Introduction to the Extraordinary Form
Pope Benedict XVI further clarified this by his motu proprio Summorum Pontificum of July 2007. These decrees require that the Roman Missal of 1962 (and associated liturgical books) be used for the celebration of such Masses. Certain changes to the rubrics (the regulations for the celebration of the Sacred Liturgy) of the Roman Missal were introduced in 1960, which are still binding upon the celebration of this Mass, whereas changes introduced into the Mass after 1964 are not binding. For the celebration of this Mass, Summorum Pontificum also granted permission for the Scripture to be read in the vernacular, for prefaces from the 1970 Missal to be used and for the Feasts of Saints canonized since 1962 to be commemorated. The Ecclesia Dei Commission also occasionally makes decisions touching on various aspects of the celebration of this liturgy. This Mass-book has been prepared in the light of all these permissions and requirements.
The rubrics of the 1962 Roman Missal refer to two kinds of Masses, Sung (or High Mass) and Low Mass. A Sung Mass is described as a Solemn Mass if the celebrant is assisted by a deacon and a subdeacon. “A Mass is High if the celebrating priest actually sings the parts prescribed by the rubrics to be sung by him; otherwise it is called Low Mass.” (rubric no. 271). What needs to be emphasised immediately is that the usual form of Mass envisaged for the 1962 Missal is the Sung Mass. The ancient traditions of the Church have always assumed that Mass is to be sung. It should be added that the rules for Low Mass are derived from the rules for High Mass. In the restoration of the More Ancient Use of the Roman Rite, it is important that the Church’s expectation of the liturgy being sung whenever possible, be respected, whatever the experience of the past might have been.
The Low Mass had its origins as a private Mass, celebrated by a priest, assisted by one minister: no congregation was present. Furthermore, from the earliest days of the Church, the Funeral liturgy was often celebrated without singing at the place of entombment. As the liturgy of the Church changed at the beginning of the Middle Ages and as the number of priests in any one diocese increased, churches began to have several altars for the celebration of Mass. This was more especially so in Monastic communities. Whereas at this time, the principal Mass of the Parish was sung solemnly with the ancient chants of the Church, priests would celebrate other Masses privately, saying rather than singing them. After the time of the “Reformation” in the sixteenth century, the practice of the Catholic Faith became a criminal offence in England and Ireland: Masses had to be celebrated secretly and silently. Where the Faith was brought to the New World by English and Irish Catholics, the long-lasting effects of the persecution was reflected in the celebration of Mass. Missionary conditions, moreover, often prevented more solemn celebrations of the Liturgy. This extremely simplified history accounts for why so few parishes before the Second Vatican Council knew the Sung Mass.
Whether in sung or said form, the More Ancient Use of the Roman Rite is divided into two parts, the Mass of the Catechumens and the Mass of the Faithful. These two names reflect the practice of the early Church whereby those preparing for baptism were permitted to attend the first part of the Mass, but were excluded from the principal part of the Mass. Consequently the Mass of the Catechumens may be considered a preparation. Its equivalent in the 1970 Missal is the Liturgy of the Word. It consists of the celebrant’s private prayers and confession at the foot of the altar, the Introit, Kyrie eleison, the Gloria, the Collect, the Epistle, Gospel and Creed (on Sundays and greater Feasts).
The principal part of the Mass, known as the Mass of the Faithful, commences with the celebrant’s offering of bread and wine and the Secret Prayer; the Preface follows, leading to the Canon of the Mass in which bread and wine are transubstantiated into the Body and Blood of Christ. Holy Communion is preceded by the Lord’s Prayer. The Mass concludes with the Postcommunion prayer, the celebrant’s blessing and the beginning of the Gospel of John. Next