6. The History of Liturgy of the Western Latin Rite Church
1. Liturgical Rites in Use within the Latin-Rite Catholic Churches
2. Defunct Western Catholic Latin and non Latin Liturgical rites
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1. Liturgical rites in use within the Latin-Rite Catholic Churches
Latin liturgical rites within that area of the Catholic Church became the pre-dominant liturgical rites in most of the Western European, some Central European and in Northern African countries, because Latin was the lingua franca and once dominated peoples life for many centuries. Some liturgical rites however are not of Latin origin, like in the case of the Irish (Celtic) or “Gallic” liturgies, which reflects the mission history, but over centuries they became similar to the Roman Catholic Latin Rite.
There are even liturgical rites of non-Roman - or Irish Catholic background, like the mainly North Italian Waldensian Church spread over France and to Central Europe or central pre-reformatory Bohemian Moravian Churches. They are not considered in this paragraph, since they never adjusted to the Latin Rite liturgical rites, but their existence and local influence in some cases shows up in the non Roman rite however Latin rite acquainted category, sometimes also as “defunct”.
The number of the other liturgical rites were once no less numerous than the liturgical rites of the Eastern autonomous particular Churches, but now much reduced. In the aftermath of the Council of Trent, in 1568 and 1570 Pope Pius V suppressed the Breviaries and Missals that could not be shown to have an antiquity of at least two centuries (see Tridentine Mass and Roman Missal). Many local rites that remained legitimate even after this decree were abandoned voluntarily, especially in the 19th century. Most religious orders that still kept a rite of their own chose in the second half of the 20th century to adopt the reformed Roman Rite as revised in accordance with the decrees of the Second Vatican Council (see Mass of Paul VI).
A few such liturgical rites persist today for the celebration of Mass, since 1965-1970 in revised forms, but the distinct liturgical rites for celebrating the other sacraments have been almost completely abandoned. 改革宗（ Calvinist ）教會作出自覺企圖取代歷史性liturgies與形式的崇拜早期基督教社區。在剛剛過去的二十世紀的一場運動中出現的羅馬天主教和新教教會修改儀式 ( liturgies) ，以使它們更具有現代性和相關的，同時保留基本信仰的教會。在羅馬天主教會在憲法上的神聖禮儀中的梵蒂岡第二屆大公會議取代了使用本地語言為拉丁語在大眾，並讓參與的平信徒在公共崇拜。該英國國教（聖公會）教會修訂這本書的共同祈禱，並路德教會發出新的路德書的崇拜。
1.1. The Roman Rite 羅馬宗拜儀式
The Roman Rite is the liturgical rite used in the Diocese of Rome in the Catholic Church. It is by far the most widespread of the Latin liturgical rites used within the Western or Latin autonomous Church, the Church that calls itself also the Latin Rite. It is one of 23 church groups in relationship with the Bishop of Rome. Like all other liturgical rites, the Roman Rite grew and adjusted its rites over the centuries. In its center is the Eucharistic liturgy. The development of it can be divided into three stages: Pre-Tridentine, Tridentine, and Post-Tridentine Eucharist liturgy.
With his 2007 motu proprio Summorum Pontificum, Pope Benedict XVI approved the continued use of the extraordinary form 1962 Roman Missal liturgy under the condition that people come.
Some rites use more poetic language, the Roman Rite in contrast is known for its sobriety of expression.[1] In its Tridentine form, it was well-known for its formality: the Tridentine Missal prescribed every movement very detailed to the extent that in the event where the priest was laying down that the priest should put his right arm into the right sleeve of the alb before putting his left arm into the left sleeve (Ritus servandus in celebratione Missae, I, 3). Concentration on the exact moment of change of the bread and wine into the Body and Blood of Christ has led, in the Roman Rite, to the consecrated Host and the chalice being shown to the people immediately after the Words of Institution.
If, as was once most common, the priest offers the Mass while facing ad apsidem (towards the apse), ad orientem (towards the east) if the apse is at the east end of the church, he shows them to the people, who are behind him, by elevating them above his head. As each is shown, a bell (once called "the sacring bell") is rung and, if incense is used, the host and chalice are incensed (General Instruction of the Roman Missal, 100). Sometimes the external bells of the church are rung as well. Other characteristics that distinguish the Roman Rite from the rites of the Eastern Catholic Churches are frequent genuflections, kneeling for long periods, and keeping both hands joined together, as is the custom also for East and South Asians when they are in prayer.
In his 1912 book on the Roman Mass, Adrian Fortescue wrote: "Essentially the Missal of Pius V is the Gregorian Sacramentary; that again is formed from the Gelasian book, which depends on the Leonine collection. We find the prayers of our Canon in the treatise de Sacramentis and allusions to it in the 4th century. So our Mass goes back, without essential change, to the age when it first developed out of the oldest liturgy of all. It is still redolent of that liturgy, of the days when Caesar ruled the world and thought he could stamp out the faith of Christ, when our fathers met together before dawn and sang a hymn to Christ as to a God. The final result of our inquiry is that, in spite of unsolved problems, in spite of later changes, there is not in Christendom another rite so venerable as ours." In a footnote he added: "The prejudice that imagines that everything Eastern must be old is a mistake. Eastern rites have been modified later too; some of them quite late. No Eastern Rite now used is as archaic as the Roman Mass." [2] In another book Fortescue writes that the Roman Rite underwent profound changes in the course of its development. His ideas are summarized in the article on the Liturgy of the Mass that he wrote for the Catholic Encyclopedia[3]. He pointed out that the earliest form of the Roman Mass, as witnessed in Justin Martyr's 2nd-century account, is of Eastern type, while the Leonine and Gelasian Sacramentaries, of about the 6th century, "show us what is practically our present Roman Mass."
In the interval there was what Fortescue called "a radical change". He quoted the theory of A. Baumstark that the "Hanc Igitur", "Quam oblationem", "Supra quæ" and "Supplices", and the list of saints in the "Nobis quoque" were added to the Roman Canon of the Mass under "a mixed influence of Antioch and Alexandria", and that "St. Leo I began to make these changes; Gregory I finished the process and finally recast the Canon in the form it still has." [4]
Fortescue himself concluded:
We have then as the conclusion of this paragraph that at Rome the Eucharistic prayer was fundamentally changed and recast at some uncertain period between the fourth and the sixth and seventh centuries. During the same time the prayers of the faithful before the Offertory disappeared, the kiss of peace was transferred to after the Consecration, and the Epiklesis was omitted or mutilated into our "Supplices" prayer. Of the various theories suggested to account for this it seems reasonable to say with Rauschen: "Although the question is by no means decided, nevertheless there is so much in favour of Drews's theory that for the present it must be considered the right one. We must then admit that between the years 400 and 500 a great transformation was made in the Roman Canon"[5]
In the same article Fortescue went on to speak of the many alterations that the Roman Rite of Mass underwent from the 7th century on (see Pre-Tridentine Mass), in particular through the infusion of Gallican elements, noticeable chiefly in the variations for the course of the year. This infusion Fortescue called the "last change since Gregory the Great" (who died in 604).
The Eucharistic Prayer normally used in the Byzantine Rite is attributed to Saint John Chrysostom, who died in 404, exactly two centuries before Pope Gregory the Great. The East Syrian Eucharistic Prayer of Addai and Mari, which is still in use is certainly much older. The Roman Rite no longer has the pulpitum, or rood screen a dividing wall characteristic of certain medieval cathedrals in northern Europe, or the iconostasis or curtain that heavily influences the ritual of some other rites.
In large churches of the Middle Ages and early Renaissance the area near the main altar, reserved for the clergy, was separated from the nave (the area for the laity) by means of a rood screen extending from the floor to the beam that supported the great cross (the rood) of the church and sometimes topped by a loft or singing gallery. However, by about 1800 the Roman Rite had quite abandoned rood screens, although some fine examples survive.
傳統的聖公會和路德liturgies都立足於當地使用的羅馬成年禮訂正根據16世紀的改革原則。The Anglican Church uses the Roman Rite. During the Liturgy of the Eucharist, especially the Eucharistic Prayer, it is close to the Roman Rite, it differs however during the Liturgy of the Word and the Penitential Rite. The language used, which differs from that used ICEL translation of the Roman Rite of Mass, is based upon the Book of Common Prayer, originally written in the 16th century. Most Anglicans are using the Book of Divine Worship, an adaptation of the Book of Common Prayer.
The Anglican Church is using a similar arrangement in the United States since a Pastoral Provision of 1980 in several parishes of that country that have left the Episcopal Church. The same Pastoral Provision also permits, as an exception and on a case by case basis, the ordination of married former Episcopal ministers as Catholic priests.
On 9 November 2009, Pope Benedict XVI established provisions for the setting up of personal ordinariates for Anglicans who join the church. One such ordinariate was set up for England and Wales on 15 January 2011, and it is expected that ordinariates for Australia and for the United States will follow. These ordinariates will be able to celebrate the Eucharist and the other sacraments, the Liturgy of the Hours and other liturgical functions in accordance with the liturgical books proper to Anglican tradition, in revisions approved by the Holy See, so as to maintain the Anglican liturgical, spiritual and pastoral traditions. This faculty does not exclude liturgical celebrations according to the Roman Rite.
1.1.2 Roman Rite among Algonquian, Iroquoian, Micmac, Huron and Souriquois
The so called "Indian Masses", use a number of variations of the Roman Rite developed in the Indian missions in Canada and the United States. They originate from the 17th century, and some remained in use until the Second Vatican Council (1964-1966)l. The priest's parts remained in Latin, while the ordinaries were sung by the teachers and translated into the vernacular (e.g., Mohawk, Algonquin, Micmac, Huron and the Jesuit Mission to the Souriquois in Acadia 1611-1613).[6] They also generally featured a reduced cycle of native-language prayers and hymns. At present they are rarely used.[7]
1.1.3 Roman Rite of Zaire Use 扎伊爾禮儀 (剛果共和國)
The Zaire Use is an inculturated variation of the Ordinary Form of the Roman Rite of the Roman Catholic Church. It is used to a very limited extent in some African countries since the late 1970s. It is free from the parts were the European “Holy Saints” are called up for help and except the prayers for the pope, the acclamation of Mary as the “Mother of God” and the fact that the “Holy Communion” is celebrated with the understanding of the Roman Catholic way of the bread and the wine as going through an act of transubstantiation (陷於變體) quite similar to evangelical liturgy.
1.2.1 The Italian or Milanese Rite of Bishop Ambrosius (4th Century) 老意大利文的 「安布羅修斯主教」或「米蘭的」禮儀（4世紀）
The Ambrosian Rite, also called the Milanese Rite, is a Catholic liturgical Western Rite. The rite is named after Saint Ambrose, a bishop of Milan in the fourth century. The Ambrosian Rite is celebrated in most of the Archdiocese of Milan, Italy and in parts of some neighbouring dioceses in Italy and Switzerland. The language used is now usually Italian, rather than Latin. With some variant texts and minor difference in the order of readings, it is similar in form to the Roman Rite. Its classification as Gallican-related is disputed.[8] While probably almost identical to the Roman Rite of the 4th century during St. Ambrose’s time, developments of the next millennium caused it to depart from Roman practice.
Some of the notable features were a procession (instead of prayers at the foot of the altar), Kyrie after the Gloria, instead of before, the altar facing the people, three lessons on Sunday (instead of the two of the Tridentine), another Kyrie at the beginning of the Offertory, the Credo after the Offertory prayers, the washing of hands before the Consecration (done silently; probably a late medieval feature), Our Father and Communion Rite much like Rome, though Communion under both species survived longer in Milan, and another Kyrie after the Communion prayers.
The Ambrosian Rite is also known for a chant tradition distinct from the Gregorian. In regard to the other sacraments, the New Catholic Encyclopedia notes that they ware almost identical to Rome, except for Baptism which had some differences, including baptism by immersion. This was written at a time (the 1960s) when such baptism was uncommon in the Roman Rite. At the time of the Vatican Council this rite was used in Milan (Pope Paul VI), Bergamo (John XXIII) and Novara in Italy, as well as Lugano in Switzerland. It is relatively unused today, although the right to its use remains.[9]
Rite of the Archdiocese of Braga, the Primatial See of Portugal, it derives from the 12th century or earlier. It continues to be of occasional use. The Bragan Rite since 18 November 1971 is only used on an optional basis, in the Archdiocese of Braga in northern Portugal.[10]
While the archepiscopal See of Braga has at various times followed the Roman Rite, including since Vatican II, it retains the right to celebrate the Mass according to customs dating from at least the 11th century and mixing Roman, Gallican (specifically the monastery of Cluny) and Mozarabic practices.
It is considered, however, a variant of the Roman Rite, distinctive in having the preparation of the gifts before the prayers at the foot of the altar in a low Mass (unsung), and between the epistle and Gospel at a high Mass (sung). Some other differences are invocations of the Blessed Mother within the Mass prayers, and three elevations (a single one after the consecrations, at the beginning of the Our Father and before the Communion of the celebrant).[11]
The Mozarabic 雖然莫扎拉布素歌（西班牙文）Rite, which was prevalent throughout Spain in Visigothic times, is now celebrated only in limited locations, principally the cathedral of Toledo. the rite proper to the archdiocese of Toledo, believed to be the rite of the Iberian Peninsula (Spain and Portugal) during much of the first millennium. It shows both Western and Eastern influences. It went into decline after the Council of Burgos (Spain) decreed in 1080 that the Roman Rite be used. The rite was permitted to be retained by six parishes of Toledo where it was particularly honored. It eventually died out in favor of the Roman Rite even there, with only occasional celebration today. [12] As far as its form, there are formal preparatory prayers said during vesting and at the altar (resembling but more extensive than the Tridentine), followed by the preparation of the bread and chalice, then the Introit, Gloria, and Collect, which unlike the Roman Opening Prayer does not usually relate to the feast or season. There are three readings, OT, NT epistle, without an intervening responsorial, and the Gospel, followed by a Psalm, Alleluia, and a song of praise, during which the offertory prayers are recited by the celebrant.
A distinctive feature of the Mozarabic is the structure of the last part of the Mass in 7 “prayers”:
1) call to prayer, 2) prayer asking for God’s acceptance of the offering, 3) intercessions, 4) “peace prayer” asking for reconciliation with each other (the celebrant kisses the paten and hands it to the deacon, and they exchange the kiss of peace), 5) Preface Dialogue, Sanctus, post-Sanctus, and the formula of Consecration, 6) a number of prayers including epicleses (invocations of the Holy Spirit to transform the gifts), followed by a second elevation, the Creed (Sundays and certain feasts), fraction into exactly nine parts, which represent nine mysteries of Christ’s life and commemoration of the living, and 7) The Our Father, with the people responding Amen to each phrase, except “Give us this day our daily bread”,” to which they respond “because You are God,” followed by an expansive prayer on the last petition (as in the Roman Rite), the commingling, a pre-communion blessing, Communion of the priest, of the people, a thanksgiving prayer, the dismissal, a prayer in honor of Mary and a final blessing (of 16th century addition).[13]
1.2.4 The Gallic Carthusian Rite 高盧的嘉爾篤禮儀
The rite of the Carthusian Order 嘉爾篤會士嘉爾篤會(Carthusian Order) was founded by St. Bruno in 1084.[14] The Carthusian rite is in use in a version revised in 1981.[15]Apart from the new elements in this revision, it is substantially the rite of Grenoble in the 12th century, with some admixture from other sources.[16]Among other differences from the Roman Order of Mass, the deacon prepares the gifts while the Epistle is being sung, the celebrating priest washes his hands twice at the offertory and says the eucharistic prayer with arms extended in the form of a cross except when using his hands for some specific action, and there is no blessing at the end of Mass.[17]
This is now the only extant Mass rite of a religious order; but by virtue of the Ecclesia Dei indult some individuals or small groups are authorized to use some now defunct rites. The order of the Mass proper to the Carthusian Order founded by St. Bruno in 1064 and which lives a solitary life in community. The predominant influence from probably the Rite of Lyon, France. The Mass begins at the foot of the altar with a sung versicle. The Confiteor and Kyrie follow. During the singing of the epistle, the deacon prepares the gifts, then the Gospel follows. The offertory includes a single offering of both gifts (paten and chalice together), and is both preceded and followed by the celebrant washing his hands. The Eucharistic Prayer is said by the celebrant with arms extended in the form of a Cross, except when he is required to use his hands for some part of the rite. The deacon receives with the priest on great feasts. There is no blessing at the end of the Mass.[18]
1.3 Western Rite of sui generis type
The Order of Saint Benedict has never had a rite of the Mass peculiar to it, but it keeps its very ancient Benedictine Rite of the Liturgy of the Hours.
2. Defunct Western Catholic Latin /non Latin liturgical rites
2.1 African Latin Rite
In the history of Christianity the African Rite refers to a now defunct Catholic Western liturgicalrite, and is considered a development or possibly a local use of the primitive Roman Rite It used the Latin language. The African Rite may be considered in two different periods:
l The ante-Nicene[19] period when Christians were persecuted and could not freely develop forms of public worship, and when the liturgical prayers and acts had not become fixed.
l The post-Nicene period when the simple, improvised forms of prayer gave way to more elaborate, set formularies, and the primitive liturgical actions evolved into grand and formal ceremonies.
The African Rite was used, before the 8th century Arab conquest, in Latin-speaking North Africa, in particular the Roman province of Africa, corresponding to modern-day Tunisia, of which Carthage was the capital. It was very close to the Roman Rite, so much so that Western liturgical traditions have been classified as belonging to two streams, the North African-Rome tradition, and the Gallican (in the broad sense) tradition encompassing the rest of the Western Roman Empire, including northern Italy.
The African liturgy was in use not only in the old Roman province of Africa of which Carthage was the capital, but also in Numidia and Mauretania in fact, in all of Northern Africa from the borders of Egypt west to the Atlantic Ocean Christianity was introduced into
Africa in the second half of the 2nd century AD arguably when missionaries spread rapidly through the other African provinces.
Although the language of the African Rite was Latin, it was modified by the introduction of many classical "Africanisms. Since it had been in use for at least more than a century before the Roman Church changed its official liturgical language from Koine Greek to the Latin idiom, it is arguably one of the oldest Latin liturgical rite.
Since the African Church was dependent upon the bishopric of Rome, and since there was constant communication between Africa and Rome concerning ecclesiastical affairs, it may be supposed that liturgical questions were raised, different customs discussed, and the customs or formulas of one church adopted by the other.
A study of the African liturgy might thus be useful in tracing the origin and development of the different Latin liturgical rites and to determine how one rite influenced (often enriched) another. The African liturgy seems to have influenced the Mozarabic and Gallican liturgies—similarities in phraseology show a common antique origin or a mutual dependence of the liturgies (possibly Antiochene and Coptic). [20]
2.2 Celtic Rite
The term "Celtic Rite" is applied to the various liturgical rites used in Celtic Christianity in Great Britain, Ireland and Brittany, sporadically in Galicia (Northern Iberia) and also in the monasteries founded by the Irish missions of St. Columbanus in France, Germany, Switzerland, and Italy during the early middle ages. The term does not imply homogeneity; the evidence, scanty and fragmentary as it is, is in favour of considerable diversity.[21] The ancient Celtic Rite was a composite of non-Roman ritual structures (possibly Antiochian) and texts not exempt from Roman influence, that was similar to the Mozarabic Rite in many respects and would have been used at least in parts of Ireland, Scotland, the northern part of England and perhaps even Wales, Cornwall and Somerset, before being authoritatively replaced by the Roman Rite in the early Middle Ages.
Before the 8th century AD there were several Christian rites in Western Europe. Such diversity of practice was often considered unimportant so long as Rome's primacy was accepted. Gradually the diversity tended to lessen so that by the time of the final fusion in the Carolingian period the Roman Rite, its Ambrosian variant, the Romanized Celtic Rite and the Hispano-Gallican Mozarabic Rite were practically all that were left.We find British bishops at the Council of Arles in 314 and the Council of Rimini in 359. Communication with Gaul may be inferred from dedications to St. Martin at Withern and at Canterbury, from the mission of Victridius of Rouen in 396 and those of Germanus of Auxerre, with St. Lupus in 429 and with St. Severus in 447, directed against the Pelagianism of which the bishops of Britain stood accused. However some parts of Britain derived much of their religion from later Irish missions. St. Ia of Cornwall and her companions, Saint Piran, St. Sennen, St. Petrock and the rest of the saints who came to Cornwall in the late fifth and early 6th centuries probably brought with them whatever rites they were accustomed to. Cornwall had an ecclesiastical quarrel with Wessex in the days of St. Aldhelm, which appears in Leofric's Missal, though the details of it are not specified.
The certain points of difference between the British Church and the Roman in St. Augustine's time were: (1) The rule of keeping Easter (2) the tonsure (3) the manner of baptizing. Gildas also records elements of a different rite of ordination.
There is a mass liturgy, probably of the 9th century,[22] as it mentions "Ecclesia Lanaledensis" (perhaps St Germans in Cornwall, though this was also the Breton name of Aleth, which is now part of Saint-Malo) it seems in Cornish language and was in honour of St. Germanus. The mass is Roman in type, and seems to be written after that part of Cornwall came under the Saxons influence. It has a unique proper preface. The manuscript contains glosses, held by Professor Loth who was either Welsh, Cornish or Breton. There is little additional evidence for what the liturgy was used.
19th century Anglicans such as Sir William Palmer in his Origines Liturgicae and the Bishop of Chichester in his Story of the English Prayerbook proposed that Irenaeus, a disciple of St. Polycarp the disciple of St. John the Divine, brought the Ephesine Rite to Provence when it spread through Gaul to Britain and became the foundation of the Sarum Rite. The Ephesine origin of the Gallican Rite rested first upon on a statement of Colman of Lindisfarne in 664 at the Synod of Whitby respecting the origin of the Celtic Easter and second upon an 8th-century Irish writer[23] who derived the Celtic divine office from Alexandria. Archbishop Nuttall[24] also asserted the Eastern origin of the Celtic rite. [25]
Several Churches who are not in communion with the Roman Catholic Church, like Western Orthodox Christian communities in communion with Eastern Orthodox Churches or Celtic Orthodox Churches attempted to reuse the Celtic Rite in historical accuracy Historical evidence of this rite is found in the remnants of the Stowe (Lorrha) Missal.[26]
2.3 Gallican Liturgy / Rite 高盧禮儀 / 高盧禮儀式
The Gallican Rite refers in the first instance to the liturgy of ancient Gaul (France), and in the second to a family of non-Roman Western Rites which comprised the majority use of most of Western Europe for the greater part until being mostly displaced by the Roman rite beginning in the eighth century, but modifying the Roman rite in the process.
The Gallican Rite is a retrospective term applied to the sum of the local variants, on similar lines to that designated elsewhere as the Celtic Rite (above) and the Mozarabic Rite, which faded from use in France by the end of the first millennium. It should not be confused with the so-called Neo-Gallican liturgical books published in various French dioceses after the Council of Trent, which had little or nothing to do with it. The origin of the rite remains very much an open question. That it does contain much of Antiochian influence has influenced contemporary liturgical scholars to revisit the Ephesine claim of the Cursus Gallorum, whereby the earliest Gallican liturgy would simply be the liturgy of Syria and Asia Minor, but in the Latin tongue.[27]
Whatever their origin, the Gallican rites were more given to ceremonial than the Roman. The surviving Gallican materials also have recognizable concordances with the Eastern and Oriental rites in the form of certain prayers and ceremonial, while sharing many other similarities with the Roman rite. The known elements of the Gallican liturgy are:
· Introit
· The Ajus (agios) sung in Greek and Latin. Following this, three boys sing Kyrie Eleison three times. This is followed by the Benedictus.
· Collect
· Old Testament reading
· Epistle reading or Life of the Saint of the Day
· The Benedicite and Ajus (agios) in Latin
· Gospel reading
· Sermon
· Dismissal of catechumens
· Intercessions
· Great Entrance and the Offertory chant
· Kiss of Peace
· Sursum Corda, Preface, Sanctus, and Post-Sanctus Prayer
· Roman (Gregorian) Eucharistic Prayer (not in the Gallican and Spanish liturgies, which had variable elements in the anaphora)
· The Fraction (the host is divided into nine pieces, seven of which are then arranged into the shape of a cross)
· Our Father
· Blessing of the People
· Communion of the People
· Post-Communion Prayer
Many Gallican texts survive, but the survival of the rite is primarily in the Toledan rite (also called Mozarabic, Isidorian, Old Spanish or Gothic by some liturgical scholars) , and secondarily in its influence upon the present Roman and Anglican rites (called Gallo-Roman), and as a component of the Ambrosian rite of Milan. It is due to the influence of the Gallican liturgy that the Roman Mass included the Gloria. The longest surviving Gallican rite was that of Toledo, Spain, which has been limited to a few chapels for the past few centuries. Both the Toledan and Milanese liturgies were modified by the Roman, accepting the Roman canon at fairly recent times in their development. Following the Second Vatican Council, both the Toledan Rite and the Milanese Rite were altered in a Novus Ordo style though both have been celebrated in their traditional forms by priests of the Western Rite Orthodox.
2.4 Defunct local Latin Rites or Traditions
The Sarum Rite is a defunct variant on the Roman Rite originating in the Salisbury diocese, it later became prevalent throughout southern England and came to be used throughout most of England, Wales, Ireland and later Scotland until the reign of Queen Mary around the 1530s, while the Protestant Reformation swept across continental Europe; other similar variants were the Use of York, Lincoln Use, Bangor Use, and Hereford Use.[29] The Sarum Use has been revived in the Eastern Orthodox Church among a number of communities, including a large number of Western rite parishes and missions of the Old Calendarist Holy Synod of Milan; it is also used, in significantly adapted form, by Western Rite members of the Russian Orthodox Church Outside Russia, including Saint Petroc Monastery and its missions.[30]
2.4.3 The Lyonese Rite of the diocese of Lyon, France, which some consider to have been (rather than Milan) the centre of diffusion of the Gallican liturgy.
2.2.4 The Nidaros Use, long defunct, based mainly on imported English liturgical books, used in pre-Reformation Norway.[31]
2.2.5 The Uppsala Use, suppressed during the Reformation, formerly the dominant variant of the Roman Rite used in northern Sweden.
2.2.6 The Aquileian Rite, a defunct rite originating in the former patriarchate of Aquileia in northern Italy. The See of Aquileia fell into schism during the quarrel of the Three Chapters (under Bishop Macedonius, 539-56) and became a schismatical patriarchate, which lasted till the year 700. A number of allusions tell us that Aquileia and certain of its suffragan sees had a special rite (generally called the "ritus patriarchinus"); but they do not give us any clear indication as to what this rite was. The earliest and most instructive document of the Patriarchine Rite is a capitulare of the eighth century added by a Lombard hand to the "Codex Richdigeranus" (sixth century). Dom G. Morin (Revue benedictine, 1902, p. 2 sq.) and H. F. Haase, who edited the Codex (Breslau, 1865), show reason to suppose that this capitulare represents the use of Aquileia. Supposing this, it gives us valuable information about the Aquileian Calendar for the time it covers (Advent to June). Advent had five Sundays; St. Stephen's Day is 27 Dec., as in the Rites of Jerusalem-Antioch and their descendants. There is no Septuagesima; two Sundays (Sexagesima and Quinquagesima) prepare for Lent. The "tradition of the symbol" is on the Sunday before Easter. It and Maundy Thursday have each two Masses, as in the Gallican Rites. There is a "Mid- Pentecost" feast, as in many Eastern Rites. We have then many indications of the divergence from Rome; this fragment of a calendar points to Gallican usages mixed with some from the East. If we accept the most probable theory that the Gallican Rite is Eastern (Antiochene) in origin, we may consider the local Aquileian Use as one more variant of the wide-spread Gallican family. For the rest we are reduced to mere conjecture about this liturgy. There are many theories, especially as to its relation to the rites of Milan, Ravenna, and the fragments in "De sacramentis", IV, 4-6. Dr. Buchwald defends the view that the prayers in "De Sacr." are Aquileian. Aquileia adopted them from Alexandria, under whose influence she stood (so a synod of Aquileia declared in 381; op. cit., 47). Rome then took her Canon from Aquileia about the fifth century (Weidenauer, Studien, I, 1906, pp. 21-56). If this be true, the influence of Aquileia on the Western liturgy has been enormous. Aquileia would be the gate by which our Roman Canon came to Europe. Baumstark ascribes "De sacr." to Ravenna. But he agrees that it came from Alexandria and that Aquileia used the same rite. The "ritus patriarchinus" then would be the same as the Rite of the Exarchate, which he defends ("Liturgia romana e liturgia dell'esarcato", Rome, 1904, pp. 168-73). We may accept as certain that Aquileia had from the time of the formation of separate rites (fourth century) its own use, that this use was not the same as that of Rome, that probably it was one more variant of the large group of Western Rites, connected by (Eastern?) origin, which we call Gallican, that it was probably really related to the old Milanese Rite and perhaps still more to that of Ravenna.
2.2.9 The Esztergom Use (defunct: Archdiocese of Esztergom, used between the 12th and 17th centuries primarily in the Archdiocese of Esztergom & in its suffragan dioceses.
2.5 Rites of religious orders
Some religious orders celebrated Mass according to rites of their own, dating from more than 200 years before the papal bull Quo primum. These rites were based on local usages and combined elements of the Roman and Gallican Rites. Following the Second Vatican Council, they have mostly been abandoned, except for the Carthusian Rite (see above). Religious orders of more recent origin have never had special rites. The Catholic Encyclopedia applied the word "rite" also to the practices followed (to some extent even now, a century later) by certain Roman Catholic religious orders, while at the same time stating that they in fact followed the Roman Rite:The following previously existing rites of Mass, distinct from the Roman Rite, continue to be used on a limited basis by the permission of ecclesiastical superiors:
The Franciscans, unlike the Dominicans, Carmelites and other orders, have never had a peculiar rite properly so called, but conformably to the mind of St. Francis of Assisi always followed the Roman Rite for the celebration of Mass. However, the Friars Minor and the Capuchins wear the amice, instead of the biretta, over the head, and are accustomed to say Mass with their feet uncovered, save only by sandals. They also enjoy certain privileges in regard to the time and place of celebrating Mass, and the Missale Romano-Seraphicum contains many proper Masses not found in the Roman Missal. These are mostly feasts of Franciscan saints and blessed, which are not celebrated throughout the Church, or other feasts having a peculiar connexion with the order, e.g. the Feast of the Mysteries of the Way of the Cross (Friday before Septuagesima), and that of the Seven Joys of the Blessed Virgin (First Sunday after the octave of the Assumption). The same is true in regard to the Breviarium Romano-Seraphicum and Martyrologium Romano-Seraphicum.
The Franciscans exercised great influence in the origin and evolution of the Breviary, and on the revision of the Rubrics of the Mass. They have also their own calendar, or ordo. This calendar may be used not only in the churches of the First Order, but also in the churches and chapels of the Second Order, and Third Order Regular (if aggregated to the First Order) and Secular, as well as those religious institutes which have had some connexion with the parent body. It may also be used by secular priests or clerics who are members of the Third Order. The order has also its own ritual and ceremonial for its receptions, professions, etc.
In regard to the Divine Office, the Capuchins do not sing it according to note but recite it in monotone. In the larger communities they generally recite Matins and Lauds at midnight, except on the three last days of Holy Week, when Tenebræ is chanted on the preceding evening, and during the octaves of Corpus Christi and the Immaculate Conception of the Blessed Virgin Mary, when matins are recited also on the preceding evening with the Blessed Sacrament exposed. Every day after Compline they add, extra-liturgically, commemorations of the Immaculate Conception, St. Francis and St. Anthony of Padua. On the feast of St. Francis after second Vespers they observe the service called the "Transitus" of St. Francis, and on all Saturdays, except feasts of first and second class and certain privileged feriæ and octaves, all Masses said in their churches are votive in honour of the Immaculate Conception, excepting only the conventual mass.
They follow the universal calendar, with the addition of feasts proper to their order. These additional feasts include all canonized saints of the whole Franciscan Order, all beati of the Capuchin Reform and the more notable beati of the whole order; and every year October 5 is observed as a commemoration of the departed members of the order in the same way as November 2 is observed in the universal Church as All Souls. Owing to the great number of feasts thus observed, the Capuchins have the privilege of transferring the greater feasts, when necessary, to days marked semi-double. According to the ancient Constitutions of the Order, the Capuchins were not allowed to use vestments of rich texture, nor silk, but by Decree of the Sacred Congregation of Rites of 17 December 1888, they must conform to the general laws of the Church in this matter. They remain obliged to maintain severe simplicity in their churches, especially when non-parochial.
2.6.7 Servites
The Order of Servites (or 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. Devotion towards the Mother of Sorrows being the principal distinctive characteristic of the order, there are special prayers and indulgences attaching to the solemn celebration of the five major Marian feasts: the Annunciation, Visitation, Assumption, Presentation and Nativity of our Blessed Lady. The feast of the Seven Dolours 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 Portiunculae; that is, as often as a visit is made to a church of the order. In common with all friars the Servite priests wear an amice on the head instead of a biretta while proceeding to and from the altar. The Mass is begun with the first part of the Angelical Salutation, and in the Confiteor the words Septem beatis patribus nostris 'our seven blessed fathers' are inserted. At the conclusion of Mass the Salve Regina and the oration Omnipotens sempiterne Deus are recited. In the recitation of the Divine Office each canonical hour is begun with the Ave Maria down to the words ventris tui, Jesus. The custom of reciting daily, immediately before Vespers, a special prayer called Vigilia, composed of the three psalms and three antiphons of the first nocturn of the Office of the Blessed Virgin, followed by three lessons and responses, comes down from the thirteenth century, when they were offered in thanksgiving for a special favour bestowed upon the order by Pope Alexander IV (13 May 1259). The Salve Regina is daily chanted in choir whether or not it is the antiphon proper to the season.6. The History of Liturgy of the Western Latin Rite Church (基督教的崇拜)，郭立特奢 Garret, Christian Worship, Chapter 6)
Content:
2. Defunct Western Catholic Latin and non Latin Liturgical rites
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Latin liturgical rites within that area of the Catholic Church became the pre-dominant liturgical rites in most of the Western European, some Central European and in Northern African countries, because Latin was the lingua franca and once dominated peoples life for many centuries. Some liturgical rites however are not of Latin origin, like in the case of the Irish (Celtic) or “Gallic” liturgies, which reflects the mission history, but over centuries they became similar to the Roman Catholic Latin Rite.
There are even liturgical rites of non-Roman - or Irish Catholic background, like the mainly North Italian Waldensian Church spread over France and to Central Europe or central pre-reformatory Bohemian Moravian Churches. They are not considered in this paragraph, since they never adjusted to the Latin Rite liturgical rites, but their existence and local influence in some cases shows up in the non Roman rite however Latin rite acquainted category, sometimes also as “defunct”.
The number of the other liturgical rites were once no less numerous than the liturgical rites of the Eastern autonomous particular Churches, but now much reduced. In the aftermath of the Council of Trent, in 1568 and 1570 Pope Pius V suppressed the Breviaries and Missals that could not be shown to have an antiquity of at least two centuries (see Tridentine Mass and Roman Missal). Many local rites that remained legitimate even after this decree were abandoned voluntarily, especially in the 19th century. Most religious orders that still kept a rite of their own chose in the second half of the 20th century to adopt the reformed Roman Rite as revised in accordance with the decrees of the Second Vatican Council (see Mass of Paul VI).
A few such liturgical rites persist today for the celebration of Mass, since 1965-1970 in revised forms, but the distinct liturgical rites for celebrating the other sacraments have been almost completely abandoned. 改革宗（ Calvinist ）教會作出自覺企圖取代歷史性liturgies與形式的崇拜早期基督教社區。在剛剛過去的二十世紀的一場運動中出現的羅馬天主教和新教教會修改儀式 ( liturgies) ，以使它們更具有現代性和相關的，同時保留基本信仰的教會。在羅馬天主教會在憲法上的神聖禮儀中的梵蒂岡第二屆大公會議取代了使用本地語言為拉丁語在大眾，並讓參與的平信徒在公共崇拜。該英國國教（聖公會）教會修訂這本書的共同祈禱，並路德教會發出新的路德書的崇拜。
1.1. The Roman Rite 羅馬宗拜儀式
The Roman Rite is the liturgical rite used in the Diocese of Rome in the Catholic Church. It is by far the most widespread of the Latin liturgical rites used within the Western or Latin autonomous Church, the Church that calls itself also the Latin Rite. It is one of 23 church groups in relationship with the Bishop of Rome. Like all other liturgical rites, the Roman Rite grew and adjusted its rites over the centuries. In its center is the Eucharistic liturgy. The development of it can be divided into three stages: Pre-Tridentine, Tridentine, and Post-Tridentine Eucharist liturgy.
With his 2007 motu proprio Summorum Pontificum, Pope Benedict XVI approved the continued use of the extraordinary form 1962 Roman Missal liturgy under the condition that people come.
Some rites use more poetic language, the Roman Rite in contrast is known for its sobriety of expression.[1] In its Tridentine form, it was well-known for its formality: the Tridentine Missal prescribed every movement very detailed to the extent that in the event where the priest was laying down that the priest should put his right arm into the right sleeve of the alb before putting his left arm into the left sleeve (Ritus servandus in celebratione Missae, I, 3). Concentration on the exact moment of change of the bread and wine into the Body and Blood of Christ has led, in the Roman Rite, to the consecrated Host and the chalice being shown to the people immediately after the Words of Institution.
If, as was once most common, the priest offers the Mass while facing ad apsidem (towards the apse), ad orientem (towards the east) if the apse is at the east end of the church, he shows them to the people, who are behind him, by elevating them above his head. As each is shown, a bell (once called "the sacring bell") is rung and, if incense is used, the host and chalice are incensed (General Instruction of the Roman Missal, 100). Sometimes the external bells of the church are rung as well. Other characteristics that distinguish the Roman Rite from the rites of the Eastern Catholic Churches are frequent genuflections, kneeling for long periods, and keeping both hands joined together, as is the custom also for East and South Asians when they are in prayer.
In his 1912 book on the Roman Mass, Adrian Fortescue wrote: "Essentially the Missal of Pius V is the Gregorian Sacramentary; that again is formed from the Gelasian book, which depends on the Leonine collection. We find the prayers of our Canon in the treatise de Sacramentis and allusions to it in the 4th century. So our Mass goes back, without essential change, to the age when it first developed out of the oldest liturgy of all. It is still redolent of that liturgy, of the days when Caesar ruled the world and thought he could stamp out the faith of Christ, when our fathers met together before dawn and sang a hymn to Christ as to a God. The final result of our inquiry is that, in spite of unsolved problems, in spite of later changes, there is not in Christendom another rite so venerable as ours." In a footnote he added: "The prejudice that imagines that everything Eastern must be old is a mistake. Eastern rites have been modified later too; some of them quite late. No Eastern Rite now used is as archaic as the Roman Mass." [2] In another book Fortescue writes that the Roman Rite underwent profound changes in the course of its development. His ideas are summarized in the article on the Liturgy of the Mass that he wrote for the Catholic Encyclopedia[3]. He pointed out that the earliest form of the Roman Mass, as witnessed in Justin Martyr's 2nd-century account, is of Eastern type, while the Leonine and Gelasian Sacramentaries, of about the 6th century, "show us what is practically our present Roman Mass."
In the interval there was what Fortescue called "a radical change". He quoted the theory of A. Baumstark that the "Hanc Igitur", "Quam oblationem", "Supra quæ" and "Supplices", and the list of saints in the "Nobis quoque" were added to the Roman Canon of the Mass under "a mixed influence of Antioch and Alexandria", and that "St. Leo I began to make these changes; Gregory I finished the process and finally recast the Canon in the form it still has." [4]
Fortescue himself concluded:
We have then as the conclusion of this paragraph that at Rome the Eucharistic prayer was fundamentally changed and recast at some uncertain period between the fourth and the sixth and seventh centuries. During the same time the prayers of the faithful before the Offertory disappeared, the kiss of peace was transferred to after the Consecration, and the Epiklesis was omitted or mutilated into our "Supplices" prayer. Of the various theories suggested to account for this it seems reasonable to say with Rauschen: "Although the question is by no means decided, nevertheless there is so much in favour of Drews's theory that for the present it must be considered the right one. We must then admit that between the years 400 and 500 a great transformation was made in the Roman Canon"[5]
In the same article Fortescue went on to speak of the many alterations that the Roman Rite of Mass underwent from the 7th century on (see Pre-Tridentine Mass), in particular through the infusion of Gallican elements, noticeable chiefly in the variations for the course of the year. This infusion Fortescue called the "last change since Gregory the Great" (who died in 604).
The Eucharistic Prayer normally used in the Byzantine Rite is attributed to Saint John Chrysostom, who died in 404, exactly two centuries before Pope Gregory the Great. The East Syrian Eucharistic Prayer of Addai and Mari, which is still in use is certainly much older. The Roman Rite no longer has the pulpitum, or rood screen a dividing wall characteristic of certain medieval cathedrals in northern Europe, or the iconostasis or curtain that heavily influences the ritual of some other rites.
In large churches of the Middle Ages and early Renaissance the area near the main altar, reserved for the clergy, was separated from the nave (the area for the laity) by means of a rood screen extending from the floor to the beam that supported the great cross (the rood) of the church and sometimes topped by a loft or singing gallery. However, by about 1800 the Roman Rite had quite abandoned rood screens, although some fine examples survive.
傳統的聖公會和路德liturgies都立足於當地使用的羅馬成年禮訂正根據16世紀的改革原則。The Anglican Church uses the Roman Rite. During the Liturgy of the Eucharist, especially the Eucharistic Prayer, it is close to the Roman Rite, it differs however during the Liturgy of the Word and the Penitential Rite. The language used, which differs from that used ICEL translation of the Roman Rite of Mass, is based upon the Book of Common Prayer, originally written in the 16th century. Most Anglicans are using the Book of Divine Worship, an adaptation of the Book of Common Prayer.
The Anglican Church is using a similar arrangement in the United States since a Pastoral Provision of 1980 in several parishes of that country that have left the Episcopal Church. The same Pastoral Provision also permits, as an exception and on a case by case basis, the ordination of married former Episcopal ministers as Catholic priests.
On 9 November 2009, Pope Benedict XVI established provisions for the setting up of personal ordinariates for Anglicans who join the church. One such ordinariate was set up for England and Wales on 15 January 2011, and it is expected that ordinariates for Australia and for the United States will follow. These ordinariates will be able to celebrate the Eucharist and the other sacraments, the Liturgy of the Hours and other liturgical functions in accordance with the liturgical books proper to Anglican tradition, in revisions approved by the Holy See, so as to maintain the Anglican liturgical, spiritual and pastoral traditions. This faculty does not exclude liturgical celebrations according to the Roman Rite.
1.1.2 Roman Rite among Algonquian, Iroquoian, Micmac, Huron and Souriquois
The so called "Indian Masses", use a number of variations of the Roman Rite developed in the Indian missions in Canada and the United States. They originate from the 17th century, and some remained in use until the Second Vatican Council (1964-1966)l. The priest's parts remained in Latin, while the ordinaries were sung by the teachers and translated into the vernacular (e.g., Mohawk, Algonquin, Micmac, Huron and the Jesuit Mission to the Souriquois in Acadia 1611-1613).[6] They also generally featured a reduced cycle of native-language prayers and hymns. At present they are rarely used.[7]
1.1.3 Roman Rite of Zaire Use 扎伊爾禮儀 (剛果共和國)
The Zaire Use is an inculturated variation of the Ordinary Form of the Roman Rite of the Roman Catholic Church. It is used to a very limited extent in some African countries since the late 1970s. It is free from the parts were the European “Holy Saints” are called up for help and except the prayers for the pope, the acclamation of Mary as the “Mother of God” and the fact that the “Holy Communion” is celebrated with the understanding of the Roman Catholic way of the bread and the wine as going through an act of transubstantiation (陷於變體) quite similar to evangelical liturgy.
1.2.1 The Italian or Milanese Rite of Bishop Ambrosius (4th Century) 老意大利文的 「安布羅修斯主教」或「米蘭的」禮儀（4世紀）
The Ambrosian Rite, also called the Milanese Rite, is a Catholic liturgical Western Rite. The rite is named after Saint Ambrose, a bishop of Milan in the fourth century. The Ambrosian Rite is celebrated in most of the Archdiocese of Milan, Italy and in parts of some neighbouring dioceses in Italy and Switzerland. The language used is now usually Italian, rather than Latin. With some variant texts and minor difference in the order of readings, it is similar in form to the Roman Rite. Its classification as Gallican-related is disputed.[8] While probably almost identical to the Roman Rite of the 4th century during St. Ambrose’s time, developments of the next millennium caused it to depart from Roman practice.
Some of the notable features were a procession (instead of prayers at the foot of the altar), Kyrie after the Gloria, instead of before, the altar facing the people, three lessons on Sunday (instead of the two of the Tridentine), another Kyrie at the beginning of the Offertory, the Credo after the Offertory prayers, the washing of hands before the Consecration (done silently; probably a late medieval feature), Our Father and Communion Rite much like Rome, though Communion under both species survived longer in Milan, and another Kyrie after the Communion prayers.
The Ambrosian Rite is also known for a chant tradition distinct from the Gregorian. In regard to the other sacraments, the New Catholic Encyclopedia notes that they ware almost identical to Rome, except for Baptism which had some differences, including baptism by immersion. This was written at a time (the 1960s) when such baptism was uncommon in the Roman Rite. At the time of the Vatican Council this rite was used in Milan (Pope Paul VI), Bergamo (John XXIII) and Novara in Italy, as well as Lugano in Switzerland. It is relatively unused today, although the right to its use remains.[9]
Rite of the Archdiocese of Braga, the Primatial See of Portugal, it derives from the 12th century or earlier. It continues to be of occasional use. The Bragan Rite since 18 November 1971 is only used on an optional basis, in the Archdiocese of Braga in northern Portugal.[10] While the archepiscopal See of Braga has at various times followed the Roman Rite, including since Vatican II, it retains the right to celebrate the Mass according to customs dating from at least the 11th century and mixing Roman, Gallican (specifically the monastery of Cluny) and Mozarabic practices.
It is considered, however, a variant of the Roman Rite, distinctive in having the preparation of the gifts before the prayers at the foot of the altar in a low Mass (unsung), and between the epistle and Gospel at a high Mass (sung). Some other differences are invocations of the Blessed Mother within the Mass prayers, and three elevations (a single one after the consecrations, at the beginning of the Our Father and before the Communion of the celebrant).[11]
The Mozarabic 雖然莫扎拉布素歌（西班牙文）Rite, which was prevalent throughout Spain in Visigothic times, is now celebrated only in limited locations, principally the cathedral of Toledo. the rite proper to the archdiocese of Toledo, believed to be the rite of the Iberian Peninsula (Spain and Portugal) during much of the first millennium. It shows both Western and Eastern influences. It went into decline after the Council of Burgos (Spain) decreed in 1080 that the Roman Rite be used. The rite was permitted to be retained by six parishes of Toledo where it was particularly honored. It eventually died out in favor of the Roman Rite even there, with only occasional celebration today. [12] As far as its form, there are formal preparatory prayers said during vesting and at the altar (resembling but more extensive than the Tridentine), followed by the preparation of the bread and chalice, then the Introit, Gloria, and Collect, which unlike the Roman Opening Prayer does not usually relate to the feast or season. There are three readings, OT, NT epistle, without an intervening responsorial, and the Gospel, followed by a Psalm, Alleluia, and a song of praise, during which the offertory prayers are recited by the celebrant.
A distinctive feature of the Mozarabic is the structure of the last part of the Mass in 7 “prayers”:
1) call to prayer, 2) prayer asking for God’s acceptance of the offering, 3) intercessions, 4) “peace prayer” asking for reconciliation with each other (the celebrant kisses the paten and hands it to the deacon, and they exchange the kiss of peace), 5) Preface Dialogue, Sanctus, post-Sanctus, and the formula of Consecration, 6) a number of prayers including epicleses (invocations of the Holy Spirit to transform the gifts), followed by a second elevation, the Creed (Sundays and certain feasts), fraction into exactly nine parts, which represent nine mysteries of Christ’s life and commemoration of the living, and 7) The Our Father, with the people responding Amen to each phrase, except “Give us this day our daily bread”,” to which they respond “because You are God,” followed by an expansive prayer on the last petition (as in the Roman Rite), the commingling, a pre-communion blessing, Communion of the priest, of the people, a thanksgiving prayer, the dismissal, a prayer in honor of Mary and a final blessing (of 16th century addition).[13]
1.2.4 The Gallic Carthusian Rite 高盧的嘉爾篤禮儀
The rite of the Carthusian Order 嘉爾篤會士嘉爾篤會(Carthusian Order) was founded by St. Bruno in 1084.[14] The Carthusian rite is in use in a version revised in 1981.[15]Apart from the new elements in this revision, it is substantially the rite of Grenoble in the 12th century, with some admixture from other sources.[16]Among other differences from the Roman Order of Mass, the deacon prepares the gifts while the Epistle is being sung, the celebrating priest washes his hands twice at the offertory and says the eucharistic prayer with arms extended in the form of a cross except when using his hands for some specific action, and there is no blessing at the end of Mass.[17]
This is now the only extant Mass rite of a religious order; but by virtue of the Ecclesia Dei indult some individuals or small groups are authorized to use some now defunct rites. The order of the Mass proper to the Carthusian Order founded by St. Bruno in 1064 and which lives a solitary life in community. The predominant influence from probably the Rite of Lyon, France. The Mass begins at the foot of the altar with a sung versicle. The Confiteor and Kyrie follow. During the singing of the epistle, the deacon prepares the gifts, then the Gospel follows. The offertory includes a single offering of both gifts (paten and chalice together), and is both preceded and followed by the celebrant washing his hands. The Eucharistic Prayer is said by the celebrant with arms extended in the form of a Cross, except when he is required to use his hands for some part of the rite. The deacon receives with the priest on great feasts. There is no blessing at the end of the Mass.[18]
1.3 Western Rite of sui generis type
The Order of Saint Benedict has never had a rite of the Mass peculiar to it, but it keeps its very ancient Benedictine Rite of the Liturgy of the Hours.
2. Defunct Western Catholic Latin /non Latin liturgical rites
2.1 African Latin Rite
In the history of Christianity the African Rite refers to a now defunct Catholic Western liturgicalrite, and is considered a development or possibly a local use of the primitive Roman Rite It used the Latin language. The African Rite may be considered in two different periods:
l The ante-Nicene[19] period when Christians were persecuted and could not freely develop forms of public worship, and when the liturgical prayers and acts had not become fixed.
l The post-Nicene period when the simple, improvised forms of prayer gave way to more elaborate, set formularies, and the primitive liturgical actions evolved into grand and formal ceremonies.
The African Rite was used, before the 8th century Arab conquest, in Latin-speaking North Africa, in particular the Roman province of Africa, corresponding to modern-day Tunisia, of which Carthage was the capital. It was very close to the Roman Rite, so much so that Western liturgical traditions have been classified as belonging to two streams, the North African-Rome tradition, and the Gallican (in the broad sense) tradition encompassing the rest of the Western Roman Empire, including northern Italy.
The African liturgy was in use not only in the old Roman province of Africa of which Carthage was the capital, but also in Numidia and Mauretania in fact, in all of Northern Africa from the borders of Egypt west to the Atlantic Ocean Christianity was introduced into
Africa in the second half of the 2nd century AD arguably when missionaries spread rapidly through the other African provinces.
Although the language of the African Rite was Latin, it was modified by the introduction of many classical "Africanisms. Since it had been in use for at least more than a century before the Roman Church changed its official liturgical language from Koine Greek to the Latin idiom, it is arguably one of the oldest Latin liturgical rite.
Since the African Church was dependent upon the bishopric of Rome, and since there was constant communication between Africa and Rome concerning ecclesiastical affairs, it may be supposed that liturgical questions were raised, different customs discussed, and the customs or formulas of one church adopted by the other.
A study of the African liturgy might thus be useful in tracing the origin and development of the different Latin liturgical rites and to determine how one rite influenced (often enriched) another. The African liturgy seems to have influenced the Mozarabic and Gallican liturgies—similarities in phraseology show a common antique origin or a mutual dependence of the liturgies (possibly Antiochene and Coptic). [20]
2.2 Celtic Rite
The term "Celtic Rite" is applied to the various liturgical rites used in Celtic Christianity in Great Britain, Ireland and Brittany, sporadically in Galicia (Northern Iberia) and also in the monasteries founded by the Irish missions of St. Columbanus in France, Germany, Switzerland, and Italy during the early middle ages. The term does not imply homogeneity; the evidence, scanty and fragmentary as it is, is in favour of considerable diversity.[21] The ancient Celtic Rite was a composite of non-Roman ritual structures (possibly Antiochian) and texts not exempt from Roman influence, that was similar to the Mozarabic Rite in many respects and would have been used at least in parts of Ireland, Scotland, the northern part of England and perhaps even Wales, Cornwall and Somerset, before being authoritatively replaced by the Roman Rite in the early Middle Ages.
Before the 8th century AD there were several Christian rites in Western Europe. Such diversity of practice was often considered unimportant so long as Rome's primacy was accepted. Gradually the diversity tended to lessen so that by the time of the final fusion in the Carolingian period the Roman Rite, its Ambrosian variant, the Romanized Celtic Rite and the Hispano-Gallican Mozarabic Rite were practically all that were left.We find British bishops at the Council of Arles in 314 and the Council of Rimini in 359. Communication with Gaul may be inferred from dedications to St. Martin at Withern and at Canterbury, from the mission of Victridius of Rouen in 396 and those of Germanus of Auxerre, with St. Lupus in 429 and with St. Severus in 447, directed against the Pelagianism of which the bishops of Britain stood accused. However some parts of Britain derived much of their religion from later Irish missions. St. Ia of Cornwall and her companions, Saint Piran, St. Sennen, St. Petrock and the rest of the saints who came to Cornwall in the late fifth and early 6th centuries probably brought with them whatever rites they were accustomed to. Cornwall had an ecclesiastical quarrel with Wessex in the days of St. Aldhelm, which appears in Leofric's Missal, though the details of it are not specified.
The certain points of difference between the British Church and the Roman in St. Augustine's time were: (1) The rule of keeping Easter (2) the tonsure (3) the manner of baptizing. Gildas also records elements of a different rite of ordination.
There is a mass liturgy, probably of the 9th century,[22] as it mentions "Ecclesia Lanaledensis" (perhaps St Germans in Cornwall, though this was also the Breton name of Aleth, which is now part of Saint-Malo) it seems in Cornish language and was in honour of St. Germanus. The mass is Roman in type, and seems to be written after that part of Cornwall came under the Saxons influence. It has a unique proper preface. The manuscript contains glosses, held by Professor Loth who was either Welsh, Cornish or Breton. There is little additional evidence for what the liturgy was used.
19th century Anglicans such as Sir William Palmer in his Origines Liturgicae and the Bishop of Chichester in his Story of the English Prayerbook proposed that Irenaeus, a disciple of St. Polycarp the disciple of St. John the Divine, brought the Ephesine Rite to Provence when it spread through Gaul to Britain and became the foundation of the Sarum Rite. The Ephesine origin of the Gallican Rite rested first upon on a statement of Colman of Lindisfarne in 664 at the Synod of Whitby respecting the origin of the Celtic Easter and second upon an 8th-century Irish writer[23] who derived the Celtic divine office from Alexandria. Archbishop Nuttall[24] also asserted the Eastern origin of the Celtic rite. [25]
Several Churches who are not in communion with the Roman Catholic Church, like Western Orthodox Christian communities in communion with Eastern Orthodox Churches or Celtic Orthodox Churches attempted to reuse the Celtic Rite in historical accuracy Historical evidence of this rite is found in the remnants of the Stowe (Lorrha) Missal.[26]
2.3 Gallican Liturgy / Rite 高盧禮儀 / 高盧禮儀式
The Gallican Rite refers in the first instance to the liturgy of ancient Gaul (France), and in the second to a family of non-Roman Western Rites which comprised the majority use of most of Western Europe for the greater part until being mostly displaced by the Roman rite beginning in the eighth century, but modifying the Roman rite in the process.
The Gallican Rite is a retrospective term applied to the sum of the local variants, on similar lines to that designated elsewhere as the Celtic Rite (above) and the Mozarabic Rite, which faded from use in France by the end of the first millennium. It should not be confused with the so-called Neo-Gallican liturgical books published in various French dioceses after the Council of Trent, which had little or nothing to do with it. The origin of the rite remains very much an open question. That it does contain much of Antiochian influence has influenced contemporary liturgical scholars to revisit the Ephesine claim of the Cursus Gallorum, whereby the earliest Gallican liturgy would simply be the liturgy of Syria and Asia Minor, but in the Latin tongue.[27]
Whatever their origin, the Gallican rites were more given to ceremonial than the Roman. The surviving Gallican materials also have recognizable concordances with the Eastern and Oriental rites in the form of certain prayers and ceremonial, while sharing many other similarities with the Roman rite. The known elements of the Gallican liturgy are:
· Introit
· The Ajus (agios) sung in Greek and Latin. Following this, three boys sing Kyrie Eleison three times. This is followed by the Benedictus.
· Collect
· Old Testament reading
· Epistle reading or Life of the Saint of the Day
· The Benedicite and Ajus (agios) in Latin
· Gospel reading
· Sermon
· Dismissal of catechumens
· Intercessions
· Great Entrance and the Offertory chant
· Kiss of Peace
· Sursum Corda, Preface, Sanctus, and Post-Sanctus Prayer
· Roman (Gregorian) Eucharistic Prayer (not in the Gallican and Spanish liturgies, which had variable elements in the anaphora)
· The Fraction (the host is divided into nine pieces, seven of which are then arranged into the shape of a cross)
· Our Father
· Blessing of the People
· Communion of the People
· Post-Communion Prayer
Many Gallican texts survive, but the survival of the rite is primarily in the Toledan rite (also called Mozarabic, Isidorian, Old Spanish or Gothic by some liturgical scholars) , and secondarily in its influence upon the present Roman and Anglican rites (called Gallo-Roman), and as a component of the Ambrosian rite of Milan. It is due to the influence of the Gallican liturgy that the Roman Mass included the Gloria. The longest surviving Gallican rite was that of Toledo, Spain, which has been limited to a few chapels for the past few centuries. Both the Toledan and Milanese liturgies were modified by the Roman, accepting the Roman canon at fairly recent times in their development. Following the Second Vatican Council, both the Toledan Rite and the Milanese Rite were altered in a Novus Ordo style though both have been celebrated in their traditional forms by priests of the Western Rite Orthodox.
2.4 Defunct local Latin Rites or Traditions
The Sarum Rite is a defunct variant on the Roman Rite originating in the Salisbury diocese, it later became prevalent throughout southern England and came to be used throughout most of England, Wales, Ireland and later Scotland until the reign of Queen Mary around the 1530s, while the Protestant Reformation swept across continental Europe; other similar variants were the Use of York, Lincoln Use, Bangor Use, and Hereford Use.[29] The Sarum Use has been revived in the Eastern Orthodox Church among a number of communities, including a large number of Western rite parishes and missions of the Old Calendarist Holy Synod of Milan; it is also used, in significantly adapted form, by Western Rite members of the Russian Orthodox Church Outside Russia, including Saint Petroc Monastery and its missions.[30]
2.4.3 The Lyonese Rite of the diocese of Lyon, France, which some consider to have been (rather than Milan) the centre of diffusion of the Gallican liturgy.
2.2.4 The Nidaros Use, long defunct, based mainly on imported English liturgical books, used in pre-Reformation Norway.[31]
2.2.5 The Uppsala Use, suppressed during the Reformation, formerly the dominant variant of the Roman Rite used in northern Sweden.
2.2.6 The Aquileian Rite, a defunct rite originating in the former patriarchate of Aquileia in northern Italy. The See of Aquileia fell into schism during the quarrel of the Three Chapters (under Bishop Macedonius, 539-56) and became a schismatical patriarchate, which lasted till the year 700. A number of allusions tell us that Aquileia and certain of its suffragan sees had a special rite (generally called the "ritus patriarchinus"); but they do not give us any clear indication as to what this rite was. The earliest and most instructive document of the Patriarchine Rite is a capitulare of the eighth century added by a Lombard hand to the "Codex Richdigeranus" (sixth century). Dom G. Morin (Revue benedictine, 1902, p. 2 sq.) and H. F. Haase, who edited the Codex (Breslau, 1865), show reason to suppose that this capitulare represents the use of Aquileia. Supposing this, it gives us valuable information about the Aquileian Calendar for the time it covers (Advent to June). Advent had five Sundays; St. Stephen's Day is 27 Dec., as in the Rites of Jerusalem-Antioch and their descendants. There is no Septuagesima; two Sundays (Sexagesima and Quinquagesima) prepare for Lent. The "tradition of the symbol" is on the Sunday before Easter. It and Maundy Thursday have each two Masses, as in the Gallican Rites. There is a "Mid- Pentecost" feast, as in many Eastern Rites. We have then many indications of the divergence from Rome; this fragment of a calendar points to Gallican usages mixed with some from the East. If we accept the most probable theory that the Gallican Rite is Eastern (Antiochene) in origin, we may consider the local Aquileian Use as one more variant of the wide-spread Gallican family. For the rest we are reduced to mere conjecture about this liturgy. There are many theories, especially as to its relation to the rites of Milan, Ravenna, and the fragments in "De sacramentis", IV, 4-6. Dr. Buchwald defends the view that the prayers in "De Sacr." are Aquileian. Aquileia adopted them from Alexandria, under whose influence she stood (so a synod of Aquileia declared in 381; op. cit., 47). Rome then took her Canon from Aquileia about the fifth century (Weidenauer, Studien, I, 1906, pp. 21-56). If this be true, the influence of Aquileia on the Western liturgy has been enormous. Aquileia would be the gate by which our Roman Canon came to Europe. Baumstark ascribes "De sacr." to Ravenna. But he agrees that it came from Alexandria and that Aquileia used the same rite. The "ritus patriarchinus" then would be the same as the Rite of the Exarchate, which he defends ("Liturgia romana e liturgia dell'esarcato", Rome, 1904, pp. 168-73). We may accept as certain that Aquileia had from the time of the formation of separate rites (fourth century) its own use, that this use was not the same as that of Rome, that probably it was one more variant of the large group of Western Rites, connected by (Eastern?) origin, which we call Gallican, that it was probably really related to the old Milanese Rite and perhaps still more to that of Ravenna.
2.2.9 The Esztergom Use (defunct: Archdiocese of Esztergom, used between the 12th and 17th centuries primarily in the Archdiocese of Esztergom & in its suffragan dioceses.
2.5 Rites of religious orders
Some religious orders celebrated Mass according to rites of their own, dating from more than 200 years before the papal bull Quo primum. These rites were based on local usages and combined elements of the Roman and Gallican Rites. Following the Second Vatican Council, they have mostly been abandoned, except for the Carthusian Rite (see above). Religious orders of more recent origin have never had special rites. The Catholic Encyclopedia applied the word "rite" also to the practices followed (to some extent even now, a century later) by certain Roman Catholic religious orders, while at the same time stating that they in fact followed the Roman Rite:The following previously existing rites of Mass, distinct from the Roman Rite, continue to be used on a limited basis by the permission of ecclesiastical superiors:
The Franciscans, unlike the Dominicans, Carmelites and other orders, have never had a peculiar rite properly so called, but conformably to the mind of St. Francis of Assisi always followed the Roman Rite for the celebration of Mass. However, the Friars Minor and the Capuchins wear the amice, instead of the biretta, over the head, and are accustomed to say Mass with their feet uncovered, save only by sandals. They also enjoy certain privileges in regard to the time and place of celebrating Mass, and the Missale Romano-Seraphicum contains many proper Masses not found in the Roman Missal. These are mostly feasts of Franciscan saints and blessed, which are not celebrated throughout the Church, or other feasts having a peculiar connexion with the order, e.g. the Feast of the Mysteries of the Way of the Cross (Friday before Septuagesima), and that of the Seven Joys of the Blessed Virgin (First Sunday after the octave of the Assumption). The same is true in regard to the Breviarium Romano-Seraphicum and Martyrologium Romano-Seraphicum.
The Franciscans exercised great influence in the origin and evolution of the Breviary, and on the revision of the Rubrics of the Mass. They have also their own calendar, or ordo. This calendar may be used not only in the churches of the First Order, but also in the churches and chapels of the Second Order, and Third Order Regular (if aggregated to the First Order) and Secular, as well as those religious institutes which have had some connexion with the parent body. It may also be used by secular priests or clerics who are members of the Third Order. The order has also its own ritual and ceremonial for its receptions, professions, etc.
In regard to the Divine Office, the Capuchins do not sing it according to note but recite it in monotone. In the larger communities they generally recite Matins and Lauds at midnight, except on the three last days of Holy Week, when Tenebræ is chanted on the preceding evening, and during the octaves of Corpus Christi and the Immaculate Conception of the Blessed Virgin Mary, when matins are recited also on the preceding evening with the Blessed Sacrament exposed. Every day after Compline they add, extra-liturgically, commemorations of the Immaculate Conception, St. Francis and St. Anthony of Padua. On the feast of St. Francis after second Vespers they observe the service called the "Transitus" of St. Francis, and on all Saturdays, except feasts of first and second class and certain privileged feriæ and octaves, all Masses said in their churches are votive in honour of the Immaculate Conception, excepting only the conventual mass.
They follow the universal calendar, with the addition of feasts proper to their order. These additional feasts include all canonized saints of the whole Franciscan Order, all beati of the Capuchin Reform and the more notable beati of the whole order; and every year October 5 is observed as a commemoration of the departed members of the order in the same way as November 2 is observed in the universal Church as All Souls. Owing to the great number of feasts thus observed, the Capuchins have the privilege of transferring the greater feasts, when necessary, to days marked semi-double. According to the ancient Constitutions of the Order, the Capuchins were not allowed to use vestments of rich texture, nor silk, but by Decree of the Sacred Congregation of Rites of 17 December 1888, they must conform to the general laws of the Church in this matter. They remain obliged to maintain severe simplicity in their churches, especially when non-parochial.
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