![]() Cathedrals, monastery, and collegiate churches could easily muster the human and material resources for the solemn celebration of the liturgy, including the set of books for distinct clerical functions. The plenary missal ( liber missalis, missale) came into being for largely practical reasons. ![]() This process of transition was anything but uniform and needs to be considered separately for each genre of liturgical book. The Plenary Missal and the Expansion of Private Massesīetween the ninth and the 13th century, manuscripts compiled and arranged for distinct liturgical actors (sacramentary, lectionary, antiphoner) were gradually supplanted by manuscripts containing the complete texts of a particular ritual celebration (pontifical, missal, breviary). Local variations remained, especially in the introductory, offertory, and concluding rites. ![]() Needless to say, such standardization of the missal (and the breviary), for which the Franciscans acted as a catalyst, did not happen overnight, but through a long and complex process of manuscript transmission. Thus, through the agency of the Franciscans, a unification of the ritual structure and shape of the Mass was achieved in the Latin Church to a degree that previous popes may have demanded but were never able to implement effectively. The comprehensive instructions of Indutus planeta in turn influenced the liturgical practice of the papal curia and helped to shape the “ Ordo missalis secundum consuetudinem Romane curie,” which was gradually incorporated into missals of local dioceses and religious orders throughout Europe. The priest’s physical postures and gestures are described with attention to detail, especially for the canon. Indutus planeta was based on the use of the papal curia it was adopted by the Friars Minor and helped to create a unified liturgy in the mendicant order.įor the introductory rites and the offertory rites (except for a few ceremonial details), the document set the pattern that was to become normative in the Roman Mass until the reforms of the 1960s. At the order’s chapter in Bologna in 1243, Haymo presented the ordinal known by its opening words Indutus planeta (“Wearing the chasuble…”), which describes itself as an “ ordo agendorum et dicendorum,” that is, an order regulating the ceremonies to be carried out and the texts to be recited in the private Mass of a priest or the simple conventual Mass on a ferial day. The Franciscans accepted the liturgical books of the Roman Rite in the form used by the papal curia.Ī momentous step in the history of Roman Mass liturgy is the work of Haymo of Faversham, who served as Franciscan minister general from 1240 until his death in 1244. After an initial period of diversity, the Dominicans adopted a proper use of the Roman Rite that was established in 1256 by the Master of the Order, Humbert de Romans. It proved onerous for them to adapt to local liturgical variations and so the desire arose for a unified practice within the orders. With Latin as the common language of the Church, of higher education and culture, the friars enjoyed considerable mobility throughout Europe. The mendicant orders, such as the Franciscans and Dominicans, constituted a new type of religious life without a vow of stability, as taken by monks.
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