The below decrees have been on the horizon for some considerable time. The conspiracy theorists may make several conclusions about the timing of their release but to be fair, I was expecting them to released last year prior to Advent.
Do not be alarmed. This is not a plot to rip pages out of the good book and paste in modern replacements, Remember: the Missale Romanum remains intact there is nothing taken from it and the additions offered by way of these developments are entirely optional.
Pope Benedict had been clear he desired development of the traditiona liturgy and work has been going on for many years to arrive at these decrees. It is a signal that the Traditional Liturgy is not about to be sidelined and also that Rome's interest has not stagnated.
New Liturgical Movement has a useful analysis here.
Do not be alarmed. This is not a plot to rip pages out of the good book and paste in modern replacements, Remember: the Missale Romanum remains intact there is nothing taken from it and the additions offered by way of these developments are entirely optional.
Pope Benedict had been clear he desired development of the traditiona liturgy and work has been going on for many years to arrive at these decrees. It is a signal that the Traditional Liturgy is not about to be sidelined and also that Rome's interest has not stagnated.
New Liturgical Movement has a useful analysis here.
CONGREGATION FOR THE DOCTRINE OF THE FAITH
Note for the presentation of the Decree Cum sanctissima on the liturgical celebration in honour of Saints
in the forma extraordinaria of the Roman Rite
Note for the presentation of the Decree Cum sanctissima on the liturgical celebration in honour of Saints
in the forma extraordinaria of the Roman Rite
With the Decree Cum sanctissima of 22 February 2020, the Congregation for the Doctrine of the Faith, which since January 2019 deals with those matters formerly assigned to the Pontifical Commission “Ecclesia Dei”[1], completed the work initiated several years earlier by that Commission in order to fulfill the mandate given by Pope Benedict XVI to facilitate the celebration of more recently canonized Saints according to the forma extraordinaria of the Roman Rite [2]. Indeed, since the Sanctoral of the forma extraordinaria is determined by the liturgical books in force in 1962, Saints canonized thereafter were not included therein.
The studies carried out in order to develop a practical solution for the liturgical celebration of more recent Saints in the Usus Antiquior provided an opportunity to address the many issues that this matter raises, such as the density of the existing calendar (particularly as regards III class feasts), the consideration of all the repercussions of any potential changes, the always preferable consistency between Mass and the Divine Office, and the matter of the liturgical texts to be used.
In this context, it appeared that rather than dealing with this or that more recent Saint, it would be more appropriate to lay down a general principle that would enable, within the general rubrical context of the forma extraordinaria, and when the liturgical day permits, the celebration of any Saint canonized after the 1960s, on the date of their proper feast.
Specifically, the Decree broadens the scope of missæ festivæ latiore sensu referred to in n. 302-c of the Rubricæ Generales Missalis Romani (which hitherto only applied to IV class days), to a number of III class feasts and to III class vigils[3] (cf. Decree, n. 1). It is therefore clear that the new provisions will not in any way affect other celebrations, and in particular those of the I or II classes.
In addition, the Decree specifies that missæ festivæ latiore sensu may be celebrated in honour of Saints canonized after 26 July 1960 (which is the date of the last amendment to the Martyrology of the forma extraordinaria), on their respective liturgical feast day (n. 2).
With this principle in mind, the other provisions of the Decree give the necessary indications that derive therefrom, such as the applicability to the Divine Office, which in such a case is to be celebrated in full in honour of the Saint (n. 3), the requirement to make a commemoration of potentially occurring III class feasts, as the case may be (n. 4), and the rules relating to the selection of the liturgical texts to be used (n. 5). Regarding this particular point, one should note the three successive sources from which texts are to be drawn, namely in the first place the Proprium Sanctorum pro aliquibus locis which already exists in the Missal of the forma extraordinaria, secondly a special Supplement to be published by the Holy See in the future, and finally, should the two former sources be lacking, the existing Commune Sanctorum.
It is noteworthy that the celebration of more recent Saints pursuant to the new provisions is a mere possibility, and therefore it remains optional. Accordingly, those who wish to continue to celebrate the Saints according to the existing calendar of the forma extraordinaria as it appears in the liturgical books, remain free to do so. In relation to this, one should be reminded that the existence of optional feasts in honour of the Saints is not a complete novelty in the Roman Rite, given that throughout the post-tridentine period, and up till the rubrical reform carried out by Pope St. Pius X, the calendar included no less that twenty-five such so-called ad libitum feasts.
The new Decree also opens a further possibility for cases in which whilst following the existing calendar, one wishes at the same time to honour eventual other occurring Saints. Specifically, according to n. 6 of the Decree, an ad libitumcommemoration of an occurring Saint may be made, if said Saint appears in the Proprium pro aliquibus locis or in the future special Supplement.
In choosing whether or not to make use of the provisions of the Decree in liturgical celebrations in honour of the Saints, the celebrant is expected to make use of good pastoral common sense. As regards the particular case of celebrations in Religious Institutes and Societies of Apostolic Life, n. 7 of the Decree provides some useful clarification.
The Decree concludes (n. 8) with reference to a list of seventy III class feasts that may never be impeded by its provisions. This list, which is provided as an annex, reflects the particular importance of the feasts in question, on the basis of precise criteria, e.g. the importance of these respective Saints in the Plan of Salvation or in the history of the Church, their importance in terms of either the devotion they have generated or their writings, or the antiquity of their worship in Rome.
______________________
[1] Cf. Francis, Apostolic Letter in the form of Motu Proprio on the Pontifical Commission “Ecclesia Dei”, 17 January 2019.
[2] “New Saints (…) can and should be inserted in the old Missal. The “Ecclesia Dei” Commission, in contact with various bodies devoted to the Usus Antiquior, will study the practical possibilities in this regard”: Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu Proprio Data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, AAS 99 (2007) 798. This mandate was further confirmed and completed in 2011 by the Instruction Universæ Ecclesiæ of the same Pontifical Commission: cf. Pontifical Commission “Ecclesia Dei”, Instruction on the Application of the Apostolic Letter Summorum Pontificum of His Holiness Benedict XVI given Motu Proprio, n. 25, AAS 103 (2011) 418.
[3] In fact there is only one such III class vigil in the calendar of the forma extraordinaria, namely that of St. Lawrence on 9 August. On this subject one may be reminded that from 1568 until the Codex Rubricarum of 1960, non-privileged vigils such as that of St. Lawrence were of the simplex rite, and accordingly, when they fell in occurrence with a semiduplex or duplex feast of a Saint, that feast would prevail over the vigil. With the reform enacted under St. Pius X in 1911-1914, in non-conventual Masses the celebrant could, in certain cases, choose between the Mass of the occurring Saint or the Mass of the vigil (cr. Additiones et variationes in rubricis Missalis, n. 1).
The studies carried out in order to develop a practical solution for the liturgical celebration of more recent Saints in the Usus Antiquior provided an opportunity to address the many issues that this matter raises, such as the density of the existing calendar (particularly as regards III class feasts), the consideration of all the repercussions of any potential changes, the always preferable consistency between Mass and the Divine Office, and the matter of the liturgical texts to be used.
In this context, it appeared that rather than dealing with this or that more recent Saint, it would be more appropriate to lay down a general principle that would enable, within the general rubrical context of the forma extraordinaria, and when the liturgical day permits, the celebration of any Saint canonized after the 1960s, on the date of their proper feast.
Specifically, the Decree broadens the scope of missæ festivæ latiore sensu referred to in n. 302-c of the Rubricæ Generales Missalis Romani (which hitherto only applied to IV class days), to a number of III class feasts and to III class vigils[3] (cf. Decree, n. 1). It is therefore clear that the new provisions will not in any way affect other celebrations, and in particular those of the I or II classes.
In addition, the Decree specifies that missæ festivæ latiore sensu may be celebrated in honour of Saints canonized after 26 July 1960 (which is the date of the last amendment to the Martyrology of the forma extraordinaria), on their respective liturgical feast day (n. 2).
With this principle in mind, the other provisions of the Decree give the necessary indications that derive therefrom, such as the applicability to the Divine Office, which in such a case is to be celebrated in full in honour of the Saint (n. 3), the requirement to make a commemoration of potentially occurring III class feasts, as the case may be (n. 4), and the rules relating to the selection of the liturgical texts to be used (n. 5). Regarding this particular point, one should note the three successive sources from which texts are to be drawn, namely in the first place the Proprium Sanctorum pro aliquibus locis which already exists in the Missal of the forma extraordinaria, secondly a special Supplement to be published by the Holy See in the future, and finally, should the two former sources be lacking, the existing Commune Sanctorum.
It is noteworthy that the celebration of more recent Saints pursuant to the new provisions is a mere possibility, and therefore it remains optional. Accordingly, those who wish to continue to celebrate the Saints according to the existing calendar of the forma extraordinaria as it appears in the liturgical books, remain free to do so. In relation to this, one should be reminded that the existence of optional feasts in honour of the Saints is not a complete novelty in the Roman Rite, given that throughout the post-tridentine period, and up till the rubrical reform carried out by Pope St. Pius X, the calendar included no less that twenty-five such so-called ad libitum feasts.
The new Decree also opens a further possibility for cases in which whilst following the existing calendar, one wishes at the same time to honour eventual other occurring Saints. Specifically, according to n. 6 of the Decree, an ad libitumcommemoration of an occurring Saint may be made, if said Saint appears in the Proprium pro aliquibus locis or in the future special Supplement.
In choosing whether or not to make use of the provisions of the Decree in liturgical celebrations in honour of the Saints, the celebrant is expected to make use of good pastoral common sense. As regards the particular case of celebrations in Religious Institutes and Societies of Apostolic Life, n. 7 of the Decree provides some useful clarification.
The Decree concludes (n. 8) with reference to a list of seventy III class feasts that may never be impeded by its provisions. This list, which is provided as an annex, reflects the particular importance of the feasts in question, on the basis of precise criteria, e.g. the importance of these respective Saints in the Plan of Salvation or in the history of the Church, their importance in terms of either the devotion they have generated or their writings, or the antiquity of their worship in Rome.
______________________
[1] Cf. Francis, Apostolic Letter in the form of Motu Proprio on the Pontifical Commission “Ecclesia Dei”, 17 January 2019.
[2] “New Saints (…) can and should be inserted in the old Missal. The “Ecclesia Dei” Commission, in contact with various bodies devoted to the Usus Antiquior, will study the practical possibilities in this regard”: Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu Proprio Data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, AAS 99 (2007) 798. This mandate was further confirmed and completed in 2011 by the Instruction Universæ Ecclesiæ of the same Pontifical Commission: cf. Pontifical Commission “Ecclesia Dei”, Instruction on the Application of the Apostolic Letter Summorum Pontificum of His Holiness Benedict XVI given Motu Proprio, n. 25, AAS 103 (2011) 418.
[3] In fact there is only one such III class vigil in the calendar of the forma extraordinaria, namely that of St. Lawrence on 9 August. On this subject one may be reminded that from 1568 until the Codex Rubricarum of 1960, non-privileged vigils such as that of St. Lawrence were of the simplex rite, and accordingly, when they fell in occurrence with a semiduplex or duplex feast of a Saint, that feast would prevail over the vigil. With the reform enacted under St. Pius X in 1911-1914, in non-conventual Masses the celebrant could, in certain cases, choose between the Mass of the occurring Saint or the Mass of the vigil (cr. Additiones et variationes in rubricis Missalis, n. 1).
The Decree concludes with reference to a list of seventy 3rd class feasts that may never be impeded:
Ianuarius
17 S. Antonii Abb.
20 Ss. Fabiani Papae et Sebastiani Mm.
21 S. Agnetis Virg. et Mart.
24 S. Timothei Ep. et Mart.
25 In Conversione S. Pauli Ap.
26 S. Polycarpi Ep. et Mart.
27 S. Ioannis Chrysostomi Ep., Conf. et Eccl. Doct.
29 S. Francisci Salesii Ep., Conf. et Eccl. Doct.
31 S. Ioannis Bosco Conf.
Februarius
01 S. lgnatii Ep. et Mart.
05 S. Agathae Virg.et Mart.
06 S. Titi Ep. et Conf.
Martius
06 Ss. Perpetuae e Felicitatis Mm.
07 S. Thomae de Aquino Conf. et Eccl. Doct.
09 S. Franciscae Romanae, Vid.
12 S. Gregorii I Papae, Conf. et Eccl. Doct.
21 S. Benedicti Abb.
24 S. Gabrielis Archang.
Aprilis
11 S. Leonis I Papae, Conf. et Eccl. Doct.
14 S. Iustini Mart.
30 S. Catharinae Senensis Virg.
Maius
02 S. Athanasii, Ep., Conf. et Eccl. Doct.
04 S. Monicae Vid.
05 S. Pii V Papae et Conf.
09 S. Gregorii Nazianzeni Ep., Conf. et Eccl. Doct.
25 S. Gregorii VII Papae et Conf.
26 S. Philippi Nerii Conf.
Iunius
05 Bonifatii Ep. et Mart.
11 S. Barnabae Ap.
13 S. Antonii de Padua Conf. et Eccl. Doct.
14 S. Basilii Magni Ep., Conf. et Eccl. Doct.
21 S. Aloisii Gonzagae Conf.
30 In Commemoratione S. Pauli Ap.
Iulius
07 Ss. Cyrilli et Methodii Epp. et Cc.
14 S. Bonaventurae Ep., Conf. et Eccl. Doct.
19 S. Vincentii a Paulo Conf.
22 S. Mariae Magdalenae Paenitentis
29 S. Marthae Virg.
31 S. lgnatii Conf.
Augustus
02 S. Alfonsi Mariae de Ligorio Ep., Conf. et Eccl. Doct.
04 S. Dominici Conf.
05 In Dedicatione S. Mariae ad Nives
08 S. Ioannis Mariae Vianney Conf.
12 S. Clarae Virg.
20 S. Bernardi Abbatis et Eccl. Doct.
28 S. Augustini Ep., Conf. et Eccl. Doct.
29 In Decollatione S. Ioannis Bapt.
September
03 S. Pii X Papae et Conf.
12 Sanctissimi Nominis B. Mariae Virg.
16 Ss. Comelii et Cypriani Ep., Mm.
27 Ss. Cosmae e Damiani Mm.
30 S. Hieronymi Presb., Conf. et Eccl. Doct.
October
02 Ss. Angelorum Custodum
03 S. Teresiae a Iesu Infante Virg.
04 S. Francisci Conf.
06 S. Brunonis Conf.
14 S. Callisti I Papae et Mart.
15 S. Teresiae Virg.
November
04 S. Caroli Ep. et Conf.
11 S. Martini Ep. et Conf.
14 S. Iosaphat Ep. et Mart.
18 In Dedicatione Basilicarum Ss. Petri et Pauli App.
22 S. Caeciliae Virg. et Mart.
23 S. Clementis I Papae et Mart.
24 S. Ioannis a Cruce Conf. et Eccl. Doct.
December
03 S. Francisci Xaverii Conf.
06 S. Nicolai Ep. et Conf.
07 S. Ambrosii Ep., Conf. et Eccl. Doct.
11 S. Damasi I Papae et Conf.
13 S. Luciae Virg. et Mart.
Ianuarius
17 S. Antonii Abb.
20 Ss. Fabiani Papae et Sebastiani Mm.
21 S. Agnetis Virg. et Mart.
24 S. Timothei Ep. et Mart.
25 In Conversione S. Pauli Ap.
26 S. Polycarpi Ep. et Mart.
27 S. Ioannis Chrysostomi Ep., Conf. et Eccl. Doct.
29 S. Francisci Salesii Ep., Conf. et Eccl. Doct.
31 S. Ioannis Bosco Conf.
Februarius
01 S. lgnatii Ep. et Mart.
05 S. Agathae Virg.et Mart.
06 S. Titi Ep. et Conf.
Martius
06 Ss. Perpetuae e Felicitatis Mm.
07 S. Thomae de Aquino Conf. et Eccl. Doct.
09 S. Franciscae Romanae, Vid.
12 S. Gregorii I Papae, Conf. et Eccl. Doct.
21 S. Benedicti Abb.
24 S. Gabrielis Archang.
Aprilis
11 S. Leonis I Papae, Conf. et Eccl. Doct.
14 S. Iustini Mart.
30 S. Catharinae Senensis Virg.
Maius
02 S. Athanasii, Ep., Conf. et Eccl. Doct.
04 S. Monicae Vid.
05 S. Pii V Papae et Conf.
09 S. Gregorii Nazianzeni Ep., Conf. et Eccl. Doct.
25 S. Gregorii VII Papae et Conf.
26 S. Philippi Nerii Conf.
Iunius
05 Bonifatii Ep. et Mart.
11 S. Barnabae Ap.
13 S. Antonii de Padua Conf. et Eccl. Doct.
14 S. Basilii Magni Ep., Conf. et Eccl. Doct.
21 S. Aloisii Gonzagae Conf.
30 In Commemoratione S. Pauli Ap.
Iulius
07 Ss. Cyrilli et Methodii Epp. et Cc.
14 S. Bonaventurae Ep., Conf. et Eccl. Doct.
19 S. Vincentii a Paulo Conf.
22 S. Mariae Magdalenae Paenitentis
29 S. Marthae Virg.
31 S. lgnatii Conf.
Augustus
02 S. Alfonsi Mariae de Ligorio Ep., Conf. et Eccl. Doct.
04 S. Dominici Conf.
05 In Dedicatione S. Mariae ad Nives
08 S. Ioannis Mariae Vianney Conf.
12 S. Clarae Virg.
20 S. Bernardi Abbatis et Eccl. Doct.
28 S. Augustini Ep., Conf. et Eccl. Doct.
29 In Decollatione S. Ioannis Bapt.
September
03 S. Pii X Papae et Conf.
12 Sanctissimi Nominis B. Mariae Virg.
16 Ss. Comelii et Cypriani Ep., Mm.
27 Ss. Cosmae e Damiani Mm.
30 S. Hieronymi Presb., Conf. et Eccl. Doct.
October
02 Ss. Angelorum Custodum
03 S. Teresiae a Iesu Infante Virg.
04 S. Francisci Conf.
06 S. Brunonis Conf.
14 S. Callisti I Papae et Mart.
15 S. Teresiae Virg.
November
04 S. Caroli Ep. et Conf.
11 S. Martini Ep. et Conf.
14 S. Iosaphat Ep. et Mart.
18 In Dedicatione Basilicarum Ss. Petri et Pauli App.
22 S. Caeciliae Virg. et Mart.
23 S. Clementis I Papae et Mart.
24 S. Ioannis a Cruce Conf. et Eccl. Doct.
December
03 S. Francisci Xaverii Conf.
06 S. Nicolai Ep. et Conf.
07 S. Ambrosii Ep., Conf. et Eccl. Doct.
11 S. Damasi I Papae et Conf.
13 S. Luciae Virg. et Mart.
CONGREGATION FOR THE DOCTRINE OF THE FAITH
Note for the presentation of the Decree Quo magis approving seven Eucharistic Prefaces for the forma extraordinaria of the Roman Rite
Note for the presentation of the Decree Quo magis approving seven Eucharistic Prefaces for the forma extraordinaria of the Roman Rite
With the Decree Quo magis of 22 February 2020, the Congregation for the Doctrine of the Faith, which since January 2019 deals with those matters formerly assigned to the Pontifical Commission “Ecclesia Dei”[1], has approved the text of seven new Eucharistic Prefaces to be used ad libitum in the celebration of Mass according to the forma extraordinaria of the Roman Rite[2].
This Decree constitutes the completion of the work previously initiated by the aforementioned Pontifical Commission in order to carry out the mandate given by Pope Benedict XVI to add some additional Prefaces to the Missal of the forma extraordinaria[3].
The studies carried out lead to the selection of a limited number of texts, to be used for particular occasions such as feasts of Saints, votive Masses or ad hoc celebrations, without making any changes to the celebration of the temporal cycle. This choice was made in order to safeguard, through the unity of texts, the unanimity of sentiments and of prayer that are appropriate for the confession of the mysteries of Salvation celebrated in what constitutes the backbone of the liturgical year. In addition, the historical development of the Corpus Præfationum of the Missale Romanum up until the middle of the 20th Century shows a general movement towards the use of new prefaces for occasional celebrations rather than for celebrations of the temporal cycle.
At the same time, the opportunity was taken to extend to all those who celebrate in the Usus Antiquior the faculty to use three other Prefaces previously approved for certain places. These too are texts for determined occasional celebrations.
Four of the newly approved texts, namely the Prefaces de Angelis, de Sancto Ioanne Baptista, de Martyribus and de Nuptiis, are taken from the Missal of the forma ordinaria, and for the most part their central section, known as the “embolism”, appear in ancient liturgical sources. In order to guarantee consistency with the rest of the Corpus Præfationum of the old Missal, in three cases, the standard forms of Preface conclusion of the forma extraordinaria have been used. As indicated, the three other texts (Prefaces de Omnibus Sanctis et Sanctis Patronis, de Sanctissimo Sacramento and de Dedicatione ecclesiæ) are Prefaces previously granted to French and Belgian Dioceses, where they were in use before the post-conciliar liturgical reform. From now on, these may be used wherever Mass is celebrated in the forma extraordinaria.
Two of the seven Prefaces will allow to aptly give more prominence to liturgical celebrations in honour of certain leading figures in God’s design, as manifested in the history of Salvation, namely the Angels and St. John the Baptist, which hitherto both lacked a proper Eucharistic Preface in the Usus Antiquior. In the same vein, the Preface de Martyribus will allow to further underline the eminent character of the gift of martyrdom among the other witnesses of Sequela Christi. Indeed, the first Saints recognized as such were the Martyrs. The Prefaces de Dedicatione Ecclesiæ, de Omnibus Sanctis et Sanctis Patronis and de Ss.mo Sacramento, already in use in some places, will appropriately enrich the celebrations in question with a more suitable eucology than the standard Præfatio Communis. Finally, special note should be taken of the Preface de Nuptiis, which together with the long Nuptial Blessing still in use in Masses pro Sponsis, is to be found – with minor variations – in early Sacramentaries such as the Gelasianum Vetus or the Gregorianum. This ancient Preface, already existing in the forma ordinaria, may therefore now be used in the forma extraordinaria as well.
As indicated above, the use or not, in the relevant circumstances, of the newly approved Prefaces remains an ad libitum choice. Obviously, the celebrant is expected to make use of good pastoral common sense in this regard. In addition, it should be noted that the Decree does not cancel any eventual concessions of proper Prefaces granted in the past, and therefore in those particular cases where there already exists, on the basis of preceding permissions, and for the same liturgical circumstance, a different particular Preface, one may choose between that Preface and the newly approved text.
______________________
[1] Cf. Francis, Apostolic Letter in the form of Motu Proprio on the Pontifical Commission “Ecclesia Dei”, 17 January 2019.
[2] The texts of these Prefaces, with the musical notation according to the various tones in use in the forma extraordinaria, will be available at the Libreria Editrice Vaticana.
[3] “Some of the new Prefaces can and should be inserted in the old Missal. The “Ecclesia Dei” Commission, in contact with various bodies devoted to the Usus Antiquior, will study the practical possibilities in this regard”: Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu Proprio Data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, AAS 99 (2007) 798. This mandate was further confirmed and completed in 2011 by the Instruction Universæ Ecclesiæ of the same Pontifical Commission: cf. Pontifical Commission “Ecclesia Dei”, Instruction on the Application of the Apostolic Letter Summorum Pontificum of His Holiness Benedict XVI given Motu Proprio, n. 25, AAS 103 (2011) 418.
This Decree constitutes the completion of the work previously initiated by the aforementioned Pontifical Commission in order to carry out the mandate given by Pope Benedict XVI to add some additional Prefaces to the Missal of the forma extraordinaria[3].
The studies carried out lead to the selection of a limited number of texts, to be used for particular occasions such as feasts of Saints, votive Masses or ad hoc celebrations, without making any changes to the celebration of the temporal cycle. This choice was made in order to safeguard, through the unity of texts, the unanimity of sentiments and of prayer that are appropriate for the confession of the mysteries of Salvation celebrated in what constitutes the backbone of the liturgical year. In addition, the historical development of the Corpus Præfationum of the Missale Romanum up until the middle of the 20th Century shows a general movement towards the use of new prefaces for occasional celebrations rather than for celebrations of the temporal cycle.
At the same time, the opportunity was taken to extend to all those who celebrate in the Usus Antiquior the faculty to use three other Prefaces previously approved for certain places. These too are texts for determined occasional celebrations.
Four of the newly approved texts, namely the Prefaces de Angelis, de Sancto Ioanne Baptista, de Martyribus and de Nuptiis, are taken from the Missal of the forma ordinaria, and for the most part their central section, known as the “embolism”, appear in ancient liturgical sources. In order to guarantee consistency with the rest of the Corpus Præfationum of the old Missal, in three cases, the standard forms of Preface conclusion of the forma extraordinaria have been used. As indicated, the three other texts (Prefaces de Omnibus Sanctis et Sanctis Patronis, de Sanctissimo Sacramento and de Dedicatione ecclesiæ) are Prefaces previously granted to French and Belgian Dioceses, where they were in use before the post-conciliar liturgical reform. From now on, these may be used wherever Mass is celebrated in the forma extraordinaria.
Two of the seven Prefaces will allow to aptly give more prominence to liturgical celebrations in honour of certain leading figures in God’s design, as manifested in the history of Salvation, namely the Angels and St. John the Baptist, which hitherto both lacked a proper Eucharistic Preface in the Usus Antiquior. In the same vein, the Preface de Martyribus will allow to further underline the eminent character of the gift of martyrdom among the other witnesses of Sequela Christi. Indeed, the first Saints recognized as such were the Martyrs. The Prefaces de Dedicatione Ecclesiæ, de Omnibus Sanctis et Sanctis Patronis and de Ss.mo Sacramento, already in use in some places, will appropriately enrich the celebrations in question with a more suitable eucology than the standard Præfatio Communis. Finally, special note should be taken of the Preface de Nuptiis, which together with the long Nuptial Blessing still in use in Masses pro Sponsis, is to be found – with minor variations – in early Sacramentaries such as the Gelasianum Vetus or the Gregorianum. This ancient Preface, already existing in the forma ordinaria, may therefore now be used in the forma extraordinaria as well.
As indicated above, the use or not, in the relevant circumstances, of the newly approved Prefaces remains an ad libitum choice. Obviously, the celebrant is expected to make use of good pastoral common sense in this regard. In addition, it should be noted that the Decree does not cancel any eventual concessions of proper Prefaces granted in the past, and therefore in those particular cases where there already exists, on the basis of preceding permissions, and for the same liturgical circumstance, a different particular Preface, one may choose between that Preface and the newly approved text.
______________________
[1] Cf. Francis, Apostolic Letter in the form of Motu Proprio on the Pontifical Commission “Ecclesia Dei”, 17 January 2019.
[2] The texts of these Prefaces, with the musical notation according to the various tones in use in the forma extraordinaria, will be available at the Libreria Editrice Vaticana.
[3] “Some of the new Prefaces can and should be inserted in the old Missal. The “Ecclesia Dei” Commission, in contact with various bodies devoted to the Usus Antiquior, will study the practical possibilities in this regard”: Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu Proprio Data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, AAS 99 (2007) 798. This mandate was further confirmed and completed in 2011 by the Instruction Universæ Ecclesiæ of the same Pontifical Commission: cf. Pontifical Commission “Ecclesia Dei”, Instruction on the Application of the Apostolic Letter Summorum Pontificum of His Holiness Benedict XVI given Motu Proprio, n. 25, AAS 103 (2011) 418.
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