LITURGICAL BOOKS. - This is the name given to the books that contain the official formulas, together with the relevant ritual prescriptions or rubrics, for the celebration of Holy Mass, the administration of the Sacraments and the Sacramentals, and the Divine Office. In current canonical practice, only those books are to be considered as liturgical books which are declared such by the Holy See through the competent bodies, that is, the Sacred Congregation of Rites for the Latin liturgies and the Sacred Congregation for the Eastern Church for the Eastern liturgies.
I. ORIGIN
In the ancient Church the pre-eminent liturgical book was Sacred Scripture, around which in the course of time numerous euchological formulas grouped themselves, often improvised at the moment of the liturgical celebration. Since improvisation had to be the gift of few, from the 2nd century onward one finds embryonic examples of collections of such formulas, precious aids for celebrants for whom improvisation was difficult. As is well known, there was no obligation to repeat such formulas exactly as they stood, since the celebrant could freely paraphrase them, as is evident from a passage of the Traditio apostolica of St. Hippolytus (cf. the edition and translation of B. Botte, Paris 1946, p. 41). Besides genuine liturgical formulas or allusions to them found in various patristic writings of the first three centuries, beginning with the letter of St. Clement (chaps. 59-61), which F. Cabrol and H. Leclercq collected in Monumenta ecclesiae liturgica. Relliquiae liturgicae vetustissimae (2 vols., Paris 1901-1902, 1913), one may recall, for example, for the 2nd century the euchological formulas contained in the Didaché (chaps. 7, 9, 10, 14); for the 3rd century, those of the already mentioned Traditio apostolica of St. Hippolytus; for the 3rd-4th century, those of the papyrus of Dér-Balizeh and of Berlin 13918 (C. H. Roberts - B. Capelle, An early Euchologium. The Dér-Balizeh Papyrus enlarged and reedited [Biblioth. du Muséon, 23], Louvain 1949), of the Didascalia Apostolorum (ed. F. X. Funk, Paderborn 1905); of the Sacramentarium Serapionis (ed. F. X. Funk, ibid. 1905), of the Constitutiones Apostolorum (ed. F. X. Funk, ibid. 1905), of various Egyptian papyri (cf. DACL, XIII, 1, coll. 1370-1520), etc. For the same century, among the patristic texts richest in euchological texts or allusions to them, one recalls principally the Catecheses Mystagogicae of St. Cyril of Jerusalem (PG 33), the Catecheses of Theodore of Mopsuestia (ed. and translation R. Tonneau - R. Devreesse, Vatican City 1949); the De Sacramentis and the De Mysteriis of St. Ambrose (ed. and translation of B. Botte, Paris 1930) and the liturgical fragments contained in the anonymous Arian of the end of the 4th century (ed. G. Mercati, Antiche reliquie liturgiche ambrosiane e romane [Studi e testi, 7], Rome 1902, pp. 51-53).
The spread during the 4th century of euchological formulas not always orthodox and of scant value, both in content and in form, worried bishops and councils. Interesting in this regard are the measures taken by the African Councils of Hippo of 393 (can. 21 [25]; Mansi, III, col. 922), of Carthage of 397 (can. 23: ibid., col. 884) and of 407 (can. 103; ibid., col. 1163), of Milevis of 416 (can. 12: ibid., IV, col. 330) and the passages of the De Baptismo contra donatistas (VI, 25: PL 43, 213-14) and of the De catechizandis rudibus (chap. 13: PL 40, 320) of St. Augustine. The cited canons of the Councils of Carthage of 407 and of Milevis of 416 virtually mark the end of liturgical improvisation for the generality of celebrants. Meanwhile in the 5th and 6th centuries the Churches of East and West oriented themselves decisively toward determinate euchological collections, more representative in form and content.
II. ANCIENT AND MEDIEVAL WESTERN LITURGICAL BOOKS
Before the Western Churches had oriented themselves toward the euchological collections that later became traditional, certain bishops provided their churches with new liturgical books such as Sacramentaries, Libelli Missarum, with one or more Masses, and books of chant. This literary activity was carried on in the 5th and 6th centuries, to cite only the principal figures, by St. Paulinus of Nola, Voconius, bishop of Castellano in Mauretania, Musaeus of Marseilles on commission from his bishop (cf. Gennadius, De scriptoribus ecclesiasticis, 48, 78, 79: PL 58, 1087, 1103, 1104), Eusebius of Milan (cf. M. Magistretti - U. Monneret de Villard, Liber notitiae sanctorum Mediolani, Milan 1917, p. 120), Sidonius Apollinaris bishop of Clermont (cf. Gregory of Tours, Historia Francorum, II, 22), Peter bishop of Lerida, Leander of Seville (cf. Isidore of Seville, De viris illustribus: PL 82, 1090, 1104), Maximian of Ravenna (cf. Agnellus, Liber Pontificalis, ed. O. Holder-Egger, in MGH, Scriptores rerum Langobard., p. 332), etc. Among the Roman Pontiffs who distinguished themselves in this field, mention should be made of Damasus, Leo the Great, Gelasius, Symmachus, John I, Gregory (cf. the Lib. Pont. with the Ordo Romanus of John the Archcantor, ed. C. Silva-Tarouca, in Memorie della Pont. Accad. rom. di arch., 1 [1923], p. 215; cf. C. Mohlberg, ibid., 2 [1928], pp. 272-75). The value of the testimonies of the aforementioned Ordo 99 has now been revised, since M. Andrieu has proved that it is a compilation coming from a Luxeuil milieu of the second half of the 8th century: Les Ordines Romains du haut moyen âge, III, Louvain 1951, pp. 6-21).
Among the Western euchological collections, whose content goes back to the 5th-6th centuries, mention should be made of: the (so-called) Leonine, Gelasian and Gregorian Sacramentary, the Rotulus of Ravenna (ed. A. Ceriani, Milan 1883), etc. The ancient liturgical books that survive, pertaining to the Roman, Ambrosian, Gallican, Visigothic and Celtic liturgies, will be reviewed under their respective entries. It is useful, however, to know the nomenclature used in medieval liturgical language to designate them. It should be noted that in the Western liturgies listed above the various liturgical books correspond to one another as regards use and content (even though the latter has its own arrangement) and as regards name. The essentially choral celebration of the liturgy until almost the whole of the Middle Ages determined the creation of a veritable library of liturgical books destined for the various ministers who had to take part in it. For the celebration of Holy Mass there were needed: the sacramentary (v.) for the celebrant, the lectionary (v.) and the epistolary (v.) for the reader and the subdeacon, the evangeliary (v.) for the deacon, the prosarium or sequentiarium and the troparium, containing sequences and tropes; the sung parts were collected in the antiphonary (v.), antiphonarium Missarum, liber gradualis or responsalis; the cantatorium (v.) contained, in Rome, the gradual reserved in ancient times to the deacon, and sometimes there was also the alleluiaurium. The ritual prescriptions or rubrics were collected in the Ordines (v.), the Ordinarium collected the rites peculiar to a particular Church. The fusion of all these books, required by the celebration of private Mass which, beginning with the Carolingian era, became ever more common, later gave rise to the missal (v.), Missale plenarium in its various types. The extraction from the sacramentary of the parts concerning the Sacraments and Sacramentals gave rise to the pontifical (v.), Pontificalis Ordinis liber, for the functions reserved to the bishop, and to the ritual (v.) or agenda, ordinarium, manuale, liber agendorum, baptismale, baptisterium, exorcismorum liber, for those reserved to priests.
For the Office, likewise choral, there were needed: the psalter (v.), in which the 150 psalms were arranged either according to numerical order or according to the hebdomadal recitation with or without the ordo de tempore and de sanctis; the legendary or passionary (v.) with the lives of the saints and martyrs; the homiliary (v.) with the homilies, the hymnal, the tropary, with the hymns and tropes; the antiphonary (v.) with the parts reserved to the «schola cantorum». Depending on the place, there were also used for the Office: the venitare with the invitatories, the lectionary with the scriptural passages extracted from the Bible, the versarius with the versicles, the collectary with the «oremus», the nocturnale, the matutinale, the diurnale for the one who directed the Office (the abbot or the hebdomadary), etc. From the fusion of all these elements, from the middle of the 11th century and especially from the beginning of the 13th century, came the breviary (v.) in its various types.
To the liturgical books needed for the daily celebration of Mass or of the Office, there may be added some with particular characteristics, such as: the exultet (v.) or rotulus paschalis, the processional with the chants for processions, the emortuale with the Office for the dead, the calendar and the martyrology (v.) in their various types.
Bibliography4 works
A. Pietro Frutaz
III. CURRENT LITURGICAL BOOKS I. OF THE ROMAN CHURCH
The official and sacred character of the liturgical books meant that the Holy See reserved to itself, from the time of the Council of Trent onward, the right of supreme supervision and approval, and also their original and normative edition (editio typica). The CIC, can. 2, fully recognizing the authority of the liturgical books, confirmed to the Holy See the exclusive right of approval (can. 1257).
Given the impossibility of providing for the general need solely through the single pontifical printing house (first that of the Camera, then that of Propaganda Fide, now that of the Vatican), the practice arose of granting the privilege of reproducing the liturgical books also to publishers outside Rome (printers of the Holy See, of the S. Congr. of Rites). Recently the whole matter of the reproduction of the liturgical books was reorganized by the decree of the S. Congr. of Rites, 10 Aug. 1946 (AAS, 38 [1946], pp. 371-72), in which it is established that the edition of the liturgical books is reserved solely to the Vatican Printing House; that publishers must request, book by book and case by case, permission from the S. Congr. of Rites, and that, case by case, the administration of the goods of the Holy See will set a permission fee; the obligation of revision, according to the Vatican typical books, belongs, in accordance with can. 1390, to the respective Ordinaries of the place where the printing or publication occurs; finally the decree gives a list of the liturgical books that fall under this decree. They are: 1. Missale Romanum (latest typical ed., Rome 1920 [1923]; a new typical ed. in press), 2. Breviarium Romanum (latest typical ed., ibid. 1950); 3. Rituale Romanum (latest typical ed., ibid. 1925; a new typical ed. in press); 4. Pontificale Romanum (latest typical ed., Ratisbon 1888); 5. Martyrologium Romanum (latest typical ed., Rome 1914, 1923; latest reprint 1949); 6. Caeremoniale episcoporum (latest typical ed., Ratisbon 1886); 7. Memoriale rituum (latest typical ed., Rome 1920, reprint
1950); 8. Octavarium Romanum (latest typical ed., Ratisbon 1902).
The above-mentioned decree further adds the collection of the authentic decrees of the S. Congr. of Rites; the reprint or re-edition is reserved, as is natural, to the same Congregation. There exist moreover other liturgical books, not expressly named in the decree, such as the Instructio Clementina (for the Forty Hours), the Lectionarium, published in 1915 (the shortened lessons of the breviary, today inserted directly into the breviaries), the Diurnale, that is Horae diurnae, a kind of extract from the breviary (a typical Vatican ed. in press), the Officium Hebdomadae sanctae and Nativitatis D. N. J. Chr., extracts from the breviary and the missal for Holy Week and for the Christmas season, and similar books, formed rather by publishers for the convenience of users.
The chant books of the Roman liturgy are also to be considered liturgical books. They are: 1. Kyriale Romanum (Ordinarium Missae); 2. Graduale Romanum (the singable parts of the Mass, variable); 3. Antiphonale Romanum (the tones of the psalms, the models of chant of various types); 5. Officium defunctorum (the extract relating to the office of the dead; all printed in Rome); 6. Liber usualis, a practical collection extracted from the Kyriale and the Graduale (Solesmes). There exist then other partial editions, for greater convenience, e.g., the chant of the four Passiones and of the Exsultet. All these books, furnished with the approval of the S. Congr. of Rites, are admitted to use in the liturgy, and the text contained therein and the melodies as well as the rubrics are to be considered authentic.
Bibliography3 works
IV. LITURGICAL BOOKS I. OF PARTICULAR CHURCHES, RELIGIOUS ORDERS AND CONGREGATIONS
The liturgical books of the Roman Church contain the texts and rubrics prescribed for the universal Church of the Roman rite. Particular Churches, Religious Orders and Congregations that do not have a rite of their own are obliged to use the aforementioned liturgical books, but they must add the "proper" Offices and Masses, that is, those of the feasts expressly granted to them by the Holy See, and with the approved texts. The relevant collection is called the Proprium, and must be authenticated by the competent ecclesiastical superior: the Ordinary, the General, etc. The granting and approval of these Propria belongs to the Sacred Congregation of Rites. They are ordinarily attached to the Roman liturgical books as an appendix.
V. LITURGICAL BOOKS I. PROPER TO OTHER LATIN DIOCESAN RITES
Ever since the liturgical reform of St. Pius V, the right not only to their own books but to a true rite of their own, differing (little or much) from the Roman one, has been recognized for those dioceses and religious families that had already been using it for at least 200 years. At present there still exist four non-Roman Latin diocesan rites: the Ambrosian or Milanese, the Bracaran (Braga, in Portugal), the Lyonese (of Lyon, France) and the Mozarabic (of Toledo, Spain, but restricted to a single chapel and to certain solemnities). The recent l. l. proper to these rites will be found reviewed under the individual entries.
VI. PROPER LITURGICAL BOOKS OF RELIGIOUS FAMILIES
The Premonstratensians: Missale (Malines 1934); Breviarium (ibid. 1930); Graduale (Rome, Tournai 1910); Antiphonarium (Paris, Tournai, Rome 1934); Processionale (Paris, Tournai, Rome 1932); Ordinarius seu Liber Caeremoniarum (Tongerloo 1949).
2. Monastic rite, followed by the Benedictine religious family and its various branches, often (for the minor families) only with the addition of a simple Proper, as is done for dioceses and Congregations. The fundamental monastic books (of many and various editions) are the following: Missale Romano-monasticum (Ratisbon 1937); Missae propriae (various editions); Breviarium Rom. Mon. (various editions, the latest 1940); Antiphonale Mon. pro horis diurnis (Paris, Tournai, Rome 1934); Rituale mon. (varying according to the various Congregations; for example, 1895, 1931, Congr. of Beuron; 1909, Congr. of Subiaco; 1920, Congr. of Bavaria; 1936, Congr. of Sankt-Ottilien; 1942, American-Cassinese Congr., etc.); Caeremoniale mon. (various editions, as above, for the individual Congregations). As for the various Benedictine families, the following are to be noted: Camaldolese Monks: they use the monastic Breviary and the Roman Missal, and add a Proper of Offices and Masses (1926, repr. Tournai, Malines 1938); Camaldolese Hermits of Monte Corona: Missale mon., Vatican 1896; Breviarium mon., Rome 1896; Rituale, Malines 1908; Vallombrosans: they make use of the monastic liturgical books, with the addition of Missae propriae (Florence 1892) and Officia propria (ibid. 1892). The Silvestrines and the Olivetans make use of the monastic books, with the sole addition of their proper Masses and Offices.
3. Although historically of Benedictine derivation, the Cistercians and the Trappists (reformed Cistercians) have their own books and rites, with many peculiarities of a primitive flavor. Both branches of the Order use the same books, almost all printed by the Trappist printing house of Westmalle, in Belgium: Missale (Westmalle 1951); Breviarium (ibid. 1951); Antiphonarium (ibid. 1903, 1941); Martyrologium (ibid. 1930); Rituale (ibid. 1949); Caeremoniale abbatum (ibid. 1939); Manuale caeremoniarum (ibid. 1948); Processionale (ibid. 1926-35); Ps. Venite exultamus (ibid. 1904); Psalterium (ibid. 1925); Lectionarium (ibid. 1940); Hymnarium (ibid. 1909); Laudes vespertinae (ibid. 1926); Diurnale (ibid. 1894); Officium parvum B. M. V. (ibid. 1930); Graduale (ibid. 1899, 1934); Rubricae Missalis (ibid. 1923); Collectaneum (Tournai 1908).
4. The Carthusians also have a rite of their own, and therefore proper liturgical books: Missale (Tournai 1883; their own printing house); Breviarium (ibid. 1880); Diurnale (ibid. 1890); Antiphonarium diurnum (ibid. 1890); Antiphonarium nocturnum (2 vols., ibid. 1888); Graduale (ibid. 1887); Psalterium et Hymni (ibid. 1888). The Monks of St. Paul the First Hermit had proper liturgical books from the very beginning, although they did not have a truly particular rite; but from the beginning of the 17th century they adopted the Roman liturgical books, with the addition of a Proper of their own for the Missal, the Breviary and the Martyrology; they do, however, have a proper Caeremoniale (Cracow 1931).
5. The Preachers (Dominicans) have preserved a truly particular rite of their own, of Gallican origin, and therefore also use proper liturgical books: Missale iuxta Ritum S.O.P. (1933); Breviarium S.O.P. (Turin 1947); Antiphonarium S.O.P. (1933); Matutinum seu antiphonarium S.O.P. (1949); Caeremoniale S.O.P. (1869).
6. The Franciscan Order, on the other hand, as is well known, followed from its beginnings the books and rites of the Roman Curia; indeed, the Seraphic Order became one of the most effective vehicles for the diffusion of that rite and those books. Nevertheless it has books of its own, since the richness of its sanctoral is such that it invades the ordinary Roman calendar to the point of excluding a simple proper addition. The three great Franciscan families publish their liturgical books separately, for each branch. Conventual Friars Minor: Proprium Missarum (Turin 1951); Proprium Officiorum (ibid. 1951); Appendix ad Martyrologium Rom. Seraphicum (for the Min. Conv.; Rome 1925, in reprint); Rituale Rom. Ser. (for the Min. Conv.; ibid. 1942); Cantus Ritualis Rom. Ser. (ibid. 1943); Caeremonialis Ordo Romanus (for the Min. Conv.; ibid. 1904); Graduale Rom. Ser. (with Proper; ibid. 1910). Friars Minor: Missale Romano-Seraphicum (Quaracchi 1942); Breviarium Rom. - Ser. (Rome 1951); Rituale Rom. - Ser. Ordinis Fratrum Minorum (2nd ed. Quaracchi 1931); Antiphonale Rom. Ser. pro horis diurnis (Tournai-Paris 1928); Caeremoniale Rom. Ser. (2nd ed., Quaracchi 1927); Officium ac Missa de festo S. P. N. Francisci quibus accedunt cantus selecti in honorem eiusdem (Tournai-Paris 1926); for extraliturgical use: Martyrologium Franciscanum (Vicenza 1939). Capuchins: Missale Romanum ad usum FF. MM. Capp. (Vatican City 1934); Breviarium Rom. Ser. (for the Capuchins; ibid. 1943); Horae diurnae (for the Capuchins; Rome 1950); Proprium Missae ac horarum officii (for the Capuchins) cum cantu (Tournai 1925; with an appendix, Vatican City 1935); Appendix ad Martyrologium Rom. (for the Capuchins; Rome 1913); Rituale Rom. Ser. (for the Capuchins; ibid. 1944).
7. A true rite of their own, derived from that used by the canons of the Holy Sepulchre of Jerusalem in the times of the Crusaders, is still in use among the Carmelites of the ancient observance, while those reformed adopted the Roman rite and books. The liturgical books of the Discalced Carmelites are: Missale (Rome 1935); Breviarium (Tournai 1938); Horae diurnae (ibid. 1935); Officium Hebd. Sanctae et Octavae Pasch. (ibid. 1899); Rituale (Rome 1903); Caeremoniale (ibid. 1906).
8. The Servites essentially follow the Roman rite, but on certain occasions observe some particularities: Missale (Regensburg 1902, reprint in preparation); Missae propriae (Vatican 1930); Officia propria (bound with the Roman Breviary; ibid. 1942); Rituale et Caeremoniale (Rome 1884; the revised edition, in separate volumes, is in press); Liber cantus (of the proper Offices and Masses; Paris 1949).
VII. LITURGICAL BOOKS OF THE EASTERN CHURCHES
For a long time, the liturgical books were published by the Easterners under the care of a private individual or a bookseller, who addressed himself to a priest or a deacon for the editing and correction of the book he wished to print. This method is still used today in many dissident Churches, so that the ecclesiastical authority does not guarantee the authenticity of the texts, nor does it give its approval to the ceremonies described in such books. An exception in this field has been the Russian Church, in which the Holy Synod prepared with the greatest care the edition of the liturgical books, which it alone published. Today the Eastern Catholic Churches are accustomed to ask the Holy See for the approval of their liturgical books; the Synods of the Armenians, Syrians and Copts make this an express command.
Not all the Eastern Churches have so far printed all their liturgical books, but sometimes still use manuscripts; these Churches were in fact for many centuries under Turkish rule, and were poor. The Greeks are an exception, because they printed all their books in Venice; the Russians and Ruthenians, on the other hand, being free, had many and very beautiful editions.
1. Byzantine rite
The Holy See has published almost all the liturgical books of the Byzantine rite in the Greek language. They are the following: the Euchologion to mega (1873): it is the book of the priest and the deacon for the Mass, the Sacraments, the blessings and the Divine Office (v. EUCOLOGIO). The Micron Euchologion (1872): it gives, besides the three liturgies, a selection of Epistles and Gospels; it is not a traditional book. The Hirologion (1876): it is one of the choir books and contains the invariable parts of all the hours of the Divine Office; there is a tendency among Catholic priests to use it as a breviary, but for this purpose it lacks very much, that is, all the proper which is found in the five following books. The Octoechos (1886) comprises the proper parts of the Divine Office of eight consecutive Sundays, each of them being sung to one of the eight tones of Byzantine music. The Paracletiche (1879): adds to the preceding the Office for the ferial days of the eight weeks corresponding to the eight tones. The Triodion (v.; 1879) contains the "proper" for the Lenten season; the Pentecostarion (v.; 1884) for the Easter season. The Minaia (1888-1902) form six volumes; each of them comprises, for two months, the Divine Office of the feasts of the Lord and of the saints that fall on a fixed day of the month. They begin with the 1st of September, the beginning of the ecclesiastical year. In the Evangelion (1880), the pericopes follow the liturgical order. The Slavs print the four Gospels in full, indicating with notes the pericopes destined for the liturgical reading. For the Apostolos (1882) the same procedure is observed. The Apostolisse is not an object of liturgical reading. The Pualterion (1873) is divided into 20 cathismata.
The dissidents have published all these books, except the Micron Euchologion, but they have in addition: the Typicon (Athens, no date, before 1939) which gives the general rules to be observed in the various liturgical functions, especially in cases of concurrence and coincidence of feasts, running through the calendar of the whole year; the Archieraticon (Athens 1902), corresponding to the Roman Pontifical; it is worth citing the Hieraticon of Constantinople (1895), because it is an almost official edition of the patriarchate; the Aghiamatarion or Micron Euchologion (Athens 1927) which differs from the Grande Eucologio only in that it omits the less used blessings and is of pocket format (cf. L. Allatius, De libris ecclesiasticis Graecorum dissertationes duae, Paris 1645; S. Salaville, Liturgies orientales. Notions générales, ibid. 1932, pp. 178-84).
Among the Ruthenians and Russians, who make use of the same books, certain peculiarities are noted. They divide the Grande Eucologio into two parts: the Sluzebnik, which comprises Vespers, the orthros (v.) and the three liturgies, and the Trebnik, which gives the sacramental rites, blessings, etc. The Ironologion is also found among them, with and without musical notes; it gives the text of the model stanzas on the pattern of which various hymns are composed and sung. They have continued to print the Anthologion or Minaia prazdnicznaia, that is, the Office of the principal feasts taken from the Menaia of the twelve months. Among various books, composed rather for private devotion or for when the monk is prevented from attending the common office, the best known and most widespread is the Molitvoslov or Časovlov, which contains the whole Horologion and then a series of canons and hymns for the feasts of the year. For the most usual chants they have published the Obichod (cf. K. Nikolski, Breve rassegna dei libri liturgici... [in Russian], St. Petersburg 1890; see also the liturgical manual of the same author. For the Melkites cf. C. Karalevsky, Histoire des Patriarats melkites, III, Rome 1911, pp. 54-134. A list of the Hungarian books is found in the Schematismus dioecesis Hajdudorogensis ad a. 1918, p. 18).
2. Armenian rite
The Armenian Catholics use the following books: the Badarakamadultz or Khorertadéir (Vienna 1904) which is a plenary Missal, that is, with the addition of the Epistles and Gospels; the Giafótz (Venice 1686) contains the lessons of the Mass alone with the relative chants; the Tebratión (Vienna 1932) is the book of the cantor for the Mass; the Mafótz (ibid. 1905) corresponds to the Roman Ritual; the Gia-mabirk (Venice 1938) contains the invariable parts of all the hours of the Divine Office; this book serves for the private recitation of the Breviary; the Šaragnótz (ibid. 1938) or Šaragan gives the hymns for the series of the eight Sundays, a similar series for the martyrs and another for the days of penance, then for the cycles of the liturgical year with the saints placed therein. The dissidents have moreover preserved the Haismavírk, which contains the lives of the saints, the Gharendír, which gives a selection of homilies, and the Donatzultz, which is an indicator of the feasts (cf. L. Petit, Arménie, in DThC, I, coll. 1963-66).
3. Syro-Western rite
The last Catholic Syrian patriarchs have published almost all the liturgical books of their rite: the Book of the rite of the oblation (Sharfa 1922) contains the Ordinary of the Mass with the anaphora of St. James, six other anaphoras, the blessing of the chalice, that is, the Office of the presanctified, and some additions. The Celebration of the oblation (ibid. 1931) is a small book for the deacon, transformed into a booklet for the server of the Mass; the edition of 1905 gave, besides the responses of the Mass, also the various chants that are needed there. The Book of the priestly offices (ibid. 1922) corresponds to the Roman Ritual; the Ritual of Beirut of 1872 divided its material with the Benedictional of Beirut of 1877. The Book of the rite of funerals (ibid. 1925) contains the funerals for the three categories of the laity: men, women, children. That for the funerals of priests has not yet been printed. The Fenqitā is a considerable work in 7 vols. (Mosul 1886-1896), prepared by Archbishop Joseph David and issued from the printing press of the Dominicans; they give the Office for all the feast days of the year. The Prayers of the ferial days of the week (Sharfa 1937) called Sēbim gives only the ferial Divine Office and serves for the private recitation of the Breviary. The Book of the Psalms of David, king and prophet (ibid. 1912) gives, besides the psalms, also the scriptural canticles. The Lessons of the oblation (ibid. 1912) gives the Gospel texts for the Mass, in two columns, in the Syriac and Arabic languages. The book that comprises the Gospels of the Divine Office was not printed. The Book of the Epistles (ibid. 1925) gives the epistles of the Mass also in two languages. The Pontifical will shortly appear for the first time, in two volumes.
Of the dissident Syrians only two liturgical books given to the press are known: a Diaconal (Jerusalem 1929) and a Book of Marriage (Jounieh 1948).
The Catholic Malankarese, who made the union in 1930, have so far printed the Order of the Oblation (Pampakuda 1934) with two anaphoras; some prayers have been added to it, among them the formula of absolution. The dissident Malankarese, on the other hand, began printing their liturgical books in the last decades of the past century and continue to reprint them. Known are the Book of the Oblation (ibid. 1931) with 18 anaphoras; the latest edition (1950) has omitted the last four of them; the Ritual of Baptism, of Marriage and of the Funerals of the Laity (ibid. 1950); the Ritual of the Funerals of the Priestly Order (ibid. 1938); the Book of the Lamp (ibid. 1932), that is, of the anointing of the sick; the Festal Office (Kottayam, 1920), only for the principal feasts; the Weekday Office (ibid. 1898), the Book for the Rogations of the Ninevites (Pampakuda 1933), the Book of the Prayers of the Great Digin (ibid. 1932) and the Office of Holy Week (ibid. 1931).
To the same rite belong the Maronites. They have the following editions: the Book of the Oblation (Beirut 1908) with eight anaphoras, but also with the Gospels in Arabic for the whole year; the Book of the Rite of the Oblation (ibid. n.d.) with the greater part of the texts needed by the deacon in Syriac and Arabic; the Book of the Sacramental Rites and Others (ibid. 1942); the Divine Festal Office (2 vols., Rome 1656 and 1666) only for certain feasts; the Weekday Office, with many editions, because it serves for the private recitation of the Breviary; the Book of the Redeeming Passion (Junieh 1902) for Holy Week; the Lectionary (Kozhayya 1841) with the pericopes from the Old Testament, the Acts of the Apostles, the Epistles and the Apocalypse; the Book of the Husni (Beirut 1898), containing the proemia and sedri that occur in many liturgical functions; the Book of Funerals (ibid. 1891 and 1898). Instead of the Evangelary, an Arabic edition of the four Gospels is used (that of Beirut 1877 and 1886 is preferred), which is provided with tables indicating the liturgical pericopes. There still remains lacking, therefore, the printing of the tefmetta with the Offices of the feasts, the book for the Offices of Lent and the Pontifical (cf. P. Dib, Etude sur la liturgie maronite, Paris 1919; analysis of all the books).
4. Syro-Oriental Rite
The Catholic Chaldeans have printed in this century almost all of their liturgical books. The Rite of the Mysteries (Mosul 1936) contains the Ordinary of the Mass with the three customary anaphoras. The Supplements of the Mysteries (ibid. 1901), a choir book, gives, besides the various chants of the Mass, the indication of the scriptural pericopes to be read. The Manual Book of Priests (ibid. 1907) corresponds only in part to the Roman Ritual, because the text of the three following books is omitted from it: the Book of Baptism (ibid. 1907), the Book of Blessing (ibid. 1907), that is, of Matrimony, and the Book of the Dead (ibid. 1907), which gives the funerals of laypeople and ecclesiastics; the Canonical Prayer (Leipzig 1886-87; reprint Rome 1938) is a work in 3 vols., compiled by the Persian Lazarist Paul Bedjan, composed to give a breviary to priests; in it are found in their entirety the Psalter, the Book of Vespers, the Rogations of the Ninevites, and a good part of the three principal books of the divine Office: the Hūdrā (Offices of all Sundays and of the Lenten ferias), the Gazā (Offices of feasts and commemorations), the Kaškil (Office for weekdays); it also contains the Wardā (homilies of that poet of the 13th century and of another called Qamiā of the 13th-14th century), the prayers of Abū-Ḥalīm, that is, of the patriarch Elias III, and the qālī of 'ādrānē' to paracletic chants. The Book of Vespers (literally "the Rite of before and after"; Mosul 1947); the Book of the Psalms of David (ibid. 1908). The Vangelary (ibid. 1901): it gives in two separate books the Syriac and Arabic text of the liturgical pericopes. The Epistles of Paul the Apostle (ibid. 1900), in two books, like the Vangelary; the Catholic Epistles are missing, not used by the Nestorians, because they are considered as non-canonical. The Lectionary (ibid. 1901), also in two separate books; besides the liturgical pericopes taken from the Old Testament, there are found those taken from the Acts of the Apostles. The Tūrgānē (ibid. 1926) contain homilies to be read on feast days after the Gospel and other formulas to be said by the deacon. The Pontifical, already prepared, is not yet printed.
For the Nestorians, the Anglicans of the Persia mission have printed the Holy Order of the Oblation and of Baptism (Urmiah 1890), giving the Ordinary of the Mass, the three anaphoras and the baptismal rite; then a priest, Joseph Kelajā, published the Order of Priests (Mosul 1928); it contains together the Missal and the Ritual; the content is very rich and traditional. An edition of the Book of Vespers (ibid. 1923) was also made, with various additions (cf. E. Tisserant, Nestorienne [Eglise], in DThC, XI, coll. 320-22).
To the same rite belong the Malabarese; they have published many liturgical books, but not all. The Book of Rites and Lessons (Verapoly 1931) is a plenary Missal, arranged like the Latin one. The Book of the Mystery (Mannanam 1926) gives the rite of the solemn Mass of the bishop. The Solemn Rite of the Office of the Mysteries (Alwaye 1946) contains the sacramental rites. The Book of the Office for the Dead (Mannanam 1921) for the funerals of laypeople. The Book of the Office of the Dead for the Clergy (Alwaye 1948), called from the first word of the title Thumā. In the Order of Preparation and Thanksgiving before and after the Oblation (Mannanam 1937) there is found, in the second part, the blessing of water, of the house, of fruits, etc. The Order of Prayers and Psalms and of Other Ecclesiastical Offices for Feast Days (Changanacherry 1929) contains the Office only for the great feasts and is used by monks alone. The Book of the Office... (Mannanam 1932) gives the weekday divine Office and is used for the private recitation of the Breviary (cf. E. Tisserant, Syro-malabaré [Eglise], in DThC, XIV, coll. 3155-60; Placidus a S. Josepho, Ritus et libri liturgici Syro-malabarici, Thevara 1933).
5. Coptic Rite
For the Catholic Copts a first edition of many liturgical books was made in the 18th century in Rome by Raphael Tuki (v.). In recent times the Catholics made the edition of the following books: the Euchologion (Cairo 1898) gives the Office of incense, the Mass with the three anaphoras, some chants and also the part of the deacon and of the people. The Book of the Server (Rome s. d.) gives the deacon's part for all the liturgical functions and adds other prayers to it. The Book of the Sacraments (Cairo 1900): it also gives the rite of funerals. A separate edition was made of the Anointing of the Sick, that is, the Prayers of the Lamp (ibid. 1932). The Book of the Prayers of the Seven Hours (ibid. 1930): it gives the invariable parts of all the hours of the divine Office. There exists a separate edition with the Arabic text alone. The book serves for the private recitation of the Breviary. The Office of Holy Week (ibid. 1900 and 1933) constitutes a large book, printed first in Coptic alone, then in Arabic alone. Catameros of the Pangeli (ibid. 1930): it contains the Gospels for Sundays and feast days. Catameros of the Apostle (ibid. 1932): it gives the epistles for Sundays and feast days. The Book of Holy Easter (ibid. 1933) contains the lessons of Holy Week and of Easter week.
Among the dissidents the same books are found, generally published with greater care and sometimes luxuriously. They do not have a ritual but separately the Book of Baptism and Matrimony (Cairo 1921), the Book of the Anointing of the Sick (ibid. 1908), the Book of the Dead (Cairo 1904), the Book luqāni and sagāda (ibid. 1921) with the particular Offices of Epiphany, of Holy Thursday, of Pentecost, etc., the Book of the Procession (ibid. 1921) for the feasts of the Cross, of Palms, with the addition of various hymns, the Book of Hymns and Homilies for the vigil of Christmas and of Epiphany (ibid. 1920), the Book of Hymns (ibid. 1913), in 2 vols., for the first six months and for the last six months of the year, the Book of Hymns for the Month of Khoiah, that is, the Theotahia (ibid. 1911), the Book of the Sacred Praises of the Virgin, of the Angels, Apostles, Martyrs and Saints (ibid. 1922) contains the hymns called doxologies. The Catameros, which gives the Epistles and Gospels together, is divided into 3 vols.: the first goes from the month Toth to the month Mechir, the second from Lent to Pentecost, the third from the month of Pachon to the end of the Epagomenae; or also into 2 vols. (Cairo 1899-1901), each for six months.
6. Ethiopic Rite
After a book containing the Mass, the morning Office and the New Testament was printed in Rome (1548) for the Catholics, no further printing of liturgical books was done before the 20th century. The Book of Consecration (Rome 1945) gives the Proper of the Mass with 18 anaphoras. The Book of Funerals (ibid. 1908). The Book for Ordinations (ibid. 1939) was printed in very few copies. By the dissidents, to our knowledge, these books were published: the Book of Consecration (Addis Ababa 1925-26, 1933-34; Dire Dawa 1925-26), the Book of the Feast of Baptism and the Book of Baptism (ibid. 1924-25), the Book of the Hymns of the Ancient and Modern Doctors and Masters of Ethiopia (ibid. 1925-26), a non-liturgical collection of 1500 hymns performed in church. - See plates LXXXIII-LXXXIV.
Bibliography
Alfonso Raes