The Tridentine Signs of the Times

I particularly liked the excerpt...I could well imagine the Pope making some sort of statement to this end and then, sometime in the not too distant future celebrating himself the older form of Mass. What a “gesture” that would be. This would give great encouragement to many and still allow the bishops to work things through irenically with their priests...

Wishful thinking, but it would be a nice surprise if that could happen this Easter!

Thanks for all the fascinating links.

If any of you are Catholics of Scandinavian ancestry, here are a few things about the long-suppressed Scandinavian rites of Mass. I will use comments from a friend of mine who specializes in pre-Tridentine liturgical texts.

The Nidaros (Trondheim Missal) I had the pleasure today of viewing the Nidaros Missal of 1519, which was titled "Missale pro usu totius regni Norvegiae." This is indeed a fascinating and beautiful volume. I want to share my perceptions and thoughts on the Nidaros Missal, which had the same importance for Norway that the Sarum had for England, since Nidaros or Trondheim was the metropolitical see of Norway in times past. (Lyndwoode in his Provinciale, the 14th c. collection of canons of the English Church, notes that although the canons of the Western Church generally prescribe that the rite of the metropolitical church should be followed within an area, England has always been an exception since Sarum's not Canterbury's, is the rite followed widely in England.)

A few reflections on the calendar of saints in the Missal. It is strikingly similar to Sarum's more so than French or German Missals' calendars are. Jan. 17 is St. Anthony, Jan. 19 as Sts. Marius and Martha, the 24th is St. Babylas, b, m, & the 26th is St. Polycarp. In Feb., the 1st is "Scae. Birgidae." The 6th has St. Dorothy as well as the Sarum Vedastus and Amandus. Feb. 9 - St. Apollonia, v, m. Feb. 15, St. Siegfried, b, c. In Mar., we see St. Patrick like later Sarum books on the 17th; the Annunciation is described as "Summum" in rank, which is a category not like the Roman or Sarum systems of classifying feasts (there is plenty of evidence though for the Roman system of "semi-double," "simple," etc., as well as the Sarum categories of "majus duplex" and "cum nocturno"). Well, I will cut to the next message as time between classes is short, but suffice to say that the calendar abounds with English and Sarum style commemorations: St. John of Beverly, St. Botulf, St. Dunstan, St. Augustine "Anglorum apostoli," Sts. Medard and Gildard, St. Etheldreda, St. Oswald, etc., etc., all these are prominent in the calendar. Like the Uppsala Missal, we find the Divisio apostolorum on July 15, and St. Olaf is very prominent on July 29 as a "Summum" (High Feast). Sept. 12 is the "Reception of the Blood of the Lord" as a simplex, Oct. 13 is the Festum Reliquiarum (majus duplex), Nov. 7 is St. Willehad (German influence there; he was the Bishop of Bremen). Nov. 9 - Crown of Thorns. The O Antiphons start on Dec. 17 like the Roman instead of Dec. 16 like the Sarum and Uppsala.

Leafing to the First Sunday of Advent, I see the Sarum name for the introit is used, "Officium." The Gospel for this Sunday is that of the Sarum and Uppsala rites--"Cum appropinquasset Ihesus," "When Jesus drew nigh," in other words, St. Matthew's account of the triumphal entry into Jerusalem. No Sequence is noted here, but all the Sequences are given in the back of the Missal.

There are the Wed. and Fri. readings which are found in old English and German missals, for when the Sunday Mass is repeated during the week. There are no services such as the blessing and distribution of ashes "in capite jejunii," no blessing of candles on Purification, etc., nothing not directly related to the Mass itself. On Holy Sat., there are 4 readings as in the later English books and the Missal of Abp. Robert of Canterbury.

The preparation for Mass is uniquely titled "Praeparamenta ad Missam," and the Veni Creator is prominent in these prayers, as in the Sarum, but the Psalms and so forth also given are akin to many non-Sarum books. The confiteor is very similar to Sarum's. Upon the Gloria there are two sets of prosulae given for Our Lady: one is the same as in the Sarum use, the other is unique (for what I've seen thus far) and is for common commemorations of the Virgin.

At the Gospel, the Deacon says, after being blessed, the "Da mihi Domine sermonem rectum et bene sonantem,"* which is a custom preserved in the Evesham pontifical.

* Grant me, O Lord, in my mouth a speech right and resonant..."

The prayers after the conclusion of the Gospel reading are unique and beautiful. The Priest says, "Per istos sermones sancti Evangelii pacis indulgeat nobis Dominus universa nostra delicta: et sit pax omnibus audientibus et credentibus verbum Dei. Amen." Then he kisses the Gospel book and adds, "Pax Xpi. quam nobis per Evangelium suum tradidit, conservet et confirmet corda vestra in vitam aeternam. Amen." That is, "By these words of the holy Gospel of peace may the Lord forgive all our transgressions: and peace be to all hearing and believing God's Word. Amen." and "May the peace of Christ, which He bequeathed us by His Gospel, keep and strengthen your hearts unto life eternal. Amen."

The offertory prayers are something of a cross between the Sarum ones and other typical ones for the Gregorian rite of this time. The interesting thing is, there are two prayers of blessing over the Gifts, one seemingly consecratory and lacking reference to the Holy Spirit, the other referring to the coming of the Holy Spirit but lacking reference to consecration of the elements.

The first is, "Sanctifica + quaesumus, Domine, hanc oblationem, ut nobis Unigeniti tui Corpus et Sanguinis efficiatur. In nomine Patris," etc. That is, "Sanctify, + we beseech Thee, O Lord, this oblation, that it may be made for us the Body and Blood of Thine only- begotten Son. In the name of the Father," etc. The "Acceptum sit" is just as the Sarum, with the making of a cross over the corporals with the Gifts as is done amongst us in practice, but only shows up in a single English manuscript that I know of. The second prayer of blessing is the familiar "Veni, Sanctificator, omnipotens aeterne Deus," which is a little less explicit in its reference to the Holy Spirit than the Sarum's "Veni Sance Spiritus, benedic et sanctifica."

The Orate is the same as in the Sarum, "Pray for me, brothers and sisters, that my and your," etc. However, no response is mentioned in the Nidaros, which may mean only that the responses varied from locale to locale.

With the Uppsala the Nidaros has the priest kiss the book (the Uppsala has a line drawing of the Lamb of God here, to kiss) and then the altar, but is unique in that the old practice of kissing the Gifts directly is preserved in it, while in the Sarum this is commuted to a kissing of the mouth of the chalice. After the prayer "Domine Ihesu Xpe. qui dixisti apostolis tuis," which is in the Sarum also, the rubric in the Nidaros Missal states, "Osculans librum et altare dicat: Pax Xpisti et sanctae matris Ecclesiae abundet semper in cordibus nostris." That is, "Kissing the book and the altar, let him say: The peace of Christ and of our holy mother the Church abound in our hearts for ever."

Next, "Osculans sacramentum Corporis et Sanguinis, dicat: Per Spiritum Sanctum qui datus est nobis." That is, "Through the Holy Spirit, Which is given to us."

Next, "Dans pacem clerico dicat: Pax tecum. Respondeatur clericus: Et cum spiritu tuo. Deinde subjungat presbyter: Habete vinculum pacis et caritatis ut apti sitis mysteriis sacrosanctis, per Xpistum Dominum nostrum. Amen." That is, "Giving the kiss of peace to the cleric [Deacon or a server taking the Deacon's place], let him say: Peace be with thee. The cleric shall reply: And with thy spirit. Then the presbyter adds: Have the bond of peace and charity, that ye may be fit for the most-holy Mysteries, through Christ our Lord. Amen."

The pre-Communion prayers are also similar to the Sarum in that they have the typical "Domine sancte, Pater omnipotens, aeterne Deus, da mihi hoc," the prayer attributed to St. Augustine, and the Mozarabic prayer "Domine Ihesu Xpe. Fili Dei vivi," "Lord Jesus Christ, Son of the living God." Then with some of the English missals there is the "Panem caelestem accipiam et nomen Domini invocabo." (Westminster has that, for example.)

Finally we come to the time of Communion. The priest is directed to make the sign of the Cross over his body with the paten (with the Body of the Lord resting on the paten) before he communes, and he does the same with the chalice, crosses his body with it before partaking from it.

At the ablutions the priest says the Nunc Dimittis.

After the Placeat Tibi, there is a blessing which is found in the 15th c. Sarum books: "Benedicat vos Divina majestas, + Pater, et + Filius, et Spiritus + sanctus. Amen." In the Sarum there is but one cross, directed to be made over the people by the priest with the chalice he is holding. And that only upon Double Feasts. In the Nidaros the same blessing is given with the hand, it seems, and is done at all Masses. There is an additional "Lord be with you" after this blessing, then the Prologue of St. John (like the later Sarum books), then three Collects, the third of which asks that we be illumined by the wisdom of the Evangelist John, then the Trium puerorum, of course, as the priest removes his vestments.

I looked especially at the Requiem Mass since there was that "Si enim" in the Uppsala. Just the typical Mass propers one would expect, with the interesting thing that the Collect for Bishops is made to be a Collect for Bishops or Priests departed, with "vel sacerdote" and "vel sacerdotalii" fecisti dignitate vigere, etc.

I hope to be able to see that beautiful book again and transcribe some propers for the Scandinavian Saints and the Divisio Apostolorum (the Parting of the Twelve Apostles into the World on July 15). Through the prayers of our holy fathers Siegfried and Olaf, O Christ our God, have mercy on us and save us. Amen!

Catholic ping!

I have an interest in the Pre-Tridentine rites that went bye, bye after Trent.

Ever hear from Siobhan? She was such a nice person. I miss her around here.

I don't need Latin masses. Just a lack of apostasy from the US bishops would suit me fine.

Her daughter Maeve returned to us recently. She said in post 38 of this thread that her mom is "especially well these days." I'm with you. I miss her too.

What a nice thing to say about my mother. The Lord bless you for your kindness!

I have an interest in the Pre-Tridentine rites that went bye, bye after Trent.

Actually, they went bye-bye after the Deformation. By the time St. Pius V promulgated his Missal, Scandanavia, northern Germany and England had been Protestant for 20-45 years, and Catholicism was outlawed.

It was only when the Church was re-eastablished in these lands, some times as late as the 1800's, that the Roman Rite was adopted.

What a nice thing to say about my mother. The Lord bless you for your kindness!

Wish her a "Happy Easter!" from me, too!

The English Jesuits stopped using the Sarum Missal during the late 16th century after the College of Douai was founded.

The fact is had Trent not mandated or compelled a spirit of uniformity with the papal rite of Mass, the local rites would have been continued by the recusant Catholics in those area.

The fact is had Trent not mandated or compelled a spirit of uniformity with the papal rite of Mass, the local rites would have been continued by the recusant Catholics in those area.

It's a sad fact that Trent actually paved the way for the Novus Ordo by centralizing and consolidating Roman Rite liturgical decision-making in Rome, overriding all local authority and all local traditions on the matter.

I own a copy of the Orthodox Prayers of Old England, which is based upon English translations of 11th century English Catholic liturgical books. It's great, and has many unique characteristics found in the St. Pius V liturgical books.

Did you know the current pope said Ultramontanism was a heresy in the same category with Febronianism or Gallicanism?

I will do, Dajjal. I know she will be very pleased. I wish you, on her behalf, a Joyous Easter.

Any news? I can't find anything yet.