ROMAN RITUAL. — A liturgical book of the Latin Church for priests, containing the ceremonies for the administration of the Sacraments, for assisting the sick, and the formulary for numerous blessings (v. LITURGICAL BOOKS).
I. HISTORICAL FRAMEWORK
Only from the 6th–7th centuries is it possible to ascertain the existence of special booklets intended for ritual, sacramental, and sacramentary purposes. The Fourth Council of Toledo (633) ordered in canon 26 (Mansi, X, 627) that the bishop should provide each priest whom he sent out with an official booklet that could only have been a small Ritual. A Capitular of 742 (ed. Et. Baluze, I, 824) likewise recommends the libellus ordinis, which is the same thing. Yet ritual information was rather included in the Liber Sacramentorum, which served the priest primarily for Mass but ordinarily also contained the formulas for administering the Sacraments, for the care of souls (illness, death, burial) and for the blessing of objects most commonly needed. From the 8th–9th centuries, the rites and ceremonies reserved to bishops passed into the first attempts at pontificals (v.), while the common rites and formulas for secular priests gradually passed into their own collections, which bore the most varied titles: manual, obsequiale, ordinarius, pastorale, etc.The oldest Ritual preserved, so far as is known, is that written for the use of the Canons Regular of St Augustine in the monastery of Sankt Florian (Austria sup.), a parchment booklet (CFI, XI, 467), which begins with the blessing of candles on the feast of the Purification. From the 12th century certain uses are attested in various churches. The Dominican Anselm of Ermland, first bishop of Varmia (1250–77), brought with him a Dominican Ritual, adapting it for secular clergy: this is the first official diocesan Ritual. From this time, diocesan and provincial synods also began to take an interest in the Ritual, above all to secure a certain uniformity within the diocese or ecclesiastical province and to prevent the insertion of superstitious and suspect texts and formulas. At the Provincial Council of Salzburg (14 April 1465), under Archbishop Sigismund of Volkersdorf, all the suffragans insisted on the compilation of a common Ritual.
Among the first printed books were often Rituals, and from then on editions were controlled by diocesan authorities. Of notable importance was the Sacerdotale sive sacerdotum (Rome 1523) published by the jurist A. Castellani, who had been involved in its compilation at the behest of Leo X; Pius IV, after the author’s death, had the work examined and corrected, and it went through many editions, including, for example, that of 1596 with the title: Sacerdotale ad consuetudinem S. R. Ecclesiae aliarumque Ecclesiarum. Following the practice of these books, Castellani had introduced, alongside strictly liturgical-ritual texts, many pastoral treatises based on the writings of the Fathers, scholastics, or canonists; later editions also included the canons of the Council of Trent. Thus a true ritual-pastoral compendium was formed.
The Council of Trent, in treating in its seventh session of the Sacraments in general, condemned any personal arbitrariness regarding rites; yet in its twenty-fourth session (De reformatione matrimonii, cap. 1) it also defended reasonable particular rites and ceremonies. This provision then passed into and remains in the Roman Ritual (ed. 1952, tit. VIII [olim VII], cap. 2, 6). After the Council of Trent, the Lateran canonist Franc. Samarino prepared and published a new Sacerdotale sive sacerdotum thesauris ad consuetudinem S. R. E. aliarumque Ecclesiarum collectus iuxta Tridentini Concilii sanctiones (Venice 1579), of which A. Rocca (v.) supervised three editions in 1583, 1587, and 1597. Meanwhile Cardinal A. Santoro, encouraged by Gregory XIII and Gregory XIV, had begun work on a new Ritual; the work was already in press when the author died in 1602, and publication was interrupted. Twenty-six copies exist with an added title page (v. B. Löwenberg, Das R. des Kard. Jul. Ant. Sanctorius. Ein Beitrag zur Entstehungsgeschichte des R. R., Munich 1937). The printed work comprises 712 pages and is a veritable mine of rites and treatises, drawn from a remarkably wide range of Italian and foreign sources. Indeed, Santori had certain rites tested for several years to verify their pastoral efficacy. Meanwhile, various extracts from his Sacerdotale were printed and enjoyed enormous diffusion, for example, the Ordo baptizandi iuxta ritum S. R. Ecc. 1575, which went through numerous editions up to 1623.
ROMAN RITUAL — Outline of the Romanum Pauli V Pont. Max. Iussu editum, with autograph annotations by St Robert Bellarmine. The chapter reproduced here contains the “Ritus reconciliandi ecclesiam violatam, si nondum erat ab episcopo conserata.” Rome, Archive of the Pontifical Gregorian University, cod. 800, f. 737.
II. THE ROMAN RITUAL
Paul V (1605–21) resolved to complete the collection of official Roman liturgical books with the publication of the Ritual; accordingly, in 1612 he established a commission of cardinals of the Sacred Congregation of Rites, which took as its basis the work of Cardinal Santori and distributed it to the members of the commission itself (v. B. Löwenberg, Die Erstausgabe des R. R. von 1614, in Zeitschr. f. kath. Theol., 66 [1942], 141–47; a valuable study in which the sources used for the definitive compilation of the Roman Ritual are also indicated on the basis of a manuscript from the Barberini collection in the Vatican Library [Barb. lat. 1022, ff. 56–68]). It can be seen that the commission was concerned to seek out the most ancient and authentically Roman rites; cf. also G. Mercati, Ancora sul R. del card. Santori, in Rass. gregoriana, 5 [1906], 443–46). Finally, with the bull of 17 June 1614, the first official edition of the Roman Ritual appeared; but unlike the other official Roman liturgical books, it was not prescribed but merely recommended. With the first editions (v. BIBLICA), the Roman Ritual spread rapidly, as might be expected, throughout the Catholic world. But precisely because its use had been only recommended, liturgical books proper to various places continued to circulate everywhere, sometimes adapted in various ways to the Roman Ritual, and even when Ordinaries introduced the Roman Ritual into their dioceses, particular Rituals often persisted, at least in part. Benedict XIV had a new and revised edition of the Roman Ritual prepared with additions, which he approved with the brief Quam ardentia studio of 25 March 1752. Finally, Leo XIII published the first “typical” edition in 1884. Another appeared under Bl. Pius X, approved by the Sacred Congregation of Rites on 11 June 1913 (v. L. Barin, Le mutazioni al R. R. secondo l'edizione tipica, Rome-Rovigo 1915).The publication of the Code of Canon Law in 1917 made a complete revision of the Roman Ritual necessary; this appeared with the approval of the Sacred Congregation of Rites on 10 June (v. also AAS, 17 [1925], p. 326), but not as a “typical” edition (v. infra, The New Ritual, in Il Monitore ecclesiastico, 37 [1925], p. 203 sqq; Fr. Schubert, Das neue R. R., in Liturgische Zeitschr., 2 [1930], pp. 161–74; and above all Fr. Battistini, De novo R. R. ed. Vaticana, in Eph. lit., 38 [1925], pp. 221, 246, 287, 308, 341, 387 sqq). Finally, in 1952, with the approval of the Sacred Congregation of Rites (25 January), there appeared the new typical edition with completely reworked rubrics, some ritual adjustments, and the necessary additions (cf. M. Brandys - I. Pizzoni, In Ephemerides lit., 66 [1952], pp. 220–24; H. Schmidt, Editio typica 1952 Ritualis Romani, in Periodica de re morali, canonica, liturgica, 41 [1952], pp. 157–82; the author makes interesting observations there).
### III. L. R. R. - CURRENT STATUS: OBLIGATION
The R. R., as is evident from the Pauline document which heads it, was originally only recommended for use by all those to whom it pertains; but later the Sacred Congregation of Rites declared it obligatory for all parochial functions (Authentic Decree, 1642, ad 7). Moreover, the Ordinary can compel all parish priests and other priests to observe all the prescriptions of the Roman Ritual, despite any contrary custom, even immemorial (Authentic Decree, 3276, ad 6). On the other hand, the Sacred Congregation has established that the R. R. may be used everywhere and in all functions, even when a diocesan Ritual approved by the Holy See exists that differs from it (Authentic Decree, 3792, dub. IX). Now, however, all dioceses have adopted the R. R., and although they still preserve certain rites and functions peculiar to themselves, these are subject to the approval of the Sacred Congregation of Rites. In practice, therefore, it can be said that the R. R. in its essential form is in force throughout the Roman Catholic world, and that the Sacred Congregation of Rites continues to approve the particular rites existing in ancient dioceses, faithful to the desire of the Council of Trent that worthy rites and ceremonies be preserved.
### IV. R. R. - PARTICULAR RITUALS NOT ROMAN AND THE QUESTION OF LANGUAGE
There exists no systematic study of ancient particular Rituals, whether manuscript or printed. Zaccaria (v. BIBLICA) published a list of printed Rituals for his time, which was quite considerable; Franz (v. BIBLICA) greatly surpasses it, though still far from complete.
From the earliest printed Rituals, examples are found of the use of the vernacular language, to a greater or lesser extent, up to complete or almost complete versions of II. The Roman Ritual, faithful to the tradition and spirit of the Church of Rome, contains very few references to the vernacular; thus, in the general instruction preceding the administration of the Sacraments (tit. I, n. 10), and more frequently in particular instructions, it is recommended to explain in advance what is about to be done so that the faithful may follow it attentively. When speaking of the form of Baptism (tit. II, cap. 1, n. 9), it is explicitly prescribed: *Latinus presbyter latina forma semper utatur*; however, in the case of an apostolic delegation, by which a priest may confer the Sacrament of Confirmation, the vernacular may be read in a loud and intelligible voice; similarly, the appropriate admonition to the confirmands and sponsors. In the Sacrament of Matrimony, the questions to the spouses are to be asked, by express command of the rubric, in the vernacular.
In 1575, therefore, even before the Roman Ritual, the *Libellus agendorum* of the archdiocese of Salzburg was published, containing not a few texts in the vernacular (the questions in Baptism, prayers for the care of the sick, Matrimony, etc., and blessings), along with an appendix of popular German songs. The *Sacerdotale Basileense* of 1595, for the diocese of Basel, has the relevant texts in German and French; in the *Agenda Coloniensis Ecclesiae* (Cologne, 1614), besides the proper calendar of the diocese, and in the ritual section, the questions and prayers are in the vernacular, along with a small catechism in German.
Scarcely had the Roman Ritual appeared when translations into the vernacular began; in Rome itself in 1621; in Albanian in 1640; in Croatian and French (Lyons); in 1646 another in Paris; an Italian version appeared in Lucca in 1724. Far more widespread were the abridged editions, i.e., extracts from the Roman Ritual for various circumstances: *Baptismale*, *Poenitentiale*, *Exsequiale*, *Processionale*, etc., often also in vernacular versions, e.g., *Le petit Rituel romain* (Avignon, undated, 17th century) and many similar editions.
Great renown was enjoyed by the Ritual of Alet: *Rituel romain... à l'usage du diocèse d'Alet*, in Languedoc, due to the Jansenist bishop N. Pavillon (1597–1677), in Latin but with many vernacular texts; in the rubrics and explanations erroneous Jansenist infiltrations are found, so much so that Clement IX placed it on the Index (1668; V. PASTORE, XIV, I, pp. 462 ff., p. 483). A similar fate befell in 1725 the Roman Ritual edited with additions by P. Lucatelli in Bergamo. Meanwhile, diocesan editions of proper Rituals continued undisturbed, more or less dependent on the Roman Ritual, and with varying degrees of use of the vernacular, such as the *Rituale sacramentorum ac aliarum Ecclesiae caerimoniarum* (Braunsberg, 1733) for the diocese of Warmia, with Polish and German texts; the already mentioned Basel Ritual, which now bears the title *Rituale Basileense iuxta R. R.* (1700, 1739, 1788); those of the "Josephine" dioceses, so called from Emperor Joseph II of Austria, *Rituale Romanum nisbus dioecesis S. Hippolyti accomodatum* (St. Pölten, 1787), with Latin and vernacular text, and many others. Notable and instructive for the question and difficulties in regions of mixed language is the *Rituale Romanum Zagabriense* (Zagreb, 1796), which often presents texts in five columns: Latin, Croatian, Slovene, Hungarian, and German; to this must be added the *Ritual Rimski* (Venice, 1827); of the same type is the *Rituale Weszprimense* (Hungary, 1801), with text in four columns: Latin, Hungarian, German, and Slovak, and that of Strigonia (1859) with the same title and arrangement.
In 1875 a *Rituel romain-lyonnais* appeared with double text, Latin and vernacular; in Bahia, Brazil, in 1869 a Ritual in Latin and Portuguese; while throughout Austria, Hungary, Poland, and Alsace polyglot Rituals continued to appear. In 1906 a Danish Ritual for Denmark and Iceland was published. A Ritual published in Barcelona (1912) has in vol. II (1914) some texts in Spanish. With the explicit approval of the Sacred Congregation of Rites, a Roman Ritual adapted for the Church of Poland (*R. R.... Ecclesiae Poloniae adaptatum*, Katowice) with texts in Latin, Polish, German, French, Lithuanian, and Russian appeared in 1927. A contemporary Croatian edition received the approval of the Sacred Congregation of Rites in 1930 for use by Catholics in Yugoslavia. In 1932 the same Congregation permitted the *Agenda provincialis ecclesiastica Moraviae* (Olomouc), which includes a special decree on the use of the vernacular language in the liturgy in the territory of Czechoslovakia, dated 21 May 1920. Again in 1936 a Ritual for all the Latin-rite dioceses of Slovakia (*Rituale omnium latini ritus dioecesium Slovaciae, ad instar Appendicis R. R.*) with texts in Latin, Slovak, German, and Hungarian was published in Szepes (Slovakia). In 1950 a Roman Ritual with a Toledan Appendix in Spanish (*R. R.... cum Appendice Toletana*) appeared in Toledo. But above all, the Sacred Congregation of Propaganda has been very liberal in granting the use of the vernacular in ritual books for missionary regions; thus India, Indochina, Japan, New Guinea, and Africa have their own Rituals in the vernacular for liturgical use.
Important is the *Rituale parvum ad usum dioecesium Gallicae linguae* (Tours, 1948), approved by the Sacred Congregation of Rites on 28 November 1947, with extensive use of the French language, for which general norms are also provided. Notable is the most recent *Collectio rituum ad instar appendicis Ritualis Romani pro omnibus Germaniae dioecesibus* (Regensburg, 1950), approved by the Sacred Congregation of Rites on 21 March 1950, a truly excellent work prepared over many years under the direction of the German episcopate, taking into account still-existing particular usages and with extensive use of the vernacular. See plate LV.
All authors who deal with the subject agree on this point. Among modern scholars, the one most thoroughly versed in the matter is A. Franz, who, in the Introduction to his edition of the Roman Ritual from St. Florian (Freiburg 1904), prefaces the most complete history of the Roman Ritual, while in his monumental study Die kirchlichen Benediktionen im Mittelalter (2 vols., Freiburg 1900), he presents in the introduction (pp. xxix–xxxix) a list of manuscript Roman Rituals and (pp. xxx–xxxiv) one of printed Roman Rituals, which serve as the foundation for his work. These are the most comprehensive lists that exist to date.
Among other authors, those who contribute something of their own include: H. Baruffaldi, Ad Rituale Romanum Commentaria, 1st ed., Venice 1731; 2nd ed., Florence 1847; J. Catalan, Rituale Romanum Benedicti Papae XIV iussu editum et auctum perpetuis commentariis exornatum, 1st ed., Rome 1757; 2nd ed., Padua 1760 (the most authoritative and scholarly commentary); A. Ebner, Quellen und Forschungen zur Geschichte und Kunstgeschichte des Missale Romanum im Mittelalter, Tübingen 1866; J. Braun, Sakramente und Sakramentalien, Regensburg 1925 (a kind of commentary on the sacramentalia section); P. Parsch, Das Buch des Lebens; Laienrituale (a complete annotated version of the Roman Ritual for the laity); L. Eisenhofer, Handbuch der katholischen Liturgik, I, Freiburg 1932, pp. 100–103; Ph. Oppenheim, Tractatus de iure liturgico, pars 3a, De libris liturgicis, Turin 1940, pp. 66–69, 114–15 and passim; id., Introductio historica in litteraturam liturgicam, 2nd ed., Turin 1945; M. Righetti, Manuale di storia liturgica, I, 2nd ed., Milan 1950, pp. 287–89; L. Eisenhofer – J. Lechner, Grundriss der Liturgik des römischen Ritus, 5th ed., Freiburg 1950, pp. 23–24; E. Vyskoukal, s. V. in LThK, VIII, pp. 911–13; Moroni, s. v., LVIII, cols. 56–57; A. Fortescue, Ritual, in Cath. Enc., XIII, 88–90; A. Bertholet, Die Ritualbücher, in Die Religion in Geschichte und Gegenwart, IV (treats of ancient non-Christian ritual books).