1962 Roman Missal

The Tridentine Mass, also known as the Traditional Latin Mass or Traditional Rite, is the liturgy of Mass in the Roman Rite of the Catholic Church that appears in typical editions of the Roman Missal published from 1570 to 1962. Celebrated almost exclusively in Ecclesiastical Latin, it was the most widely used Eucharistic liturgy in the world from its issuance in 1570 until the introduction of the Mass of Paul VI (promulgated in 1969, with the revised Roman Missal appearing in 1970).

The edition promulgated by Pope John XXIII in 1962 (the last to bear the indication ''ex decreto Sacrosancti Concilii Tridentini restitutum'') and Mass celebrated in accordance with it are described in the 2007 motu proprio ''Summorum Pontificum'' as an authorized form of the Church's liturgy, and sometimes spoken of as the Extraordinary Form, or the ''usus antiquior'' ("more ancient usage" in Latin).

"Tridentine" is derived from the Latin ''Tridentinus'', "related to the city of Tridentum" (modern-day Trent, Italy), where the Council of Trent was held at the height of the Counter-Reformation. In response to a decision of that council, Pope Pius V promulgated the 1570 Roman Missal, making it mandatory throughout the Latin Church, except in places and religious orders with missals from before 1370. Although the Tridentine Mass is often described as the Latin Mass, the post-Vatican II Mass published by Pope Paul VI and republished by Pope John Paul II, which replaced it as the ordinary form of the Roman Rite, has its official text in Latin and is sometimes celebrated in that language.

In 2007, Pope Benedict XVI issued the ''motu proprio'' ''Summorum Pontificum'', accompanied by a letter to the world's bishops, authorizing use of the 1962 Tridentine Mass by all Latin Church Catholic priests in Masses celebrated without the people. These Masses "may — observing all the norms of law — also be attended by faithful who, of their own free will, ask to be admitted". Permission for competent priests to use the Tridentine Mass as parish liturgies was to be given by the pastor or rector.

Benedict stated that the 1962 edition of the Roman Missal is to be considered an "extraordinary form" (''forma extraordinaria'') of the Roman Rite, of which the 1970 Mass of Paul VI is the ordinary, normal or standard form. Since that is the only authorized extraordinary form, some refer to the 1962 Tridentine Mass as "the extraordinary form" of the Mass. The 1962 Tridentine Mass is sometimes referred to as the "''usus antiquior''" (older use) or "''forma antiquior''" (older form), to differentiate it from the Mass of Paul VI, again in the sense of being the only one of the older forms for which authorization has been granted.

Portions of these circumstances for celebration of the 1962 Tridentine Mass were replaced and abrogated by Pope Francis's ''motu proprio'' '' Traditionis Custodes'' in 2021, imposing additional restrictions.

Language

In most countries, the language used for celebrating the Tridentine Mass was and is Latin. However, there were exceptions. In Dalmatia and parts of Istria in Croatia, the liturgy was celebrated in Old Church Slavonic, and authorization for use of this language was extended to some other Slavic regions between 1886 and 1935. Missionaries in Canada were authorized to use Mohawk and Algonquin translations of the ordinary and the proper of the Tridentine Mass at least through the middle 1800's. In the late 1500's, permission was granted for missionaries working in India to use Syriac for the mass. Similarly, in the seventeenth century, permission was granted for the Discalced Carmelites to use Arabic at the mission in Persia, and the Theatines were granted permission to use Georgian or Armenian at their mission in Georgia. Permission to use Arabic was also extended to the Franciscans in the Holy Land in the nineteenth century. In 1958, permission was given for Hindi to be used at masses in India.

After the publication of the 1962 edition of the Roman Missal, the 1964 Instruction on implementing the Constitution on Sacred Liturgy of the Second Vatican Council laid down that "normally the epistle and gospel from the Mass of the day shall be read in the vernacular". Episcopal conferences were to decide, with the consent of the Holy See, what other parts, if any, of the Mass were to be celebrated in the vernacular.

Outside the Roman Catholic Church, the vernacular language was introduced into the celebration of the Tridentine Mass by some Old Catholics and Anglo-Catholics with the introduction of the English Missal.

Some Western Rite Orthodox Christians, particularly in the Antiochian Orthodox Christian Archdiocese of North America's Western Rite Vicariate, use the Tridentine Mass in the vernacular with minor alterations under the title of the "Divine Liturgy of St. Gregory".

Most Old Catholics use the Tridentine Mass, either in the vernacular or in Latin.

Terminology

The term "Tridentine Mass" applies to celebrations in accordance with the successive editions of the Roman Missal whose title attribute them to the Council of Trent (''Missale Romanum ex decreto Sacrosancti Concilii Tridentini restitutum'') and to the pope or popes who made the revision represented in the edition in question. The first of these editions is that of 1570, in which the mention of the Council of Trent is followed by a reference to Pope Pius V (''Pii V Pont. Max. iussu editum''). The last, that of 1962, mentions the popes only generically (''Missale Romanum ex decreto SS. Concilii Tridentini restitutum Summorum Pontificum cura recognitum''). Editions later than that of 1962 mention the Second Vatican Council instead of the Council of Trent, as in the 2002 edition: ''Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritati Pauli Pp. VI promulgatum Ioannis Pauli Pp. II cura recognitum''.

Sometimes the term "Tridentine Mass" is applied restrictively to Masses in which the final 1962 edition of the Tridentine Roman Missal is used, the only edition still authorized, under certain conditions, as an extraordinary form of the Roman Rite Mass.

Some speak of this form of Mass as "the Latin Mass". This too is a restrictive use of a term whose proper sense is much wider. Even the Second Vatican Council Mass has its normative text, from which vernacular translations are made, in Latin, and, except at Masses scheduled by the ecclesiastical authorities to take place in the language of the people, it can everywhere be celebrated in Latin.

A few speak of the Tridentine Mass in general or of its 1962 form as the "Gregorian Rite". The term "Tridentine Rite" is also sometimes met with, but Pope Benedict XVI declared it inappropriate to speak of the 1962 version and that published by later Popes as if they were two "rites". Rather, he said, it is a matter of a twofold "use" of one and the same Roman "rite". Adrian Fortescue, Prosper Guéranger, and Benedictine Hugh Somerville-Knapman say that they should be separate rites, as the Mass promulgated at the Council of Trent was already the pre-existing liturgy of the Diocese of Rome and has direct continuity with the Mass practiced by the apostles, whereas the changes made in implementing the Mass of Paul VI are so great that it no longer resembles any Catholic liturgy practiced prior to the 20th century.

Other names for the edition promulgated by Pope John XXIII in 1962 (the last to bear the indication ''ex decreto Sacrosancti Concilii Tridentini restitutum'') are the ''Extraordinary Form'', or the ''usus antiquior'' ("more ancient usage" in Latin ).

Traditionalist Catholics, whose best-known characteristic is an attachment to the Tridentine Mass, frequently refer to it as the "Traditional Mass" or the "Traditional Latin Mass". They describe as a "codifying" of the form of the Mass the preparation of Pius V's edition of the Roman Missal, of which he said that the experts to whom he had entrusted the work collated the existing text with ancient manuscripts and writings, restored it to "the original form and rite of the holy Fathers" and further emended it. To distinguish this form of Mass from the Vatican II Mass, traditionalist Catholics sometimes call it the "Mass of the Ages", and say that it comes down to us "from the Church of the Apostles, and ultimately, indeed, from Him Who is its principal Priest and its spotless Victim".

Pope Pius V's revision of the liturgy

At the time of the Council of Trent, the traditions preserved in printed and manuscript missals varied considerably, and standardization was sought both within individual dioceses and throughout the Latin West. Standardization was required also in order to prevent the introduction into the liturgy of Protestant ideas in the wake of the Protestant Reformation.

Pope Pius V accordingly imposed uniformity by law in 1570 with the papal bull "''Quo primum''", ordering use of the Roman Missal as revised by him. He allowed only those rites that were at least 200 years old to survive the promulgation of his 1570 Missal. Several of the rites that remained in existence were progressively abandoned, though the Ambrosian rite survives in Milan, Italy and neighbouring areas, stretching even into Switzerland, and the Mozarabic rite remains in use to a limited extent in Toledo and Madrid, Spain. The Carmelite, Carthusian and Dominican religious orders kept their rites, but in the second half of the 20th century two of these three chose to adopt the Roman Rite. The rite of Braga, in northern Portugal, seems to have been practically abandoned: since 18 November 1971 that archdiocese authorizes its use only on an optional basis.

Beginning in the late 17th century, France and neighbouring areas, such as Münster, Cologne and Trier in Germany, saw a flurry of independent missals published by bishops influenced by Jansenism and Gallicanism. This ended when Abbot Guéranger and others initiated in the 19th century a campaign to return to the Roman Missal.

Pius V's revision of the liturgy had as one of its declared aims the restoration of the Roman Missal "to the original form and rite of the holy Fathers". Due to the relatively limited resources available to his scholars, this aim was in fact not realised.

Three different printings of Pius V's Roman Missal, with minor variations, appeared in 1570, a folio and a quarto edition in Rome and a folio edition in Venice. A reproduction of what is considered to be the earliest, referred to therefore as the ''editio princeps'', was produced in 1998. In the course of the printing of the ''editio princeps'', some corrections were made by pasting revised texts over parts of the already printed pages. There were several printings again in the following year 1571, with various corrections of the text.

Historical variations

In the Apostolic Constitution ( papal bull) ''Quo primum'', with which he prescribed use of his 1570 edition of the Roman Missal, Pius V decreed: "We order and enjoin that nothing must be added to Our recently published Missal, nothing omitted from it, nor anything whatsoever be changed within it." This of course did not exclude changes by a Pope, and Pope Pius V himself added to the Missal the feast of Our Lady of Victory, to celebrate the victory of Lepanto of 7 October 1571. His immediate successor, Pope Gregory XIII, changed the name of this feast to "The Most Holy Rosary of the Blessed Virgin Mary" and Pope John XXIII changed it to "Our Lady of the Rosary".

Pius V's work in severely reducing the number of feasts in the Roman Calendar (see this comparison) was very soon further undone by his successors. Feasts that he had abolished, such as those of the Presentation of Mary, Saint Anne and Saint Anthony of Padua, were restored even before Clement VIII's 1604 typical edition of the Missal was issued.

In the course of the following centuries new feasts were repeatedly added and the ranks of certain feasts were raised or lowered. A comparison between Pope Pius V's Tridentine Calendar and the General Roman Calendar of 1954 shows the changes made from 1570 to 1954. Pope Pius XII made a general revision in 1955, and Pope John XXIII made further general revisions in 1960 simplifying the terminology concerning the ranking of liturgical celebrations.

While keeping on 8 December what he called the feast of "the Conception of Blessed Mary" (omitting the word "Immaculate"), Pius V suppressed the existing special Mass for the feast, directing that the Mass for the Nativity of Mary (with the word "Nativity" replaced by "Conception") be used instead. Part of that earlier Mass was revived in the Mass that Pope Pius IX ordered to be used on the feast.

Typical editions of the Roman Missal

In addition to such occasional changes, the Roman Missal was subjected to general revisions whenever a new "typical edition" (an official edition whose text was to be reproduced in printings by all publishers) was issued.

After Pius V's original Tridentine Roman Missal, the first new typical edition was promulgated in 1604 by Pope Clement VIII, who in 1592 had issued a revised edition of the Vulgate. The Bible texts in the Missal of Pope Pius V did not correspond exactly to the new Vulgate, and so Clement edited and revised Pope Pius V's Missal, making alterations both in the scriptural texts and in other matters. He abolished some prayers that the 1570 Missal obliged the priest to say on entering the church; shortened the two prayers to be said after the Confiteor; directed that the words "" ("Do this in memory of me") should not be said while displaying the chalice to the people after the consecration, but before doing so; inserted directions at several points of the Canon that the priest was to pronounce the words inaudibly; suppressed the rule that, at High Mass, the priest, even if not a bishop, was to give the final blessing with three signs of the cross; and rewrote the rubrics, introducing, for instance, the ringing of a small bell.

The next typical edition was issued in 1634, when Pope Urban VIII made another general revision of the Roman Missal.

There was no further typical edition until that of Pope Leo XIII in 1884. It introduced only minor changes, not profound enough to merit having the papal bull of its promulgation included in the Missal, as the bulls of 1604 and 1634 were.

In 1911, with the bull ''Divino Afflatu'', Pope Pius X made significant changes in the rubrics.

Pope Pius XII radically revised the Palm Sunday and Easter Triduum liturgy, suppressed many vigils and octaves and made other alterations in the calendar (see General Roman Calendar of Pope Pius XII). John XXIII's 1960 Code of Rubrics were incorporated in the final 1962 typical edition of the Tridentine Missal, replacing both Pius X's "Additions and Changes in the Rubrics of the Missal" and the earlier "General Rubrics of the Missal".

The General Roman Calendar was revised partially in 1955 and 1960 and completely in 1969 in Pope Paul VI's ''motu proprio'' ''Mysterii Paschalis'', again reducing the number of feasts.

1962 Missal

The Roman Missal issued by Pope John XXIII in 1962 differed from earlier editions in a number of ways.
* It incorporated the change made by John XXIII in 1962, when he inserted into the canon of the Mass the name of Saint Joseph, the first change for centuries in the canon of the Mass.
*In addition, the 1962 Missal removed from the Good Friday Prayer for the Jews the adjective ''perfidis'', often mistakenly taken to mean "perfidious" instead of "unbelieving".

In 2007, Pope Benedict XVI authorized, under certain conditions, continued use of this 1962 edition of the Roman Missal as an "extraordinary form", alongside the later form, introduced in 1970, which he called the normal or ordinary form.

Pre-1962 forms of the Roman Rite, which some individuals and groups employ, are generally not authorized for liturgical use, but in early 2018 the Ecclesia Dei Commission granted communities served by the Priestly Fraternity of Saint Peter an indult to use, at the discretion of the Fraternity's superior, the pre-1955 Holy Week liturgy for three years (2018, 2019, 2020).

Liturgical structure

The Mass is divided into two parts, the Mass of the Catechumens and the Mass of the Faithful. Catechumens, those being instructed in the faith, were once dismissed after the first half, not having yet professed the faith. Profession of faith was considered essential for participation in the Eucharistic sacrifice.

This rule of the ''Didache'' is still in effect. It is only one of the three conditions (baptism, right faith and right living) for admission to receiving Holy Communion that the Catholic Church has always applied and that were already mentioned in the early 2nd century by Saint Justin Martyr: "And this food is called among us the Eucharist, of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined" ('' First Apology'', Chapter LXVI).

Before Mass

Asperges (Sprinkling with holy water, Psalmbr>51:9, 3
is an optional penitential rite that ordinarily precedes only the principal Mass on Sunday. In the sacristy, a priest wearing an alb, if he is to celebrate the Mass, or surplice, if he is not the celebrant of the Mass, and vested with a stole, which is the color of the day if the priest is the celebrant of the Mass or purple if he is not the celebrant of the Mass, exorcises and blesses salt and water, then puts the blessed salt into the water by thrice sprinkling it in the form of a cross while saying once, "Commixtio salis et aquæ pariter fiat in nomine Patris, et Filii et Spiritus Sancti" (May a mixture of salt and water now be made in the name of the Father, and of the Son, and of the Holy Spirit). After that, the priest, vested in a cope of the color of the day, while the choir sings an antiphon and a verse of Psalm 50/51 or 117/118, sprinkles with the holy water the altar three times, and then the clergy and the congregation. This rite, if used, precedes the Prayers at the Foot of the Altar. During the Easter season, the "Asperges me..." verse is replaced by the "Vidi aquam..." verse, and "Alleluia" is added to the "Ostende nobis..." verse and to its response.

Following the Asperges, Mass begins.

Mass of the Catechumens

The first part is the Mass of the Catechumens.

Prayers at the foot of the altar

The sequence of Prayers at the foot of the altar is:
* Sign of the cross
:The priest, after processing in—at solemn Mass with deacon, and subdeacon, master of ceremonies and servers, and at other Masses with one or more servers—and at Low Mass placing the veiled chalice on the centre of the altar, makes the sign of the cross at the foot of the altar. At Solemn Mass, the chalice is placed beforehand on the credence table.
* Psal
42
( MT, i.e. Masoretic numbering), known by its incipit ', is recited, except in Masses of the season during Passiontide and in Requiem Masses. It is preceded and followed by an antiphon of the same psalm: "'" (Translation: "I shall go in to the altar of God: to God who giveth joy to my youth"), is recited by the priest, alternating with the deacon and subdeacon (if present) or servers.
* is recited:
:
*The double form of a prayer of general confession of sins, known by its incipit '' Confiteor'' (I confess), is recited:
:
::(Translation: I confess to almighty God, to blessed Mary ever Virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, to all the saints, and to you, brethren, that I have sinned exceedingly in thought, word, and deed through my fault, through my fault, through my most grievous fault. Therefore, I beseech blessed Mary ever Virgin, blessed Michael the archangel, blessed John the Baptist, the holy apostles Peter and Paul, all the saints and you, brethren, to pray for me to the Lord our God.)
:The servers pray for the priest: "May Almighty God have mercy on thee, forgive thee thy sins, and bring thee to life everlasting." Then it is the ministers' or servers' turn to confess sinfulness and to ask for prayers. They use the same words as those used by the priest, except that they say "you, Father," in place of "you, brethren", and the priest responds with the same prayer that the servers have used for him (but using the plural number) plus an extra prayer.
* The following verses are then said by priest and ministers (or servers):

::℣. Deus, tu conversus vivificábis nos.
::℟. Et plebs tua lætábitur in te.
::℣. Óstende nobis, Dómine, misericórdiam tuam.
::℟. Et salutáre tuum da nobis.
::℣. Dómine, exáudi orátionem meam.
::℟. Et clamor meus ad te véniat.
::℣. Dóminis vobíscum.
::℟. Et cum spíritu tuo.
Thou wilt turn, O God, and bring us to life: (Ps. 84:7-8)
And thy people shall rejoice in thee.
Shew us, O Lord, thy mercy.
And grant us thy salvation.
O Lord, hear my prayer.
And let my cry come unto thee.
The Lord be with you.
And with thy spirit.

The priest then says, ' (Let us pray). After this he ascends to the altar, praying silently "Take away from us our iniquities, we beseech thee O Lord, that with pure minds we may worthily enter into the holy of holies", a reference to Exodusbr>26:33-34
1 Kingsbr>6:16
1 Kingsbr>8:6
2 Chroniclesbr>3:8
Ezekielbr>41:4
and others. He places his joined hands on the edge of the altar, so that only the tips of the small fingers touch the front of it, and silently prays that, by the merits of the Saints whose relics are in the altar, and of all the Saints, God may pardon all his sins. At the words ' (whose relics are here), he spreads his hands and kisses the altar.

Priest at the altar

* Introit
** The priest again makes the sign of the Cross while he begins to read the Introit, which is usually taken from a Psalm. Exceptions occur: e.g. the Introit for Easter Sunday is adapted from Wisbr>10:20-21
and the antiphon in Masses of the Blessed Virgin Mary was from the poet Sedulius. This evolved from the practice of singing a full Psalm, interspersed with the antiphon, during the entrance of the clergy, before the Prayers at the Foot of the Altar were added to the Mass in medieval times. This is indicated by the very name of "Introit".
* Kyrie
** This part of Mass is a linguistic marker of the origins of the Roman liturgy in Greek. "Kyrie, eleison; Christe, eleison; Kyrie, eleison." means "Lord, have mercy; Christ have mercy;…" Each phrase is said (or sung) three times.
* Gloria in excelsis Deo
** The first line of the ''Gloria'' is taken from Lk . The ''Gloria'' is omitted during the penitential liturgical seasons of Advent, Septuagesima, Lent, and Passiontide, in which violet vestments are worn, but is used on feasts falling during such seasons, as well as on Holy (Maundy) Thursday. It is always omitted for a Requiem Mass.
* The Collect
** The priest turns toward the people and says, "Dominus vobiscum." The servers respond: "Et cum spiritu tuo." ("The Lord be with you." "And with thy spirit"). The Collect follows, a prayer not drawn directly from Scripture. It tends to reflect the season.

Instruction

* The priest reads the Epistle, primarily an extract from the letters of St. Paul to various churches. In his ''motu proprio'' ''Summorum Pontificum'', Pope Benedict XVI has permitted this to be read in the vernacular language when Mass is celebrated with the people.
* Between the Epistle and the Gospel two (rarely three) choir responses are sung or said. Usually these are a Gradual followed by an Alleluia; but between Septuagesima Sunday and Holy Saturday, or in a Requiem Mass or other penitential Mass the Alleluia is replaced by a Tract, and between Easter Sunday and Pentecost the Gradual is replaced by a second Alleluia. On a few exceptional occasions (most notably Easter, Pentecost, Corpus Christi, and in a Requiem Mass), a Sequence follows the Alleluia or Tract.
** The Gradual is partly composed of a portion of a Psalm.
* The Gospel reading, an extract from one of the four Gospels
** Before the reading or chanting of the Gospel, the priest prays: "Cleanse my heart and my lips, O almighty God, who didst cleanse the lips of the prophet Isaias...", a reference to Isaiahbr>6:6
In this passage, after being cleansed by the angel, Isaiah was instructed to prophesy.
* The Homily
** The rite of Mass as revised by Pope Pius V (the Tridentine Mass) does not consider a sermon obligatory and speaks of it instead as merely optional: it presumes that the Creed, if it is to be said, will follow the Gospel immediately, but adds: "If, however, someone is to preach, the Homilist, after the Gospel has been finished, preaches, and when the sermon or moral address has been completed, the Credo is said, or if it is not to be said, the Offertory is sung." By contrast the Roman Missal as revised by Pope Paul VI declares that the homily may not be omitted without a grave reason from Mass celebrated with the people attending on Sundays and Holy Days of Obligation and that it is recommended on other days.
* The Creed
** The Niceno-Constantinopolitan Creed, professing faith in God the Father, in God the Son, in God the Holy Spirit, and in the one, holy, catholic and apostolic Church. At the mention of the Incarnation, the celebrant and the congregation genuflect.

Mass of the Faithful

The second part is the Mass of the Faithful.

Offertory

* Offertory Verse
** After greeting the people once more ("''Dominus vobiscum/Et cum spiritu tuo''") and giving the invitation to pray (''Oremus''), the priest enters upon the Mass of the Faithful, from which the non-baptized were once excluded. He reads the Offertory Verse, a short quotation from Holy Scripture which varies with the Mass of each day, with hands joined.
* Prayer of Humble Access
** The priest offers the host, holding it on the paten at breast level and praying that, although he is unworthy, God may accept "this spotless host (or victim, the basic meaning of ''hostia'' in Latin) for his own innumerable sins, offences and neglects, for all those present, and for all faithful Christians living and dead, that it may avail unto salvation of himself and those mentioned. He then mixes a few drops of water with the wine, which will later become the Blood of Jesus, and holding the chalice so that the lip of the chalice is about the height of his lips, offers "the chalice of salvation", asking that it may "ascend with a sweet fragrance." He then prays a prayer of contrition adapted from Danbr>3:39-40

* Incensing of the offerings and of the faithful
** At a High Mass, the priest blesses the incense, then incenses the bread and wine. Among the prayers the priest says is Psalmbr>141:2-4
"Let my prayer, O Lord, be directed as incense in Thy sight;...", which is prayed as he incenses the altar. The priest then gives the thurible to the deacon, who incenses the priest, then the other ministers and the congregation.
* Washing the hands
** The priest prays Psalmbr>26:6-12
"I will wash my hands among the innocent..."
* Prayer to the Most Holy Trinity
** This prayer asks that the Divine Trinity may receive the oblation being made in remembrance of the passion, resurrection and ascension of Jesus and in honour of blessed Mary ever Virgin and the other saints, "that it may avail to their honour and our salvation: and that they may vouchsafe to intercede for us in heaven..."
* Orate fratres