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Introduction
In Catholic discussions about liturgy, particularly among those who prefer the pre-Vatican II form of the Mass, terms like "Traditional Latin Mass" (TLM) and "Mass of All Ages" are commonly used to refer to the Extraordinary Form of the Roman Rite, as codified in the 1962 Roman Missal of Pope John XXIII. These titles express deep reverence and affection for this liturgical expression, highlighting its beauty, antiquity, and continuity with centuries of Catholic worship. They are well-meaning attempts to emphasize the sacredness and timeless value of this form amid modern changes.
However, while motivated by piety, these titles can be historically and theologically inaccurate. The Roman Rite has evolved organically over nearly two millennia, with numerous reforms, additions, and modifications. No single missal edition— including the 1962 one—can claim to be the unchanging "Mass of all ages" or the sole "traditional" one. Moreover, as Popes Paul VI and Benedict XVI taught, there is only one Roman Rite with one essential lex orandi (law of prayer), expressed in two forms: the Ordinary Form (promulgated by Paul VI) and the Extraordinary Form.
This article explores these issues in depth, drawing on historical development, papal teaching, and liturgical theology. It aims to foster greater understanding and unity within the Church, recognizing the legitimacy of both forms while clarifying misconceptions.
The Evolution of the Roman Rite: A History of Organic Development and Change
The Mass did not emerge fully formed but developed gradually from the apostolic era. Early Christian Eucharistic celebrations were simple, rooted in the Last Supper and Jewish synagogue practices. By the fourth century, a basic structure emerged: readings, prayers, offertory, Eucharistic Prayer (Canon), and Communion.
The Roman Rite, specifically, took shape in Rome and spread across the Latin Church. Influenced by Gallican (Frankish) elements from the eighth century onward, it incorporated new prayers, ceremonies, and feasts. Pope Gregory the Great (590–604) is credited with significant organization, but the rite continued to evolve.
Medieval developments included expanded introductory rites (Prayers at the Foot of the Altar), offertory processions, and a richer calendar of saints. The invention of printing in the 15th century led to variations, prompting calls for standardization.
The Council of Trent (1545–1563) responded to Protestant critiques by mandating uniformity. Pope Pius V promulgated the first "Tridentine" Missal in 1570 via Quo Primum, restoring ancient forms while incorporating medieval developments. This was not a new creation but a codification, largely based on the Roman Curia's 13th-century practices.
Subsequent popes revised this missal multiple times, adding feasts, adjusting rubrics, and refining texts. The Roman Rite has never been static; it has always balanced continuity with prudent adaptation.
Major Editions of the Roman Missal
Here is a chronological list of the principal typical editions (official Vatican-approved versions) of the Roman Missal in the Latin Church:
- 1474: First printed Roman Missal (Milan), based on the 13th-century Curial Missal; very similar to later Tridentine forms.
- 1570: Promulgated by Pope Pius V (Quo Primum); the first standardized "Tridentine" Missal post-Council of Trent.
- 1604: Revised by Pope Clement VIII; corrections and additions.
- 1634: Revised by Pope Urban VIII; further emendations, including hymn corrections.
- 1884: Additions under Pope Leo XIII (e.g., new feasts).
- 1920: Major revisions by Pope Benedict XV; rubrical changes and new saints.
- 1962: Typical edition under Pope John XXIII; final pre-Vatican II version, including Holy Week reforms from Pius XII (1955) and new rubrics.
- 1970: First edition promulgated by Pope Paul VI (post-Vatican II); the Ordinary Form.
- 1975: Second typical edition (minor corrections).
- 2002: Third typical edition under Pope John Paul II (further refinements, new saints).
(Pre-1474 sacramentaries like the Leonine (6th century) and Gelasian (8th century) represent earlier stages, but not full printed missals.)
This list illustrates that the "Tridentine" era alone saw multiple editions. Which one is the "traditional" missal? Which one has the "traditional" formula or rite for the "Traditional Mass?" The 1570 version lacks later papal additions; the 1962 includes 20th-century changes (e.g., Pius XII's Holy Week reforms). Selecting 1962 as the definitive "traditional" form is arbitrary—it is one snapshot in a long continuum.
The term "Traditional Latin Mass" often implies the 1962 Missal is the unchanging standard, but history shows otherwise. All forms of the Roman Rite are "traditional" in the sense of being handed down, yet none is frozen in time.
Why "Mass of All Ages" and "Traditional Latin Mass" Are Inaccurate, Though Well-Meaning
These titles embellish the Extraordinary Form to defend its reverence against perceived modern dilutions. "Mass of All Ages" suggests timeless immutability, evoking the Roman Canon's ancient roots (parts dating to the 4th–7th centuries). "Traditional Latin Mass" contrasts it with the "new" Ordinary Form, implying superiority in fidelity to the past.
Yet these are imprecise:
- The Mass has changed significantly over ages—new prayers added, rites expanded or simplified, calendars altered.
- The 1962 Missal is not the Mass of the Fathers (e.g., Gregory the Great) or medieval popes; it includes post-Trent developments.
- Calling only the Extraordinary Form "traditional" implies the Ordinary Form lacks tradition, contradicting papal teaching on continuity.
The true "Mass of all ages" is the one, unchanging sacrifice of Christ, re-presented in varying historical expressions. As theologian Joseph Ratzinger (later Benedict XVI) noted, the rite develops while preserving its essence.
There Is One Mass: The Teaching of Paul VI and Benedict XVI
Pope Paul VI, promulgating the 1970 Missal, emphasized continuity: the new Order of Mass was a renewal, not invention. He described it as preserving the "sound tradition" while adapting to modern needs (Missale Romanum, 1969).
Pope Benedict XVI clarified this profoundly in Summorum Pontificum (2007):
> "The Roman Missal promulgated by Paul VI is the ordinary expression of the lex orandi of the Catholic Church of the Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and reissued by Blessed John XXIII is to be considered as an extraordinary expression of that same lex orandi, and must be given due honour for its venerable and ancient use. These two expressions of the Church’s lex orandi will in no way lead to a division in the Church’s lex credendi (law of belief); for they are two usages of the one Roman rite."
Benedict explicitly rejected speaking of "two rites": there is one Roman Rite, with two forms (ordinary and extraordinary). Both express the same lex orandi, rooted in the one sacrifice of Christ. He wrote: "What earlier generations held as sacred, remains sacred and great for us too."
There cannot be a "new Mass" in the sense of a different sacrifice; there is one Mass, the eternal re-presentation of Calvary. Liturgical forms may vary, but the essence remains identical.
The One Roman Rite: Unity in Diversity
Today, the Roman Rite has two legitimate expressions:
- Ordinary Form (Missal of Paul VI, as revised): The usual celebration, often in vernacular, with options for participation.
- Extraordinary Form (1962 Missal): Permitted freely since Summorum Pontificum (though regulated further by later directives under Pope Francis' Traditionis Custodes).
Both are the "Latin Mass" (originally in Latin), part of the one Latin/Roman Rite. Preference for one does not negate the other's validity or holiness. As Benedict hoped, they can mutually enrich each other—e.g., greater reverence in the Ordinary Form, fuller lectionary in the Extraordinary.
The Mass itself is the "Mass of all ages": the unbloody renewal of Christ's one sacrifice, offered from the Upper Room to the end of time.
Conclusion
The titles "Mass of All Ages" and "Traditional Latin Mass" reflect sincere love for the Extraordinary Form but risk inaccuracy by implying static perfection or exclusivity. The Roman Rite's history is one of faithful development under the Holy Spirit's guidance. There is one Rite, one lex orandi, one Mass—the eternal sacrifice of Jesus Christ.
Catholics are called to embrace both forms with charity, recognizing their shared rootedness in tradition. As Benedict XVI urged, let us honor what was sacred to past generations without division.
Sources
- Pope Benedict XVI. Summorum Pontificum (Motu Proprio, 2007). Vatican.va.
- Pope Benedict XVI. Letter to Bishops accompanying Summorum Pontificum (2007).
- Pope Paul VI. Missale Romanum (Apostolic Constitution, 1969).
- Wikipedia. "Roman Missal" and "Tridentine Mass" (for historical editions; cross-referenced with primary sources).
- Fortescue, Adrian. The Mass: A Study of the Roman Liturgy (1912).
- Jungmann, Josef. The Mass of the Roman Rite: Its Origins and Development (1951–1955).
- Fiedrowicz, Michael. The Traditional Mass: History, Form, and Theology of the Classical Roman Rite (2020).
- Ratzinger, Joseph (Benedict XVI). Various pre-papal writings on liturgy (e.g., The Spirit of the Liturgy, 2000).
