Does
Divine Worship
provide the texts of chants/minor propers?
Yes. In addition to the orations for Mass, the texts of the chants (Introit,
Gradual, Alleluia, Tract, Offertory, and Communion) are provided in
Divine
Worship as found in the musical patrimony of the Anglican tradition. The Coverdale translations of the Psalm texts in the chants are common to the
Anglican Missals and Anglican translations of the Graduale Romanum. The
Gradual and the Alleluia given in the Missal may always be replaced by the
Responsorial Psalm and Alleluia of the Lectionary. In addition to, or in
place of, the Introit, Offertory, and Communion, an appropriate hymn may
also be sung.
Which Eucharistic Prayer is used?
The Missal contains two Eucharistic Prayers. The Roman Canon is the
normative Eucharistic Prayer of the
Divine Worship
celebration of Mass. The
Alternative Eucharistic Prayer, which corresponds to Eucharistic Prayer II
of the
Roman Missal
, is provided for Masses on weekdays, for Masses with
children, and other Masses where pastoral needs suggest it.
How does Mass according to
Divine Worship
begin?
The rites preceding the Liturgy of the Word, namely the Entrance, the
Reverence of the Altar, the Collect for Purity, the
Summary of the Law, the Kyrie, the
Gloria, the greeting, and the Collect have the character of a beginning
and preparation. Their purpose is to ensure that the faithful who gather as
one dispose themselves to listen properly to God’s Word and to celebrate
the Eucharist worthily. The Missal includes several appendices with
additional options for these preparatory rites. The Prayers of Preparation
may be prayed by the Priest and Ministers in the sacristy before Mass, or
the Prayers at the Foot of the Altar may be prayed at the lowest steps of
the altar after the Priest and Ministers have vested. The Rite of Sprinkling
of Holy Water as a memorial of Baptism may precede the principal
Sunday Mass and is especially fitting during the Sundays in Eastertide.
On occasion, especially during Lent, the recitation of the Decalogue may
replace the
Summary of the Law
Why are there two forms of the Offertory?
Divine Worship
provides for two forms of the Offertory, in order to respect a
divergence in the liturgical experience among the Ordinariate communities.
The first form of the Offertory is drawn from the Anglican Missal
tradition. The second form reflects the
Roman Missal
as revised following
the Second Vatican Council. The choice of the Offertory form should
reflect the overall shape of the liturgical celebration, such as the distinction
between Sunday and weekday Masses, and is made within the context of
the particular tradition of a parish of the Ordinariate. It is not meant to
provide variety from Sunday to Sunday
6 comments:
They get the Roman Canon with the rubrics from the TLM, albeit spoken aloud and in the vernacular. And yet, the majority of the Catholic world still has to use the rubrically-slimmed down version. Hopefully, this will speed along the possible reinsertion of the Canon's traditional rubrics into the Novus Ordo.
Both the Congregations of Divine Worship and for the Doctrine of the Faith worked with the Anglican Ordinariate to formulate this missal to make sure its theology is Roman Catholic as well as its doctrine and dogma. From what Cardinal Robert Sarah has said about the liturgy, it would seem to me that what the Anglican have (apart from their uniquely Anglican-Rite elements) we will one day recover. I find it quite interesting that they have the Roman Canon with its traditional rubrics, although prayed in a loud voice which must be used on Sundays and then only Eucharistic Prayer II as an option, but only for weekday Masses--this is excellent.
The Prayers at the Foot of the Altar, the traditional Offertory Prayers, the Last Gospel are options which the handout says come from the Anglican Missal while the modern versions come from the Book of Common Prayer or the Revised Roman Missal after Vatican II. But the traditional Missal of Anglicanism, high Anglicanism is merely a vernacular Roman Missal. It is in fact the Extraordinary Form in English.
For this to be approved for them only would indeed be unjust for the normative Roman Rite since it is our patrimony, not the Anglican patrimony only--they kept it; we didn't.
Well, the Canon and Offertory are certainly their patrimony Father. The Sarum Rite is it. The new Ordinariate Missal incorporates much of it. In my view, the Sarum Rite could and should be considered a valid rite today. Trent authorized Rites over 200 years old. Sarum dates from St. Augustine of Canterbury!
http://justus.anglican.org/resources/bcp/Sarum/English.htm
http://justus.anglican.org/resources/bcp/Sarum/Ordinary.htm
http://justus.anglican.org/resources/bcp/Sarum/Canon.htm
And this with full restorations of chants and calendar by Dr. William Renwick of McMaster University whom I have had the pleasure of working with once or twice.
http://hmcwordpress.mcmaster.ca/renwick/
In the Sarum Rite the chalice is prepared between the Epistle and Gospel, and at the Offertory both elements are offered together, using a variant of the prayer Suscipe Sancta Trinitas (as in the Dominican Rite). This is not replicated in the Ordinariate Mass, which gives as an option the Tridentine Offertory rite. The options for the PATFOTA and Last Gospel are not those of Sarum.
The Roman Canon is the modified version as found in the Novus Ordo, not that found in the Sarum Rite (which is that of the classic Roman Rite with slightly different rubrics, e.g. no genuflexions and no minor elevation). Interestingly, what was the minor elevation is since 1965 a major one, accompanied by a sung Per Ipsum.
The use of the 1970 Lectionary is out of sync. with the Ordinariate calendar since it takes no account of (for example) Septuagesima or Ember Days, suppressed by Bugnini.
I can't see many Ordinariate scholas wanting to use an English version of the Graduale Romanum when they can use the authentic Latin one, particularly these days when Gregorian semiology is better understood and is influencing performance practice.
The Sarum Rite was introduced to England after the Norman Conquest and is essentially that of Rouen. It is a valid rite when celebrated by a validly ordained Catholic priest (in 2000 it was celebrated by the then bishop of Aberdeen, and there were two celebrations in Oxford in the 1990s).
Other goodies that the Ordinariate gets and that hopefully the whole Latin church will get in Cardinal [Papa?] Sarah's appendix some day: Ember and Rogation Days, Septuagesima Pre-Lent, and I believe the Dies Irae Sequence (having just sung in the schola at an EF Requiem, I definitely think that Sequence should be put back in as an option in OF Requiem Masses), ad orientem, communion kneeling and in the mouth with intinction by the priest.
Charles G
The Dies Irae is indeed an option in OF Requiem Masses, if only because Bugnini's deconstruction of the traditional funeral rites leaves options for almost everything. Unless the Mass begins with the Introit 'Requiem aeternam' it cannot be correctly described as a Requiem Mass.
One cannot restore pre-Lent and Ember days while continuing with the 1970 Lectionary, as the Ordinariate is obliged to do. Violet vestments and omission of the Gloria do not Septuagesima make.
Yesterday I too sang for an EF Requiem (Remembrance Sunday) which was followed by absolutions at the catafalque (which were outlawed back in 1965). It enabled us to sing that great Responsory 'Libera me'.
If there is to be any progress the first things to go must be the 1970 calendar, produced (according to Louis Bouyer) by 'a trio of maniacs' and the ridiculous and unwieldy 1970 Lectionary, produced in great haste and signed off by Paul VI who on his own admission hadn't read it.
Only then can we start on the Mass itself. The worst changes in my opinion were those in the ritual books, culminating in a new rite of exorcism which was so ineffective that exorcists quickly got permission to continue with the older rite.
Adding an appendix to the existing dog's breakfast won't cut the mustard, I'm afraid.
Post a Comment