Editing Mass of Paul VI (section)

==Other changes==

===Vernacular language===
In his 1962 apostolic constitution {{lang|la|[[Veterum sapientia]]}} on the teaching of [[Latin]], Pope John XXIII spoke of that language as the one the church uses: "The Catholic Church has a dignity far surpassing that of every merely human society, for it was founded by Christ the Lord. It is altogether fitting, therefore, that the language it uses should be noble, majestic, and non-vernacular." However, the only mention of the liturgy in that document was in relation to the study of [[Greek language|Greek]].<ref>{{cite web|url=http://www.adoremus.org/VeterumSapientia.html |title=Apostolic Constitution ''Veterum sapientia'' |date=31 December 2007 |publisher=Adoremus.org |access-date=15 October 2012}}</ref>

The Second Vatican Council stated in {{lang|la|Sacrosanctum Concilium}}, 36:<ref name="vatican1"/>

{{blockquote|
# Particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites.
# But since the use of the mother tongue, whether in the Mass, the administration of the sacraments, or other parts of the liturgy, frequently may be of great advantage to the people, the limits of its employment may be extended. This will apply in the first place to the readings and directives, and to some of the prayers and chants, according to the regulations on this matter to be laid down separately in subsequent chapters.
# These norms being observed, it is for the competent territorial ecclesiastical authority mentioned in Art. 22, 2, to decide whether, and to what extent, the vernacular language is to be used; their decrees are to be approved, that is, confirmed, by the Apostolic See. And, whenever it seems to be called for, this authority is to consult with bishops of neighboring regions which have the same language.}}

At the same time, {{lang|la|Sacrosanctum Concilium}} 54 makes clear that, though the vernacular is permitted, "steps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them."<ref name="vatican1"/>

===Three new Eucharistic Prayers===
As noted above, three new Eucharistic Prayers were introduced as alternatives to the [[Canon of the Mass|Roman Canon]] (known as "Eucharistic Prayer I" within the missal), which had for 1,600 years been the only Eucharistic Prayer of the Roman Rite.<ref name="ad"/> After {{lang|la|Sacrosanctum concilium}}, between the years 1963 and 1968 there were private initiatives by liberal reformers to either revise the Roman Canon, or to create new Eucharistic Prayers. [[Hans Küng]] and [[:de:Karl Amon (Theologe)|Karl Amon]] both published articles demanding this.<ref name="ad">{{cite news|url=https://adoremus.org/1996/09/from-one-eucharistic-prayer-to-many-how-it-happened-and-why/|publisher=Adoremus|title=From One Eucharistic Prayer to Many: How it Happened and Why|date=15 September 1996}}</ref> In addition, the [[Bishops' Conference of the Netherlands]] under [[Johannes Bluyssen]], around 1965–1966, did not wait for the Canon to be permitted in the vernacular and started experimenting with their own translations and adding new "Eucharistic Prayers", then asking for permission from Rome to do so after the fact, causing political pressure.<ref name="ad"/> Benedictine member of the {{lang|la|Consilium}} [[:fr:Cipriano Vagaggini|Cipriano Vagaggini]], while noting what he called the Roman Canon's "undeniable defects", concluded that its suppression was unthinkable; he proposed that it be retained but that two further Eucharistic Prayers be added. The ''[[General Instruction of the Roman Missal]]'' of 1969 states that the "Eucharistic Prayer I" (the Roman Canon) may always be used, including on Sundays, but it rarely is in local diocesan parishes since 1969–1970.<ref name="ep">{{cite news|date=14 June 2018|title=Eucharistic Prayer II|publisher=Cantica Nova Publications|url=http://www.canticanova.com/articles/liturgy/art9eg1.htm}}</ref>

In response to requests from various quarters, Pope Paul VI authorized the composition of new Eucharistic Prayers, which were examined by himself and by the [[Congregation for the Doctrine of the Faith]], and which he authorized for use in 1968.<ref>{{cite book|url=https://books.google.com/books?id=bD-674rdKjgC&pg=PA34 |title=Barry Hudock, ''The Eucharistic Prayer: A User's Guide'' (Liturgical Press 2010 ISBN 978-0-8146-3287-1), p. 34 |date=15 October 2010 |isbn=9780814639351 |access-date=15 October 2012|last1=Hudock |first1=Barry |publisher=Liturgical Press }}</ref>

The original Bugnini draft, drawing from the skeleton which is typically thought to be the lost [[Apostolic Tradition]] of [[Hippolytus of Rome|Hyppolitus]] but is also considered to be of later, non-Roman origin, would have excluded even the {{lang|la|[[Sanctus]]}} and the intercessions. The ''General Instruction of the Roman Missal'' of 1969 states that Eucharistic Prayer II is "useful on weekdays."

The Third Eucharistic Prayer's structure follows the [[Roman Canon]]. It is based on the 4th-century [[Liturgy of Saint Basil|Anaphora of St Basil]].<ref>{{cite book|author=Thomas A. McMahon|title=The Mass explained|url=https://archive.org/details/massexplained0000mcma|url-access=registration|year=1978|publisher=Carillon Books|isbn=978-0-89310-042-1}}</ref> Both the Third and Fourth Eucharistic Prayers were created by Cipriano Vagaggini of the [[Pontifical Athenaeum of Saint Anselm]] at Rome in 1966.<ref name="ad"/>

===Communion under both species===
A council at Lambeth in 1281 directed that the people were to be given unconsecrated wine.<ref name="Toner">{{cite web|url=http://www.newadvent.org/cathen/04175a.htm |title=Patrick Toner, "Communion under Both Kinds" in ''Catholic Encyclopedia'' 1908 |publisher=Newadvent.org |access-date=15 October 2012}}</ref> The [[Council of Trent]] taught that only the priest who celebrated Mass was bound by divine law to receive [[Communion under both species]], and that Christ, whole and entire, and a true sacrament are received under either form alone, and therefore, as regards its fruits, those who receive one species only are not deprived of any grace necessary to [[Salvation in Christianity|salvation]]; and it decreed: "If anyone says that the holy Catholic Church was not moved by just causes and reasons that laymen and clerics when not consecrating should communicate under the form of bread only, or has erred in this, let him be anathema."<ref>{{cite web|url=http://www.ewtn.com/library/COUNCILS/TRENT21.HTM#1 |title=Council of Trent, Session XXI, The Doctrine of Communion under both kinds and the Communion of little children, chapters I and III and canon 2 |publisher=Ewtn.com |access-date=15 October 2012}}</ref> While the Council had declared that reception of Communion under one form alone deprived the communicant of no grace necessary to salvation, the 1908 ''[[Catholic Encyclopedia]]'' states theologians had surmised that receiving both forms may confer a greater [[Grace in Christianity|grace]], either in itself (a minority view) or only accidentally (the majority view).<ref name=Toner/>

=== Liturgical orientation ===
[[File:Angra 520 Anos, Santa Missa Campal 07.jpg|thumb|upright=1.3|A priest in Brazil celebrating the Mass of Paul VI in 2022. He celebrates {{lang|la|[[versus populum]]}} (facing the people), a simple wooden table is used as an altar and a [[female altar servers|female altar server]] is present.]]
[[File:Mis1.jpg|thumb|A priest celebrating the Mass of Paul VI ad orientem at the hermitage of [[Our Lady of the Enclosed Garden]].]]

The Tridentine Missal speaks of celebrating {{lang|la|[[versus populum]]}},{{Efn|The Latin {{lang|la|versus}} does not mean 'against', as does English ''versus''; it means 'turned, toward', from past participle of {{lang|la|vertere}}, 'to turn'<ref>([http://www.bartleby.com/61/9/V0070900.html The American Heritage Dictionary of the English Language, Fourth Edition, 2000] {{webarchive|url=https://web.archive.org/web/20070410022208/http://www.bartleby.com/61/9/V0070900.html |date=10 April 2007 }}</ref>}} and gives corresponding instructions for the priest when performing actions that in the other orientation involved turning around in order to face the people.<ref>''Ritus servandus in celebratione Missae'', V, 3</ref>

In ''The Spirit of the Liturgy'', Cardinal [[Joseph Ratzinger]] (later [[Pope Benedict XVI]]) attributed to the influence of [[Saint Peter's Basilica]] the fact that other churches in Rome are built with the apse to the west and also attributed to topographical circumstances that arrangement for Saint Peter's.<ref>{{Cite web|url=https://books.google.com/books?id=cW_MBQAAQBAJ&dq=Ratzinger+%22faced+west%22&pg=PA77|title=The Spirit of the Liturgy|first=Joseph Cardinal|last=Ratzinger|date=26 August 2014|publisher=Ignatius Press|via=Google Books}}</ref> However, the arrangement whereby the apse with the altar is at the west end of the church and the entrance on the east is found also in Roman churches contemporary with Saint Peter's (such as the original [[Basilica of Saint Paul Outside the Walls#The tomb of St. Paul|Basilica of Saint Paul Outside the Walls]]) that were under no such constraints of terrain, and the same arrangement remained the usual one until the 6th century.<ref>"When Christians in fourth-century Rome could first freely begin to build churches, they customarily located the sanctuary towards the west end of the building in imitation of the sanctuary of the Jerusalem Temple. Although in the days of the Jerusalem Temple the high priest indeed faced east when sacrificing on Yom Kippur, the sanctuary within which he stood was located at the west end of the Temple. The Christian replication of the layout and the orientation of the Jerusalem Temple helped to dramatize the eschatological meaning attached to the sacrificial death of Jesus the High Priest in the Epistle to the Hebrews." [http://www.sacredarchitecture.org/pubs/saj/articles/biblical_roots.php "The Biblical Roots of Church Orientation"] {{Webarchive|url=https://web.archive.org/web/20201124173943/https://www.sacredarchitecture.org/pubs/saj/articles/biblical_roots.php |date=24 November 2020 }} by Helen Dietz.</ref> In this early layout, the people were situated in the side aisles of the church, not in the central nave. While the priest faced both the altar and east throughout the Mass, the people would face the altar (from the sides) until the high point of the Mass, where they would then turn to face east along with the priest.<ref>"Msgr. Klaus Gamber has pointed out that although in these early west-facing Roman basilicas the people stood in the side naves and faced the centrally located altar for the first portion of the service, nevertheless at the approach of the consecration they all turned to face east towards the open church doors, the same direction the priest faced throughout the Eucharistic liturgy." [http://www.sacredarchitecture.org/pubs/saj/articles/biblical_roots.php "The Biblical Roots of Church Orientation"] {{Webarchive|url=https://web.archive.org/web/20201124173943/https://www.sacredarchitecture.org/pubs/saj/articles/biblical_roots.php |date=24 November 2020 }} by Helen Dietz.</ref>

In its guidelines for the arrangement of churches, the current Roman Missal directs: "The altar should be built apart from the wall, in such a way that it is possible to walk around it easily and that Mass can be celebrated at it facing the people, which is desirable wherever possible." The English also states that both the construction of the altar away from the wall and the celebration {{lang|la|versus populum}} are "desirable wherever possible."<ref>{{Cite web|url=https://www.liturgyoffice.org.uk/Resources/GIRM/Documents/GIRM.pdf|title=''GIRM'', 299}}</ref> A 2000 statement by the [[Congregation for Divine Worship and the Discipline of the Sacraments]] stated that "There is no preference expressed in the liturgical legislation for either position. As both positions enjoy the favor of law, the legislation may not be invoked to say that one position or the other accords more closely with the mind of the Church."<ref>{{Cite web|title=Which Way to Turn? A Tale of Two Citations October 10, 2001|url=https://www.catholicculture.org/news/features/index.cfm?recnum=20573|access-date=2022-02-19|website=www.catholicculture.org}}</ref>

The rubrics of the Roman Missal now prescribe that the priest should face the people at six points of the Mass.{{Efn|The six times are:

*When giving the opening greeting (''GIRM'', 124);
*When giving the invitation to pray, {{lang|la|Orate, fratres}} (''GIRM'', 146);
*When giving the greeting of peace, {{lang|la|Pax Domini sit semper vobiscum}} (''GIRM'', 154);
*When displaying the consecrated Host (or Host and Chalice) before Communion and saying: {{lang|la|Ecce Agnus Dei}} (''GIRM'', 157);
*When inviting to pray {{lang|la|(Oremus)}} before the postcommunion prayer (''GIRM'', 165);
*When giving the final blessing ({{lang|la|Ordo Missae}} 141).|name=|group=}} The priest celebrating the Tridentine Mass was required to face the people, turning his back to the altar if necessary, eight times.{{Efn|The eight times are:
*When greeting the people {{lang|la|(Dominus vobiscum)}} before the collect, the offertory rite and the postcommunion prayer ({{lang|la|Ritus servandus in celebratione Missae}}, V, 1), VII, 1,  XI, 1) 
*When giving the invitation to pray, {{lang|la|Orate, fratres}} (''Ritus servandus'', VII, 7);
*Twice before giving Communion to others, first when saying the two prayers after the [[Confiteor]], and again while displaying a consecrated Host and saying {{lang|la|Ecce Agnus Dei}} ({{lang|la|Ritus servandus}}, X, 6);
*When saying {{lang|la|Ite, missa est}} ({{lang|la|Ritus servandus}}, XI, 1);
*When giving the last part of the final blessing ({{lang|la|Ritus servandus}}, XII, 1).

Though the priest was required to face the people and spoke words addressed to them, he was forbidden to look at them, being instructed to turn to them {{lang|la|dimissis ad terram oculis}} ('with eyes turned down to the ground") – {{lang|la|Ritus servandus}}, V, 1; VII, 7; XII, 1.}}

=== Repositioning of the tabernacle ===
The revised Roman Missal states that it is "more appropriate as a sign that on an altar on which Mass is celebrated there not be a tabernacle in which the Most Holy Eucharist is reserved", in which case it is "preferable that the tabernacle be located":

* Either in the sanctuary, apart from the altar of celebration, in an appropriate form and place, not excluding its being positioned on an old altar no longer used for celebration;
* Or in some [[chapel]] suitable for the private adoration and prayer of the faithful and organically connected to the church and readily noticeable to the Christian faithful.<ref>{{Cite web|url=https://www.liturgyoffice.org.uk/Resources/GIRM/Documents/GIRM.pdf|title=''GIRM'', 315 (footnotes and citations omitted).}}</ref>

The Missal does direct that the tabernacle be situated "in a part of the church that is truly noble, prominent, conspicuous, worthily decorated, and suitable for prayer".<ref>{{Cite web|url=https://www.liturgyoffice.org.uk/Resources/GIRM/Documents/GIRM.pdf|title=''GIRM'', 314.}}</ref>

=== Changes to the role of the deacon ===

In the {{lang|la|[[Tridentine Mass|usus antiquor]]}} ({{a.k.a.}} Tridentine Form) the liturgical role of the deacon was largely limited to his role in the {{lang|la|missa solemnis}} ({{a.k.a.}} the Solemn High Mass) and some rites in the {{lang|la|Rituale Romanum}}.<ref name=FortescueOConnellReid2014pp135_173-174>Fortescue, Adrian, O'Connell, J.B., and Reid, Alcuin. (2014), ''The Ceremonies of the Roman Rite Described'', Bloomsbury, pp. 135, 173-174.</ref> Furthermore, in the {{lang|la|usus antiquor}} the [[deacon]]'s role was rarely used apart from the [[subdeacon]].<ref>{{Cite web|url=https://www.ewtn.com/catholicism/library/deacons-and-baptisms-in-extraordinary-form-4933|title=Deacons and Baptisms in Extraordinary Form &#124; EWTN|website=EWTN Global Catholic Television Network}}</ref> In the Mass of Paul VI, the deacon was now to be included (if he was present), at any level of solemnity, and not just the solemn form of the Mass.<ref>{{Cite web|url=https://www.liturgyoffice.org.uk/Resources/GIRM/Documents/GIRM.pdf|title=''GIRM'', 171}}</ref>  Furthermore, it was often the practice in the {{lang|la|usus antiquor}}, that the role of the deacon and subdeacon were filled by clerics who were actually ordained as priests or bishops (additionally, sometimes the subdeacon's role was performed by minor clerics who were not yet subdeacons, a practice called a ''straw'' subdeacon).<ref>{{Cite web|url=https://www.sanctamissa.org/concelebration|title=Concelebration &#124; Sancta Missa|website=Sanctamissa}}</ref><ref name=PCED_2013>{{cite letter
| author = Pontifical Commission Ecclesia Dei
| author-link = Pontifical Commission Ecclesia Dei
| recipient = ——
| subject = Prot. N. 39/2011 L
| date = 15 April 2013
| url = https://rorate-caeli.blogspot.com/2015/04/straw-subdeacon-pced-letter.html
| access-date = 1 September 2022
| author-mask = 
| language = English
}}</ref> However, the Missal of Paul VI required that the role of the deacon be filled by one who was, in fact, a deacon (and not a priest or bishop).<ref name=CE_22>''Caerimoniale Episcoporum'' (1995). 22.</ref> This restriction of the role of the deacon to clerics who were, in fact, only deacons makes sense in light of the restoration of the Latin deaconate to a stable ministry – as opposed to the inherited practice of the deacon being almost entirely (except for a few, limited cases) a transitional phase {{lang|la|in cursu honorum}} to the priesthood.  Nonetheless, the practice of bishops and priests assuming the vestments and roles of deacons does continue in some papal ceremonies.<ref>{{Cite web|url=https://www.vatican.va/news_services/liturgy/details/ns_lit_doc_20091125_cardinali-diaconi_en.html|title=''The Office of the Liturgical Celebrations of the Sovereign Pontiff''}}</ref>

When the deacon proclaimed the Gospel at Mass, it was no longer proclaimed facing the side of the sanctuary, also known as liturgical North, (symbolizing the announcement of the Gospel to the unevangelized),<ref>{{Cite web|url=https://www.newliturgicalmovement.org/2020/08/guest-article-ancient-cosmological.html#.YdxhzllMFEY|title=Guest Article: The Ancient Cosmological Roots of Facing North for the Gospel}}</ref><ref name=FortescueOConnellReid2014p137-138>Fortescue, Adrian, O'Connell, J.B., and Reid, Alcuin. (2014), ''The Ceremonies of the Roman Rite Described'', Bloomsbury, pp. 137-138.</ref> but rather from the ''ambo'' towards the people.<ref>{{Cite web|url=https://www.liturgyoffice.org.uk/Resources/GIRM/Documents/GIRM.pdf|title=''GIRM'', 175}}</ref>  Furthermore, the priest no longer had to read the Gospel before the deacon proclaimed it, the subdeacon (being soon eliminated) no longer held the Book of the Gospels ({{a.k.a.}} ''Evangelium''),<ref name=FortescueOConnellReid2014p135>Fortescue, Adrian, O'Connell, J.B., and Reid, Alcuin. (2014), ''The Ceremonies of the Roman Rite Described'', Bloomsbury, pp. 135.</ref> and the Gospel no longer had to be sung by the deacon, but could (optionally) be read.<ref>{{Cite web|url=https://www.liturgyoffice.org.uk/Resources/GIRM/Documents/GIRM.pdf|title=''GIRM'', 38, 171(c).}}</ref>
	
Having been lost by the time of the Leonine [[Sacramentary]] in 560 A.D., the {{lang|la|Oratio Universalis}} ({{a.k.a.}} [[Prayer of the Faithful]]) was restored to its former location after the Creed and before the Offertory (indicated in the {{lang|la|usus antiquor}} by the priest turning immediately before the Offertory, and saying {{lang|la|Oremus}} and the immediately proceeding to the Offertory), as a properly deacon's part.<ref name=Crouan2005p315>Crouan, S.T.D. Denis (2005), ''The History and the Future of the Roman Liturgy'', Ignatius Press, pp. 315-316.</ref><ref name="auto1">{{Cite web|url=https://www.liturgyoffice.org.uk/Resources/GIRM/Documents/GIRM.pdf|title=''GIRM'', 197}}</ref> However, in practice the intentions in the {{lang|la|Oratio Universalis}} are still commonly read by laypersons (sometimes even when deacons are present, contrary to directives).<ref name="auto1"/>  The {{lang|la|Oratio Universalis}} may be sung in the style of a litany, with provided music in the 2002 {{lang|la|Missale Romanum}}.<ref name=RomanMissal3rdEd>Catholic Church, ''The Roman Missal'', Catholic Book Publishing Corp., New Jersey. 2011, pp. 1284.</ref>

The deacon's duties at the Offertory also changed. Absent the subdeacon after 1972, the deacon was responsible for placing both the wine and the water into the chalice (instead of having the subdeacon place the water in the chalice).<ref name="auto">{{Cite web|url=https://www.liturgyoffice.org.uk/Resources/GIRM/Documents/GIRM.pdf|title=''GIRM'', 38, 178(c).}}</ref><ref name=FortescueOConnellReid2014pp132>Fortescue, Adrian, O'Connell, J.B., and Reid, Alcuin. (2014), ''The Ceremonies of the Roman Rite Described'', Bloomsbury, p. 132.</ref>  After presenting the chalice to the priest, the deacon formerly (in the {{lang|la|usus antiquor}}) would support either the priest's arm or the base of the chalice and saying with the priest, {{lang|la|"Offerimus tibi..."}}, but in the Missal of Paul VI, the deacon presents the chalice to the priest, who offers it alone, saying {{lang|la|"Benedictus Es..."}}<ref name=FortescueOConnellReid2014pp139>Fortescue, Adrian, O'Connell, J.B., and Reid, Alcuin. (2014), ''The Ceremonies of the Roman Rite Described'', Bloomsbury, p. 139.</ref><ref name="auto"/>

=== Changes to the subdeacon ===

From its promulgation in 1969 to 1972 the Mass of Paul VI had briefly included a [[subdeacon]], whose task it was to "serve at the altar and to assist the priest and deacon. In particular he prepares the altar and the sacred vessels and reads the epistle."<ref>General Instruction of the Roman Missal, 1st Ed., Catholic Church. (1969). Par. 65.</ref> However, it was soon eliminated due to the suppression of subdiaconate by Pope Paul VI in 1972 in the {{lang|la|motu proprio [[Ministeria Quaedam]]}}.<ref>{{Cite web|url=https://www.vatican.va/content/paul-vi/la/motu_proprio/documents/hf_p-vi_motu-proprio_19720815_ministeria-quaedam.html|title=Ministeria quaedam - Disciplina circa Primam Tonsuram, Ordines Minores et Subdiaconatus in Ecclesia Latina innovatur, Litterae Apostolicae Motu Proprio datae, Die 15 m. Augusti a. 1972, Paulus PP.VI &#124; Paulus PP. VI|website=www.vatican.va}}</ref>

===Other matters===
A procession is now allowed at the Offertory or Presentation of the Gifts, when bread, wine, and water are brought to the altar. The [[homily]] has been made an integral part of the Mass instead of being treated as an adjunct, and the ancient Prayer of the Faithful has been restored. The exchange of a sign of peace before Communion, previously limited to the clergy at [[Solemn Mass|High Mass]], is permitted (not made obligatory) at every Mass, even for the laity. "As for the actual sign of peace to be given, the manner is to be established by Conferences of Bishops in accordance with the culture and customs of the peoples. However, it is appropriate that each person, in a sober manner, offer the sign of peace only to those who are nearest." (''GIRM'', 82.) "While the Sign of Peace is being given, it is permissible to say, ''The peace of the Lord be with you always'', to which the reply is ''Amen''" (''GIRM'', 154).