Canon (mesă)

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The canon (Latin for “rule” or “model”) of the Mass is a common Western term for the anaphora or eucharistic prayer. It has also been called the Canon actionis (Canon of action), Prex canonica (canonical Prayer), Praedicatio canonis (canonical foretelling), Prex (prayer), Prex mystica (mystical Prayer), and Praedicatio (foretelling).

Roman Canon

Parts of the canon of the Roman rite are attested to as early as the De sacramentis of St Ambrose of Milan in the late fourth century. The author of the Roman canon is unknown, although Pope Gregory the Dialogist tells us that the author was a scholasticus, or “learned man.” The text of the canon has remained virtually unchanged since the papacy of the Dialogist. It likely dates from the first phase of the Latinization of the Roman liturgy. Enrico Mazza has argued that the Roman and Alexandrian anaphoras both developed from a common text.

Structure

The structure of the Roman canon is as follows:

• Praefatio (the variable preface)
• Sanctus ("Holy, holy, holy....")
• Te igitur (“Therefore, most gracious Father, ….”)
• Memento dei vivi (commemoration of the living)
• Communicantes (commemoration of the Saints)
• Hanc igitur (“Graciously accept….”)
• Quam oblationem (“O God, deign to bless….”)
• Qui pridie (the Institution narrative, beginning “Who, the day before he suffered….”)
• Unde et memores (“Mindful therefore….”)
• Supra quae (“Deign to regard….”)
• Supplices te rogamus (“Most humbly we implore you….”)
• Memento dei defunti (Commemoration of the departed)
• Nobis quoque pecatoribus (“To us sinners also”)
• Per quem haec omnia (“Through him….”)

Sources

• Enrico Mazza, The Origins of the Eucharistic Prayer (Pueblo, 1995). ISBN 978-0814661192.

trebuie combinat cu urmatorul. Vezi comentariu de la EN. Sau nu ???

The liturgical rite of the Church of Rome is known as the Roman Rite (Ritus Romanus).

History of the Rite

Like other rites, the Roman Rite bears clear marks of its local origin. Wherever it may be used, it is still Roman in the local sense, obviously composed for use in Rome. The Missal marks the Roman stations, contains the Roman saints in the Canon (See Canon_(mass)), honours with special solemnity the Roman martyrs and popes. Our feasts are constantly anniversaries of local Roman events, of the dedication of Roman churches (All Saints, St. Michael, S. Maria ad Nives, etc.). The Collect for Sts. Peter and Paul (29 June) supposes that it is said at Rome (the Church which "received the beginnings of her Faith" from these saints is that of Rome), and so on continually. This is quite right and fitting; it agrees with all liturgical history. No rite has ever been composed consciously for general use. In the East there are still stronger examples of the same thing.

The Roman Rite evolved out of the (presumed) universal, but quite fluid, rite of the first three centuries during the (liturgically) almost unknown time from the fourth to the sixth. In the sixth we have it fully developed in the Leonine, later in the Gelasian, Sacramentaries. How and exactly when the specifically Roman qualities were formed during that time will, no doubt, always be a matter of conjecture. At first its use was very restrained. It was followed only in the Roman province. North Italy was Gallican, the South, Byzantine, but Africa was always closely akin to Rome liturgically.

From the eighth century gradually the Roman usage began its career of conquest in the West. By the twelfth century at latest it was used wherever Latin obtained, having displaced all others except at Milan and in retreating parts of Spain. That has been its position ever since. As the rite of the Latin Church it is used exclusively in the Western provinces of the Roman Catholic Church, with three small exceptions at Milan, Toledo, and in the still Byzantine churches of Southern Italy, Sicily, and Corsica.

During the Middle Ages it developed into a vast number of derived uses, differing from the pure form only in unimportant details and in exuberant additions. Most of these were abolished by the decree of Pius V in 1570. Meanwhile, the Roman Rite had itself been affected by, and had received additions from, the Gallican and Spanish uses it displaced. The Roman Rite is now used by every one who is subject to the pope's patriarchal jurisdiction (with the three exceptions noted above); that is, it is used in Western Europe, including Poland, in all countries colonized from Western Europe: America, Australia, etc., by Western (Latin) missionaries all over the world, including the Eastern lands where other Catholic rites also obtain.

Sources

• The Catholic Encyclopedia, 1913, with some modifications.