B. Vasyl Velychkovsky Ep. et M., CSsR

My best friend, Justin Reany, procured for me a 1st class relic of Blessed Bishop and Martyr Vasyl Velychkovsky. I'd like to take this opportunity to promote the cause of his canonization and recommend his devotion to all of you.

Blessed Bishop and Martyr Vasyl Velychkovsky, C.S.s.R. was born June 1, 1903 in Stanislaviv, Ukraine. In 1920 he entered the seminary in Lviv. In 1925 he professed his vows as a Redemptorist and was ordained a priest. He became a great missionary, first in Stanislaviv and then in Volyn. Durin the Second World War he served in Ternopil where he was arrested by the Soviets in 1945. In Kiev he received the death sentence, which was later commuted to ten years of forced labor.

When his prison sentence was completed, he was sent to Lviv in 1955. He became instrumental in organizing the underground church. His apartment became the centre of church activity: Divine Liturgies, administering the sacraments, catechesis, preparing seminarians, counseling and the like. He also began to organize religious sisters and taught them a new way of living out their monastic and religious life. Many a vocation was fostered by Father Vasyl's guidance and care. In 1959 Rome appointed Fr. Vasyl to be bishop of this underground church. Unfortunately there were no bishops in Ukraine who could ordain him.

In 1963, Metropolitan Josyf Slipyj was released from 18 years of Soviet labour camps to attend the Second Vatican Council in Rome. While in Moscow, he called Fr. Vasyl to come immediately to his hotel room. When Fr. Vasyl arrived, Metropolitan Josyf began the Rite of Ordination to the episcopacy. The secret ordination finished and Metropolitan Josyf was taken to Rome. Bishop Vasyl returned to Lviv to do his episcopal work.

In January of 1969, Bishop Vasyl was again arrested. He was sent to Komunarsk in Eastern Ukraine. There he underwent chemical, physical and mental torture. The Soviets attempted to extract information from him about the underground church but were unsuccessful. Near death in 1972, he was released from prison and was exiled from Ukraine.

Metropolitan Maxim Hermaniuk invited Bishop Vasyl to come to Winnipeg, Canada in June, 1972. Overcome by the tortures and death causing drugs he received while in prison, he died a martyr’s death on June 30, 1973. After the funeral services in Sts. Vladimir and Olha Ukrainian Catholic Cathedral, he was buried on July 5 in All Saints Cemetery near Winnipeg.

After Blessed Vasyl was beatified by Pope John Paul II, preparations began for the exhumation and enshrinement of his holy relics. His holy body was exhumed on September 16, 2002. Following Vatican protocol, it was examined by a team of doctors and church personnel. His holy body was found to be fully intact with all its muscle mass. His holy body was revested with new vestments and placed in a stainless steel sarcophagus. On September 22, 2002, his holy relics were enshrined in a chapel in St. Joseph’s Ukrainian Catholic Church in Winnipeg, Manitoba, Canada. Pilgrims come and pray before Blessed Vasyl , seeking his powerful intercession.

INTERCESSORY PRAYER TO BLESSED VASYL

O Lord God, You are praised by the whole world for the marvelous works in your saints. I thank you for the grace you gave to Blessed Martyr Vasyl Velychkovsky to be a faithful witness to You unto the point of death. Through his intercession I ask for the following favor for your Name is glorified forever. Amen.

Imprimatur
+ Michael (Bzdel), C.Ss.R.

О мій Боже, Ти є прославлюваний в цілому світі через дивні діла твоїх святих. Я дякую Тобі за ласки, що ними Ти наділив Блаженного єпископа і мученика Василя Величковського бути Твоїм вірним свідком аж до смерті. Через його заступництво, прошу Тебе про ласку щоб прославилося Твоє імя на віки вічні. Амінь.

За благословенням Митрополита
+Михаїла Бзделя, ЧНІ

Prayer to Blessed Vasyl from the Acathist Hymn

O great and holy martyr, our blessed father Vasyl, you were on fire with God’s Word and have followed His Will even unto death. You have been sanctified and purified by the Cross and now you stand in God’s Presence wearing the martyr’s crown interceding on our behalf. You, who have confidence before the Lord, pray for us who come to you with love and devotion. For we come to you with all our needs knowing that the Lord hears His faithful ones.

Intercede for us before the Almighty God, that each one receives according to their needs; bring comfort to the sorrowful and hope to the lost; heal the sick; give courage to the young; bring a change of heart to all those who fall into sin; enlighten our minds with the truth of the Gospel; inspire us always to follow Christ; help us always to choose the good; give us courage in times of distress, faith in times of despair, hope in times of darkness; and strengthen our commitment to love our Lord. Grant that each one of us be saved through the grace and mercy of God, that together with you we may praise and glorify Him who is wondrous in His saints: Father, Son and Holy Spirit, now and for ever and ever. Amen.

Prayer from the Moleben Service

O Lord, our God, You have so loved us, that You sent your Son Jesus who showed us the way of perfection through the way of the Cross. He was obedient to You, His Father, and took the form of a servant, even unto death, Therefore, You have exalted Him and given Him the name Lord.

You call all to believe in You and to follow Your way. We thank You for the grace You gave to Blessed Vasyl Velychkovsky such that he was able to pay the ultimate price of faithfulness to You in giving his life. His love for You, caused him to die, so as not to betray You and Your Truth.

We thank You for glorifying him in Your heavenly kingdom, that he may be for all of us a shining example of Your powerful presence in our lives. That which is impossible for us is possible through You, our Lord and Master. We pray that You give us the grace of faithfulness and generosity as we seek to respond to Your love. Through his intercession, help us always to stand firm in the Truth and be faithful to You and Your commandments.

O Holy Mother of God and our Mother of Perpetual Help, whom Blessed Martyr Vasyl loved so dearly, lead us to Your Son Jesus. Give us the courage always to follow Him in all the circumstances of our life. We place ourselves under your protection.

For all the glory and honour belongs to You, Father, Son and Holy Spirit, now and for ever and ever. Amen.

Please inform the Shrine of any favors, blessings, or miracles received through Blessed Vasyl's intercession at bvshrine@mts.net.

B. Francisci Xaverii Seelos, CSsR

My best friend, Justin Reany, has procured for me a 1st class relic of Blessed Francis Xavier Seelos. I'd like to take this opportunity to promote the cause of his canonization and recommend his devotion to all of you. His feast day is October 5.

Blessed Francis X. Seelos, C.S.s.R. arrived in America in 1843. Having studied for the priesthood in Germany, he asked to be admitted to the Redemptorists with a view to future work in America. He was ordained in 1844. Three years after ordination he was appointed Master of Novices and spent one-third of his priestly life training future priests. In 1860 the Bishop of Pittsburgh wanted Fr. Seelos to be his successor. Fr. Seelos asked to remain a humble priest and his request was granted.

He was then stationed in Baltimore, Pittsburgh, Annapolis, Cumberland (MD), Detroit, New Orleans. He preached missions and retreats throughout most of what was then the United States. Transferred to New Orleans in 1866, he contracted yellow fever and died October 4, 1867. Many miracles are attributed to his intercession both during his life and after his death.

His kindness and zeal attracted many people to the sacraments. He was a man of joy and deep prayer, and extraordinary devotion to fulfilling the will of God. His life and virtues have been approved by the Church as heroic and he has been declared Blessed, the final step before canonization. You are kindly urged to pray for his canonization.

IF YOU WISH YOUR INTENTIONS RECOMMENDED TO THE PRAYERS AT THE SHRINE OF BLESSED FRANCIS SEELOS, CONTACT:

The Seelos Center

2030 Constance Street

New Orleans, LA 70130

(504) 525-2495 www.seelos.org

Please Report Favors Received

O Lord, my strength and my Redeemer,let the words of my mouth and the meditation of my heartbe pleasing in Your sight.I offer praise to You for the grace You have bestowedon Your humble missionary, Father Francis Xavier SeelosMay I have the same joyful vigorthat Father Seelos possessed during his earthly lifeto love You deeply and live faithfully Your gospel. Amen.

(Here mention your special intentions)

Propers of the Mass for October 5

Liturgy of the Hours for October 5

Gloria In Excelsis Deo

Missale Romanum 1962

Gloria in excelsis Deo. Et in terra pax hominibus bonae voluntatis. Laudamus te. Benedicimus te. Adoramus te. Glorificamus te. Gratias agimus tibi, propter magnam gloriam tuam. Domine Deus, Rex caelestis, Deus Pater omnipotens. Domine Fili unigenite, Jesu Christe. Domine Deus, Agnus Dei, Filius Patris. Qui tollis peccata mundi, miserere nobis. Qui tollis peccata mundi, suscipe deprecationem nostrum. Qui sedes ad dexteram Patris, miserere nobis. Quoniam tu solus Sanctus. Tu solus Dominus. Tu solus Altissimus, Jesu Christe. Cum Sancto Spiritu in gloria Dei Patris. Amen.

Glory to God in the highest. And on earth peace to men of good will. We praise Thee. We bless Thee. We adore Thee. We glorify Thee. We give Thee thanks for Thy great Glory. O Lord God, heavenly King, God the Father almighty. O Lord Jesus Christ, the only-begotten Son. Lord God, Lamb of God, Son of the Father. Who takest away the sins of the world, have mercy on us. Who takest away the sins of the world, receive our prayer. Who sittest at the right hand of the Father, have mercy on us. For Thou alone art holy. Thou alone art Lord. Thou alone, O Jesus Christ, art most high. Together with the Holy Ghost, in the glory of God the Father. Amen. 1

Glory be to God on high, and on earth peace to men of good will. We praise Thee; we bless Thee; we adore Thee; we glorify Thee. We give Thee thanks for Thy great glory, O Lord God, heavenly king, God the Father almighty, O Lord Jesus Christ, the only-begotten Son. O Lord God, Lamb of God, Son of the Father, Who takest away the sins of the world, have mercy on us. Who takest away the sins of the world, receive our prayer. Who sittest at the right hand of the Father, have mercy on us. For Thou alone art holy; Thou alone art the Lord; Thou alone O Jesus Christ, together with the Holy Ghost, art most high in the glory of God the Father. Amen. 2

Missale Romanum 1970

Gloria in excelsis Deo. Et in terra pax hominibus bonae voluntatis. Laudamus te. Benedicimus te. Adoramus te. Glorificamus te. Gratias agimus tibi, propter magnam gloriam tuam. Domine Deus, Rex caelestis, Deus Pater omnipotens. Domine Fili unigenite, Iesu Christe. Domine Deus, Agnus Dei, Filius Patris. Qui tollis peccata mundi, miserere nobis. Qui tollis peccata mundi, suscipe deprecationem nostrum. Qui sedes ad dexteram Patris, miserere nobis. Quoniam tu solus Sanctus. Tu solus Dominus. Tu solus Altissimus, Iesu Christe. Cum Sancto Spiritu in gloria Dei Patris. Amen.

Glory to God in the highest, and peace to his people on earth. Lord God, heavenly King, almighty God and Father, we worship you, we give you thanks, we praise you for your glory. Lord Jesus Christ, only Son of the Father, Lord God, Lamb of God, you take away the sin of the world: have mercy on us; you are seated at the right hand of the Father: receive our prayer. For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen. 3

The Gloria comes to us, in the first part (from Gloria to voluntatis), from Luke 2:14. Pope Telesphorus (128-139?) first decreed that this text be sung at the Mass of the Nativity of our Lord before the sacrifice.4 The rest of the Gloria, also called the Hymnus Angelicus and the Doxologia Maior (the Gloria Patri is the Doxologia Minor), comes to us from the East. 5 St. Hilary of Poitiers (366) was in exile in the East where he heard it and then translated it, bringing it to the West when he returned.6 The rubrics have it first only for Christmas, then extended to Sundays and feast days of martyrs but only for the Pontifical Mass. Priests at first are allowed it only on Easter (Ordo Romani I), then also for Easter Vigil and their ordination day (Ordo of St. Almand) but it is not until the 11th century when it is allowed for both bishops and priests. 7

The practice of farcing the text, as in the Kyrie, created the collection of tropes in books called libri troparii vel troponari. Eventually, the practice of farcing the Gloria was prohibited but the farcing of the Gloria continued to be observed especially in Masses of the Virgin (farced Gloria called Gloria Marianum). This led to the insertion of a rubric into the 1570 Roman Missal by Pope St. Pius V that the Gloria was to be sung as it was found in the missal, even for Masses of the feast of the Blessed Virgin.8

“[T]he Gloria in excelsis, an expression of thankfulness and joy at our Redemption, which finds its renewal in every Mass. The beginning of this hymn of praise was sung by the Angels at the birth of Christ; the remainder is an ascription of praise to God and an expression of our gratitude to Him. The Gloria, being a hymn of joy, is omitted in Masses for the dead and on the Sundays of Advent and Lent, besides any other days on which joy is unsuitable.”9

The hymn which the Angels sang, (from Gloria to voluntatis), seems a fitting text for the celebration of Christmas but the next portion goes directly into the death (Agnus Dei . . . qui tollis peccata mundi) and ascension (qui sedes ad dexteram Patris) of our Lord. This shows two things: the first is that every Mass is the renewal of the Incarnation of our Lord and the second is that His birth and His Passion are intimately connected, so also this is true of the Mass. Just as the King of the Universe was hidden under the appearance of a lowly babe wrapped in swaddling clothes, likewise Christ the King is hidden under the appearance of bread and wine in the Holy Sacrifice of the Mass.

“Holy Church herself teaches us that the birth of Christ is effected anew after a spiritual manner in the Mass, for she places on the lips of the officiating priest the self-same song of praise which the Angels sand on Christmas morn: Glory to God in the highest; and on earth peace to men of good will. Let us, when these words sound in our ears, imagine ourselves listening to the Angel who thus spoke to the shepherds. ‘I bring you good tidings of great joy...for this day is born to you a Savior, who is Christ the Lord...You shall find the Infant wrapped in swaddling-clothes, and laid in a manger.’” 10

“The [whole] prayer itself expresses the whole purpose of the Liturgy: to render glory to God, which in turn brings peace and good will to men. May God be glorified by men around the altar by the descent of this same Word, who humbles Himself only in order to exalt God. Christ procure the glory of the Father by giving Himself to men and offering them salvation. For this glorification, God will grant peace to all who open their hearts to the Prince of peace. Here at the altar we have to realize that, although this treaty of peace was signed with Christ’s blood and sealed with the seal of His cross, the acceptance of it is performed by us here and today. 11

“Glory to the divine mercy, which, instead of chastising rebellious men, causes this same God to take upon himself their punishment, and so to save them. Glory to the divine wisdom, which has devised a means of satisfying his justice, and at the same time of delivering man from the death he had deserved. Glory to the divine power, destroying in so signal a manner the powers of hell, by the divine Word coming in poverty to suffer pains, contempt, and death; and thus to draw the hearts of men to himself, and to leave everything for his sake, - honors, riches, and life; as so many virgins and young men have done, and even nobles and princes, to show their gratitude for the love of this God. Finally, glory to the divine love, which induced God to become a little child, poor and lowly, to live a hard life, and to die a cruel death, in order to show man the love which he bears him, to gain his love in return.” 12

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1 My Sunday Missal, Confraternity of the Precious Blood, Msgr. Joseph F. Stedman, 1962, p. 22.

2 The New Roman Missal, Fr. Lassance, 1993 reproduction of the 1945 edition, p. 762 .

3 Daily Roman Missal, Rev. James Socias, Midwest Theological Forum, 2003, pp. 678-79.

4 The Mass: A Study of the Roman Liturgy, Rev. Dr. Adrian Fortescue, Loreto Publications, 2003: original printing 1912, p. 241 – “The Liber Pontificalis says that Telesphorus ‘ordered that … on the Birth of the Lord Masses should be said at night … and that the angelic hymn, that is: Gloria in excelsis Deo, be said before the sacrifice.”

5 The Mass: A Study of the Roman Liturgy, Rev. Dr. Adrian Fortescue, Loreto Publications, 2003: original printing 1912, p. 239.

6 The Mass: A Study of the Roman Liturgy, Rev. Dr. Adrian Fortescue, Loreto Publications, 2003: original printing 1912, p. 241 – Fortescue makes note that the Latin translation is a free version of the Greek original, ft. 4. The Gloria is found in the Divine Liturgy of St. John Chrysostom in the Prothesis (preparation of the elements) before the Divine Liturgy proper, entitled “The Great Doxology”: Glory to Thee, O Giver of Light! Glory to God in the Highest; on earth peace, and good will to men. We sing to Thee, we bless Thee, we worship Thee, we glorify Thee, we give thanks to Thee for the Splendour of Thy glory. O Lord King, O Heavenly God: the Father Almighty! O Lord, Only-begotten Son: Jesus Christ! And O Thou: All-Holy Spirit! O Lord God, O Lamb of God, O son of the Father who takest away the sins of the world, have mercy on us. O Thou who takest away the sins of the world! Accept our supplications, O Thou who art enthroned at the right hand of the Father, and have mercy on us. Every day I will bless Thee and sing to Thy name, always and for ever and ever. Deign, O Lord, to keep us this day without sin. Blessed art Thou, O Lord, God of our Fathers; praised and glorified is Thy name forever. Amen. - Liturgy, Archbishop J. Raya, Baron Jose De Vinck, Alleluia Press, 2001, p. 36.

7 The Mass: A Study of the Roman Liturgy, Rev. Dr. Adrian Fortescue, Loreto Publications, 2003: original printing 1912, p. 242.

8 The Holy Sacrifice of the Mass; Dogmatically, Liturgically and Ascetically Explained, Rev Dr. Nicholas Gihr, 6th edition, B. Herder Book Co, 1924, p. 394 ft 2. “Sic dicitur Gloria in excelsis Deo, etiam in Missa beatae Mariae, quando dicendum est.”

9 The Incredible Catholic Mass, Fr. Martin von Cochem, Tan Books, 1997, pp. 434-35; Gihr, p. 397; The Holy Mass Explained, Fr. F. X. Schouppe, 1891, pp. 64, 82.

10 The Incredible Catholic Mass, Fr. Martin von Cochem, Tan Books, 1997, p.91.

11 The Divine Liturgy of St. John Chrysostom, Fr. Basil Shereghy, Byzantine Seminary Press, 1970, pp. 32-33.

12 The Incarnation, Birth and Infancy of Jesus Christ, St. Alphonsus de Ligouri, Redemptorist Fathers, 1983, p. 146.

Rubricae Generales (English)

Here is a link to an English translation of the General Rubrics (Part 1), 1962. It's 20 pages long in the print preview, so I thought it best not to attempt appending it here either in whole or in part.

Rubricae Generales (English)

Rubricae Generales Missalis Romani (English)

Here is a link to an English translation of the General Rubrics of the Roman Missal, 1962. It's 35 pages long in the print preview, so I thought it best not to attempt appending it here either in whole or in part.

Rubricae Generales Missalis Romani (English)

Divino Afflatu (English)

PIUS X, POPE
SERVANT OF THE SERVANTS OF GOD
FOR AN EVERLASTING MEMORIAL

It is beyond question that the psalms composed under divine inspiration, which are collected in the sacred books, have from the beginning of the Church not only contributed wonderfully to foster the piety of the faithful offering the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name (Heb 13:15), but have also had a conspicuous part, from custom introduced under the old law, in the sacred liturgy itself and in the divine office. Hence, as Basil says, that natural voice of the Church (Homil. In Ps. I, no. 2,) and the psalmody called by our predecessor Urban VIII (in Divinam psalmodiam) the daughter of her hymnody which is constantly sung before the throne of God and the Lamb, and which, according to Athanasius, teaches the men whose chief care is the divine worship the manner in which God is to be praised and the words in which they are fitly to confess him (Epist. Ad Marcellinum in interpret. Psalmor no. 10). Augustine beautifully says on the subject: “That God may be praised well by man, God himself has praised himself; and since he has been pleased to praise himself man has found the way to praise him (In Psalm. Cxliv. No. 1).

Besides, there is in the Psalms a certain wonderful power for stimulating zeal in men’s minds for all the virtues. For although all our Scripture, both the Old and New, is divinely inspired and useful for doctrine, as it is written, the Book of Psalms, like a paradise containing in itself (the fruits) all the others, gives forth songs, and with them also shows its own songs in psalmody (cantus edit, et proprios insuper cum ipsis inter psallendum exhibet). Such are the words of Athanasius (Epist. Ad Marcell. Op. cit. no. 2), who rightly adds in the same place: “To me it seems that the psalms for him who sings them are as a mirror in which he may contemplate himself and the movements of his soul and, under this influence, recite them” (op. cit. no. 12). Hence, Augustine says in his Confessions: “How I wept in hymns and canticles, deeply moved by the voices of your sweetly sounding Church! These voices poured into my ears and truth became clear in my heart and then feelings of piety grew warm within me and my tears flowed and it was well with me for them” (book IX, ch. 6). For who can fail to be stirred by the numerous passages of the psalms which proclaim so loudly the immense majesty of God, his ominipotence, his ineffable justice or goodness or clemency, and his other infinite praises? Who can fail to be inspired with similar feelings by those thanksgivings for benefits received from God, or by those trustful prayers for benefits desired, or those cries of the penitent soul for its sins? Who is not stirred to admiration by the Psalmist as he recounts the acts of divine goodness toward the people of Israel and the whole race of man and when he hands down the picture of Christ the Redeemer lovingly shadowed forth whose voice Augustine heard in all the psalms, praising or mourning, rejoicing in hope or yearning for accomplishment? (In Ps. Xlii., no. 1).

With good reason was provision made long ago, by decrees of the Roman Pontiffs, by canons of the councils, and by monastic laws, that members of both branches of the clergy should chant or recite the entire psaltery every week. And this same law, handed down from antiquity, our predecessors St. Pius V, Clement VIII and Urban VIII religiously observed in revising the Roman breviary. Even at present the psaltery should be recited in its entirety within the week were it not that owing to the changed condition of things such recitation is frequently hindered.

For in the course of time there has been a constant increase among the faithful in the number of those whom the Church, after their mortal life, has been accustomed to count among the denizens of heaven and to set before the Christian people as patrons and models. In their honor the offices of the saints began to be gradually extended until it has come about that the offices of the Sundays and ferias are hardly ever heard, and thus neglect has fallen on not a few Psalms, albeit these are, no less than the others, as Ambrose says (Enarrat. In Ps. I., no. 9), “the benediction of the people, the praise of God, the praising of the multitude, the rejoicing of all, the speech of all, the voice of the Church, the resounding confession of faith, the full devotion of authority, the joy of liberty, the cry of gladness, the echo of joy.” More than once serious complaints have been made by prudent and pious men about this omission, on the ground that owing to it those in sacred orders have been deprived of so many admirable aids for praising the Lord and expressing the inmost feelings of the soul, and that it has left them without that desirable variety in praying so highly necessary for our weakness in supplicating worthily, attentively, and devoutly. For, as Basil has it, “the soul, in some strange way, frequently grows torpid in sameness, and what should be present to it becomes absent; whereas by changing and varying the psalmody and the chant for the different hours, its desire is renewed and its attention restored (Regulae fusius tractatae, q.37, no. 5).

No wonder, then, that a great many bishops in various parts of the world have sent expressions of their opinions on this matter to the Apostolic See, and especially in the Vatican Council when they asked, among other things, that the ancient custom of reciting the whole psaltery within the week might be restored as far as possible, but in such a way that the burden should not be made any heavier for the clergy, whose labors in the vineyard of the sacred ministry are now increased owing to the diminution in the number of laborers. These petitions and wishes, which were our own, too, before we assumed the pontificate, and also the appeals which have since come from others of our venerable brothers and from pious men, we have decided should be granted – but with care, so that from the reciting of the entire psaltery within the week no diminution in the cultus of saints may follow, on the one hand, and on the other, that the burden of the divine office may become not more oppressive, but actually lighter. Wherefore, after having suppliantly implored the Father of lights and asked for the assistance of holy prayers on the matter, following in the footsteps of our predecessor, we chose a number of learned and active men with the task of studying and consulting together in order to find some way, which might meet our wishes, for putting the idea into execution. In fulfillment of the charge entrusted to them they elaborated a new arrangement of the psaltery, and this having been approved by the cardinals of H.R.C. belonging to the Congregation of Sacred Rites, we have ratified it as being in entire harmony with our own mind, in all things, that is, as regards the order and partition of the psalms, the antiphons, versicles, hymns with their rubrics and rules, and we have ordered an authentic edition of it to be set up in our Vatican printing press and then published.

As the arrangement of the psaltery has a certain intimate connection with all the divine office and the liturgy, it will be clear to everybody that by what we have here decreed we have taken the first step to the emendation of the Roman breviary and the missal, but for this we shall appoint shortly a special council or commission. Meanwhile, now that the occasion presents itself, we have decided to make some changes at present, as is prescribed in the accompanying rubrics; and first among them that in the recitation of the divine office due honor, by their more frequent use, be restored to the appointed lessons of sacred Scripture with the responsories of the season, and, second, that in the sacred liturgy those most ancient Masses of the Sundays during the year and of the ferias, especially those of Lent, recover their rightful place.

Therefore, by the authority of these letters, we first of all abolish the order of the psaltery as it is at present in the Roman breviary, and we absolutely forbid the use of it after the 1st day of January of the year 1913. From that day in all the churches of secular and regular clergy, in the monasteries, orders, congregations and institutes of religious, by all and several who by office or custom recite the canonical hours according to the Roman breviary issued by St. Pius V and revised by Clement VIII, Urban VIII and Leo XIII, we order the religious observance of the new arrangement of the psaltery in the form in which we have approved it and decreed its publication by the Vatican printing press. At the same time we proclaim the penalties prescribed in law against all who fail in their office of reciting the canonical hours everyday; all such are to know that they will not be satisfying this grave duty unless they use this our disposition of the psaltery.

We command, therefore, all the patriarchs, archbishops, bishops, abbots and other prelates of the church, not excepting even the cardinal archpriests of the patriarchal basilicas of the city, to take care to introduce at the appointed time into their respective dioceses, churches or monasteries, the psaltery with the rules and rubrics as arranged by us; and the psaltery and these rules and rubrics we order to be also inviolately used and observed by all others who are under the obligation of reciting or chanting the canonical hours. In the meanwhile it shall be lawful for everybody and for the chapters themselves, provided the majority of the chapter be in favor, to use duly the new order of the psaltery immediately after its publication.

This we publish, declare, sanction, decreeing that these our letters always are and shall be valid and effective, notwithstanding apostolic constitutions and ordinances, general and special, and everything else whatsoever to the contrary. Wherefore, let nobody infringe or temerariously oppose this page of our abolition, revocation, permission, ordinance, precept, statue, indult, mandate and will. But if anybody shall presume to attempt this let him know that he will incur the indignation of almighty God and of his apostles the blessed Peter and Paul.

Given at Rome at St. Peter’s in the year of the incarnation of our Lord 1911, on November the first, the feast of All Saints, in the ninth year of our pontificate.

A. Cardinalis Agliardi Chancellor of H.R.C.

Fr. Seb. Cardinalis Martinelli Prefect to the S.C.R.

Loco † Plumbi

Visa
M. Riggi C. A. Not.

Reg. in Canc. Ap. N. 571

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R. Kevin Seasoltz, The New Liturgy: A Documentation, 1903-1965, Herder & Herder, 1966, pp. 22-26.

Divino Afflatu (Latin)

PIUS EPISCOPUS
SERVUS SERVORUM DEI
AD PERPETUAM REI MEMORIAM

Divino afflatu compositos Psalmos, quorum est in sacris litteris collectio, inde ab Ecclesiae exordiis non modo mirifice valuisse constat ad fovendam fidelium pietatem, qui offerebant hostiam laudis semper Deo, id est, fructum labiorum confitentium nomini ejus; [1] verum etiam ex more jam in vetere Lege recepto in ipsa sacra Liturgia divinoque Officio conspicuam habuisse partem. Hinc illa, quam dicit Basilius, nata Ecclesiae vox [2] atque psalmodia, ejus hymnodiae filia, ut a decessore Nostro Urbano VIII appellatur, [3] quae canitur assidue ante sedem Dei et Agni, quaeque homines, in primis divino cultui addictos docet, ex Athanasii sententia, qua ratione Deum laudare oporteat quibusque verbis decenter confiteantur. [4] Pulchre ad rem Augustinus: Ut bene ab homine laudetur Deus, laudavit se ipse Deus; et quia dignatus est laudare se, ideo invenit homo, quemadmodum laudet eum. [5]

Accedit quod in Psalmis mirabilis quaedam vis inest ad excitanda in animis omnium studia virtutum. Etsi enim omnis nostra Scriptura, cum vetus tum nova, divinitus inspirata utilisque ad doctrinam est, ut scriptum habetur; . . . . . at Psalmorum liber, quasi paradisus omnium reliquorum (librorum) fructus in se continens, cantus edit, et proprios insuper cum ipsis inter psallendum exhibet. Haec iterum Athanasius, [6] qui recte ibidem addit: Mihi quidem videtur, psallenti Psalmos esse instar speculi, ut et seipsum et proprii animi motus in ipsis contempletur, atque ita affectus eos recitet. [7] Itaque Augustinus in Confessionibus: Quantum, inquit, flevi in hymnis et canticis tuis suave sonantis Ecclesiae tuae vocibus commotus acriter! Voces illae influebant auribus meis et eliquabatur veritas in cor meum et exaestuabat inde affectus pietatis et currebant lacrimae et bene mihi erat cum eis. [8] Etenim, quem non moveant frequentes illi Psalmorum loci, in quibus de immensa majestate Dei, de omnipotentia, de inenarrabili justitia aut bonitate aut clementia de ceterisque infinitis laudibus ejus tam alte praedicatur? Cui non similes sensus inspirent illae pro acceptis a Deo beneficiis gratiarum actiones, aut pro exspectatis humiles fidentesque preces, aut illi de peccatis clamores poenitentis animae? Quem non admiratione psaltes perfundat, cum divinae benignitatis munera in populum Israel atque in omne hominum genus profecta narrat, cumque caelestis sapientiae dogmata tradit? Quem denique non amore inflammet adumbrata studiose imago Christi Redemptoris, cujus quidem Augustinus [9] vocem in omnibus Psalmis vel psallentem, vel gementem, vel loetanlem in spe, vel suspirantem in re audiebat?

Jure igitur optimo provisum est antiquitus, et per decreta Romanorum Pontificum, et per canones Conciliorum, et per monasticas leges, ut homines ex utroque clero integrum Psalterium per singulas hebdomadas concinerent vel recitarent. Atque hanc quidem legem a patribus traditam decessores Nostri S. Pius V, Clemens VIII, Urbanus VIII in recognoscendo Breviario Romano sancte servarunt. Unde etiam nunc Psalterium intra unius hebdomadae spatium recitandum foret integrum, nisi mutata rerum condicione talis recitatio frequenter impediretur.

Etenim procedente tempore continenter crevit inter fideles eorum hominum numerus, quos Ecclesia, mortali vita defunctos, caelicolis accensere et populo christiano patronos et vivendi duces consuevit proponere. In ipsorum vero honorem Officia de Sanctis sensim propagari coeperunt, unde fere factum est, ut de Dominicis diebus deque Feriis Officia silerent, ideoque non pauci negligerentur Psalmi, qui sunt tamen, non secus ac ceteri, ut Ambrosius ait, [10] benedictio populi, Dei laus, plebis laudatio, plausus omnium, sermo universorum, vox Ecclesiae, fidei canora confessio, auctoritatis plena devotio, libertatis laetitia, clamor jucunditatis, laetitiae resultatio. De hujusmodi autem omissione non semel graves fuerunt prudentum piorumque virorum querimoniae, quod non modo hominibus sacri ordinis tot subtraherentur praesidia ad laudandum Dominum et ad intimos animi sensus ei significandos aptissima; sed etiam quod optabilis illa in orando varietas desideraretur, ad digne, attente, devote precandum imbecillitati nostrae quam maxime opportuna. Nam, ut Basilius habet, in aequalitate torpescit saepe, nescio quomodo, animus, atque praesens absens est: mutatis vero et variatis psalmodia et cantu per singulas horas, renovatur ejus desiderium et attentio instauratur. [11]

Minime igitur mirum, quod complures e diversis orbis partibus Sacrorum antistites sua in hanc rem vota ad Apostolicam Sedem detulerunt, maximeque in Concilio Vaticano, cum hoc inter cetera postularunt, ut, quoad posset, revocaretur consuetudo vetus recitandi per hebdomadam totum Psalterium, ita tamen ut clero, in sacri ministerii vinea ob imminutum operariorum numerum jam gravius laboranti, non majus imponeretur onus. Hisce vero postulationibus et votis, quae Nostra quoque ante susceptum Pontificatum fuerant, itemque precibus, quae deinceps ab aliis Venerabilibus Fratribus piisque viris admotae sunt, Nos equidem concedendum duximus, cauto tamen, ne recitatione integri Psalterii hebdomadae spatio conclusa, ex una parte quicquam de Sanctorum cultu decederet, neve ex altera molestius divini Officii onus clericis, immo temperatius evaderet. Quapropter, implorato suppliciler Patre luminum, corrogatisque in id ipsum suffragiis sanctarum precum, Nos vestigiis insistentes decessorum Nostrorum, aliquot viros delegimus doctos et industrios, quibus commisimus, ut, consiliis studiisque collatis certam aliquam reperirent rei efficiendae rationem, quae Nostris optatis responderet. Illi autem commissum sibi munus e sententia exsequentes novam Psalterii dispositionem elaborarunt; quam cum S. R. E. Cardinales sacris ritibus cognoscendis praepositi diligenter consideratam probassent, Nos, utpote cum mente Nostra admodum congruentem, ratam habuimus in rebus omnibus, id est, quod ad ordinem ac partitionem Psalmorum, ad Antiphonas, ad Versiculos, ad Hymnos attinet cum suis Rubricis et Regulis, ejusque editionem authenticam in Nostra typographia Vaticana adornari et indidem evulgari jussimus.

Quoniam vero Psalterii dispositio intimam quandam habet cum omni Divino Officio et Liturgia conjunctionem, nemo non videt per ea, quae hic a Nobis decreta sunt, primum Nos fecisse gradum ad Romani Breviarii et Missalis emendationem: sed super tali causa proprium mox Consilium seu Commissionem, ut ajunt, eruditorum constituemus. Interim, opportunitatem hanc nacti, nonnulla jam in presenti instauranda censuimus, prout in appositis Rubricis praescribilur: atque imprimis quidem ut in recitando divino Officio Lectionibus statutis sacrae Scripturae cum Responsoriis de tempore occurrentibus debitus honor frequentiore usu restitueretur; dein vero ut in sacra Liturgia Missae antiquissimae de Dominicis infra annum et de Feriis, praesertim quadragesimalibus, locum suum recuperarent.

Itaque, harum auctoritate litterarum, ante omnia Psalterii ordinem, qualis in Breviario Romano hodie est, abolemus ejusque usum, inde a Kalendis Januariis anni millesimi nongentesimi decimi tertii, omnino interdicimus. Ex ilto autem die in omnibus ecclesiis cleri saecularis et regularis, in monasteriis, ordinibus, congregationibus, institutisque religiosorum ab omnibus et singulis, qui ex officio aut ex consuetudine Horas canonicas juxta Breviarium Romanum, a S. Pio V editum et a Clemente VIII, Urbano VIII, Leone XIII recognitum, persolvunt, novum Psalterii ordinem, qualem Nos cum suis Regulis et Rubricis approbavimus typisque Vaticanis vulgandum decrevimus, religiose observari jubemus. Simul vero poenas in jure statutas iis denuntiamus, qui suo officio persolvendi quotidie Horas canonicas defuerint; qui quidem sciant se tam gravi non satisfacturos officio, nisi Nostrum hunc Psalterii ordinem adhibeant.

Omnibus igitur Patriarchis, Archiepiscopis, Episcopis, Abbatibus ceterisque ecclesiarum Praelatis, ne Cardinalibus quidem Archipresbyteris patriarchalium Urbis basilicarum exceptis, mandamus, ut in sua quisque Dioecesi, ecclesia vel coenobio Psalterium cum Regulis et Rubricis, quemadmodum a Nobis dispositum est, constituto tempore inducendum curent: quod Psalterium quasque Regulas et Rubricas etiam a ceteris omnibus, quoscumque obligatio tenet recitandi vel concinendi Horas canonicas, inviolate adhiberi ac servari praecipimus. Interim autem cuilibet et capitulis ipsis, modo id major capituli pars sibi placere ostenderit, novum Psalterii ordinem, statim post ejus editionem, rite usurpare licebit.

Haec vero edicimus, declaramus, sancimus, decernentes has Nostras litteras validas et efficaces semper esse ac fore; non obstantibus constitutionibus et ordinationibus apostolicis, generalibus et specialibus, ceterisve quibusvis in contrarium facientibus. Nulli ergo hominum liceat hanc paginam Nostrae abolitionis, revocationis, permissionis, jussionis, praecepti, statuti, indulti, mandati et voluntatis infringere, vel ei ausu temerario contraire. Si quis autem hoc attentare praesumpserit, indignationem omnipotentis Dei, ac beatorum Petri et Pauli, Apostolorum ejus, se noverit incursurum.

Datum Romae apud S. Petrum, anno Incarnationis Dominicae millesimo nongentesimo undecimo, Kalendis Novembribus, in Festo Sanctorum Omnium, Pontificatus Nostri anno nono.

A. Cardinalis Agliardi S. R. E. Cancellarius

Fr. Seb. Cardinalis Martinelli S. R. C. Praefectus

Loco † Plumbi

Visa
M. Riggi C. A. Not.

Reg. in Canc. Ap. N. 571

[1] Hebr. 13, 15.

[2] Homil. in Ps. 1, n. 2.

[3] Bulla Divinam psalmodiam.

[4] Epist. ad Marcellinum in interpret. Psalmor., n. 10.

[5] In Psalm. 144, n. 1.

[6] Epist. ad Marcell. cit., n. 2.

[7] Op. cit., n. 12.

[8] Lib. IX, cap. 6.

[9] In Psalm. 42, n. 1.

[10] Enarrat, in Ps. 1, n. 9.

[11] Regulae fusius tractatae, interrog. 37, n. 5.

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Missale Romanum, editio XIV juxta typicam Vaticanam, 1930 Ratisbonae, Sumptibus et typis Friderici pustet: S. Sedis Apostolicae et S. Rituum Congreg. Typographi.

Si Quid Est (English)

URBAN VIII, POPE

FOR AN EVERLASTING MEMORIAL

If there is anything Divine among man's possessions which might excite the envy of the citizens of Heaven (could they ever be swayed by such a passion), this is undoubtedly the Most Holy Sacrifice of the Mass, by means of which men, having before their eyes and taking into their hands the very Creator of Heaven and earth, experience, while still on earth, a certain anticipation of Heaven.

How keenly then, must mortals strive to preserve and protect this inestimable privilege with all due worship and reverence and be ever on their guard lest their negligence offend the angels who vie with them in eager adoration!

In view of this consideration, following in the footsteps of the Supreme Pontiffs, Our Predecessors, Pius V and Clement VIII, who undertook to review and restore most diligently the rite and prayers pertaining to the celebration of this sacred Mystery, We have ordered that these be again examined and that if by chance anything, as often happens, has been corrupted in the course of time, it shall be restored to its former standard.

Wherefore, just as We have recently achieved the reform of the Breviary for the greater splendor of the Divine Office, so also, following this example, We have ordered that the Missal be corrected with a view to bestowing greater beauty and luster upon the Divine Sacrifice.

And since it is highly becoming that the wings, as it were, of the liturgy which the priest, like the cherubim of the old Mystical Tabernacle, daily spreads over the true Mercy seat of the world, should be twofold and fashioned exactly in the same shape and form, We have entrusted this task to learned and pious men who have carried it out so carefully as to leave nothing to be desired.

The rubrics which had been allowed to gradually degenerate from the old usage and rite, have been restored to their former pattern; those which did not seem to be easily intelligible to the readers, have been more clearly stated; and moreover, having compared the pertinent texts with the Vulgate edition of Holy Writ, the differences which had crept into the Missal have been emended according to this standard and norm.

The competence of the revisers, however, is likely to bear little fruit, unless the skill and diligence of proficient printers measure up to it. We have, therefore, ordered Our dear son Andrew Brugiotto, director of Our printing establishment, to publish the Missal thus emended, and We allow it to be printed in the future outside the City, but only according to the standard now edited by Our printing establishment and after the printers have requested and obtained in writing the permission of Our most dear sons, the Inquisitors against heretical depravity, in those places where they are established and of the Ordinaries where there are no Inquisitors. Otherwise, if henceforth without this permission they dare to print the above-mentioned Missal or the booksellers dare to sell it, the printers and the booksellers established outside Our Ecclesiastical State shall incur excommunication latae sententiae from which, save on the point of death, they may not be absolved except by the Roman Pontiff. The printers and booksellers established in the City and in other parts of the Ecclesiastical State shall incur the fine of five hundred gold ducats of the Treasury and forfeit unpardonably without any further declaration all their books and types which are to be devolved on the said Treasury. And nevertheless We forbid and prohibit for all places and peoples under the same penalties the use of such Missals as might be printed and sold without the necessary permission.

Before granting this permission, the Inquisitors or the Ordinaries must very diligently compare the Missals to be printed, both before and after they have been printed, with the standard text revised by Our authority, and they must not allow anything to be added to, or removed from, it. In granting the original license, they must attest in their own handwriting that, having made the collation, the Missals are found to agree perfectly with the standard edition. This document must be printed always at the beginning or at the end of every Missal.

If they behave otherwise, the Inquisitors shall incur, on that account, the penalty of being deprived of their office and of being debarred from obtaining it back and acquiring other offices in the future; the Ordinaries shall incur the penalty of suspension a divinis and of interdiction from entering the Church; and their Vicars shall be similarly deprived of their offices and benefices, they shall be debarred from obtaining these and other offices and benefices in the future and they shall incur excommunication, without any further declaration.

Wishing in Our Apostolic benignity to secure and protect from any loss all poor churches, clerics and ecclesiastics, printers and booksellers, We allow them to keep, use and sell respectively the Missals hitherto printed which they possess. Notwithstanding whatsoever license, indults, and privileges granted to the printers by Us or by the Roman Pontiffs, Our Predecessors, to print the Missal, which by these presents We expressly revoke and which We wish to be revoked, as well as the constitutions, Apostolic ordinances, general and special, granted in whatever manner, contrary to the above prescriptions, confirmed and approved.

From all these ordinances, for this time only, We specially and expressly derogate, although particular, specific and express mention is to be made of them and of their whole tenor considering their tenor as expressed in these presents.

We wish that the same authority attaching to these presents, if exhibited and shown, be attributed to their copies, even printed ones, bearing the signature of a Notary Public and vouched for by the seal of a Church dignitary.

Given in Rome at St. Mary Major's under the ring of the Fisher man, on the 2nd day of September, 1634, XIIth year of Our Pontificate.

M. A. Maraidus

J. Savenier

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This document taken from the Catholic Liturgical Library
http://www.catholicliturgy.com/

Si Quid Est (Latin)

URBANUS PAPA VIII
AD PERPETUAM REI MEMORIAM

Si quid est in rebus humanis plane divinum, quod Nobis superni cives (si in eos invidia caderet) invidere possent, id certe est sacrosanctum Missae Sacrificium, cujus beneficio fit, ut homines quadam anticipatione possideant in terris caelum, dum ante oculos habent et manibus contrectant ipsum caeli terraeque Conditorem. Quo magis est mortalibus laborandum, ut hoc tantum privilegium cultu atque honore debito tueantur, caveantque Angelos negligentiae osores, qui sunt aemuli venerationis. Hinc factum est, ut hujus sacri mysterii celebrandi rationem, ac preces, quas Summi Pontifices praedecessores Nostri Pius V et Clemens VIII diligentissime recognosci atque instaurari curaverunt; Nos quoque eorum vestigiis inhaerentes, iterum examinari, et si quid forte in iis assiduus (quod plerumque contingit) temporis cursus corruperit, restitui jusserimus. Quamobrem, sicuti nuper ad divini Officii nitorem reformari Breviarium, ita demum hujus exemplo ad divini Sacrificii ornamentum corrigi Missale mandavimus. Et quoniam hasce quasi alas, quas Sacerdos instar Cherubim prisci mystici Tabernaculi quotidie pandit ad verum mundi Propitiatorium, decet esse plane geminas, atque uniformes, hujus rei curam commisimus viris eruditis ac piis, quorum dillgentia ita opus perfectum est, ut nihil desiderari amplius possit. Nam rubricae, quae sensim ab usu rituque veteri degeneraverant, in pristinum restitutae; quae vero non ita captui legentium accommodatae videbantur, darius explicatae: praeterea collata omnia cum codice sacrae Scripturae Vulgatae editionis, quaeque diversa irrepserant, ad ejus unius exemplum normamque correcta sunt. Verumtamen parum prodesse consuevit sollertia correctorum, nisi ad earn par typographorum accedat industria; propterea dilecto filo Andreae Brugiotto Typographiae Nostrae Apostolicae Praefecto mandavimus, ut Missale ita expurgatum in lucem ernittat: sed, quae in posterum extra Urbem imprimi contigerit, ea non aliter quam ad exemplar in dicta Typographia nunc editum imprimi posse permittimus, requisita tarnen prius, et in scriptis obtenta, dilectorum filiorum Inquisitorum haereticae pravitatis, in iis locis in quibus fuerint, ubi vero non fuerint, Ordinariorurn locorum facultate; alioquin, si absque ea dictum Missale ipsi posthac imprimere, aut bibliopolae vendere praesumpserint, typographi et bibliopolae extra Statum Nostrum Ecclesiasticum exsistentes, excommunicationis latae sententiae, a qua, nisi a Romano Pontifice, praeterquam in mortis articulo constituti, absolvi nequeant; in alma vero Urbe et reliquo Statu Ecclesiastico commorantes, quingentorurn ducatorum auri de Camera, ac amissionis librorum et typorum omnium, Camerae praedictae applicandorum, pœnas absque alia declaratione irremissibiliter incurrant eo ipso: et nihilominus eorumdem Missalium per eos de cetero absque hujusmodi licentia imprimendorum, aut vendendorum usum, ubique locorum et gentium, sub eisdem pœnis interdicimus et prohibemus. Ipsi autem Inquisitores, seu Ordinarii locorum, antequam hujusmodi licentiam et facultatem concedant, Missalia ab ipsis typographis imprimenda, et postquam impressa fuerint, cum hoc Missali auctoritate Nostra recognito diligentissime conferant, nec in illis aliquid addi, vel minui permittant. In ipsa vero licentia originali obtinenda, de collatione facta, et quod omnino concordent, manu propria attestentur: cujus licentiae copia initio, vel in fine cujusque Missalis semper imprimatur. Quod si secus fecerint, Inquisitores privationis suorum officiorum, ac inhabilitatis ad illa, et alia in posterum obtinenda; Ordinarii autern locorum suspensionis a divinis, ac interdicti ab ingressu Ecclesiae, eorum vero Vicarii privationis similiter officiorum, et beneficiorum suorum, et inhabilitatis ad illa, et alia in posterum obtinenda, ac insuper excommunicationis absque alia declaratione pœnas incurrant eo ipso. Ceterum pauperum ecclesiarum, clericorum, et personarum ecclesiasticarum, ac typographorum, et bibliopolarum quorumcumque indemnitatis ex benignitate Apostolicam rationem habentes, eisdem Missalia hactenus impressa penes se habentihus, ut ea retinere, et illis uti, eaque vendere respective possint, similiter permittimus et indulgemus. Non obstantibus licentiis, indultis et privilegiis quibuscumque typographis, per Nos seu Romanos Pontifices praedecessores Nostros, Missale imprimendi concessis, quae per praesentes expresse revocamus et revocata esse volumus, nec non constitutionibus et ordinationibus Apostolicis, generalibus, vel specialibus, in contrarium praemissorum quomodocumque concessis, approbatis et confirmatis. Quibus omnibus, etiamsi de illis, eorumque totis tenoribus specialis, specifica et expreasa mentio habenda esset; tenores hujusmodi praesentibus pro expressis babentes, hac vice dumtaxat specialiter, et expresse derogamus. Volumus autem, ut praesentium transumptis, etiam impressis, manu alicujus Notarii publici subscriptis, et sigillo alicujus personae in dignitate ecclesiastica constitutae munitis, eadem prorsus fides adbibeatur, quae ipsis praesentibus adbiberetur, si essent exhibitae vel ostensae.

Datum Romae apud sanctam Mariam Majorem sub anulo Piscatoris, die secunda Septembris MDCXXXIV, Pontificatus Nostri anno duodecimo.

M. A. Maraldus

J. Savenier

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Missale Romanum, editio XIV juxta typicam Vaticanam, 1930 Ratisbonae, Sumptibus et typis Friderici pustet: S. Sedis Apostolicae et S. Rituum Congreg. Typographi.

Cum Sanctissimum (English)

CLEMENT VIII, POPE
FOR AN EVERLASTING MEMORIAL

Since the Most Holy Sacrament of the Eucharist by means of which Christ Our Lord has made us partakers of His Sacred Body, and ordained to stay with us unto the consummation of the world, is the greatest of all the Sacraments, and it is accomplished in the Holy Mass and offered to God the Father for the sins of all the people, it is highly fitting that we who are in one body which is the Church and who share of the one Body of Christ, should use in this ineffable and awe-inspiring Sacrifice the same manner of celebration and the same ceremonial observance and rite.

Not only have the Roman Pontiffs, Our Predecessors, always desired, and for a long time greatly striven to achieve, this aim, but above all Pope Pius V of happy memory undertook, in accordance with the decree of the Council of Trent, to bring the Roman Missal into conformity with the old and purer pattern and to have it printed in Rome. Although he very severely forbade under many penalties that anything should be added to it, or that anything for any reason be removed from it, nevertheless, in the course of time, it has come to pass that, through the rashness and boldness of the printers, or of others, many errors have crept into the missals which have been produced in recent years. That very old (Latin) version of the Holy Bible, which even before St. Jerome’s time was held in honor in the Church, and from which almost all the Introits, Graduals, and Offertories of the Masses had been taken, has been entirely removed; the texts of the Epistles and Gospels, which hitherto were read during the celebration of the Mass, have been disturbed in many places; different and utterly unusual beginnings have been prefixed to the Gospel texts; and finally many things have been here and there arbitrarily altered. All these changes seem to have been introduced under the pretext of conforming everything to the standard of the Vulgate edition of Holy Writ, as if it were allowable to anyone to do so on his own authority, and without the advice of the Apostolic See.

Having considered these innovations, in Our pastoral solicitude which induces us to earnestly protect and preserve in everything and especially in the sacred rites of the Church the best and old norm, We have ordered in the first place that the above mentioned printed Missals, so corrupted, be banned and declared null and void and that their use be disallowed in the celebration of the Mass, unless they be entirely and in everything emended according to the original text published under Pius V We have also entrusted some of Our Venerable Brethren, Cardinals of the Holy Roman Church, versed in Holy Writ and skilled in ecclesiastical antiquity, with the business of restoring the Missal to its primitive and purest form. In their loyalty to Us, and in their piety and devotion to the Church, these Cardinals, employing also other learned men trained in ecclesiastical scholarship and having searched for, and diligently examined, old Missals and other books bearing upon the subject, have endeavored to restore the Roman Missal to its original purity and to confirm and attest the painstaking care and diligence of Pius V and of those appointed by him. It happened, however, that in the carrying out of this task, as a result of an accurate comparison of ancient books, some things have been improved upon and, concerning the rules and rubrics, some points have been more fully and clearly stated. These improvements, however, flowing as it were from the same sources and principles, seem rather to represent and complete the meaning of the rules and rubrics than to introduce anything new.

We have ordered, therefore, that the Missal which the same Pius V had edited, thus revised, be printed as faultlessly as possible at Our Vatican printing press and that it be published for the common benefit. In order that its use may be preserved for all future time in perpetuity in every part of the Christian world, We decree that this Missal may be printed in Our City of Rome at the same printing press only and not elsewhere. We permit, however, that outside the City, it may be printed according to the original now edited at the afore-named printing press and not otherwise, on condition that any printer wishing to print it, shall be allowed to do so, after having asked for, and obtained in writing, the license of Our beloved Sons, the Inquisitors against heretical depravity, in the places where they are established, and of the Ordinary of the place where there is no Inquisitor. Otherwise, if without this permission, they dare to print the above-mentioned Missal in whatever form, or the booksellers dare to sell it, the printers and the booksellers established outside Our Ecclesiastical State shall incur excommunication latae sententiae from which, save on the point of death, they may not be absolved except by the Roman Pontiff. The printers and booksellers established in the City and in other parts of the Ecclesiastical State shall incur the fine of five hundred gold ducats of the Treasury and forfeit unpardonably without any further declaration all their books and types which are to be devolved on the said Treasury. And we forbid and prohibit in perpetuity for all places and peoples under the same penalties the use of such Missals as might be printed and sold without the necessary permission.

Before granting this permission, the Inquisitors or the Ordinaries must very diligently compare the Missals to be printed, both before and after they are printed, with the standard text revised by Our Authority and now printed and they must not allow anything to be added to, or removed from, it. Nor may they maintain that they have not incurred the penalties set forth hereunder, by pleading as an excuse the negligence of the printers or the lack of diligence on the part of the proof-readers or perhaps of those engaged by them. When issuing the original document granting the license, they must certify in their own handwriting that, having made the collation, the Missals entirely agree with the standard edition. This document must be printed always, at the beginning or at the end of every Missal.

If they act otherwise, the Inquisitors shall incur on that account, the penalty of being deprived of their office and of being debarred from getting it back and obtaining other offices in the future; the Bishops and the Ordinaries shall incur the penalty of suspension a divinis and of interdiction from entering the Church; and their Vicars shall similarly be deprived of their offices and benefices, they shall be debarred from obtaining these and other offices and benefices in the future and they shall incur excommunication, without any further declaration.

Wishing in Our Apostolic benignity to secure and protect from any loss all poor churches, clerics and ecclesiastics, printers and booksellers, We allow them to keep, use and sell respectively the Missals hitherto printed, which they possess, excepting only those which, as has been stated above, have been banned and declared null and void by Our Authority. Notwithstanding whatsoever licenses, indults and privileges hitherto granted by Us or by the Roman Pontiffs, Our Predecessors, to print the aforenamed Missal of Pius V, which by these presents We expressly revoke and which We wish to be revoked; and also the constitutions, Apostolic ordinances, general and special, granted in whatever manner, contrary to the above prescriptions, confirmed and approved. From all these ordinances and from all other prescriptions to the contrary, for this time only, We specially and expressly derogate, albeit particular, specific and express mention is to be made of them and of their whole tenor, considering their tenor as expressed in these presents. We wish that the same authority attaching to these presents, if exhibited and shown, be attributed to their copies, even printed ones, bearing the signature of a Notary Public and vouched for by the seal of a Church dignitary. Given in Rome at St. Mark’s under the ring of the Fisherman, on 7 July 1604, the XIIIth year of Our Pontificate.

M. Vestrius Barbianus

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This document taken from the Catholic Liturgical Library
http://www.catholicliturgy.com/

Cum Sanctissimum (Latin)

CLEMENS PAPA VIII
AD PERPETUAM REI MEMORIAM

Cum sanctissimum Eucharistiae Sacramentum, quo Nos Christus Dominus sacri sui Corporis participes effecit, atque apud Nos usque ad consummationem saeculi permanere decrevit, maximum sit omnium Sacramentorum, illudque in sacra Missa conficiatur, ac pro peccatis totius populi Deo Patri offeratur; sane omnino conveniens est, ut qui omnes unum sumus in uno corpore, quod est Ecclesia, et de uno corpore Christi participamus, una et eadem celebrandi ratione, uniusque officii et ritus us observatione in hoc ineffabili et tremendo sacrificio utamur. Quod cum Romani Pontifices praedecessores Nostri semper optarint, atque in hoc diu multumque desudarint, tum in primis fel. rec. Pius Papa V Missale Romanum ex Decreto sacri Concilii Tridentini ad veterem et emendatiorem normam restitui, Romaeque imprimi curavit. Qui etsi multis propositis pœnis severissime caverit, ne quid illi vel adderetur, vel ulla ratione demeretur; tamen, progressu temporis, sive typographorum, sive aliorum temeritas et audacia effecit, ut multi in ea quae his proximi annis excusa sunt Missalia, errores irrepserint, quibus vetustissima illa sacrorum Bibliorum versio, quae etiam ante S. Hieronymi tempora celebris habita est in Ecclesia, et ex qua omnes fere Missarum Introitus, et quae dicuntur Gradualia et Offertoria accepta sunt, omnino sublata est: Epistolarum et Evangeliorum textus, qui hucusque in Missae solemnis praelectus est, multi in locis perturbatus; ipsis Evangeliis diversa, ac prorsus insolita praefixa initia; prima denique passim pro arbitrio immutata sint: cujus rei praetextus fuisse videtur, ut omnia ad praescriptum sacrorum Bibliorum Vulgatae editionis revocarentur, quasi id alicui propria auctoritate, atque Apostulica Sede inconsulta, facere licitum sit. Quod Nos animadvertentes, pro Nostra pastorali sollicitudine, qua omnibus in rebus, ac praecipue in sacris Ecclesiae ritibus, optimam, eamque veterem normam studemus tueri et conservare, primum praedicta Missalia impressa sic depravata prohiberi et abrogari, eorumque usum in celebratione Missarum interdici jussimus, nisi ad praescriptum exemplaris sub ipso Pio V editi integre in omnibus emendarentur: deinde mandavimus nonnullis venerabilibus fratribus nostris S. R. E. Cardinalibus in sacris Litteris versati, et ecclesiasticae antiquitatis peritis, ut curam Missale ad pristinam et quam maxime emendatam formam restituendi susciperent; qui pro sua erga Nos fide et in Romanam Ecclesiam pietate et studio, adhibitis etiam aliis rerum ecclesiasticarum peritis et eruditis viris, et veteribus Missalibus, aliisque praeterea libris, qui ad eam rem opportuni videbantur, accurate perquisitis et diligenter inspectis, Missale Romanum suae integritati restituere, ac ipsius Pii V et eorum qui ab eo delecti fuerant, laborem et diligentiam confirmare et comprobare curarunt. Verum in eo munere peragendo factum est, ut nonnulla ex diligenti librorum antiquorum collatione in meliorem formam redacta, et in regulis et rubricis aliqua uberius et clarius expressa sint, quae tamen ex illorum principiis et fundamentis quasi deducta, illorum sensum imitati potius, et supplere, quam aliquid novi afferre videantur. Missale itaque quod idem Pius V ediderat, sic recognitum, in Nostra Typographia Vaticana quam emendatissime imprimi, et ad communem utilitatem publicari jussimus. Ut autem illius usus in omnibus Christiani Orbis partibus, perpetuis futuris temporibus conservetur, ipsum Missale in alma Urbe Nostra in eadem Typographia tantum, et non alibi imprimi posse decernimus: extra Urbem vero juxta exemplar in dicta Typographia nunc editum, et non aliter, hac lege imprimi posse permittimus, ut nimirun typographis quibuscumque illud imprimere volentibus, id facere liceat, requisita tamen prius et in scriptis obtenta, dilectorum filiorum Inquisitorum haereticae pravitati in iis locis in quibus fuerint, ubi vero non fuerint, Ordinariorum locorum licentia; alioquin, si absque hujusmodi licentia dictum Missale sub quacumque forma de cetero ipsi imprimere, aut bibliopolae vendere praesumpserint, typographi et bibliopolae extra Statum Nostrum Ecclesiasticum existentes, exconimunicationis latae sententiae, a qua, nisi a Romano Pontifice, preterquam in mortis articulo constituti, absolvi nequeant; in alma vero Urbe ac reliquo Statu Ecclesiastico commorantes, quingentorum ducatorum auri de Camera, ac amissionis librorum et typorum omnium, Camerae praedictae applicandorum, pœnas absque alia declaratione irremissibiliter incurrant eo ipso. Et nihilominus eorundem Missalium per eos de cetero absque hujusmodi licentia imprimendorum aut vendendorum usum ubique locorum et gentium sub eisdem pœnis perpetuo interdicimus et prohibemus. Ipsi autem Inquisitores, seu Ordinarii locorum, antequam hujusmodi licentiam concedant, Missalia ab ipsis typographis imprimenda, et postquam impressa fuerint, cum hoc Missali auctoritate Nostra recognito et nunc impresso, diligentissime conferant, nec in illo aliquid addi vel detrahi permittant, nec in praemissis, praetextu incuriae typographorum, aut non factae per correctores vel alios ab ipsis forsitan deputandos diligentiae, se aliquo modo excusare, quodque in infrascriptas pœnas non incurrerint, allegare valeant, et in ipsa licentia originali de collatione facta, et quod omnino concordent, manu propria attestentur: cuis licentiae copia initio, vel in calce cujusque Misali semper imprimatur. Quod si secus fecerint, Inquisitores videlicet privationis suorum officiorum, ac inhabilitatis ad illa et alia in posterum obtinenda; Antistites autem et Ordinarii locorum suspensionis a divinis, ac interdicti ab ingressu Ecclesiae; eorum vero Vicarii, privationis similiter officiorum et beneficiorum suorum, et inhabilitatis ad illa et alia in posterum obtinenda, ac praeterea excommunicationis absque alia declaratione, ut praefertur, pœnas incurrant eo ipso. Ceterum pauperum ecclesiarum, clericorum, et personarum ecclesiasticarum, ac typographorum et bibliopolarum quorumcumque indemnitatis ex benignitate Apostolica rationem habentes, eisdem Missalia hactenus imprrssa penes se habentibus (iis dumtaxat exceptis quae auctoritate Nostra, ut supra dictum est, interdicta et abrogata fuerunt), ut ea retinere, et illis uti, eaque vendere respective possint, similiter permittimus et indulgemus. Non obstantibus licentiis, indultis, et privilegiis quibuscumque typographis hactenus per Nos seu Romanos Pontifices praedecessores Nostros, Missale praedictum Pii V imprimendi concessis, quae per praesentes expresse revocamus, et revocata esse volumus: necnon constitutionibus et ordinationibus Apotolicis, generalibus vel specialibus, in contrarium praemissorum quomodocumque concessis, confirmatis et approbatis. Quibus omnibus, etiamsi de illis eorumque totis tenoribus, specialis, specifica et expressa mentio habenda esset, tenores hujusmodi praesentibus pro expressis habentes, hac vice dumtaxat specialiter et expresse derogamus, ceterisque contrariis quibuscumque. Volumus autem, ut praesentium transumptis, etiam impressis vel manu alicujus Notarii publici subscriptis, et sigillo alicujus personae in dignitatc ecclesiastica constitutae munitis, eadem prorsus fides haberetur, quae ipsis praesentibus haberetur, si essent exhibitae vel ostensae.

Datum Romae apud sanctum Marcum sub anulo Piscatoris, die VII julii MDCIV, Pontificatus Nostri anno XIII.

M. Vestrius Barbianus

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Missale Romanum, editio XIV juxta typicam Vaticanam, 1930 Ratisbonae, Sumptibus et typis Friderici pustet: S. Sedis Apostolicae et S. Rituum Congreg. Typographi.

Rubricarum Instructum (English)

POPE JOHN XXIII

LITTERAE APOSTOLICAE

MOTU PROPRIO

NOVUM RUBRICARUM BREVARII ET MISSALIS ROMANI

CORPUS APPROBATUR

It has been the constant aim of the Apostolic see, especially since the Council of Trent, to define more accurately and arrange more suitably the body of rubrics by which the Church's public worship is ordered and governered. Thus many things have been emended, changed and added in the course of time. The consequent growth of the system of rubrics has sometimes been unsystematic and detrimental to the original clarity and simplicity of the whole system.

Hemce, it is not surprising that our Predecessor Pope Pius XII, of happy memory, acceding to the wishes of many of the bishops, should have judged it expedient to reduce the rubrics of the Roman breviary and missal to a simpler form in certain respects. This simplification was enacted by a decree of the Sacred Congregation of Rites dated March 23, 1955.

Then, in the following year, 1956, when preparatory studies were being conducted for a general liturgical reform, our predecessor decided to survey the opinions of the bishops on the liturgical improvement of the Roman breviary. After duly weighing the answers of the bishops he judged that it was time to attack the problem of a general and systematic revision of the rubrics of the breviary and missal. This question he referred to the special committe of experts who have been appointed to study the general liturgical reform.

Then the problem became ours. After we had decided, under the inspiration of God, to convene an ecumenical council, we turned over in our mind what was to be done about this project begun by our predecessor. After mature reflection, we came to the conclusion that the more important principles governing a general liturgical reform should be laid before the memebers of the hierarchy at the forthcoming ecumenical council, but that the above-mentioned improvement of the rubrics of the breviary and missal should no longer be put off.

We ourselves, therefore, of our own accord [motu proprio] and with full knowledge, have seen fit to approve by our apostolic authority the body of these rubrics of the Roman breviary and missal prepared by the experts of the Sacred Congregation of Rites and carefully revised by the aforesaid pontifical commission for general liturgical reform. And we decree as follows:

1. We command that, beginning on the first day of January of next year, 1961, all those who follow the Roman rite shall observe the new code of rubrics of the Roman breviary and missal arranged under three headings - "Genreal Rubrics," "General Rubrics of the Roman Breviary," and "General Rubrics of the Roman Missal" - to be published shortly by our Sacred Congregation of Rites. As for those who observe some other Latin rite, they are bound to conform as soon as possible both to the new code of rubrics and to the calendar, in all those things which are not strictly proper to their own rite.

2. On the same day, Janurary 1, 1961, the "General Rubrics" of the Roman breviary and missal, as well as the "Additions and Variations" to the rubrics of the Roman breviary and missal according to the bull Divino afflatu of our predecessor St. Pius X, which have hitherto been prefixed to these books, shall become inoperative. As the provisions of the decree, The Reduction of the Rubrics to a Simpler Form , dated March 23, 1955, have been incorporated into this new edition of the rubrics, this general decree of the Sacred Congregation of Rites shall likewise become inoperative. Finally, any decrees and replies on doubtful points issued by the same Congregation which do not agree with this new form of rubrics shall be abrograted.

3. Likewise, statues, priveleges, indults, and customs of any kind whatsoever, including those that are centenary and immemorial, even if they are worthy of special and individual mention, shall be revoked if they are opposed to these rubrics.

4. The publishers of liturgical books who are duly approved by the Holy See may prepare new editions of the Roman breviary and missal arranged according to the new code of rubrics. In order to insure the necessary uniformity of the new editions, however, the Sacred Congregation of Rites shall issue special instructions.

5. In the new editions of the Roman breviary or missal, the texts of the rubrics mentioned in no. 2 above shall be omitted, and the texts of the new rubrics put in their place. That is, the "General Rubrics" and the "General Rubrics fo the Roman Breviary" shall be prefixed to the breviary; and similarly, the "General Rubrics" and the "General Rubrics of the Roman Missal" shall be prefixed to the missal.

6. Finally, all those whose responsibility it is, shall see to it as soon as possible that the special calendars and propers, whether diocesan or religious, conform to the principles and ideals of the new edition of the rubrics and of the calendar. These calendars and propers are subject to the approval of the Sacred Congregation of Rites.

Having firmly established these points, we consider it fitting to our apostolic office to add some advice.

The fact is that this new arrangement of the rubrics has two effects. On the one hand, the whole structure of the rubrics of the Roman breviary and missal is reduced to a better form, distributed in a clearer order and brought together in a single text. On the other hand, some special modifications have also been introduced, by which the divine office is somewhat shortened. This shortening was petitioned by very many bishops, in view especially of the constantly increasing burden of pastoral cares laid upon many priests. In a fatherly spirit we urge these and all who are bound to the recitation of the divine office to make up for any shortening of that office by greater attentiveness and devotion. Moreover, since the reading of the fathers of the Church is sometimes cut down to a certain extent, we earnestly exhort all clergy to be sure to have at hand for reading and meditation the works of the fathers, which are so full of wisdom and piety.

Now let those things which we have decreed and established by this letter, given of our own accord, be considered as ratified and confirmed, anything to the contrary notwithstanding, including that which is worthy of special and individual mention.

Given at Rome, at St. Peter's, on the twenty-fifth day of July, in the year 1960, the second of our pontificate.

John XXIII, Pope

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Source: R. Kevin Seasoltz, The New Liturgy: A Documentation, 1903-1965, Herder & Herder, 1966, pp. 305-07.

Latin text.

Rubricarum Instructum (Latin)

IOANNES PAPA XXIII

LITTERAE APOSTOLICAE

MOTU PROPRIO DATAE

NOVUM RUBRICARUM BREVARII ET MISSALIS ROMANI

CORPUS APPROBATUR

Rubricarum instructum, quo publicus Ecclesiae cultus ordimatur ac regitur, Apostolica Sedes, inde praesertim a Concilio Tridentino, continenter studuit et pressius definire et perfectius ordinare. Pluribus itaque emendationibus, variationibus et additamentis decursu temporis introducis, totum rubricarum systema abunde succrevit, non semper vero systematico ordine servato, et non sine primitivae perspicuitatis ac simplicitatis detrimento.

Nil proinde mirum quod Decessor Noster, Pius Papa XII, fel. rec., plurimum Episcoporum precibus annuens, rubricas Brevarii ac Missalis romani in quibusdam ad simpliciorem formam esse redigendas censuerit, quod generali Decreto S Rituum Congregationis diei 23 Martini anni 1955 fuit peractum.

Anno vero sequenti1956, cum interim studia praeparatoria pro generalis liturgica instauratione maturescerent, idem Decessor Noster Episcoporum mentem explorandam decrevit, circa Brevarii romani liturgicam emendationem. Episcoporum autem responsionibus mature perpensis, quaestionem de generali ac systematica rubricarum Brevarii ac Missalis emendatione aggrendiendam esse censuit, eamque peculiari illi commisit virorum pentorum Commissioni, cui generalis instaurationis liturgicae studia demandata fuerant.

Nos autem, postquam, adspirante Deo, Concilium (Ecumenicum coadunandum esse decrevimus, quid circa hujusmodi Praedecessori Nostri inceptum agendum foret, haud semel recogitavimus. Re itaque diu ac mature examinata, in sententiam devenimus, altiora principia, generalem liturgicam instaurationem respicientia, in proximo Concilio (Ecumenico Patribus esse proponenda; memoratum vero rubricarum Brevarii ac Missalis emendationem diutius non esse protrahendam.

Harum itaque rubricatum Breviarii ac Missalis romani corpus, a peritis viris S. Rituum Congregationis praeparatum et a praefata Pontifica Commissione pro generali liturgica instauratione diligenter revisum, Nos ipsi, motu proprio et certa scientia, Apostolica Nostra Auctoritate, probandum censuimus, sequentia decernentes:

1. Novum rubricarum Brevarii ac Missalis romani codicem, per tres partes digestum, scilicet: Rubricae generales, Rubricae generales Brevarii romani, et Rubricae generales Missalis romani a Sacra Nostra Rituum Congregatione mox evulgandum, inde a die 1 Januarii proximi anni 1961, ab omnibus qui ritum romanum sequuntur, servandum esse praecipimus. Qui vero alium ritum latinum observant, quamprimum sive novo rubricarum codici, sive calendario se conformate tenetur, in iis ominibus, quae illi ritui stricte propria non sunt.

2. Eodem die 1 Januarii anni 1961 vigere cessant Rubricae generales Brevarii et Missalis romani, necnon Additiones et Variationes in rubricis Brevarii et Missalis romani, ad normam Bullae Praedecessoris Nostri S. Pii X Divino afflatu, quae hucusque his libris praepostias habentur. Pariter vigere cessat Decretum generale S. R. C. diei 23 Martii anni 1955 De rubricis ad simpliciorem formam redigendis, in hac nova rubricarum redactione assumptum. Abrogantur denique eiusdem S. Congregationis decreta et ad dubia reponsiones, quae cum nova hac rubricarum forma non conveniunt.

3. Item statuta, privilegia, indulta et consuetudines cujuscumque generis, etiam saecularia et immemorabilia, immo specialissima atque individua mentione digna, quae his rubricis obstant, revocantur.

4. Librorum Liturgicorum editores, rite a S. Sede approbati et admissi, novas parare possunt editiones Brevarii et Missalis romani, juxta novum rubricarum codicem dispositas; ad necessarium vero novarum editionum uniformitatem praecavendam, S. Rituum Congregatio peculiares tradat instructiones.

5. In novis Brevarii vel Missalis romani editionibus, omissis rubricarum textibus de quibus n. 2, novarum rubricarum textus praeponantur, Brevario quidem Rubricae generales et Rubricae generales Brevarii romani; Missali autem item Rubricae generales et Rubricae generales Missalis romani.

6. Omnes denique ad quos spectat quamprimurn Calendaria et Propria, sive dioecesana sive religiosa, ad normam et mentem novae redactionis rubricarum et calendarii conformari curent, a S. Rituum Congregatione approbanda.

His itaque firmiter statutis, muneri Nostro Apostolico consentaneum ducimus, nonnulla addere hortamenta.

Nova sane hac rubricarum dispositione, dum ex una parte universus rubricarum Brevarii et Missalis romani instructus in meliorem formam est redactus, clariore ordine digestus et in unicum textum contractus, ex altera parte aliquae quoque introductae sunt peculiares modificationes, quibus Officium divinum paulisper contrahitur. Hoc siquidem quamplurimum Episcoporum erat in votis, intuitu praesertim multorum sacerdotum, qui in dies magis magisque pastoralibus sollicitudinibus onerantur. Hos autem et omnes qui Officio divino persolvendo tenentur, paterno hortamur animo, ut si quid in eodem divino Officio breviatur, hoc maiore diligentia ac devotione compensetur. Cum porro lectio quoque sanctorum Patrum aliquantisper quandoque minuatur, omnes enixe clericos hortamur, ut volumina Patrum, tanta sapientia ac pietate referta, assidue praemanibus legenda ac meditando teneant.

Quae autem per Nostras has Litteras, motu proprio datas, decrevimus ac statuimus, rata atque firma sunto, contrariis quibuslibet minime obstantibus, peculiarissima quoque et individua mentione dignis.

Datum Romae, apud S. Petrum, die 25 mensis Julii, anno 1960, Pontificatus Nostri secundo.

IOANNES PP. XXIII

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(Novum rubricarum brevarii et missalis romani corpus approbatur, AAS 52, 1960, 593-595) Source Latin text: http://www.ecclesiacatholica.com/