On the other hand the Liturgy had an influence on the style of Christian Latin writers second only to that of the Bible. So we come to the revival of the nineteenth century, Dom Gueranger and the modern authors already mentioned. The feast of the Seven Dolors of the Blessed Virgin Mary, celebrated always on the Third Sunday of September, has a privileged octave and is enriched with a plenary indulgence ad instar Portiunculce; that is, as often as a visit is made to a church of the order. For, in the Sanctorale we find influences of Angers, in the proses traces of meridional sources, while the lessons and prayers on Holy Saturday are purely Roman. This and several subsequent chapters endorsed the work, effected legislation guarding against corruption, constitutionally recognized the authorship of Humbert, and thus once and for all settled a common rite for the Order of Preachers throughout the world.
No feasts are celebrated during privileged octaves. In the old missal, before the reform of Claude Vaussin, there were wide divergences between the Cistercian and Roman rites. Rite is the only basis of this classification. Subsequently the Russian missionaries carried it across central Asia as far as Manchuria, China, and Japan. First we notice Hebraisms (per omnia scecula sceculorum), many Greek constructions (per Dominum nostrum, meaning “for the sake of”, Soot) and words (Eucharistia, litania, episcopus), expressions borrowed from Biblical metaphors (pastor, liber prcedestinationis, crucifigere carnem, lux, vita, Agnus Dei), and words in a new Christian sense (humilitas, compunctio, caritas). The chief division of liturgical families is the same as the chief geopolitical division of the ancient world: East and West.
In the Sacrament of Penance a shorter form of absolution may be used in ordinary confessions. These form the Gallican family of liturgies. Already according to the earliest Ordinal Communion is given under one species, the days of general Communion being seven, later on ten or twelve a year with leave for more frequent Communion under certain conditions. —The Missal is proper to the order and is not arranged like the Roman Missal. Theologie”, I, 24-6), in which he insists on preaching, rejects all “unevangelical” parts of the Mass, such as the Offertory and idea of sacrifice, invocation of saints, and ceremonies, and denounces private Masses (Winkelmessen), Masses for the dead, and the idea of the priest as a mediator.
Uniformity of rite or liturgical language has never been a Catholic ideal, nor was Latin chosen deliberately as a sacred language.
Like the text of the Bible, that of a liturgy once fixed becomes sacred. W. Palmer (Origines liturgicw) and J. M. Neale in his various works are among those who gave the first impulse to this movement. The Gradual psalms must be said on all Saturdays on which is said the votive Office of the Blessed Virgin. The “Kolnische Kirchenordnung” composed by Melanchthon and Butzer supplied part of the prayers. The only special features were the feast of St. Anne, probably due to the fact that the Carmelites occupied for a short time a convent dedicated to her in Jerusalem (vacated by Benedictine nuns at the capture of that city in 1187), and the octave of the Nativity of Our Lady, which also was proper to the order.
There are then these three aspects under which liturgiology should be considered by a Catholic theologian, as an element of canon law, church history, and dogmatic theology. This uniformity once broken never became an ideal to Eastern Christians and the way was opened for an indefinite multiplication of liturgical tongues. orient. The formulae used Sunday after Sunday are hallowed by too sacred associations to be changed as long as more or less the same language is used. The liturgical rite, called syrian, thus acquired a richness and variety unparalleled elsewhere, boasting more than 70 Anaphoras. So for centuries the Latin language was that, not of the Catholic Church, but of the Roman patriarchate. From this time editions of the old rites were made for students, with commentaries. Domine sancte pater, Domine Jesu Christe (as in the Roman Rite), and Salve sales mundi. Source for information on Liturgical Rites: New Catholic Encyclopedia dictionary. (2) The Martyrology, an amplified calendar of martyrs and other saints. There have been liturgiologists through all the centuries of Christian theology. New Catholic Encyclopedia.
According to the ancient Constitutions of the Order, the Capuchins were not allowed to use vestments of rich texture, not even of silk, but by Decree of the Sacred Congregation of Rites, December 17, 1888, they must now conform to the general laws of the Church in this matter. lit.”, etc., especially the monumental “Dict. The rubrics regulating the various feasts of the year are given in the “Ordinarius seu liber caeremoniarum canonici ordinis Praemonstratensis”.
The Western medieval rites are in no case (except the Ambrosian and Mozarabic Rites), really independent of Rome.
From this point of view liturgical study is a branch of canon law. Most religious orders that still kept a rite of their own chose in the second half of the twentieth century to adopt the reformed Roman Rite as revised in accordance with the decrees of the Second Vatican Council (see Mass of Paul VI). 1959). Part I: Historical Developments Hence no general principle of liturgical language can be established for Eastern Churches, though the Nestorians and Monophysites have evolved something like the Roman principle and kept their old languages in the liturgy, in spite of change in common talk. Of the liturgy of Africa, however, no complete documents or liturgical books are preserved. Liturgical Latin then is simply late Christian Latin of various periods. After the Pater Noster the choir sings the psalm Deus venerunt genies for the restoration of the Holy Land. ed. A “totum duplex” with an ordinary octave (a simple or a solemn octave) is equal to the second-class double of the Roman Rite, and a “totum duplex” with a most solemn octave is like the Roman first-class double.
Little is known of it, though several texts and liturgies survive.
Roughly speaking, the ancient Carmelite Rite may be said to stand about half way between the Carthusian and the Dominican rites. The contents of these books follow closely the books of the same name issued by Humbert and which have just been described. ); so also Thomas Munzer, the Anabaptist, in 1523 at Alstedt (Smend, “Die evang. Eastern Liturgical Rites. This was so in the early centuries of the Christian Era too. The publication of the Reformed Breviary of 1584 caused the newly established Discalced Carmelites to abandon the ancient rite once for all and to adopt the Roman Rite instead. The last major reform, especially of the Mass, was under Gregory the Great. Many Methodists use the Anglican book; the other later sects have for the most part nothing but loose arrangements of hymns, readings, extempore prayers, and a sermon that can hardly be called rites in any sense.
—The Order of Servites (see Servants of Mary) cannot be said to possess a separate or exclusive rite similar to the Dominicans and others, but follows the Roman Ritual, as provided in its constitutions, with very slight variations. This leads many to treat it separately, but historically it belongs to the West Syrian family. On Maundy Thursday the men and women are to receive communion, on Good Friday those of “middle age”, on Easter Sunday only the oldest (die alleraltesten). Several local rites (more properly, uses or variants of the Roman Rite) of limited scope existed, but are now defunct.
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