The Ordo Karolingianus, Part II

Here, we come to one of the more controversial parts of my revision. The Karolingian Mass, while an attempt to come up with a noble and dignified rite, is also governed by some pastoral practicalities. In order to disseminate the beauties of Trent on a wider scale, I have conformed some portions of it to the framework of the Missa Normativa (such as a spoken canon) to prevent, should such a mass be widely implemented, excessive shock to those faithful who are unfamiliar with it. This is perhaps somewhat controversial, but I see it as a tradeoff which allows the faithful to slowly grasp the verbal and ritual beauties of the older rite while keeping some of the more familiar aspects of the new.

In that spirit, I have included some fixed form of the Prayers of the Faithful, as the Council suggested, borrowing heavily on the Deprecatio of the early Gelasian Sacramentary, a litany similar to the long prayers at the beginning of the Eastern Rite, which I have also considered. The language of these Gelasian prayers is somewhat more florid and eastern, and perhaps somewhat foreign to the more terse style of the old Roman rite, but this departure from simplicity is important in order to prevent much of the monotony and lack of poetry which is evident in many home-brewed Prayers of the Faithful. It is probably best they are restricted to Sundays.

In general, though, I have avoided as much eastern borrowing as possible; while many quite lovely eastern formularies were incorporated into the Missal of Paul VI, this practice seems historically unknown in the generic Roman rite, though, in its defense, the rites of Lyons and Sarum owe much to the east. (In the unlikely event that communion is established with some of the Western-Rite Orthodox who use modernized forms of these rites, their liturgical practices might be revived, but at present, that would seem a needless archaeologism.) At the risk of seeming repetitious, however, I have retained the Eastern custom of responding Lord, have mercy to the Intercessions, remembering their original place in the Kyrie at the beginning of the mass. However, tampering with the opening Kyrie would have been utterly disastrous and unecessarily antiquarian, so their current position remains unchanged.

Given also that, should this mass be implemented on a wide scale, it would probably be impossible to get rid of the noisier aspects of the Pax without a great deal of protest from the pews. In the hopes that the more solemn elements of this Mass may eventually temper the decorum of the faithful, I have kept it, moving it, however, to before the Offertory. This is, to some degree, a historical revision, as one of the two original Pax rites was there, as it still is in the Hispano-Mozarabic rite, but also for pastoral reasons to avoid confusion and unseemly noise before the Sacrament. Parishes may omit it, or perhaps restrict it to the clergy if they wish: a revival of the still-valid Roman form of the ritual might be particularly beautiful.

Needless to say, the rubrics for this Mass presuppose the faithful observance of the present GIRM which requires both genuflecting whenever passing the tabernacle and the bowing of the head to the names of the Trinity, Jesus, Mary, the saint of the day, or the Pope. This should do much to restore the ritual flow of the prayers, breaking them up and making them seem less monologuic and monolithic.

I have elected to remain silent on the nature of the Responsory Psalm or Gradual (as well as the Aleluia or Tract), though I hope it will combine aspects of both the new and the old rites. I think also the addition of several sequences to the feasts of the year--not many, but some--would be suitable, but this is principally my fondness for prolix Medieval liturgy talking.

Part III, tomorrow, will cover the Liturgy of the Eucharist, from the Offertory to the Prayer over the Gifts or Secreta.

THE KYRIE

Standing at the middle of the altar, facing it, the priest shall say aloud, in either six-fold or nine-fold form:

P. Lord, have mercy. (or, Kyrie eleyson)
R. Lord, have mercy.
P. Lord, have mercy.
R. Christ, have mercy. (or, Christe eleyson)
P. Christ, have mercy
R. Christ, have mercy.
P. Lord, have mercy.
R. Lord, have mercy.
P. Lord, have mercy.

THE GLORIA

P. Glory to God in the highest:
R. And on earth peace to men of good will. We praise Thee, we bless Thee, we adore Thee, we glorify Thee, we give Thee thanks for Thy great glory.
O Lord God, heavenly King, God the Father almighty. O Lord Jesus Christ, the Only-begotten Son, Lord God, Lamb of God, Son of the Father. Thou Who takest away the sins of the world, have mercy on us. Thou Who takest away the sins of the world, receive our prayer. Thou Who sittest at the right hand of the Father, have mercy on us. For Thou alone art holy: Thou alone art the Lord: Thou alone art the Most High, Jesus Christ: with the Holy Spirit, in the + Glory of God the Father. Amen.

THE COLLECT

The priest, still standing before the altar, but at the southern horn, shall read the collect from the Missal, his arms raised.

P. Let us pray. (Then shall he pray the Collect.) World without end.
R. Amen.

THE LITURGY OF THE WORD

Then shall the priest, an acolyte or a lector, properly vested and appointed to the purpose, read or sing the Lesson for the day from the ambo on the north side of the sanctuary, which he shall conclude by saying The Word of the Lord to which all shall respond Thanks be to God. The priest, if he does not sing the Lesson, shall retire to the sedilia on the south side of the chancel. Then the priest, or the lector, or some other minister, decorously vested, set aside for the purpose should sing the Graduale or Responsory from the ambo, to which the people shall make the prescribed responses as given in the Proper of the Day. Then shall be read the Epistle in the same manner as the first Lesson. The Alleluia or Tract is to follow, which shall announce the Gospel procession to the ambo, which, on festal days, should be accompanied by lights, the setting of incense, and other fitting ceremonial. All shall stand. Then shall the priest shall pray silently this preparation before the Gospel:

Munda cor meum

Cleanse my heart and my lips, O Almighty God, Who did cleanse with a burning coal the lips of the Prophet Isaiah. In Thy gracious mercy vouchsafe so to purify me that I may worthily proclaim Thy holy Gospel.

If a deacon is present, he shall proclaim the Gospel, first taking care to say the silent preparation himself. Afterwards, he shall say to the priest, Grant, O Father, thy blessing, and the priest shall say unto him, + The Lord be in thy mind, and in thy heart and upon thy lips, that though may worthily proclaim His Gospel.

The Gospel

P. The Lord be with thee.
R. And with thy spirit.
P. + (on the Evangelistarium) The continuation (or beginning) of the holy Gospel according to St. N.
R. + (on forehead, lips and breast) Glory to Thee, O Lord.

Then shall the priest read the gospel, and the people respond: Praise to Thee, O Christ. Then the priest shall say silently, kissing the Gospel, Through the words of the Gospel, may our sins be blotted out.

THE HOMILY
The homily, as appointed by the Sacred Council, shall follow here on all Sundays and solemnities, and following it on those days, the Creed shall be said, all standing, the priest facing the people:

THE NICENE CREED

I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible. And in one Lord, Jesus Christ, the Only-begotten Son of God, born of the Father before all ages: God of God, Light of Light, true God of true God. Begotten, not made, consubstantial with the Father, through Whom all things were made. Who for us men and for our salvation came down from heaven. (Here all shall kneel.) And became incarnate of the Holy Ghost from the Virgin Mary: AND WAS MADE MAN. (Here all arise.) And also was also crucified for us under Pontius Pilate, he suffered and was sepulchred: and on the third day He rose again, in accordance with the Scriptures. And ascended into heaven and sitteth at the right hand of the Father. And the same will come again in glory to judge the living and the dead: His kingdom will have no end. And in the Holy Ghost, the Lord and Giver of life, Who proceedeth from the Father and the Son: Who together with the Father and the Son is adored and glorified: Who has spoken through the prophets. And one holy, Catholic and Apostolic Church.

I confess one baptism for the remission of sins and I look for the resurrection of the dead and the life + of the world to come. Amen.

THE LITANY OF INTERCESSION

[If a deacon be present among the sacred ministers, he, rather than the priest, should sing or say the portions of the Litany that follow here from the petition O Almighty and ever-living God to We entreat, with his hands folded before his breast. This prayer may be omitted on weekdays that are not solemnities; and while these petitions shall be used, some may be omitted as is considered decorous by the local priest, ordinary or other superior.

P. (turning to the people, arms upraised) The Lord be with thee.
R. And with thy spirit.
P. Let us pray. (He returns to face the altar, arms still upraised.) O Almighty and ever-living God, hear us and have mercy upon us as we call upon Thee, the Father of the Only-Begotten, and upon the Son of God Who is the Creator from all eternity, and upon God the Holy Ghost.
R. Lord, have mercy.
P. (or deacon) We beseech Thee, O Lord and God, deign to give the holy Church of God set up throughout the whole terrestrial globe, peace, keep Her in unity, and guard Her throughout the world from all principalities and powers: and may Thou grant unto us that,leading a peaceful and quiet life, we may glorify God, the Father almighty in Heaven.
R. Lord, have mercy.
P. We entreat Thee, Christ our Lord, for the rulers of Thy Church: for our most holy Father, Pope N., for our bishop N., and for all the venerable priesthood and diaconate, and all ministers of the sacred altar, all Virgins and widows, and for all the faithful who worship before God: for this holy house of God and all who enter it with faith, reverence and the fear of the Lord.
R. Lord, have mercy.
P. We beseech the might of the Lord to strengthen all civil authorities who hold in high esteem justice and right judgment, and also upon all the armies in their service.
R. Lord, have mercy.
P. We pray to the Lord our Ruler for this city, for all cities, countries and nations and all those living therein in the faith of God.
R. Lord, have mercy.
P. We entreat the Lord and Governor of the world for the comfort of good weather and rains, for the careful tending of the winds, and for the favorable course of the seasons.
R. Lord, have mercy.
P. We beg the mercy of almighty God for our Catechumens: that our Lord and God would open the ears of their hearts, and the gate of mercy; that, having received by the font of regeneration the remission of all their sins, they also may be found in Christ Jesus our Lord.
R. Lord, have mercy.
P. We invoke the Lord, the Giver of Life, for all those who have come in unto the Christian faith and are now numbered among us: and in whose hearts hath been enkindled the burning desire for heavenly grace.
R. Lord, have mercy.
P. We entreat the Lord of mercies for the doers of good works, who, out of fraternal charity care for the needs of the sick, the homeless, and the destitute and beg for the safety also of those undertaking long journeys by sea, by land or by the air, or the captive whom wicked powers have oppressed or the hardships of hostility afflicted.
R. Lord, have mercy.
P. We implore the mercy of our Redeemer for those caught up in the weakness of human infirmity, who rejoiceth in all worldly errors.
R. Lord, have mercy.
P. We beg the most merciful Lord for the strength of our souls and bodies, and the forgiveness of all our sins.
R. Lord, have mercy.
P. We entreat the Lord of glory and the Judge of all flesh for the repose of the faithful departed, and especially for all those holy priests of God of this church.
R. Lord, have mercy.
P. We humly ask the Lord, who formed us in His own image and knowest all things, to look in on our hearts and behold the prayers we keep in silence therein.
R. Lord have mercy.

Silence may be kept. Then shall the priest say this collect:

P. Let us pray. Grant us, O Lord, the Angel of peace and the solace of the saints, that our flesh might be free of blemish and our souls living in faith: hear us, O Lord, hear us as we commend to the judgment of providence both ourselves and all that we have, which we have received from the Lord Who is their author. We ask this through our Lord Jesus Christ, Who liveth and reigneth with Thee and the Holy Spirit: one God, forever and ever.
R. Amen
P. Remembering the great Mother of God, Mary most Holy, with all the saints, let us commend ourselves and one another, and our whole life, to Christ, our God.
R. Amen.]

THE PEACE

Then the priest shall turn to the altar and say this collect:

P. Let us pray. Grant us, O Lover of humanity, whose Son Jesus Christ said to His Apostles: Peace I leave with thee, my peace I give you, in this service here, Thou would free us from every sorrow and deign to grant us Thy holy kiss, that we might live in charity and peace.
R. Amen.
[P. (or deacon, turning to the people) Brethren, greet each other with the kiss of peace and love, that thou might be fit for this holy altar: and to partake of the body and blood of our Lord Jesus Christ.]

[Then shall the ministers and the faithful give each other the peace, if this ceremony be observed according to local practice.]

The priest shall conclude thus:

P. The peace + of the Lord be with thee always.
R. And with thy spirit.
P. Let us pray.

Then shall the Liturgy of the Eucharist begin.