MISSAL, ROMAN

The earliest eucharistic liturgical books for presiders used in the Roman rite were the sacramentaries, which date from the seventh and eighth centuries (see sacramen taries, historical). Other liturgical ministers in the early medieval period made use of other liturgical books containing material proper to their differing roles, e.g. the lectionary for readers, the graduale or antiphonale for cantors and scholae (choir). These sacramentaries originally contained only the presider's prayers (euchology) used at mass; even the outline structure of the service, the ordo missae was contained in a separate libellus or booklet at this time. These ordines tended to become more elaborate into the eleventh century, incorporating many devotional and penitential prayers for the presider to recite while other liturgical ministers were active during the mass (e.g. the singing of the Gloria, the preparation of the altar at the offertory).

The "Full" Missal. Beginning from the twelfth century into the thirteenth and fourteenth centuries, all of the material necessary to celebrate mass were gradually collected into a single volume for the use of the presider. The ordo missae was incorporated first, and came to be located in the middle of the book. Eventually, texts from other liturgical books proper to other ministers was also incorporated: readings from the lectionary, pieces of chant from the antiphonaries and graduals. The resultant volume came to be known as the missalis plenarius, the plenary or "full" missal.

The development of this liturgical book was prompted by a number of factors. The first was the spread of the "private mass," that is, the celebration of the mass by a single priest with only a few, or perhaps only one acolyte assisting, beginning in the late eleventh and twelfth centuries. At the same time the priest became obliged to recite all the parts of the mass like the readings and chants, even if they were done by their proper minister. The second was the rise of mendicant religious orders in the late twelfth and early thirteenth centuries. Priests of these new orders (e.g. the Dominicans and Franciscans) were not bound by vows of stability to a single monastery, but were instead committed to a mobile type of ministry, moving about the countryside and towns of an increasingly urbanized Europe, preaching and begging for alms. These friars needed single volume collections of the texts needed to celebrate the mass (the missal) and the Divine Office (the breviary).

Missals in the high middle ages were not yet unified into a single uniform volume, There were a number of diocesan and regional variations, even in the city of Rome. The Dominicans, for example, formed their own missal based on the liturgical books of Lyons in France (see dominican rite). In England, there were several related "Uses," for example, the hereford use, york use, and sarum use, which was the most widespread liturgical Use in medieval England. In the sixteenth century, Thomas cranmer would use the Sarum Missal as the basis for the vernacular book of common prayer, the official liturgical book of the fledging Church of England.

An important step in the development of a single, normative Roman Missal (Missale Romanum ) comes with the Franciscans, led by their General haymo of faversham (d. 1244), who modeled their missal on the practice of the contemporary Roman Curia and disseminated it through Europe. After some revision under clement v (d. 1314), the Franciscan Missal was adopted by the Curia itself, and under the title "Missal According to the Use of the Roman Curia" became the first printed missal in 1474. This missal was promulgated virtually unchanged by Pope Pius V in 1570, as the first of a series of standard liturgical books mandated by the Council of Trent (1545–1563). The MR was promulgated for all Roman Catholic dioceses; however, those dioceses (and religious orders) whose own liturgies were at least 200 years old were given the option of retaining their own books. Most chose to adopt the Missal of Pius V. In the

seventeenth and eighteenth centuries, some French bishops (in the wake of Gallicanism and Jansenism) chose to replace the MR with missals composed locally, called neo-Gallican missals. The nineteenth century saw the victory of ultramontanists in France, and the reappropriation of the MR in that country. Other Latin, but non-Roman, rites continued to be used, e.g. the ambrosian rite in Milan, and the mozarabic rite in Toledo. Some religious orders also retained their own proper missals, all earlier versions of the MR, until the Second Vatican Council, e.g. the Dominicans (see dominican rite) and the Premonstratensians (see premonstratensian rite).

The Sacramentary (1970). The Missal of Pius V continued to be used, with some minor additions in 1604, 1634, and 1920, until the implementation of the liturgical reforms mandated by the Second Vatican Council. The last editio typica, or "authoritative Latin version" of the Missal of Pius V was published in 1962. The Roman Missal revised by the decree of Vatican II was published by the authority of Paul VI in 1970. A second editio typica with minor revisions was issued in 1975, and a third edition typica was slated to appear in 2001. A notable part of the Missale Romanum of Paul VI is the return to the use of a variety of liturgical books for the various liturgical

ministers, e.g., the lectionary and Antiphonal (or Gradual). Unlike a missale plenaries (full missal), the Missal of Paul VI does not give the readings and proper chant notations for each mass. this is carried over in many vernacular translations of the edition typica, which retrieve the classic terminology of sacramentary as the title for the liturgical book.

For two decades, the use of the Missal of Pius V was technically forbidden except in certain specific situations; defying this discipline at times became a rallying point for certain conservative groups unhappy with the reforms mandated by the Second Vatican Council.

Today, the Tridentine Rite of 1962 MR may still be celebrated in a selected location in any diocese at the discretion of the local Ordinary, according to an indult by Pope John Paul II in Ecclesia Dei (1988), calling for a more "generous" application of the directives issued by the Congregation for Divine Worship, Quattuor abhinc annos (1984).

Bibliography: e. palazzo, A History of Liturgical Books: from the Beginning to the Thirteenth Century. Translated by m. beaumont (Collegeville, MN 1998); A Pueblo Book. c. vogel, Medieval Liturgy: An Introduction to the Sources. Translated and revised by w. g. storey and n. k. rasmussen, o.p. (Washington, DC 1986); NPM Studies in Church Music and Liturgy. Now published by Oregon Catholic Press. g. austin, o.p. "Sources, Liturgical," in p. fink, s.j., ed. The New Dictionary of Sacramental Worship (Collegeville, MN 1990); A Michael Glazier Book. Pp. 1213–1220. j. a. jungmann, s. j. The Mass of the Roman Rite: Its Origins and Development. 2 vols. (Westminster, MD 1986). Reprint of Benziger, 1951–55.

[j. m. pierce]