The book includes illustrations that correspond to the various rites and ceremonies and while that particular aspect is not unique, what is are that these illustrations have been hand coloured. Join in the conversation on our Facebook page. Shawn Tribe. Our Advertising Partners.
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To submit news, send e-mail to the contact team. The purpose of this series is not to give a general history of the Pontificale Romanum per se, but only to describe the reform of a single part, the second of the three sections into which the book is traditionally divided. Therefore, in our own times, which are so deeply changed from those that preceded them, the origin and significance of the individual rites being better known, the legitimate desire has arisen that the more important sacred actions in this second part of the Roman Pontifical be suitably revised, and reduced to a simpler form, so that the faithful may more easily be able to participate in them, and understand their profound significance.
An arrangement traditional since the end of the thirteenth century separates the book into three sections. The first of these contains the rituals for the Sacrament of Confirmation, followed by Holy Orders according to the various ranks, starting with the tonsure.
With these are grouped blessings or consecrations which are celebrated with rituals analogous to those used in the Sacrament of Order, such as the blessing of an abbot or abbess, the consecration of a nun, and royal coronations.
The second part, with which this series will be principally concerned, contains the rituals for the consecration of a church building in its various parts, and the blessing of its furnishings, all of which are reserved by ancient custom to the head of the diocese.
The third part contains the ceremonies for specific events in the life of the Church, such as the celebration of a synod or the visitation of a parish, which of course fall within the competence of bishops by definition. The liturgical formulae for such ceremonies were originally included, along with the prayers of the Mass, in the books known as sacramentaries, the primitive form of the missal which contained only the proper parts of the celebrant.
These sacramentaries were Roman in origin, but imported in Carolingian times into France and western Germany, where they were enriched and expanded by the addition of local material.
In the same period, the texts and rubrics for episcopal ceremonies began to be gradually separated from the sacramentaries, and gathered into collections known as Pontificals; since such rituals could only be performed by a bishop, only one copy of them was necessary per diocese, while many more missals were needed as the number of priests and Masses continued to grow through the Middle Ages. The basis of the traditional Pontifical is one such compilation, originating in the west German city of Mainz in the middle of the tenth century, and adopted at Rome at the beginning of the eleventh.
Prior to the reign of Charlemagne , the church in Gaul used an extremely complicated and lengthy form of liturgy now called the Gallican Rite; Charlemagne personally and several of his senior prelates were responsible for the adoption of the much simpler and more sober Roman Rite throughout his domains.
So completely did the Roman Rite replace the Gallican that we can now only partially reconstruct the latter from a comparatively small number of surviving manuscripts. However, many elements of the Gallican liturgy survived by being incorporated into the liturgical books of the Roman Rite. The most notably Gallican element in the Pontifical are a number of very lengthy prayers and blessings, typical of the prolixity of the Gallican ceremonies; Carolingian liturgical writers were also very fond of establishing very elaborate Biblical symbolism and prefigurations for their ceremonies, and working statements of them into the text of the liturgy.
The Mainz Pontifical is a truly vast work, which also includes a great deal of material that is not specifically for the use of bishops, and many rubrics for the celebration of different parts of the Mass and Office. Over the following centuries, it was in various ways edited and reworked, and often shortened in the process, for the use of various dioceses.
The most important such edition was the work of the canonist and liturgical scholar William Durandus, bishop of Mende , who gave the Church the first Pontifical properly so-called. To create a more universally applicable collection of ceremonies, he removed from his sources all the material regarding rites specific to Rome and the Papal court, and all the material that was not exclusively for the use of bishops.
He is also responsible for the traditional division of the book into three sections, the first regarding persons, the second church buildings, and the third events. Finally, a new edition for general use was issued by Pope Clement VIII in , as part of the general reform of the liturgy in the post-Tridentine period. This edition was published in , but the constitution by which it was approved and formally promulgated it was dated February 10, ; I shall use the former date throughout for simplicity's sake.
Although St. Pius V had permitted local churches and religious orders to retain their proper uses for the Mass and Office, the Pontifical of was imposed upon the entire Western Church without exception, and the use of all others forbidden, even within the Ambrosian Rite of Milan.
Apart from the later removal of obsolete material in subsequent editions, the Clementine Pontifical remained essentially unchanged until the revision of the second part promulgated in , which is the subject of this series of articles. Some of the articles will appear in pairs, both within the same week, the first describing the older form of the ceremony, the second the newer. Some of the revisions consist in only fairly small modifications, or only in the removal of material; many of these smaller changes can easily be described within a single article.
By far the longest and most complicated ceremony of the Pontifical is the ritual for the consecration of a church; in an edition printed by H.
Dessain at Mechlin in , it occupies exactly one-hundred pages. I have broken the description of this ceremony into six parts; this division may seem somewhat arbitrary to the reader, since the ceremony was not only radically shortened in , but significantly reordered.
Where I did at least attempt to be as thorough as possible in describing the rites of Holy Week, the description of the Pontifical ceremonies will not always be absolutely complete. Some aspects of them will not be mentioned because they are not particularly relevant to the main subject, the changes of the texts and ceremonies. So, for example, the rubrics for the frequent taking off and putting on of the miter will be ignored; suffice it to know that as a general principle, a bishop takes his miter off when saying a prayer, and puts it back on when performing a ritual action.
Rather than give the complete text of these conclusions each time, those prayers for which the conclusion was changed will be noted with the words long conclusion in parentheses in the description of the old version, and with short conclusion in the new. A few other general principles should also be noted, regarding some changes which appear in several places in the revision. It is a common practice to accompany the rites of the Pontifical with the singing of responsories, psalms and antiphons; the traditional form of the blessing of bells has 14 psalms, for example.
Font support issues require that these be represented by red plus-signs. The prayers and chants of these ceremonies will be given in English translation, but not the full text of the psalms cited by number according to the Vulgate ; for those who wish to consult the Latin text, there are several editions of the Pontifical available for viewing and download on Google Books. Many of the prayers are omitted or shortened, sometimes quite notably, in the revision. If the prayer has only been shortened, the omitted parts will appear in the shortened version in italics; if the words have been changed, the different words will be noted in bold, and the reader may consult the original version in the description of the earlier form of the ceremony.
The prayers so changed will be marked at the end in parentheses italics omitted or changes in bold. Many pontifical ceremonies include a form of preface, preceded as in the Mass by the Preface dialogue.
The end of these prefaces is usually the same as the long conclusion of the prayers, as noted above. This long conclusion was very often said in a low voice, not sung; in the revision, it is usually sung as part of the preface itself. This change will be marked as long conclusion in low voice and long conclusion sung. Some of these articles will also include a table summarizing the changes, with the two forms of the ceremony side by side, each feature noted with only by few words.
However, in several cases, the material has been re-ordered in the newer version in such a way that the table format is not particularly clear. It is often the case that as one goes along with a project of this sort, one learns a better way of formatting and explaining the material, so I may decide to change the procedure a bit as we go along. The first two articles, on the blessing of the corner-stone of a church, will appear next week. Posted Friday, February 01, Labels: Compendium of the Revision of the Pontificale Romanum.
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Sale Price realised USD 3, Pontificale secundum Ritus sacrosancte Romane ecclesie. Gothic type, double-column. Printed in red and black throughout. Title with emblematic and historiated border repeated on a1r, o2r, and y8r, text woodcuts, including repeats, numerous woodcut historiated initials, musical notation in black on red staves. Some light soiling to title, some occasional very pale spotting.
Please help support the mission of New Advent and get the full contents of this website as an instant download. Pontificale Romanum. A liturgical book which contains the rites for the performance of episcopal functions e. It is practically an episcopal ritual, containing formularies and rubrics which existed in the old Sacramentaries and "Ordines Romani", and were gradually collected together to form one volume for the greater convenience of the officiating bishop. Among these medieval manuscript volumes perhaps the most ancient and most important for liturgical study is the Pontificale of Egbert, Archbishop of York , which in many respects resembles the present Pontifical. Clement VIII published a corrected and official edition in In his constitution "Ex quo in Ecclesia Dei" he declared this Pontifical obligatory , forbade the use of any other and prohibited any modification or addition to it without papal permission.
To submit news, send e-mail to the contact team. The purpose of this series is not to give a general history of the Pontificale Romanum per se, but only to describe the reform of a single part, the second of the three sections into which the book is traditionally divided. Therefore, in our own times, which are so deeply changed from those that preceded them, the origin and significance of the individual rites being better known, the legitimate desire has arisen that the more important sacred actions in this second part of the Roman Pontifical be suitably revised, and reduced to a simpler form, so that the faithful may more easily be able to participate in them, and understand their profound significance. An arrangement traditional since the end of the thirteenth century separates the book into three sections. The first of these contains the rituals for the Sacrament of Confirmation, followed by Holy Orders according to the various ranks, starting with the tonsure. With these are grouped blessings or consecrations which are celebrated with rituals analogous to those used in the Sacrament of Order, such as the blessing of an abbot or abbess, the consecration of a nun, and royal coronations.
The Roman Pontifical , in Latin the Pontificale Romanum , is the Latin Catholic liturgical book that contains the rites performed by bishops. The Pontifical is practically an episcopal ritual , containing formularies and rubrics for the sacraments and sacramentals which may be celebrated by a bishop, including especially the consecration of holy chrism , and the sacraments of confirmation and holy orders. However, it does not include the rites for the Mass or the Divine Office , which can be found in the Roman Missal and Liturgy of the Hours respectively. Because of the use of the adjective pontifical in other contexts to refer to the Pope, it is sometimes mistakenly thought that the Pontificale Romanum is a book reserved to the Pope. It could be argued that it is the book of those entitled to the use, in certain contexts, of the pontificalia , i. These are not always limited just to bishops, but according to current Latin Catholic Canon Law can in certain circumstances be used by others including abbots and rulers of dioceses or quasi-dioceses who have not been ordained bishops.