oppgaven finner man i sin helhet her

katolske rituser som hadde oppstått før dette. 37 Det har rådet (og råder fortsatt) en del
misforståelser knyttet til den tridentinske messen; en utbredt feiloppfatning er at denne
liturgien oppstod i forbindelse med Trient-konsilet, som en ny ritus.
Pave Pius Vs missale var det første som ble offisielt utgitt av Vatikanet; det ble senere
foretatt revisjoner som medførte relativt sekundære endringer på det praktiske plan –
disse ble inkorporert i de påfølgende editio typica-utgavene av Missale Romanum. (En
editio typica er en offisiell ny, autorisert utgave fra Vatikanet som blir promulgert fra
paven med et eget skriv; denne kan oppdateres i nye utgaver, som forblir versjoner av
samme missale helt til neste editio typica.) P. Adrian Fortesque bekrefter dette i sitt
klassiske liturgi-arkeologiske verk ”The Mass. A study of the Roman liturgy” (1912):
”Since the Council of Trent the history of the Mass is hardly anything but that of the
composition and approval of new Masses. The scheme and all the fundamental parts
remain the same. No one has thought of touching the venerable liturgy of the Roman Mass,
except by adding to it new Propers. There has not even been a new preface or a new
Communicantes prayer. What has happened is an endless addition of Masses for new
feasts.” 38
Slik beskriver p. J. B. O´Connell den liturgiske messebokens historie i sitt verk ”The
celebration of Mass. A study of the rubrics of the Roman Missal”, som er en av de mest
anerkjente referansene blant prester og katolske teologer (1964):
”1. The Roman Missal is the liturgical book which contains the rules to be followed, the
prayers to be recited, and the acts to be accomplished, in the celebration of Mass according
to the Roman rite.
2. The Missal, as we know it now, is the term of a long process of development that has
gone on during nineteen centuries. In the early days of the Church´s existence, when
solemn Mass was the typical Mass, the formulas of the Mass were scattered about in
various books, to suit the convenience of those who employed them.
(…)
7. Missal of Pius V (1570). The council of Trent (1545-1563) decided that a revision of the
liturgical books was necessary – owing to the diversity of usage which had arisen and to
the influence of Protestantism on the liturgy (…) This Missal was the first Missal to be
officially published by the Holy See.
8. The new Missal did not introduce a new rite. Its compilation was a reform, and
consisted in the codification of the traditional rubrics, in the correction of the texts, and in
securing agreement between the Missal and the newly reformed Roman Breviary.” (…) 39
37 P. Adrian Fortescue: The Mass. A study of the Roman liturgy, Preserving Christian Publications
1912, s. 205-206
38 Op. cit. s. 211
39 p. J. B. O´Connell: The celebration of Mass. A study of the rubrics of the Roman Missal, Bruce
Publishing Company 1964, s. 8-10
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