425 Missale Romanum 426

Missal tails of the Breviarium Romanum published in 1568

and including several rubrical guides for the cele-
/ Liturgical Books
bration of Mass. The texts for the Mass begin with
the “Ordinarium Missarum de Tempore” (Sodi/
Triacca: 57–292) providing the Introit (usually
Missale Romanum drawn from the Psalms), one or more collects, an
The Missale Romanum or Roman Missal is a book epistle (usually a letter of Paul), the Gradual and
used by the celebrant of a Roman Catholic Mass. In Alleluia (usually from the Psalms), the Gospel (usu-
contrast to the Sacramentary, an earlier type of Ro- ally from Matthew, Luke, or John), the Offertory
man Mass book which only included the prayers (usually from the Psalms), the Secret prayer (recited
used by the priest (Metzger), a Missale or “Plenary silently), the Communio (usually from the Psalms but
Missal” typically integrates the readings from the sometimes from the Gospel of the day), and the
lectionary Epistolarium and Evangeliarium, and Postcommunion prayer. Mass formularies are pro-
proper chant texts from the Graduale or Antiphona- vided for each Sunday from Advent until the begin-
rium Missae, with the orations and Canon of the ning of Lent with a few weekdays, followed by daily
Mass. Sacramentaries and missals coexisted in the sets of prayers and readings for each day of Lent
middle ages and individual manuscripts present a until the Easter Vigil. Between the Masses for the
wide variety of features (Huglo/Hiley; Irving: 26– Vigil and Easter Day, the Missale Romanum provides
36). By the mid-13th century, the plenary Missal the Ordinarium Missae (293–352), the mostly invaria-
had become the dominant Mass book in the Latin ble prayers used on each day of the year. These be-
West, although different regions and religious or- gin with the Iudica me (Ps 42), followed by the Confit-
ders maintained considerable variation in the order eor (confession of sins), the blessing of incense (used
and phrasing of the prayers, chants, and readings at solemn masses), the Kyrie, the Gloria (used only
(Horváth/Földváry). on feast days), the prayers before the Gospel, the
The specific title Missale Romanum designates a Credo, “offertory” prayers over the bread and wine,
particular liturgical tradition that developed in the the Preface (in multiple versions for different feasts
milieu of the Roman Curia in the late 12th and early with musical notation), the Roman Canon Missae,
13th centuries (van Dijk/Walker), in contrast to Mis- the Pater Noster (Our Father), prayers before and af-
sals of other regions or religious orders such as the ter the reception of communion, and dismissal
Missale Ratisponensis of Regensburg or the Missale Or- prayers (Ite missa est or Benedicamus domino). Next,
dinis Praedicatorum of the Dominican friars of the Or- the Masses of the Temporal continue, beginning
der of Preachers. The 13th-century Missale Romanum
with Easter Sunday and continuing with formula-
was adopted by the newly founded Order of Friars
ries for the Sundays after Easter, Ascension, Pente-
Minor (Franciscans), who spread the particular li-
cost, Trinity, Corpus Christi, and the Sundays after
turgical customs, prayers, chant texts and readings
Pentecost (353–444). This is followed by the “Pro-
used in the Roman curia throughout Europe and
prium Missarum de Sanctis” (445–568), providing
beyond (Przeczewski). With the advent of printing,
material parallel to that of the “Temporale” but for
many editions of the Missale Romanum appeared; im-
the saints celebrated from the feast of Andrew (30
portant early editions include Milan, 1474, and
November) to the feast of Catherine of Alexandria
Rome, 1476, which was of the first books with mu-
(25 November). Next, the “Commune Sanctorum”
sical notation printed with moveable type (Bern-
stein). (569–609) provides prayers and readings for differ-
Although the Council of Trent (1545–63) of- ent categories of saints, providing material refer-
fered detailed commentary on the Eucharist and enced in the Sanctorale for saints without distinc-
criticisms of liturgical abuses, the Council gave lim- tive texts. The “Missa Votiva” (611–48) provide
ited attention to the question of the reform of litur- formularies in honor of various saints or mysteries
gical books (Geldhof). At the close of the council, of the faith (e.g., De Angelis, De Sancta Maria) or for
the Pope was commissioned to publish new editions special intentions (e.g., “Mass for the taking away
of the Missal and Breviary (Tanner: 797). In 1570, of the Schism” [Smith 2015a]). The volume con-
Pius V promulgated a new edition of the Missale cludes with Masses for the Dead (649–59) and bless-
Romanum, prefaced with the papal bull Quo primum ings for Holy Water, bread, candles, and other ob-
which made the new Missal obligatory except for jects (660–65).
those dioceses and religious orders whose proper In 1604, a new edition was promulgated by Cle-
rite had been celebrated for at least 200 years (Ditch- ment VIII with significant textual adaptations, fol-
field). lowed in 1634 by an edition by Urban VIII. In subse-
In most of its details, the 1570 Missale Romanum quent centuries, new editions were promulgated
was a light revision of earlier editions, specifically regularly to add newly canonized saints and under-
designed to complement the calendar and other de- take other minor changes (Jounel; Hoping: 287–95).

Encyclopedia of the Bible and Its Reception vol. 19

© Walter de Gruyter, Berlin/Boston, 2021
427 Missing Years of Jesus 428
In 1962, John XXIII promulgated what turned out could both be used by Catholic priests, attempting
to be the last edition of the post-Tridentine form of an irenic settlement of the post-conciliar debates
the Missale Romanum. about the reform of the Missal (Johnston; Smith
The Second Vatican Council (1962–65) issued 2015b).
detailed instructions for liturgical reform in the
1963 constitution Sacrosanctum concilium. Under the Bibliography. Primary: ■ Lippe, R. (ed.), Missale romanum
direction of Annibale Bugnini from 1964–75, the Mediolani (1474) (Henry Bradshaw Society 17; London 1899).
■ Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vati-
Consilium ad exsequendam Constitutionem de Sacra Litur-
gia (Council for the Implementation of the Constitu- cani II instauratum auctoritate Pauli PP. VI promulgatum. Editio
typica (Vatican City 1970).Przeczewski, Marek (ed.), Missale
tion on the Sacred Liturgy) produced a wholesale
Franciscanum Regulae Codicis VI. G. 38. Bibliothecae Nationalis
revision of the Roman Missal that was promulgated
Neapolinensis (Monumenta Studia Instrumenta Liturgica 31;
by Paul VI (Bugnini; Chiron). In contrast to the “ple- Vatican City 2003). ■ Sodi, M./A. M. Triacca (eds.), Missale
nary Missal” format of the post-Tridentine Missale Romanum: Editio Princeps (1570) (Monumenta Liturgica Con-
Romanum, the 1970 Missale Romanum only included cilii Tridentini 2; Vatican City 1998). ■ Sodi, M./A. Toniolo
the prayers recited by the priest, placing the Mass (eds.), Missale Romanum: ex decreto SS. Concilii Tridentini Restitu-
readings in a separate set of lectionary volumes (see tum Summorum Pontificum cura recognitum: Editio typica 1962
the 1969 Ordo lectionum Missae and the 1970–72 Lec- (Monumenta Liturgica Piana 1; Vatican City 2007).
tionarium). The revised Missal introduced substan- Secondary: ■ Bernstein, J. A., “Sixtus IV, the Franciscans, and
tial changes into the selection of prayers, adding an- the Beginning of Music Printing in Fifteenth-Century
Rome,” in Music and Culture in the Middle Ages and Beyond (ed.
cient as well as newly composed or “cantonized”
B. Brand/D. J. Rothenberg; Cambridge 2016) 207–22.
prayers (Coppieters ’t Wallant) and shifting the ■ Chiron, Y., Annibale Bugnini (Brooklyn, N.Y. 2018). ■ Cop-
theological or spiritual emphasis of certain prayers pieters ’t Wallant, B., “Missale Romanum 1970–1975,” in
and liturgical seasons (Pristas; Regan). With respect Corpus Orationum: Tomus XIII: Subsidia Liturgica (Corpus Chris-
to the scriptural antiphons, the Introit and Commu- tianorum Series Latina 160L; Turnhout 2003) 157–236.
nion texts were substantially changed, the offertory ■ Ditchfield, S., “Giving Tridentine Worship Back Its His-

antiphon was omitted from the Missal, the Gradual tory,” in Continuity and Change in Christian Worship (ed. R. N.
was replaced by the Responsorial Psalm in the Lec- Swanson; SCH 35; Woodbridge 1999) 199–226. ■ Geldhof,
tionary, and the Alleluia verses were replaced by J., “Did the Council of Trent Produce a Liturgical Reform?
The Case of the Roman Missal,” QuLi 93 (2012) 171–95.
texts usually drawn from the Gospel of the day. De-
■ Hoping, H., Mein Leib für euch gegeben (Freiburg i.Br. 22015).
spite the radical changes to the antiphons in the ■ Horváth B./M. I. Földváry, “Beyond the Gradual: An
missal and lectionary, the 1973 Ordo Cantus Missae Analysis of the Recited Layers of Mass Propers and the Im-
and 1979 Graduale Romanum substantially retained pact of Regensburg on the Early Hungarian Liturgy,” Studia
the traditional chant repertoire, adapting the order Musicologica 56 (2015) 161–72. ■ Huglo, M./D. Hiley, “Mis-
to the revised calendar of the 1970 Missal. Despite sal,” Grove Music Online (www.oxfordmusiconline.com).
the changes in content, the overall layout of the ■ Irving, A. J. M., “On the Counting of Mass Books,” ALW

1970 Missal is similar to that of the 1570 Missal, 57 (2015) 24–48. ■ Johnston, W. H., Care for the Church and
although the Ordo Missae is placed between the Tem- Its Liturgy: A Study of Summorum Pontificum and the Extraordi-
porale and Sanctorale (rather than between the Easter nary Form of the Roman Rite (Collegeville, Minn. 2013).
■ Jounel, P., “L’évolution du Missel Romain de Pie IX à Jean
Vigil and Easter Day), the Sundays after Epiphany
XXIII (1846–1962),” Notitiae 14 (1978) 246–58. ■ Metzger
and after Pentecost are replaced by Sundays “of the M., Les Sacramentaires (Typologie des sources du moyen âge
Year” (per annum, sometimes translated “Ordinary occidental 70; Turnhout 1994). ■ Pristas, L., Collects of the
Time”), and a large number of prefaces and addi- Roman Missals: A Comparative Study of the Sundays in Proper Sea-
tional Eucharistic prayers are provided. sons before and after the Second Vatican Council (London 2013).
New editions of the Missale Romanum with rela- ■ Regan, P., Advent to Pentecost: Comparing the Seasons in the

tively minor changes appeared in 1971 and 1975, Ordinary and Extraordinary Forms of the Roman Rite (College-
and vernacular editions of the Missal appeared in ville, Minn. 2012). ■ Smith, I., “The Formularies ‘Pro Uni-
many languages. In 2002, a more substantial revi- tate Christianorum’ in the 2002 Missale Romanum,” StLi 45
(2015a) 1–15. ■ Smith, I., “Liturgical Irenicism and the
sion was promulgated by John Paul II, which ex-
Unity of the Church,” New Blackfriars 96 (2015b) 3–11.
panded the selection of saints and votive Masses and ■ Tanner, N. P. (ed.), Decrees of the Ecumenical Councils (Wash-
made various rubrical changes. In 2008, a revision ington, D.C. 1990). ■ Van Dijk, S. J. P./J. H. Walker, The
appeared with the addition of a Vigil Mass for Pen- Origins of the Modern Roman Liturgy (Westminster, Md. 1960).
tecost and various typographical corrections. ■ Vogel, C., Medieval Liturgy (trans. W. Storey/N. Rasmussen;

The liturgical changes of the post-Vatican II Portland, Oreg. 1986).

Missal received a mixed reception among both Innocent Smith
Catholics and non-Catholics, with some expressing
enthusiasm, some indifference, and some antago-
nistic on theological or cultural grounds. In 2007, Missing Years of Jesus
Benedict XVI declared that the pre-Vatican II and
post-Vatican II versions of the Missale Romanum / Jesus, Lost Years of

Encyclopedia of the Bible and Its Reception vol. 19

© Walter de Gruyter, Berlin/Boston, 2021