Reform of the Holy Week liturgy

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A reform of the Holy Week liturgy was carried out in the Roman Catholic Church from 1951 to 1956 under the pontificate of Pope Pius XII. carried out and mainly changed the celebration of Palm Sunday , Maundy Thursday , Good Friday and Easter Vigil . Further changes resulted from the liturgical reform from 1969 as a result of the Constitution of the Second Vatican Council Sacrosanctum Concilium on the sacred liturgy .

Historical development

The celebration of the resurrection of Jesus Christ has been since the 2nd / 3rd Century as a vigil , i.e. night watch, celebrated on the night of Easter Sunday , from which the name Easter Vigil or Easter Vigil is derived. In two successive phases, a nocturnal phase of mourning and a morning phase of joy with the Easter Eucharist , God's saving action is thought of. In the following centuries a baptismal service (4th century) and a light celebration (from the 6th / 7th centuries) were added; the Easter Vigil became the "Christening Night of the Year".

Since the 4th century, the Easter celebration has developed into a first Triduum Sacrum with a focus on the memory of the suffering and death of Jesus ( Maundy Thursday , Good Friday and Holy Saturday ) and a second as the memory of the resurrection ( Easter Sunday to Easter Tuesday). Since late antiquity, the individual days and their liturgical celebrations have become independent.

The liturgy of the Easter Vigil as a night watch lasted several hours. Over time, the number of adult baptisms continued to decline, and the duration of the vigil was shortened from the 6th century; after all, the Easter Vigil celebration ended before midnight. The baptism was not given, the consecration of the baptismal water remained. From the 8th century onwards, under Gallic influence, the celebration began earlier and earlier in the evening, in the afternoon and finally in the morning of Holy Saturday. The rule that the vigil celebration could only begin after the Non was satisfied by bringing the Non forward as well. The karmette on Holy Saturday began on the evening of Good Friday anyway. This was initially done with church toleration, until Pope Pius V made a provision out of this and forbade evening masses even on the eve of Easter. In the Roman Missal of 1570 the Easter vigil was set with the components fire consecration - light celebration - word service (Old Testament) - baptismal water consecration - word service (New Testament) - Eucharistic celebration - Vespers . Since 1570, on Maundy Thursday, too, the date for the only holy mass was the morning.

Reorganization from 1951

A significant change in the Roman Missal was brought about by Pope Pius XII between 1951 and 1956 . Realized reorganization of the liturgy of Holy Week and Easter Vigil .

In the course of the liturgical renewal in the 20th century, the celebration of the Resurrection on the morning of Holy Saturday was increasingly felt to be inappropriate. On the one hand, the early time of the celebration meant that the resurrection celebration was in the middle of the day of Christ's actual rest on the tomb, on the other hand, despite the Easter celebration , fasting continued during Holy Mass , because the Easter fast only ended at noon. In addition, the faithful could usually not take part in the morning services of the Triduum Sacrum because the Kartage was no longer celebrated as a holiday, as in the Middle Ages, but had become normal working days since the beginning of modern times. As a result, Pope Urban VIII deleted the Triduum Sacrum from the list of required holidays. The most important celebrations in the church year now often took place as pure clerical services.

As early as the 1930s, there were attempts at community level to postpone the resurrection celebration to Easter vigil. Important impulses came from liturgical research, especially from Maria Laacher Benedictine Odo Casel . In the 1940s, the matter was brought to the Pope. Pius XII. commissioned the Congregation for the Rites 1946 with the revision of the Ordo Hebdomadae Sanctae , the liturgical order for the holy week . On February 9, 1951, at the behest of the Pope, this congregation issued a decree restoring the Easter vigil, Dominicae resurrectionis vigiliam . The regulations initially applied “ad experimentum” for one year, and in 1952 they were extended for three more years. On November 16, 1955, the Congregation for Rites issued the general decree Maxima redemptionis nostrae mysteria , with which the entire liturgy of the holy week was redrafted in an Ordo hebdomadae sanctae restitutus ("Renewed Order of the Holy Week"). The Ordo came into effect on Palm Sunday, March 25, 1956.

An essential innovation was the arrangement of a hora competens (“appropriate time”) for the liturgical celebrations. So the mass of the last supper on Maundy Thursday took place again in the evening, the celebration of the suffering and death of Christ on Good Friday at the biblically handed down hour of Jesus' death (the “ninth hour” = 3 p.m.) and the resurrection celebration on Easter Sunday night. The aim was to ensure that all believers could more easily take part in the celebrations and that the services would no longer be carried out by clerics ecclesiarum aulis saepe quasi desertis (“in often empty, abandoned churches”). The times for the Liturgy of the Hours have been adjusted accordingly.

More profound was the clear change in the rubrics and measurement forms , not for historical reasons through the “museum restoration” of a certain phase of its development history, but for pastoral reasons: “that the faithful attend the venerable services of these days [...] more easily and celebrate more piously and fruitfully can". In addition to the solemn performance of the liturgy with a larger number of liturgical services (“ Ritus sollemnis ”), there was now a simple form (“ Ritus simplex ”). From 1957 the duties of the deacon in the solemn rite could be taken over by a second priest or a deacon in the rite simplex , even if no sub-deacon was involved. So the possibilities and limits of small communities were taken into account.

From 1969 onwards, there were further changes in the context of the liturgical reform that followed the Second Vatican Council, which had determined: "The rites may have the sheen of noble simplicity and be concise, transparent and free from unnecessary repetitions."

Liturgical changes

Liturgical vestments

Until the reform, the deacon and subdeacon did not wear dalmatic and tunicella on Palm Sunday, Good Friday and during the Easter Vigil celebrations , but a chasuble ( planeta plicata ) or a wide stole ( stole latior ) that was folded up at the front . This use of the liturgical vestments, which was retained from the time before the introduction of dalmatic and tunicella, was prescribed for cathedral, monastery and parish churches; it was not permitted in smaller churches. However, by the beginning of the 20th century, the wearing style was becoming more and more out of practice. Even before the Second Vatican Council, with the new Codex Rubricarum from 1960 (No. 137), this variant was then completely deleted from the liturgical clothing, i.e. also for Advent , Lent and Quaternary days .

Liturgical colors

Before reform From 1951/1956 After the Second Vatican Council
Palm Sunday Palm consecration, procession and celebration of mass purple Palm consecration and procession red, mass celebration purple; Change of the paraments on the sediles or in the sacristy red (mass paraments, the main celebrant can also wear the cope for the procession )
Maundy Thursday White white (exposure of the altars: alb and violet stole) White
Good Friday black; the chasuble is taken down for the veneration of the cross; white shoulder velum for the procession with the holy of holies Alb and black stole, black cope with intercession, white shoulder velum for procession with the Blessed Sacrament, violet chasuble for communion red
Easter night violet, deacon white at the Exsultet, white at Mass violet, deacon at the Exsultet white, after the consecration of baptismal water all white white paraments

Times of worship

Before reform From 1951/1956
Palm Sunday in the morning Palm consecration and procession before the main service; where a procession is not possible, a word service can be held separately on the theme of the messianic entry of Christ.
Maundy Thursday Karmets were celebrated in advance on Wednesday evening; a single mass in the morning, in the Episcopal Church Chrism Mass with consecration of the holy oils in the evening, start not before 5 p.m., not after 8 p.m. (twice if necessary), in the case of urgent need also in the morning; Chrism mass in the bishop's church in the morning, but can also be celebrated on an earlier day in Holy Week
Good Friday in the morning (Metten already on Maundy Thursday evening) around 3 p.m., later for pastoral reasons, but not after 6 p.m.
Easter night on Holy Saturday morning (Metten already on Good Friday evening) at night; Does not begin before dark, does not end after dawn on Sunday; Ideally, Holy Mass begins at midnight

Reading of the Passion

The readings of the Passion on Palm Sunday, on Tuesday and Wednesday of Holy Week and on Good Friday are no longer divided into two different parts since the reform. If the majority of the Passion was sung or read in the holiday tone , the last part was performed in the more solemn gospel tone . The celebrant's prayer " Munda cor meum " , which is part of every proclamation of the Gospel, also had an interrupting effect . Except on Good Friday, the gospel book was incensated . After the reform, the prayer “Munda cor meum” was prayed by the celebrant before the beginning of the Passion, but it was not sung or read in the gospel tone, but rather in the holiday tone.

Changes in the Palm Sunday liturgy

Palm Sunday was newly called Dominica II Passionis seu in palmis , "Second Passion Sunday or Palm Sunday". However, the term Second Passion Sunday did not catch on. Since 2002 it has been liturgically called Dominica in palmis de Passione Domini , "Palm and Passion Sunday".

The palm procession was given greater weight than the palm consecration. The number of orations for palm consecration was reduced and the consecration prefecture including a sanctus was completely omitted. Until 1955 the palm consecration was a Missa Sicca and took place in the middle of the high altar or on its epistle side . After 1955, this took place at a different location than the subsequent mass, for example in a chapel; the palm procession moved from there to the church. Was not possible, the Palm consecration in the Church should not be at the altar, but on a credenza take place, the Palm Procession from there should a longer route ( via aliquam viam longiorem take), preferably outside of the sanctuary. In addition, red was given as the liturgical color for palm consecration and procession to emphasize the idea of ​​Christ's kingship. The liturgical color for Mass remained purple until the Second Vatican Council.

In the prayer of blessing over the branches, the narrowing to the palm branches ( palmarum rami ) or olive branches ( olivarum rami ), which are only available in the Mediterranean area, was dispensed with, if necessary the blessing was applied to "these branches" ( hos arborum ramos ). When moving into the church, there was no knocking three times with the shaft of the lecture cross, which was no longer veiled in purple, on the closed church door. The reading of the Passion has also been shortened. In the past, however, the Passion according to Matthew was always recited, since 1969, depending on the reading year, the Passion of one of the synoptic Gospels has been read.

Monday, Tuesday and Wednesday of Holy Week

The additional orations “Against the persecutors of the Church” (“Contra persecutores Ecclesiae”) in the masses of Holy Week and Easter week were omitted.

With the reading of the respective Passion (according to Mark or Luke) on Tuesday and Wednesday , the section on the Last Supper is omitted from 1955. With the reading order introduced after the Second Vatican Council in 1969, reading of the Passion on the working days of Holy Week is completely eliminated.

Maundy Thursday

The transfer of the washing of the feet ( mandatum ) to the Mass of the Last Supper was the most obvious change; before she found "suitable hour" instead: in the Mette morning or separately after the morning Mass and the exposure of the altar. This rite is mandatory in episcopal and abbey churches , but since the reform it can also be celebrated in parish churches . The reform of 1955 was based on the washing of the feet of twelve (older) men, the 1970 Missal does not name a number, but continues to speak of men.

A homily is to be held in the evening mass . Furthermore , the bells should be rung during the Gloria , just as on Easter Vigil; however, in places with several churches, the bells of all churches should ring at the same time as in the cathedral or main church. At the Agnus Dei , the third invocation ends with Miserere nobis “Have mercy”, the following prayer of the priest Domine Jesu Christe, qui dixisti, is omitted, likewise the kiss of peace , which already before the reform of Pius XII. had been left out. The dismissal formula is as in other masses, where a continuation follows, instead of Ite missa est Benedicamus Domino . The final blessing and the final gospel are omitted.

On Maundy Thursday, private fairs are prohibited since the reform. The consecration of the holy oils in cathedral churches is no longer part of the mass of the Last Supper, but is performed in the Christian mass on the morning of Maundy Thursday . The olive consecration (like the palm consecration on Palm Sunday) no longer takes place at the high altar, but at a sideboard.

The tabernacle should be empty, the hosts for the Mass on Maundy Thursday and the liturgy on Good Friday are consecrated in the Mass of the Last Supper . A single host is no longer used for the transfer of the Holy of Holies , but the ciborium with the consecrated hosts, covered with a velum , is transferred in procession to a repositioning altar in a chapel or a side altar of the church (Repositio sacramenti) . Previously it was customary for the priest to put the host for Good Friday in the chalice , which he covered with an upside-down paten and the palla . The chalice was enclosed by a corporal , which was fixed around the chalice knob with a band, and remained on the altar until it was transferred to the repositioning altar. Therefore, from communion onwards, the holy mass proceeded according to the liturgical rules of a mass in front of an exposed Blessed Sacrament : the priest bowed his knee when he walked in front of the center of the altar; when he turned to the congregation for the dismissal formula and the final blessing, he did not do so in the middle of the altar, but from the gospel side so as not to turn his back on the holy of holies. These regulations no longer apply with the reform.

After the repositioning, the clergy prayed Vespers. Then the altars were bare, "undressed", by the celebrant in alb and violet stole with his assistant; it was Psalm 21 with the antiphon They parted my garments among them and cast lots upon my vesture spoken. The altar cloths and all jewelry were removed, only a veiled crucifix and some candlesticks remained on the altar or were also removed. Then the altars were washed with wine and water. This rite marked the beginning of the time without mass and reminded of the loneliness and abandonment of Jesus and his exposure at the beginning of the Passion. Since the Second Vatican Council, exposure has only taken place after the celebration has ended, and there is no washing up.

The adoration of the holy of holies at the repositioning altar (so-called Ölbergstunde ) should last at least until midnight according to the instruction belonging to the decree ; at this point the memory of the institution of the Eucharist is replaced by the memory of the Passion of Jesus. The equipment of the repositioning site should be of "serious simplicity", the adoration after midnight "without any solemnity".

Good Friday

The old name Feria Sexta in Parasceve ("Friday an Parasceve", ie "on the day of preparation") was replaced by Feria Sexta in Passione et Morte Domini ("Friday of the suffering and death of the Lord"). The structure of the Good Friday liturgy remained the same. Frankincense is not used in the celebration of the passion and death of Christ . After the introductory prostration , an oration is spoken. The altar is not covered with an altar cloth until the Great Intercessions and not during the prostration.

The believers also bow their knees during the “ intercession for the Jews ”. The text remained unchanged in 1955 and has been gradually changed between 1958 and 1970. The intercession “for the unbelievers and apostates” was given the new heading “For the unity of the church”.

To worship the cross, a deacon or priest carries a crucifix into the chancel, which is accompanied by two acolytes with candlesticks. Before the reform, the veiled crucifix and the candlesticks stood on the altar as in the previous Passion, the crucifix was taken from the altar for the veneration of the cross, unveiled and carried back there after the veneration of the cross. Cross worship was simplified in that instead of three double squats, three single squats were performed. The use of a purple pillow with a white linen cloth symbolizing the shroud, on which the cross was placed during the veneration of the cross , is also omitted in the new celebration of the passion and death of Christ. The crucifix is in the devotion of two acolytes or altar or the celebrant kept themselves who are positioned centrally on the altar steps the community faces. Instead, candlesticks can also accompany the veneration of the cross. Then, at the beginning of the footfalls, the Ceroferare place the candlesticks next to the crucifix and stand kneeling to the right and left. Before the reform, the candlesticks remained on the altar and were lit towards the end of the veneration of the cross, before the procession with the Blessed Sacrament. It is no longer mandatory for the celebrant and his assistant to take off their shoes to worship the cross, but this is optional.

For the procession, in which the Holy of Holies is carried from the repositioning altar to the high altar, the hymn Vexilla regis was no longer sung , instead three short antiphons were initially provided. In the further development from 1970 silence prevailed for transmission.

The communion in the form of the Holy Thursday pre walked gifts will be donated to the faithful. The old rites of the praesanctificata , reminiscent of Holy Mass, were replaced by a simplified communion celebration, for example the elevation of the host and the archaic contact consecration of wine by sinking a fragment of the hostia praesanctificata .

Another change concerned the liturgical vestments and their color. Before the reform, the celebrant wore a black chasuble for almost the entire celebration, which he took off solely for the veneration of the cross, but after the reform he wore no liturgical overgarment in the first part of the celebration, but only alb and black stole. For the great intercessions, which were no longer prayed on the epistle side, but in the middle of the altar, the main celebrant put on a black choir cloak and a purple chasuble for communion. Deacon and sub-deacon accordingly wore dalmatic and tunicella (black for intercessions, purple for communion); the folded chasubles (black) and the stole latior were also abolished in the Good Friday liturgy. It was also new that the deacon and sub-deacon no longer stood in a straight line behind the celebrant on the steps of the altar, but instead flanked the celebrant at the great intercessions.

Easter night

Triangle chandelier before 1951.
After 1951: Where it is customary, the celebrant scratches a cross in the candle with a stylus, above it he draws the Greek letter Alpha, below the letter Omega, between the arms of the cross he writes the year. He can insert five grains of incense into the carved cross.
Before reform From 1951 After the Second Vatican Council
At the Easter bonfire the celebrant only consecrated this and the five grains of incense . The light was carried into the church by the deacon with a three-armed candlestick ( triangle chandelier ), which, according to one of many later interpretations, symbolized the Trinity. The cross was carried in front of the candlestick. The Easter candle was only prepared by the deacon during the Exsultet -prefation. Before the words In huius igitur noctis gratia, suscipe, sancte Pater, incensi hujus sacrificium vespertinum ("In the grace of this night, holy father, accept the evening offering of this incense") he added the incense grains to the candle. Before the words Qui licet sit divisus in partes, mutatio tamen luminis detrimenta non novit (“Even if it is divided, it knows no weakening of the light”), the Easter candle was lit, a little later all the lights in the church (but not yet the altar candles). The Easter candle is prepared and consecrated by the Easter fire in front of the church. In addition to the incense grains, a cross, the Greek letters Alpha and Omega and the year are carved into the Easter candle. The burning Easter candle is carried before the procession into the church, if necessary the Thuriferar goes in front of the Easter candle . like 1951
At three stops on the way, one of the three candles with the cry Lumen Christi - Deo gratias was lit. Everyone knelt down. In the church the triangular chandelier had its place by the steps of the altar, the Easter candle stood next to it and was only lit towards the end of the exultet. Three stops on the way with the same alternating call, without squats; all carry candles, at the first stop the priest lights his candle at the Easter candle, at the second the light is passed on to all liturgical services, at the third to all worshipers. The Easter candle is placed in the middle of the choir room. At the second stop everyone lights their candles with the fire from the Easter candle.
Twelve readings from the Old Testament . In addition, the celebrating priest switched from choir mantle to chasuble and manipula (everything in purple), and the deacon also switched from white to purple parament. Four readings from the Old Testament with canticum, squat to the call Flectamus genua - Levate and Oration. the celebrant also wore the violet choir cloak for this part of the Easter Vigil Seven readings from the Old Testament (for pastoral reasons they could be limited to two or three), followed by psalm with antiphon and oration or silence.
The celebrating priest took off the chasuble and wore the choir cloak for the following part of the celebration. Procession with a cross and a burning Easter candle while singing the Tractus Sicut cervus desiderat ad fontes aquarum (“How the deer thirsts for fresh water”, Ps 42.2  EU ) to the baptistery , where the water is consecrated. The Easter candle was lowered into the water three times. A part of the water was separated for the use of the believers as "Easter water", the water remaining in the baptismal font was mixed with holy oils as baptismal water. The believers were sprinkled with Easter water, the holy water basins were filled. If necessary, the baptism was donated at this time. Then the All Saints' Litany was sung, repeating each invocation and its answer. The baptismal water consecration does not take place in its traditional liturgical location, but in the choir room . Another innovation is the dichotomy of the All Saints' Litany; At the beginning of the consecration of the baptismal water, the first part is sung, each invocation and answer only once. If necessary, baptisms follow, then the baptismal water is carried in procession to the baptismal fountain.
As a new rite follows the renewal of the promise of baptism, during which everyone holds burning candles in their hands. Those present are sprinkled with Easter water , followed by the second part of the All Saints' Litany.
Water consecration and baptisms take place in Holy Mass according to the Gospel and Homily , and - depending on local conditions - at the baptismal font or in the chancel. It begins with the All Saints' Litany, which is sung in full again, albeit not at the traditional time. During the consecration of baptismal water, the traditional preface and the addition of sacred oils are omitted. If no baptismal water is consecrated, Easter water is blessed. Now comes the renewal of the baptismal promise and sprinkling, for which all carry burning candles. The credo is consequently not applicable.
High mass without introit , offertory , creed , agnus dei , kiss of peace and communion . After the communion, the shortened Vespers was sung. High mass without step prayer , introit, creed, offertory, agnus dei and kiss of peace. After the communion, the abbreviated lauds are sung. After the last reading from the Old Testament, the altar candles are lit, and Holy Mass begins with the solemn Gloria . After the consecration of water and baptism, the Eucharistic celebration continues with the intercessions . The lauds after Holy Mass are omitted.

Liturgy of the Hours

For the common celebration of the Liturgy of the Hours from Maundy Thursday to Easter, the decree Maxima redemptionis nostrae mysteria stipulated:

  • Matins and Laudes are not anticipated in the evening, but rather prayed at an appropriate hour in the morning. However, Matins and Laudes on Maundy Thursday in cathedral churches can be anticipated in the evening, since the Mass of the Holy Oils is celebrated early on Maundy Thursday. "
  • "The small times of the day are prayed at appropriate hours."
  • Vespers on Maundy Thursday and Good Friday are canceled. The main liturgical services of these days will take their place. On Holy Saturday it is prayed at the usual hour in the afternoon. "
  • Compline is prayed on Thursday and Friday after the liturgical services in the evening; it is canceled on Holy Saturday. "

Spreading the reforms of Pius XII.

In the Church of the Holy Sepulcher in Jerusalem the liturgy of the Easter Vigil is still celebrated on Holy Saturday morning, as the 19th century status quo regarding the temporal use of the Church of the Holy Sepulcher by the various denominations prevents it from being relocated.

The communities in full union with the Pope that celebrate the liturgy in its extraordinary form, such as the Society of St. Peter , celebrate the Holy Week liturgy after the reorganization of Pius XII, as does the Society of St. Pius X , which has no canonical status in the Roman Catholic Church. Some sedevacantist groups such as the Congregation of Mary Immaculate Queen rejected the reform of 1955 as illegitimate and continued to practice the form of the Holy Week liturgy that had been in effect until then.

In 2018, the Pontifical Ecclesia Dei Commission granted some ancient ritual communities an indult to be allowed to celebrate Holy Week again for three years ad experimentum according to the liturgical books from before 1951/56; However, it must be that of Pope Benedict XVI. Revised form of Good Friday Prayer for Jews to be used.

literature

  • Officium Maioris Hebdomadae et Octavae Paschae, Regensburg 1923.
  • Odo Casel: Type and meaning of the oldest Christian Easter celebration. In: Jahrbuch für Liturgiewwissenschaft 14 (1938), pp. 1–78.
  • Hermann Müller (Hrsg.): The solemn Holy Week service: edited in extract from the liturgical books and published in Latin and German. Junfernmann, 8th and 9th ed., Paderborn 1928.
  • Ordo Hebdomadae Sanctae instauratus. Editio typica , Romae 1956.
    Ordo Hebdomadae Sanctae instauratus. Editio iuxta typicam Vaticanam. Ratisbonae, Friderici Pustet, 1956.
  • HAP Schmidt: Hebdomada Sancta. Two volumes, Rome 1956–57.

Individual evidence

  1. Hansjörg Auf der Maur : Celebrating in the rhythm of time I. Men's festivals in the week and year. Regensburg 1983, ISBN 3-7917-0788-4 ( Church service. Handbook of liturgical science. Part 5.), pp. 72–74.
  2. Martin Klöckener: Easter II. Liturgical-theological . In: Walter Kasper (Ed.): Lexicon for Theology and Church . 3. Edition. tape 7 . Herder, Freiburg im Breisgau 1998, Sp. 1177-1180 .
  3. ^ Heidi-Maria Stowasser: The renewal of the Vigilia Paschalis ; Dissertation 1987; Pp. 89-90. - Hansjörg Auf der Maur: Celebrate in the rhythm of the times I. Gentlemen's festivals every week and year. Regensburg 1983, ISBN 3-7917-0788-4 ( Church service. Handbook of liturgical science. Part 5.), pp. 83–84, 94.
  4. ^ Fr. Daniel Feuling OSB: Introduction to the liturgy of Holy Week. Augsburg / Stuttgart 1921, p. 58.
  5. ^ Heidi-Maria Stowasser: The renewal of the Vigilia Paschalis ; P. 90. - Hansjörg Auf der Maur: Celebrate in the rhythm of the times I. Men's festivals in the week and year. Regensburg 1983, ISBN 3-7917-0788-4 ( Church service. Handbook of liturgical science. Part 5.), p. 84.
  6. Martin Klöckener: Easter II. Liturgical-theological . In: Walter Kasper (Ed.): Lexicon for Theology and Church . 3. Edition. tape 7 . Herder, Freiburg im Breisgau 1998, Sp. 1180 .
  7. P. Ferdinando Antonelli, OFM: The reform of the holy week, its meaning and its pastoral character. In: Johannes Wagner, Balthasar Fischer (ed.): The celebration of the Holy Week. A work book. Paulinus-Verlag, Trier 1957, pp. 28–36, here p. 30.
  8. ^ Vatican.va, Congregation for Rites: Maxima redemptionis nostrae mysteria
  9. Maxima redemptionis nostrae mysteria , Section II.
  10. Maxima redemptionis nostrae mysteria , Introduction and Section 5.
  11. ^ Instructions from the Congregation for Rites on the correct implementation of the new order of the Holy Week. November 16, 1955, nos. 8-10. - Fr. Josef Löw CSSR: A major task for pastoral care. The renewal of the Holy Week liturgy by Pius XII. In: Johannes Wagner, Balthasar Fischer (ed.): The celebration of the Holy Week. A work book. Paulinus-Verlag, Trier 1957, pp. 37–59, here p. 45.
  12. ^ Instructions from the Congregation for Rites on the correct implementation of the new order of the Holy Week. November 16, 1955, No. 4 .; Ordinationes es decalarationes for the Holy Week of February 1, 1957 (I, 3). - Hansjörg Auf der Maur : Celebrate in the rhythm of the times I. Gentlemen's festivals every week and year. Regensburg 1983, ISBN 3-7917-0788-4 ( Church service. Handbook of liturgical science. Part 5.), p. 129; Josef Andreas Jungmann : Missarum Sollemnia. A genetic explanation of the Roman mass. Volume II, 5th edition, Herder, Wien-Freiburg-Basel 1962, p. 579.
  13. Vatican II: Sacrosanctum Concilium No. 34.
  14. Planeta picata: [1] , Stola latior: [2] .
  15. Joseph Braun : The liturgical garb in the Occident and Orient: According to origin and development, use and symbolism. Unchangeable reprograph. Reprint d. Edition Freiburg i. Br. 1907. Wissenschaftl. Buchgesellschaft, Darmstadt 1964, pp. 149f.
  16. ^ [3] Codex Rubricarum 1960. Holy Congregation for Rites. Retrieved April 6, 2020.
  17. ^ Fr. Daniel Feuling OSB: Introduction to the liturgy of Holy Week. Augsburg / Stuttgart 1921.
  18. Benedictines of the Beuron Archabbey (ed.): The liturgy of Holy Week. Edition C. German popular edition. 3rd edition, Herder, Freiburg 1958.
  19. ^ The missal for the dioceses of the German-speaking area. Extract Holy Week and Easter. Freiburg 1976.
  20. ^ Missale Romanum XXVIII. (1920) p. 171 ff. (PDF p. 275) ; Missale Romanum XXIX. (1953) p. 152.
  21. Johannes Wagner: The celebration of Holy Week. A practical comment. In: Johannes Wagner, Balthasar Fischer (ed.): The celebration of the Holy Week. A work book. Paulinus-Verlag, Trier 1957, pp. 63–88, here p. 74
  22. http://www.ccwatershed.org/media/pdfs/15/03/26/15-50-27_0.pdf The Rites of Holy Week , Ms. McManus, 1956 Saint Anthony Guild Press, Paterson, New Jersey, p 57; PDF p. 67
  23. ^ Fr. Daniel Feuling OSB: Introduction to the liturgy of Holy Week. Augsburg / Stuttgart 1921.
  24. ^ General Decree Maxima redemptionis nostrae mysteria , November 16, 1955, No. 6-9
  25. ^ The missal for the dioceses of the German-speaking area. Extract Holy Week and Easter. Freiburg 1976, p. [7].
  26. ^ Missals from 1920 and 1962
  27. cf. Praise to God , no 302.
  28. Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli PP. VI promulgatum. Editio typica tertia (Ioannis Pauli PP. II cura recognitum) 2002, Normae universales de anno liturgico et de calendario , no. 30 [4] .
  29. P. Ferdinando Antonelli, OFM: The reform of the holy week, its meaning and its pastoral character. In: Johannes Wagner, Balthasar Fischer (ed.): The celebration of the Holy Week. A work book. Paulinus-Verlag, Trier 1957, pp. 28–36, here p. 32.
  30. ^ Fr. Daniel Feuling OSB: Introduction to the liturgy of Holy Week. Augsburg / Stuttgart 1921, pp. 20-21.
  31. Hermann Müller: The solemn Holy Week service. Paderborn 1901, p. 85.
  32. ^ Theo Gunkel: The "mandatum" in the parish church service. In: Johannes Wagner, Balthasar Fischer (ed.): The celebration of the Holy Week. A work book. Paulinus-Verlag, Trier 1957, pp. 89-91.
  33. Hansjörg Auf der Maur: Celebrating in the rhythm of time I. Gentlemen's festivals in the week and year. Regensburg 1983, ISBN 3-7917-0788-4 ( Church service. Handbook of liturgical science. Part 5.), p. 132.
  34. General Decree Maxima redemptionis nostrae mysteria / Instructio de ordine Hebdomae Sanctae instaurate rite peragendo , November 16, 1955, No. 25.
  35. Erzabtei Beuron (Hrsg.): The complete Roman missal in Latin and German following the missal by Anselm Schott OSB. Herder Verlag, Freiburg-Basel-Wien 1963, p. 364.
  36. Johannes Wagner: The celebration of Holy Week. A practical comment. In: Johannes Wagner, Balthasar Fischer (ed.): The celebration of the Holy Week. A work book. Paulinus-Verlag, Trier 1957, pp. 63–88, here p. 77
  37. ^ Missale Romanum XXIX. (1953) p. 183.
  38. Hermann Müller: The solemn Holy Week service. Paderborn 1901, p. 85; Müller does not write anything about the washing of the altar.
  39. ^ Fr. Daniel Feuling OSB: Introduction to the liturgy of Holy Week. Augsburg / Stuttgart 1921, p. 37f.
  40. ^ Instruction of the Congregation for Rites on the correct implementation of the new order of the Holy Week, November 16, 1955, nos. 8-10. - The missal for the dioceses of the German-speaking area. Extract Holy Week and Easter. Freiburg 1976, p. [39].
  41. ^ Missale Romanum XXVIII. (1920) p. 211 (PDF p. 315)
  42. Missale Romanum 1962 p. 161 (PDF p. 242)
  43. Hansjörg Auf der Maur: Celebrating in the rhythm of time I. Gentlemen's festivals in the week and year. Regensburg 1983, ISBN 3-7917-0788-4 ( Church service. Handbook of liturgical science. Part 5.), p. 132.
  44. Hermann Müller: The solemn Holy Week service. Paderborn 1901, p. 125.132.
  45. Missale Romanum 1962 p. 176 (PDF p. 257)
  46. Hermann Müller: The solemn Holy Week service. Paderborn 1901, p. 132.
  47. ^ Missale Romanum XXVIII. (1920) p. 223 (PDF p. 327) ; Missale Romanum XXIX. (1953) | Missale Romanum 1962 p. 176 (PDF p. 257)
  48. ^ Missale Romanum XXVIII. (1920) p. 226 (PDF p. 330) ; Missale Romanum XXIX. (1953) p. 203.
  49. Missale Romanum 1962 p. 180 (PDF p. 261)
  50. ^ Graduale Sacrosanctæ Romanæ Ecclesiæ de tempore & de Sanctis. Primum Sancti Pii X iussu restitutum & editum, Pauli VI Pontificis Maximi cura nunc recognitum, ad exemplar "Ordinis Cantus Missæ" dispositum, & rhythmicis signis a Solesmensibus monachis diligenter ornatum 1972, p. 184
  51. ^ Fr. Daniel Feuling OSB: Introduction to the liturgy of Holy Week. Augsburg / Stuttgart 1921, pp. 64–79.
  52. ^ Congregation for Divine Worship and the Order of the Sacraments: Dominicae resurrectionis vigiliam , February 9, 1951;
    Benedictines of the Archabbey of Beuron (ed.): The liturgy of Holy Week. Edition C. German popular edition. 3rd edition, Herder, Freiburg 1958.
  53. ^ The missal for the dioceses of the German-speaking area. Extract Holy Week and Easter. Freiburg 1976.
  54. ^ Missale Romanum XXVIII. (1920) p. 237 (PDF p. 341) ; Missale Romanum XXIX. (1953) p. 213.
  55. ^ Missale Romanum XXVIII. (1920) p. 237 (PDF p. 341) ; Missale Romanum XXIX. (1953) p. 213.
  56. Missale Romanum 1962 p. 183 (PDF p. 264)
  57. ^ Missale Romanum XXVIII. (1920) p. 241 ff. (PDF p. 345) ; Missale Romanum XXIX. (1953) p. 217.
  58. Missale Romanum 1962 p. 194 (PDF p. 275)
  59. ^ Missale Romanum XXVIII. (1920) p. 255 (PDF p. 359) ; Missale Romanum XXIX. (1953) p. 229.
  60. General Decree Maxima redemptionis nostrae mysteria , November 16, 1955, No. 5.
  61. https://www.katholisches.info/2018/03/benediktiner-rechen-zur-alten-karwochen-und-osterliturgie-zurueck/
  62. cf. Nikolaus Gihr: The Officium is the form of the Ordo that is valid for the times of day. In the liturgy, however, an ordo always has a higher legal status than the individual liturgy.