Mythbusting: How Much of the 1962 Missal is Actually Used in the Post-Vatican II Missal?
In a recent article in Notitiae, the new Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, Archbishop Arthur Roche, made the following claim about the textual relationship between the ‘old’ and ‘new’ Missals:
While the Missal retains the basic structure of that of Saint Pius V, together with ninety percent of the texts of that Missal, it removes a number of repetitions and accretions and simplifies the language and the gestures of the liturgy. At the same time, it uses more sacrificial vocabulary than was the case in the 1570 Missal. Opinions to the contrary are false. [1]
The new Missal has eighty-one prefaces and sixteen hundred prayers, or more than twice as many as in the old Missal. Almost all the texts of the old Missal have been used, revised if need be to harmonize them with the reform and the teaching of Vatican II. [3]
Some of the tools of Coetus XVIII bis (artist’s impression) |
- “Orations” are defined as Collects, Secrets/Prayers over the Offerings, Postcommunions, Prayers over the People, and other prayers such as the Good Friday intercessions. This definition does not include anything from either Ordo Missae (aside from the twenty-eight optional Prayers over the People tucked away right at the end of the OF ordo), and also does not include any Prefaces.
- The number of unique orations in the OF (1,606) is correct as of July 2021; I have included prayers for those celebrations added to the OF General Roman Calendar since the promulgation of the editio typica tertia emendata (2008).
- I have calculated the number of unique orations in the EF (1,269) principally with the use of Dom Placide Bruylants, Les oraisons du Missel Romain: texte et histoire (Louvain: Centre de Documentation et d’Information Liturgiques, 1952, 2 vols.), adding in those post-1952 orations contained in the 1962 Missal. This figure is thus not quite accurate for the 1962 Missal, as it includes some feasts and Masses abolished in the 1950s, but as some prayers from these were taken up by the post-conciliar reformers it seemed better to include them in the figures.
- The definition of “use” is as broad as possible – for instance, even if the reformers only took a small phrase from an oration found in the 1962 Missal and effectively built a newly-composed prayer around it, I have counted that 1962 oration as “used” in the post-conciliar Missal. [6]
Source: http://www.newliturgicalmovement.org/2021/07/mythbusting-how-much-of-1962-missal-is.html
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