Pre-Tridentine Mass
Pre-Tridentine Mass refers to the evolving and regional forms of the Catholic Mass in the West from antiquity to 1570. The basic structure solidified early and has been preserved, as well as important prayers such as the Roman Canon.
Following the Council of Trent's desire for standardization, Pope Pius V, with his bull Quo primum, made the Roman Missal obligatory throughout the Latin Church, except for those places and congregations whose distinct rites could demonstrate an antiquity of two hundred years or more.
In the 1500s, the Pre-Tridentine Roman Rite became the basis for the Evangelical-Lutheran Rite of the Mass.
Development
Earliest accounts
A surviving account of the celebration of the Eucharist or the Mass in Rome is that of Saint Justin Martyr, in chapter 67 of his First Apology:In chapter 65, Justin Martyr says that the kiss of peace was given before the bread and the wine mixed with water were brought to "the president of the brethren". The initial liturgical language used was Greek, before approximately the year 190 under Pope Victor I, when the Church in Rome changed from Greek to Latin, except in particular for the Hebrew word "Amen", whose meaning Justin explains in Greek, saying that by it "all the people present express their assent" when the president of the brethren "has concluded the prayers and thanksgivings".
According to some scholars, the early Christian liturgy was a continuation of the liturgy of contemporary Jewish synagogues : Catholic historian Louis Duschesne commented "the only permanent element, on the whole, which Christianity added to the liturgy of the synagogue was the sacred meal instituted by Jesus Christ as a perpetual commemoration of himself." This tradition included unaccompanied psalms, cantillation, and chant. According to Catholic historian Mark Kirby "By the fourth century, the fully sung liturgy, with its roots in Semitic chant, had become normative in both East and West. According to Orthodox historian Alexander Schmemann every word pronounced in church had a "singing quality": the "entire service, which was thought of in all its parts as a singing of praise to God." This sung liturgy was held to be an imitation of, participation in, and foretaste of the divine liturgy. Congregations could sing responses to versicles, antiphons and hymns.
Early changes
It is unclear when the language of the celebration finished changing from Greek to Latin. Pope Victor I may have been the first to use Latin in the liturgy in Rome. Others think Latin was finally adopted nearly a century later. The change was probably gradual, with both languages being used for a while.With regard to the [Canon of the Mass|Roman Canon of the Mass], the prayers beginning Text and rubrics of the Roman Canon#Te igitur and Text and rubrics of the Roman Canon#Quam oblationem were already in use, even if not with quite the same wording as now, by the year 400; the Text and rubrics of the Roman Canon#Communicantes, the Text and rubrics of the Roman Canon#Hanc igitur, and the post-consecration Text and rubrics of the Roman Canon#Commemoration of the dead and Text and rubrics of the Roman Canon#Nobis quoque peccatoribus were added in the fifth century.
Jerome heard the long, melismatic sung Alleluia in Bethlehem and it was gradually introduced in the Western liturgy. The Agnus Dei chant seems to have been instituted by Pope Sergius I, and the Credo chant sporadically from 800 AD.
Early Middle Ages
Before the pontificate of Pope Gregory I, the Roman Mass rite underwent many changes, including a "complete recasting of the Canon". At the time of Gregory I, regional customisation of liturgies were encouraged in missionary areas: according to Bede Gregory instructed Augustine of Canterbury to select "any customs in the Roman or the Gaulish Church or any other Church which may be more pleasing to Almighty God", and to teach them to the church of the English.In Gaul, the Merovingian period has been called "the experimental age of liturgy," with the propers constructed freely: according to historian Yitzhak Hen "each bishop, abbot or priest was free to choose the prayers he found suitable." Cross-pollenation and recycling of liturgical prayers was common, as priests and bishops took sacramentaries between regions, and new prayers were composed.
Image:Master Of Saint Gilles - The Mass of St Gilles - WGA14485.jpg|thumb|upright=1.3|Mass with St. Gilles and Charlemagne |alt=Renaissance painting of St. Gilles conducting mass in the side chapel of a cathedral: he is elevating the host. Charlemagne is kneeling alongside on left. Charlemagne had a sin too terrible to confess. A winged angel from heaven is coming down top-left, with a scroll naming the sin which, through St Gilles' intercession, will be forgiven.
In the eighth century the Meringovian dynasty had been replaced by the Carolingians in Frankish Gaul. In the late eighth century, Pepin the Short ordered the Roman chant be used throughout his domains. However, some elements of the preceding Gallican rites were fused with it north of the Alps, and the resulting mixed rite was introduced into Rome under the influence of the emperors who succeeded Charlemagne. Gallican influence is responsible for the introduction into the Roman rite of dramatic and symbolic ceremonies such as the blessing of candles, ashes, palms, and much of the Holy Week ritual. The chant style that mixed Gallican and old Roman chant styles became known as Gregorian chant.
During the Carolingian period, the language diverged with Latin going back to its classical forms and the vernacular recognized as separate tongues. Consequently, the Council of Tours mandated that sermons be given in the Romance or Teutonic vernacular.
The chants and musical settings of the Mass were divided into:
- the parts that do not change during the year, and;
- the parts that belonged to the particular day and occasion : Introit, Gradual, Alleluia, Offertory, Communion.
Late Middle Ages
Towards the end of the first millennium, organ, previously a secular instrument, was introduced as did more complicated singing of components of the Mass by choirs. Important liturgies might be preceded, followed or interrupted by elaborate processions with songs, dramatic rituals involving props, and acted plays or tableau, with the laity trained to understand the symbolism. In several locations, the story of the Three Magi would be enacted by three costumed men who would follow a star through the church, search at various locations, until finding the altar, while singing the Gospel alternatively and polyphonically.The recitation of the Credo after the Gospel is attributed to the influence of Emperor Henry II. Gallican influence explains the practice of incensing persons, introduced in the 11th or 12th century; "before that time incense was burned only during processions ".
Private prayers for the priest to say before Communion were another novelty to Rome. From the 9th century, the Ordo Missae texts — which appeared as part of missals as well as priestly handbooks or prayer books — flourished in variety and content, particularly in the Frankish Kingdom and along the Rhine. Going beyond earlier types of liturgical writing, they incorporated ritual instructions and private prayers for the celebrant to recite as an aid to the devout offering of sacrifice. These private prayers distinctively included prayers directly addressed to Christ and direct invocations of the Holy Trinity — Gallican responses against Arianism among Germanic peoples. The prayers also reflected a Frankish tendency to verbalise non-verbal gestures. By the reign of Gregory VII, such Rhenish elements had become integral to the rite of the Pope and the Papal Curia, at the same time that the Roman Church began encouraging liturgical unity across Western Christendom. These prayers varied considerably until standardized by Pope Pius V in 1570. The rites had some differences in the prayers on the boundaries of the Mass: Pre-Tridentine prayers said mostly in the sacristy or during the procession to the altar as part of the priest's preparation were formalized in the 1570 missal of Pope Pius V as the Prayers at the Foot of the Altar; prayers that followed the Ite missa est changed or changed position.
Image:Pontifical Mass - 15th Century - Project Gutenberg eText 16531.jpg|thumb|A Pontifical Sung Mass at the close of the Middle Ages or early Renaissance
The historical record of liturgical practice, especially for smaller churches, is highly incomplete in much of Europe: historian Matthew Cheung Salisbury estimates that only 1 in 1,000 English liturgical manuscripts survived the iconoclastic English Reformation, with similar destruction at the French Revolution.
Renaissance and Reformation
Between 1478 and 1501, the bishops of 52 dioceses, including the primates of France, Castile, England, the Holy Roman Empire and Poland each independently published, in print, official liturgical texts for their diocese, because of the extent of parish and monastery variation.From 1474 until Pope Pius V's 1570 text, there were at least 14 different printed editions that purported to present the text of the Mass as celebrated in Rome, rather than elsewhere, and which therefore were published under the title of "Roman Missal" These were produced in Milan, Venice, Paris and Lyon. Even these show variations. Local Missals, such as the Parisian Missal, of which at least 16 printed editions appeared between 1481 and 1738, showed more important differences. The Milanese Roman Missal of 1474, which reproduces the Papal Chapel missal of the late 1200s, "hardly differs at all" from the initial Tridentine missal promulgated in 1570, apart from local feasts.
In the 1500s, the Pre-Tridentine Roman Rite became the basis for the Western Evangelical-Lutheran Rite of the Mass. With respect to its similarity with the Tridentine Rite, Jesuit priest Rune P. Thuringer, writing in 1965, noted that "The eucharistic liturgy of the state Church of Sweden, which is Lutheran, is closer in many respects to the rite of the Roman Mass than that of any other Protestant church."
Other rites
With the exception of the relatively few places where no form of the Roman Rite had ever been adopted, the core Canon of the Mass remained generally uniform, but the prayers in the Ordo Missae, and still more the Proprium Sanctorum and the Proprium de Tempore, varied widely.Even areas that had accepted the Roman Rite had introduced changes and additions. As a result, every ecclesiastical province and almost every diocese had its local use.
Languages
In most Christian countries, the language used for celebrating pre-Tridentine Masses was Latin, which had become the language of the Roman liturgy in the late 4th century.However, there have been exceptions:
- In Dalmatia and parts of Istria in Croatia, the Roman Rite liturgy was celebrated in Old Church Slavonic from the time of Cyril and Methodius, and authorization for use of this language was extended to some other Slavic regions between 1886 and 1935.
- In the 14th century, Dominican missionaries converted a monastery near Qrna, Armenia to Catholicism, and translated the liturgical books of the Dominican Rite, a variant of the Roman Rite, into Armenian for the community's use. The monks were deterred from becoming members of the Dominican Order itself by the severe fasting requirements of the Dominican Constitutions, as well as the prohibition on owning any land other than that on which the monastery stood, and therefore became the Order of the United Friars of St. Gregory the Illuminator, a new order confirmed by Pope Innocent VI in 1356 whose Constitutions were similar to the Dominicans' except for these two laws. This order established monasteries over a vast amount of territory in Greater and Lesser Armenia, Persia, and Georgia, using the Dominican Rite in Armenian until the end of the order's existence in 1794.
- On February 25, 1398, Pope Boniface IX also authorized Maximus Chrysoberges to found a monastery in Greece where Mass would be celebrated in Greek according to the Dominican Rite, and Manuel Chrysoloras translated the Dominican missal into Greek in pursuance of the plan, but nothing further is known of this undertaking.
There may have sometimes been more flexibility in other liturgies than the Mass: in the mid-1400s, when the Congregation of Windesheim moved to the Rule of St Augustine, the fairly new convent Jerusalem in Venray was granted by their bishop to say the new liturgy in the vernacular, until they had mastered the Latin.
Legacy
The pre-Tridentine Mass survived post-Trent in some Anglican and Lutheran areas with some local modification from the basic Roman rite until the time when worship switched to the vernacular. Dates of switching to the vernacular, in whole or in part, varied widely by location. In some Lutheran areas this took three hundred years, as choral liturgies were sung by schoolchildren who were learning Latin.Vernacular and laity in the medieval and Reformation eras
Historian Virginia Reinburg has noted that the medieval Eucharistic liturgy as experienced by lay people, and shown in their prayer books, was a distinct experience from that of the clergy and the clerical missal.Setting
In the Carolingian period, the Mass was increasingly performed as sacred drama, with the people as active participants not passive spectators: Archbishop Amalarius of Metz was accused of imparting "theatrical elements and stage mannerisms" to the Frankish liturgy.The medieval lay experience was often highly sensory: churches featured chanting and singing, bells, highly technical organs, incense, busy paintings, brilliant robes, rare colours, shiny utensils, clouds of saints and angels, and stained-glass light. Some larger churches even had articulated puppet/statues to delight and inspire the congregation.
Image:Signorelli Resurrection.jpg|thumb|Resurrection of the Flesh Fresco Chapel of San Brizio, Duomo, Orvieto.By the Renaissance, churches were full of depictions in art of biblical and hagiographical people and events to illustrate notable days in the church calendar; cathedrals could have artwork on a monumental scale: for example Luca Signorelli and Fra Angelico's frescoes in Orvieto Cathedral are based around the liturgy for the Feast of All Saints. In Northern Europe, such art rarely survived the iconoclasm of the Protestant Reformation.
Lay experience
The priests and deacons attended to the ceremony in the chancel or side altar:Image:Les_Très_Riches_Heures_du_duc_de_Berry_Messe_de_Noël.jpg|thumb|Duke of Berry Christmas Mass |alt=Duke of Berry Christmas Mass. An illuminated manuscript featuring an image of a cathedral, mainly brown, blue and white with some red highlights. Priests and assistants are saying Mass at the left at the high altar. Choristers are singing in the mid-right background. Two literate aristocratic ladies are settled in front attending to their prayer-books. Other lay participants are watching from standing and kneeling positions at far right.
The laity enjoyed the ceremony from the nave:
Lay prayer-books, for the educated middle and upper classes, not only gave the communal actions of the liturgy, but provided almost an unofficial parallel liturgy of silent prayers and devotions for the laity to perform in between and in preparation for the actions.
Notable parts of the lay experience of the liturgy included:
- The reading of the Gospel could be an elaborate and reverential event, with all people standing and genuflecting at any mention of the name Jesus. Erasmus mentioned approvingly that in his day it was the practice, after the reading, for the sumptuous evangeliary to be carried around the people and kissed by all in adoration.
- The Prône mentioned above was a vernacular service that came to be included as a para-liturgy in medieval Latin High Masses, dating back at least to Regino of Prüm. It was named after the screen at the chancel entrance, where the priest would speak in the local language. It could include well-known prayers, translations of the Gospel and Epistle, the homily nominally on the Gospel, catechetical instruction, comprehensive prayers for the living and the dead, acknowledging benefactors, open confession, teaching the diocese's domestic morning prayer, announcements including weddings, upcoming fasts and feasts, village assembly meetings, royal or seigneurial decrees of note, and salutory crime reports. It was regarded as vital by laypeople even into the post-Reformation period.It was universally folded into the Sunday Mass by the Council of Trent and with collated bidding prayers such as Peter Canisius'., "the prône" became the name for a book of prepared sermons and prayers which were "a key tool in remodelling older oral versions of the
- Preaching: Written and spoken Latin had diverged enough that by 813 the Council of Tours instructed that homilies should be given in the local spoken vernacular, whether Romance or Teutonic. It was the common practice that at the beginning of the vernacular homily, the Gospel reading and perhaps the Epistle reading would be rendered loosely in the vernacular by the priest. In a pinch, this translation could be used as the sermon itself: inability or slackness to preach in the vernacular was repeatedly regarded as a failure of a priest's or bishop's duty, but must have happened over the centuries: John Purvey quoted English bishop Robert Grosseteste:
- At times, vernacular hymns were sung. For example, a hymn, sung after the sermon from the 12th century.
- The pain bénit was bread given in the general offering by the laity, blessed by the priest, and given back to the laity for devotional use and as alms, especially when lay communion was infrequent.
- Another sacramental activity performed with the laity was the kiss of peace and pax-board with its emphasis on mutual forgiveness.
There are few records about the liturgy in remote, rural areas.
Comparison of the Mass, to
This table is indicative. Depending on calendar, occasion, participants, region and period, some parts might be augmented or commented on. "Gifts" primarily means the unconsecrated bread, wine and water.The Ambrosian Rite has different prayers, prefaces, readings, calendar and vestments to the Roman Rite. It omits the Agnus Dei. The Gesture of Peace occurs before the Offertory.
| Greek, then Latin | Latin | Latin | Vernacular |
| Synaxis | Misa of the Catechumens | Fore-Mass | Liturgy of the Word |
| Greeting: "Grace of our Lord" | Introductory greeting | Entrance ceremonies | Introductory Rites |
| Lessons interspersed with Psalmody | Service of readings | Liturgy of the Word | |
| Sermon – vernacular "words of comfort" | Sermon in dialect | Vernacular Sermon or paraphrase of Gospel reading | Homily |
| Eucharist | Communion of the Faithful | Sacrifice-Mass | Liturgy of the Eucharist |
| Offering of giftsPrayer over the offerings | Offertory rites | ||
Anaphora :
| Eucharistic prayers | Eucharistic prayers | Eucharistic prayers |
| Communion rites | Communion cycle | ||
| Collection for the needy | Dismissal of the faithful | Ite, missa est or Benedicamus Domino | Concluding rites |