Altar of Santa Cecilia in Trastevere in Rome, as arranged in 1700

The Roman Rite is the liturgical rite used in the Diocese of Rome in the Catholic Church. It is by far the most widespread of the Latin liturgical rites used within the Western or Latin autonomous particular Church, the particular Church that itself is also called the Latin Rite, and that is one of 23 particular churches in full communion with the Bishop of Rome. Like virtually all other liturgical rites, the Roman Rite has grown and been adapted over the centuries. The development of its Eucharistic liturgy can be divided into three stages: Pre-Tridentine, Tridentine, and the Post-Tridentine.

With his 2007 motu proprio Summorum Pontificum, Pope Benedict XVI approved the continued use of the form in the 1962 Roman Missal, within certain limits in the case of Mass celebrated with the people, as an extraordinary form of the Roman Rite.

Comparison with Eastern rites[link]

While other rites use more poetic language, the Roman Rite is noted for its sobriety of expression.^[1] In its Tridentine form, it was noted also for its formality: the Tridentine Missal minutely prescribed every movement, to the extent of laying down that the priest should put his right arm into the right sleeve of the alb before putting his left arm into the left sleeve (Ritus servandus in celebratione Missae, I, 3). Concentration on the exact moment of change of the bread and wine into the Body and Blood of Christ has led, in the Roman Rite, to the consecrated Host and the chalice being shown to the people immediately after the Words of Institution. If, as was once most common, the priest offers Mass while facing ad apsidem (towards the apse), ad orientem (towards the east) if the apse is at the east end of the church, he shows them to the people, who are behind him, by elevating them above his head. As each is shown, a bell (once called "the sacring bell") is rung and, if incense is used, the host and chalice are incensed (General Instruction of the Roman Missal, 100). Sometimes the external bells of the church are rung as well. Other characteristics that distinguish the Roman Rite from the rites of the Eastern Catholic Churches are frequent genuflections, kneeling for long periods, and keeping both hands joined together, as is the custom also for East and South Asians when they are in prayer.

Adrian Fortescue on the antiquity of the Roman Mass[link]

In his 1912 book on the Roman Mass, Adrian Fortescue wrote: "Essentially the Missal of Pius V is the Gregorian Sacramentary; that again is formed from the Gelasian book, which depends on the Leonine collection. We find the prayers of our Canon in the treatise de Sacramentis and allusions to it in the 4th century. So our Mass goes back, without essential change, to the age when it first developed out of the oldest liturgy of all. It is still redolent of that liturgy, of the days when Caesar ruled the world and thought he could stamp out the faith of Christ, when our fathers met together before dawn and sang a hymn to Christ as to a God. The final result of our inquiry is that, in spite of unsolved problems, in spite of later changes, there is not in Christendom another rite so venerable as ours." In a footnote he added: "The prejudice that imagines that everything Eastern must be old is a mistake. Eastern rites have been modified later too; some of them quite late. No Eastern Rite now used is as archaic as the Roman Mass."^[2]

In the same book, Fortescue acknowledged that the Roman Rite underwent profound changes in the course of its development. His ideas are summarized in the article on the Liturgy of the Mass that he wrote for the Catholic Encyclopedia (published between 1907-1914). He pointed out that the earliest form of the Roman Mass, as witnessed in Justin Martyr's 2nd-century account, is of Eastern type, while the Leonine and Gelasian Sacramentaries, of about the 6th century, "show us what is practically our present Roman Mass." In the interval there was what Fortescue called "a radical change". He quoted the theory of A. Baumstark that the "Hanc Igitur", "Quam oblationem", "Supra quæ" and "Supplices", and the list of saints in the "Nobis quoque" were added to the Roman Canon of the Mass under "a mixed influence of Antioch and Alexandria", and that "St. Leo I began to make these changes; Gregory I finished the process and finally recast the Canon in the form it still has."

Fortescue himself concluded:

We have then as the conclusion of this paragraph that at Rome the Eucharistic prayer was fundamentally changed and recast at some uncertain period between the fourth and the sixth and seventh centuries. During the same time the prayers of the faithful before the Offertory disappeared, the kiss of peace was transferred to after the Consecration, and the Epiklesis was omitted or mutilated into our "Supplices" prayer. Of the various theories suggested to account for this it seems reasonable to say with Rauschen: "Although the question is by no means decided, nevertheless there is so much in favour of Drews's theory that for the present it must be considered the right one. We must then admit that between the years 400 and 500 a great transformation was made in the Roman Canon" (Euch. u. Busssakr., 86).

In the same article Fortescue went on to speak of the many alterations that the Roman Rite of Mass underwent from the 7th century on (see Pre-Tridentine Mass), in particular through the infusion of Gallican elements, noticeable chiefly in the variations for the course of the year. This infusion Fortescue called the "last change since Gregory the Great" (who died in 604).

The Eucharistic Prayer normally used in the Byzantine Rite is attributed to Saint John Chrysostom, who died in 404, exactly two centuries before Pope Gregory the Great. The East Syrian Eucharistic Prayer of Addai and Mari, which is still in use, is certainly much older.

Arrangement of churches[link]

The Roman Rite no longer has the pulpitum, or rood screen, a dividing wall characteristic of certain medieval cathedrals in northern Europe, or the iconostasis or curtain that heavily influences the ritual of some other rites. In large churches of the Middle Ages and early Renaissance the area near the main altar, reserved for the clergy, was separated from the nave (the area for the laity) by means of a rood screen extending from the floor to the beam that supported the great cross (the rood) of the church and sometimes topped by a loft or singing gallery. However, by about 1800 the Roman Rite had quite abandoned rood screens, although some fine examples survive.

Chant[link]

Western ears find the traditional chant of the Roman Rite, known as Gregorian chant, less ornate than that of the Eastern rites: except in such pieces as the graduals and alleluias; it eschews the lengthy melismata of Coptic Christianity, and, being entirely monophonic, it has nothing of the dense harmonies of present-day chanting in the Russian and Georgian churches. However, when Western Europe adopted polyphony, the music of the Roman Rite did become very elaborate and lengthy. While the choir sang one part of the Mass, the priest said that part quickly, and quietly, to himself and continued with other parts; or he was directed by the rubrics to sit and await the conclusion of the choir's singing. Again, while in all the other ancient rites the Liturgy is chanted throughout, in the Tridentine form of the Roman Rite and for some centuries before, it was normal for the priest to merely speak the words of the Mass, to a large extent inaudibly. Chanting by the clergy was usually confined to special occasions and to the principal Mass in monasteries and cathedrals.

See also[link]

• Latin liturgical rites
• List of Catholic rites and churches
• Liturgical books of the Roman rite
• Pre-Tridentine Mass
• Mass of Paul VI
• Mass (liturgy)
• Tridentine Mass

References[link]

Further reading[link]

• Baldovin, SJ., John F., (2008). Reforming the Liturgy: A Response to the Critics. The Liturgical Press.
• Bugnini, Annibale, (1990). The Reform of the Liturgy 1948-1975. The Liturgical Press.
• A Short History of the Roman Mass. By Michael Davies, said to be based on Adrian Fortescue's The Mass: A Study of the Roman Liturgy
• Metzger, Marcel. History of the Liturgy: The Major Stages. The Liturgical Press. http://books.google.com/books?id=z6V2wb2ckPcC&lpg=PP1&pg=PR3#v=onepage&q&f=false. 
• Morrill,SJ, Bruce T., contributing editior. Bodies of Worship: Explorations in Theory and Practice. The Liturgical Press.
• Marini, Piero (Archbishop), (2007). A Challenging Reform: Realizing the Vision of the Liturgical Renewal. The Liturgical Press.
• Johnson, Lawrence, J. (2009). Worship in the Early Church: An Anthology of Historical Sources. The Liturgical Press.
• Foley, Edward; Mitchell, Nathan D.; and Pierce, Joanne M.; A Commentary on the General Instruction of the Roman Missal. The Liturgical Press.

External links[link]

• The Roman Rite (Catholic Encyclopedia)
• Australian site, mainly on present form of the Roman Rite

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Adrian Fortescue
A portrait of Father Fortescue from Adrian Fortescue: A Memoir (1924)
Born	(1874-01-14)14 January 1874
Died	11 February 1923(1923-02-11) (aged 49) Letchworth, Hertfordshire
Church	Roman Catholic Church
Ordained	27 March 1898
Congregations served	St. Hugh's, Letchworth (1907–1923)

Adrian Fortescue (14 January 1874 – 11 February 1923) was a Roman Catholic priest and Englishman who was an influential liturgist, artist, calligrapher, composer, polyglot, amateur photographer, Byzantine scholar, and adventurer.

Biography[link]

Early life and education[link]

Adrian Fortescue, a direct descendant of the Blessed Adrian Fortescue (d. 1539), was born on 14 January 1874 into a Midland county family of ancient lineage and high position.^[1][2] In 1891 he entered the Scots' College in Rome where, due to his exceptional musical talent, he was soon appointed organist. He was awarded the degree of Bachelor of Divinity in 1892, and his Ph.D in 1894, when he entered the Theological Faculty at Innsbruck University. He was ordained to the priesthood on 27 March 1898 by Simon Aichner, Prince Bishop of Brixen.^[2]

Between 1899 and 1905 he passed doctoral examinations in Moral Theology, Dogma, Ecclesiastical History, Canon Law, Arabic, and Biblical Science—passing the examination in Semitic languages with great distinction, a rare achievement. On 10 June 1905 he was awarded the degree of Doctor of Divinity, making him the very rare recipient of a triple doctorate. The level of his scholarship was so exceptional that he was awarded a prize presented to him personally by the Emperor Franz Joseph I of Austria.^[2]

He was also a well-known adventurer, traveling to the Middle East, Asia Minor and Greece, among other places. In the process, he learned Syrian Arabic, some Turkish, and Persian (he was already fluent in Greek from his academic studies).^[2]

At the time of his death, he was Professor of Church History at St. Edmund's College, Ware, the oldest Catholic school in England.^[2]

Ministry[link]

Altar servers of St. Hugh's, Letchworth (circa 1910); Fortescue is vested in cope, in center

After a number of temporary positions, interrupted by his doctoral examinations, Fortescue was eventually appointed Missionary Rector of Letchworth in Hertfordshire in November 1907. There he faced the task of building a church from scratch. Much of the church he designed and paid for personally, and parish records show that he in fact donated more each year than he received in his annual stipend. In time the beautiful little church, dedicated to St. Hugh of Lincoln, became renowned for its music and rich liturgical life.^[2]

Although his personal inclination was for the life of a scholar, his sense of duty would never allow him to put his scholarly pursuits before the care of the souls entrusted to him. He would give the last penny in his pocket to help a needy parishioner, and frequently found himself in financial difficulties as a result of his generosity. He never refused to see a caller, however inconvenient it might be for him to interrupt his work.^[2]

Death[link]

On 20 December 1922, Adrian Fortescue was diagnosed with cancer. He preached his last sermon on 31 December, a simple but profound lesson on the reality of the Incarnation of Christ, ending with the words, "That is all I have to say." On 3 January 1923 he left Letchworth for Dollis Hill Hospital, where he died of cancer on 11 February. Against the wishes of his family, he was buried at Letchworth, among his own parishioners.^[2]

Works[link]

The best-known of Fortescue's publications during his lifetime was Ceremonies of the Roman Rite Described, which he actually wrote not out of academic interest but to raise funds for construction on his church.^[2]

In 1913 Fortescue compiled a book of Latin Hymns which he originally gathered for the use of his parishioners, providing his own English prose translations.^[2]

He also contributed many articles to the Catholic Encyclopedia (1907–1913), and it is in this context that his work has the most public familiarity today.

With his love of history and skill with languages, he devoted much study to the origin and history of the Eastern Churches, both Uniate and Orthodox. Among his most famous works is The Orthodox Eastern Church and The Lesser Eastern Churches. He was, however, a natural product of his times, and his treatment of the Eastern Orthodox and Oriental Orthodox churches was sometimes tainted by his ultramontanist tendencies (although he held a very negative opinion of the Roman Curia). Adrian Fortescue says that intolerance of all other customs with the wish to make the whole Christian world conform to its own local practices has always been and still is a characteristic note of the Byzantine Church or Eastern Orthodox church.^{[citation needed]}

Fortescue was also an artist of considerable talent, especially in the media of watercolor, drawing and calligraphy. He was also a recognized authority on heraldry, and his own designs were widely admired in his day. A memorial exhibition of Adrian Fortescue's work was organized in the Letchworth Public Library in 1923.

Selected bibliography[link]

• Fortescue, Adrian (1934). Ceremonies of the Roman Rite Described. Burns, Oates & Washbourne ltd; 5th ed edition. 
• Fortescue, Adrian (1994). Latin Hymns. reprint: Roman Catholic Books. ISBN 0-912141-13-1. 
• Fortescue, Adrian (2000). Orthodox Eastern Church. reprint: Adamant Media Corporation. ISBN 1-4212-4904-9. 
• Fortescue, Adrian (2001). Lesser Eastern Churches (The Eastern Churches Trilogy). reprint: Gorgias Press. ISBN 0-9715986-2-2. 

Works about Fortescue[link]

In 1999, Michael Davies published The Wisdom of Adrian Fortescue about the life and contributions of Dr. Fortescue.^{[note 1]}

In 2007, Anthony Dragani published a book entitled, Adrian Fortescue and the Eastern Christian Churches, a critical examination of his writings on the subject, analyzing what he said about the Eastern Christian Churches, and highlighting his insights into key questions.^{[note 2]}

Memorials[link]

An exhibition about Father Adrian Fortescue and the Church of St. Hugh of Lincoln he founded was produced by the First Garden City Heritage Museum, in Letchworth Garden City. The exhibition featured rare and special objects relating to Fortescue and the church, and ran from 5 November 2007 until 26 January 2008.

The First Garden City Heritage Museum holds material relating to Father Adrian Fortescue, as well as copies of the exhibition text, images and display material.^[3]

See also[link]

Wikisource has original works written by or about: Adrian Fortescue

• Quinisext Council
• The History of the Eastern Orthodox Church
• The History of Eastern Christianity

Notes and references[link]

Notes

References

External links[link]

• The Genius of Adrian Fortescue, Priest and Scholar by Madeleine Beard
• The Wit of Adrian Fortescue by Fr. Nicholas Schofield
• Images from the diary of Adrian Fortescue

John Marcus Berg, F.S.S.P. (born 1970) is a Catholic priest, currently serving as the third Superior General of the Priestly Fraternity of St. Peter. He was elected on July 7, 2006 by the General Chapter of the Fraternity at its mother house in Wigratzbad, Germany for a six-year term.^[1]

Biography[link]

An American citizen, John Berg was born to a Catholic family in Minnesota in 1970.^[2] Berg studied philosophy at Thomas Aquinas College in California from 1989 to 1993,^[1] where he discerned a vocation to the priesthood. In 1994, he entered the congregation's seminary in Wigratzbad, where he studied for two years; he finished his studies with a Licentiate in Dogmatic Theology from the Pontifical University of the Holy Cross in Rome.^[1][2][3] Ordained by Bishop James Timlin of Scranton on September 6, 1997,^[2] he has worked as both a pastor and as a seminary professor.^[1] Until his election to Superior General, Berg was chaplain of the Latin Mass Community of Sacramento, California.^[3]

On July 7, 2007, the first anniversary of Berg's election as Superior General, Pope Benedict XVI issued the motu proprio Summorum pontificum, reaffirming that Latin Rite priests of the Catholic Church are free to use the books of the 1962 Roman Missal as an extraordinary form of the Roman Rite.^[4] In accordance with the rules governing the society of which he has become superior general, Berg has celebrated Low Mass, Sung Mass, and Solemn Mass in Latin using this form of the Roman Rite.

Berg currently lives at the Fraternity's General House in Fribourg, Switzerland;^[2] he speaks English, French, and Italian fluently.^[3]

References[link]

External links[link]

• Priestly Fraternity of St. Peter - international website with pages in English, French, German, Spanish, Portuguese, Italian, Polish, and Latin
  • Organizational chart of F.S.S.P. leadership
• An interview with Fr. Berg from The Remnant, 2007