cum nostra and Rubricarum instructum to be replaced by four classes of liturgical day from I Class days, the highest ranking, to IV Class, the lowest.  The re-ordering of the classification system is one reason why the General Rubrics of the Missal had to be re-written.  The descriptors Introitus, Offertorium and Communio are replaced respectively with Antiphona ad Introitum, Antiphona ad Offertorium and Antiphona ad Communionem.  The first appearance of the new terminology in the Roman rite was in the 1956  'Restored' Order for Holy Week.  The same terminology is found in the 1970MR (except the antiphon at the offertory which does not appear in 1970MR but does appear in the corresponding Gradual).  The collects of the season were abolished with the 1956 changes but the rubric ordering their use remained until the printing of missals of this period (for Advent they are Deus, qui de beate and Ecclesiae (or from 1570 pro papa).  These differences can be seen in the photographs of Advent Sunday in the 1962MR (above) and a 1952 printing of the old rite (below).

A few pages following Advent Sunday one of the innovations found in 1962MR can be seen, the 'mini-Mass' shorter form for the Ember Saturdays. The traditional form (without the collects of the season) still appears, as an option, but appellated Forma Missae Longior. The novelty is the Forma Missae Brevior with a single additional OT reading for optional use in Masses other than the Conventual Mass and Ordinations (see below).