1. “In the earthly Liturgy, by tasting, we participate in that heavenly one, which is celebrated in the holy city of Jerusalem, towards which we pilgrims journey, where Christ sits at the right hand of God, the minister of the saints and the true tabernacle.” [1] The Holy Mother Church, desiring that the Christian people more securely obtain the abundance of graces in the sacred Liturgy, diligently sought the restoration of it. [2] With this purpose in mind, the Second Vatican Council promulgated general norms in the Constitution on the Sacred Liturgy, Sacrosanctum Concilium.
The Carthusian Order, in order to fulfil the will of the Church more fully, preserving a sound tradition and yet opening the way to legitimate progress, carried out a thorough investigation [3] and perfected the restoration of its own Missal according to the general principles of the Council, as they are received in the renewed Roman Missal. [4]
However, since the Carthusian Order has its own particular customs, certain peculiarities are found in this Missal. The eremitical purpose of these rites has defined their institution from the beginning, and the Church, desiring to safeguard their essence, has established a particular, fitting, and harmonious form of celebration. “The Church” therefore “does not disapprove of a certain pluralism in matters pertaining to the expression of religious sentiment and the display of divine worship, as diverse reasons suggest seeking and cultivating God. Therefore, it favours healthy monastic traditions that, carefully preserved, significantly contribute to increasing faith and spiritual enthusiasm, from which they originated.” [5]
The Cartusian Missal continually preserves and offers the ancient particular form of celebration within the Roman Rite. Therefore, this edition is based on and receives its foundations from the General Instruction of the Roman Missal [6], especially the theological sense of the liturgy and the significance of the rituals.
Indeed, there are certain prayers, chants, rituals, sequences, gestures, and the arrangement of places in the Carthusian Missal, which are individually explained and elucidated here for proper celebration. Especially since the Carthusian Order is entirely oriented towards contemplation, and the monks are exempt from any pastoral duties [7], this concerns only the gathering of the monastic community, absent from the usual people of God.
2. Some distinctive features of this restoration are as follows:
a) The Eucharistic Prayer has been enriched with an increased variety of prefaces and formulas received from the Roman Missal, in order to more clearly reveal the specific parts of the mystery of salvation and to provide a richer material for giving thanks. [8]
b) Holy Communion can be received under both species, so that, in terms of symbolism, the sacred Communion may have a fuller form. [9]
c) Conventual Mass can be concelebrated on days more suitable for community life. [10]
d) The universal prayer, in which the assembly, having received the word of God in faith, responds in a sense, is recited in the Conventual Mass on Sundays and solemnities. [11]
e) The body of prayers (namely, the collect, the prayer over the offerings, and the prayer after Communion) has been expanded. [12]
f) Masses for the Common of Saints have been increased in number. [13]
g) Masses and prayers for various needs have been revised, so that the monks' prayer may be directed towards the necessities of our time. [14]
h) The use of the vernacular language is permitted in some parts of the Mass. [15]
The character of the Carthusian form of celebration becomes clearer, as certain rites have been restored to their original simplicity, and those elements that were duplicated over time or added with less utility have been omitted. Furthermore, the specific rationale of each part of the Mass has been carefully considered to make the meaning of the rituals clearer. [16]
I
Regarding Certain Specific Uses of the Carthusians
Concerning Silence
3. Because the great mysteries of Christ have been accomplished in the silence of God [17], the sacred silence observed by the Carthusian monks in their liturgical celebrations is an integral part that cannot be omitted. Through the gift of silence, bestowed by God [18] and a foretaste of the future age [19], those who partake in the celebration are more closely united with the mystery being celebrated. [20] The silence, a temporal space dedicated to prayer and meditation, provides an opportunity for monks to become participants in the present sacrifice, both in offering and spiritually partaking. Therefore, there is no homily; after the proclamation of the Gospel, a space of silence is observed, during which, nurtured by the Holy Spirit, the Lord Christ is recognized in the sacred Scriptures, and His word is received in the heart. Similarly, acclamations after the readings and after the consecration are not present.
4. In the non-concelebrated Mass, the Eucharistic Prayer is pronounced in a low voice, so that the community may fix their minds in profound silence, which is so fitting for the contemplation of divine mysteries.
5. In the conventual Mass, while the priest partakes of the Body and Blood of the Lord and distributes Communion to the monks, the community remains in silence.
Concerning Chant
6. As the holy Zion, the 'sacred and beloved city of God, full of melodies, in praise and joyful song,' [21] exists, in the Houses of the Order, the conventual Mass is always sung.
7. An ancient and steadfast part of the heritage of the Order is the proper Gregorian chant, which nurtures the interiority of the mind and the sobriety of the soul. [22] Therefore, it is fitting to sing to the Lord with both heart and voice.
8. In the conventual Mass, the following are sung according to the rubrics: introit chant (cf. Ordo Missæ conventualis, n. 2), Kyrie (cf. the same, n. 6), Gloria (cf. the same, n. 7), responsory, Alleluia or tract (cf. the same, n. 11), Credo (cf. the same, n. 14), antiphon at the offertory (cf. the same, n. 16), Sanctus (cf. the same, n. 22), Lord's Prayer (cf. the same, n. 105), Agnus Dei (cf. the same, n. 108), antiphon at Communion (cf. the same, n. 111). There are three tones for singing the Kyrie: solemn, Sunday, and weekday; as for the Gloria, Sanctus, and Agnus Dei, they have only two tones, one of which is used for solemnities, and the other for other days. In the rubrics, the words 'to say' or 'to pronounce' should be understood both for singing and recitation.
9. All the chants of the Mass are taken from the Carthusian Gradual.
10. During the season of Lent, in place of the Alleluia, the tract is sung, according to the rubrics of the liturgical books, and during a Mass celebrated in the chapel, it can be omitted. However, during the Easter season, from the Sunday in white vestments onward, the Alleluia is generally sung in place of the responsory.
11. When two readings before the Gospel are proclaimed, after each one, a chant follows according to the rubrics of the liturgical books.
Regarding the Use of the Latin and Vernacular Languages
12. The Latin language is used for the introit, antiphons, and their verses (for example, in the rite of the blessing of holy water), Gloria, responsories, tract, Alleluia, Credo, antiphon at the offertory, preface, Sanctus, Agnus Dei, and antiphon at Communion.
13. The remaining parts of the Mass can be said in the vernacular language, by the judgement of the Prior and with the consent of the community, provided that harmony and appropriateness are maintained among the various parts of the celebration.
Concerning the Ways of Pronouncing Various Texts
14. Those things that are said in a raised or clear voice should be said in such a way that they can be heard by everyone. Those things that are said in a subdued voice should be said in such a way that only those who are nearby can hear. Those things that are said in a secret or private voice should be said in such a way that only the one uttering the words can hear them.
Concerning Certain Specific Customs
15. At the offertory, the priest, holding the chalice with the paten placed on it slightly elevated with both hands, says quietly: 'In the spirit of humility.' In the conventual Mass, the deacon or acolyte, with a cloth placed over the shoulder [23], takes the offering with the end of the cloth and, holding it aloft, presents it to the priest.
16. The Carthusian corporal is customarily designed to cover the upper part of the chalice. However, when Mass is celebrated facing the community, it is permissible to use a smaller corporal, with only the chalice pall placed on it, so that those present can see it more easily.
17. At the elevation of the host, the bell is rung with three strokes, a sound that the monks, wherever they may be outside the church, upon hearing, genuflect if they can conveniently do so, spiritually uniting themselves to the sacrifice.
18. Where the custom prevails, during the consecration, the deacon or acolyte or, if the Mass is celebrated in a chapel, a minister, can carry a candle; on solemnities, several candles can be carried.
19. The post-Communion prayer, with a Trinitarian conclusion, that is, a longer one, is concluded. After the final blessing by the priest, the community is invited to bless the Lord. Especially among monks, who aim to make their entire life a kind of liturgy [24], the Eucharistic celebration is somewhat extended throughout the day, especially through the Divine Office and solitary prayer."
Concerning Gestures and Bodily Postures
Concerning the Sign of the Cross
20. Whenever the monks make the sign of the cross upon themselves, they sign themselves with the three right-hand fingers extended and joined together, from the forehead to the navel and from the left shoulder to the right [25], saying, 'In the name of the Father, and of the Son, and of the Holy Spirit. Amen.' Afterward, they bow slightly with reverence. Through this gesture, they recall the mystery of the Most Holy Trinity, in which they were sealed by the sacrament of baptism.
Concerning the Gestures of the Priest and Deacon
21. The priest prays with a slight bow, hands joined, during the silence following the admonition 'Let us pray' and 'Pray, brethren.' Likewise, he keeps his hands joined when listening to the Gospel. Concelebrants also keep their hands joined during the singing of the Sanctus and between the Eucharistic Prayer, unless otherwise noted (cf. Ordo Missæ concelebratæ, nn. 9, 13, 14, 38), and while the Lord's Prayer, the embolism, and the prayer for peace are said, as well as during the Communion.
22. The priest stands in a supplicating posture, hands inserted [26], without intertwining fingers, when pronouncing prayers; however, when he is seated, he keeps his hands inserted and head uncovered. The deacon also keeps his hands inserted while pronouncing the Gospel, and concelebrants, with hands inserted, listen to the preface.
23. The priest, in remembrance of the cross, holds his hands extended like the crucified Lord during the Eucharistic Prayer, the Lord's Prayer, and 'Deliver us, Lord Jesus Christ.' During the preface with dialogue, he holds his hands before his shoulders.
24. The priest, from the words 'We humbly implore you' until 'the Body and Blood we have received' in Eucharistic Prayer I or the Roman Canon, and during the epiclesis of the other Eucharistic Prayers, in which he prays for the immaculate offering to be for the salvation of those who will partake, deeply inclines himself with hands extended, palms facing down. [27]
Concerning the Gestures of the Monks
25. Monks stand facing the altar at the beginning of the Mass when they make the sign of the cross with the small cross and respond to the priest's greeting, during the proclamation of the Gospel, when the intentions of the Universal Prayer are proposed, during the time when the preface, the Lord's Prayer, and the communion antiphon are sung, and finally, from the last greeting of the priest until the end of the Mass.
26. Monks bow over the prie-dieus to perform the penitential rite, to listen to the prayers of the celebrant, when the last prayer of the universal prayer is concluded, and also when the Sanctus is sung.
27. Monks stand facing the second choir while singing the Kyrie, Gloria, and Credo. "They lean on the prie-dieux (cf. below, n. 47) while singing the entrance chant.
28. Monks sit during the readings before the Gospel and the chants following them, as well as during the offertory rite.
29. While the priest recites the Eucharistic Prayer, and after the Sanctus is sung, monks completely cover their heads, that is, they fully cover their heads with the hood, for a more focused attention and a more internal participation in the sacred solemnities. They stand facing the altar or kneel with bowed knees. As the moment of consecration approaches, they genuflect, facing the altar, with bared heads and hands joined before the chest; after the consecration, they prostrate themselves.
Concerning Prostration, Inclination, and Reverence
30. Prostration signifies an attitude of adoration or the offering of oneself. It is done in the following manner: the monk first bends the knees, extending the cowl in front of him, then he inclines himself laterally and rests on the elbows or forearms, with the head slightly raised. [28]
31. Inclination signifies reverence and honour shown to persons or their signs. There are three types of inclinations.
a) Profound inclination, or bodily inclination, is done towards the Most Holy Sacrament and the altar. Whenever the deacon and acolyte ascend or descend from the sanctuary, they profoundly incline themselves before its steps.
b) Inclination on the prie-dieus is the one in which the monks, leaning on the prie-dieux, bow down.
c) Moderate inclination, or head inclination, is done towards the cross and the priest. The priest moderately inclines himself towards the cross on the altar when he approaches or departs from the centre of the altar; monks also moderately incline themselves towards the cross when they pass before it (however, if the Most Holy Sacrament is present there, a profound inclination is made). Monks moderately incline themselves towards the priest when responding to his greeting, and the priest also moderately inclines himself whenever he receives the response 'And with your Spirit' The deacon and acolyte moderately incline themselves towards the priest whenever they approach to minister to him or depart from him, or pass before him. In addition, a moderate inclination is made when making the sign of the cross over oneself, as well as optionally when the names of Jesus or Mary are mentioned.
32. By receiving forgiveness, the monk expresses an attitude of humility before the divine majesty. To receive forgiveness, the monk, with bent knees and bared head, kisses the ground or the prie-dieux (cf. below, n. 47). [29]
Concerning Gifts and Ministries
Regarding the Priest and Deacon
33. The priest, acting in the person of Christ throughout the entire Mass, especially during the Eucharistic Prayer, stands alone in the sanctuary, signifying the mystery of Christ who, on the cross, offered himself to the Father alone and alone accomplished our salvation. Typically, the deacon and acolyte do not ascend to the sanctuary with the priest.
34. The deacon, who is the minister of the mysteries of Christ [30], has specific roles in the Mass, including proclaiming the Gospel, fulfilling the duties of the convent monitor, announcing the intentions of the Universal Prayer, serving the celebration of the sacrifice, and distributing communion, especially the consecrated wine. In a non-concelebrated Mass, the priest who serves, acting in the role of the deacon, requests a blessing from the celebrant before proclaiming the Gospel.
35. The duty of the weekly priests is alternately changed among the choirs every week. Similarly, the duty of the weekly deacons is alternately changed among the choirs every week.
36. Whenever a priest does or says something that involves a response from the assembly, he expects and receives this response before proceeding with the action. He ensures not to initiate any action before the necessary preceding steps are completed.
Concerning Ministers
37. It is the duty of the acolytes to take care of the service at the altar and to assist the deacon and priest in the celebration of the Mass; [31] this does not include the proclamation of the Gospel, the guidance of the assembly through admonitions (e.g., Let us bless the Lord, or Let us kneel), and the distribution of Communion.
38. In the absence of a deacon, a lector may also propose the intentions of the universal prayer.
39. In the absence of instituted acolytes or lectors, other monks shall be appointed to carry out their duties.
40. It is the duty of the cantor to direct and sustain the chant of the assembly.
Concerning Incensation and Purification
Incensation
41. The priest and minister usually incense in the following manner: placing the left hand on the chest, the thurible is swung with the right hand, chains extended, towards the object or person being incensed. The Most Holy Sacrament, the altar cross, and the Gospel book are incensed with three swings of the thurible, while the priest is incensed with one swing. When the priest incenses in the form of a cross and a circle, and then once in front of himself, to the right corner and the left corner of the altar, he holds the thurible with the left hand against the chest in the upper part of the chains, and with the right hand in the lower part near the cover, thus moving the thurible with the right hand in an exposed manner. The lower part in front of the face of the altar is incensed with the chains extended, moving the thurible with the right hand three times before himself from the right side to the left, with the left hand placed against the chest. [32] The deacon or acolyte incenses the altar by circumventing it from the left side to the right.
Purification
42. After the communion, the sacred vessels are purified by the priest on the altar (cf. Ordo Missæ conventualis, n. 112). For the purification of the chalice, he performs an ablution with water or with wine taken by him. He wipes the paten in the customary manner, then washes his fingers. It is important to ensure that whatever remains of the Blood of Christ after the distribution of Communion is immediately consumed in its entirety. After the celebration, another purification of the sacred vessels is carried out in the piscina by the priest himself, or by the deacon or acolyte.
Concerning the Church and Other Places
43. The church primarily consists of the sanctuary and the choir.
Regarding the Sanctuary
44. The sanctuary is the area where the altar is located. It is appropriately distinguished from the choir by some elevation. In the sanctuary, only the seat of the priest is present, as the deacon and acolyte, not performing any functions, stay in the choir where they have their own seats (cf. below, n. 48).
Regarding the Ambo and Lectern
45. In the sanctuary, there is a lectern, which takes the place of the ambo, from which the Gospel and the Easter proclamation are proclaimed. The deacon can announce the intentions of the universal prayer from the ambo.
46. In the middle of the church nave, between the choirs, there is a lectern from which the readings are proclaimed. The intentions of the universal prayer can also be proclaimed there by the lector.
Regarding the Choir
47. Seats for the monks are arranged along the walls of the church nave, divided into the right and left choirs.
In front of the seats are forms on which the monks kneel with bent knees when facing the other choir. In each raised seat, there is a protruding small ledge called a "misericord."
48. The seats next to the last monk in each choir are called "servitor seats." These are the seats for the deacon and acolyte when they are not performing their duties.
Regarding the Piscina
49. On the right or left side of the sanctuary is a piscina, which is a cabinet inserted into the wall, or similar, with or without doors, with shelves for storing the liturgical vessels prepared for Mass; there is also a basin with water for the purification of sacred vessels.
Regarding the Vestry
50. Adjacent to the sanctuary is a place called the "vestry," where ministers put on liturgical vestments.
Regarding the Place of Lay Christian Faithful
51. Lay Christian faithful who do not aspire to the Carthusian purpose do not usually participate in the Liturgy celebrated in the Order's Houses. However, in some conventual churches, there is a place, customarily raised above the main door, reserved for those aspiring, relatives of the monks, and lay Christian faithful who, as an exception, participate in the celebrations.
Regarding the Chapel
52. Every monk-priest celebrates the Eucharistic sacrifice in the hermitage oratory, which is called a 'chapel.' It is a sufficiently secluded place where the altar is located, and everything necessary for celebrating Mass is present. Each chapel is customarily dedicated to a particular saint.
On Sacred Vestments
53. The proper vestment for the celebrating priest is the chasuble worn over the alb and stole. The alb is to be fastened around the waist with a cincture unless it is made in such a way that it adheres to the body even without a cincture. If a cincture is used, the priest wears the stole hanging freely on both sides, but he ties it with the cincture whenever he is about to do something without the chasuble. [33] Before the alb is put on, if it does not cover the monastic garment along with the hood, the amice should be used.
54. The proper vestment for the deacon is the stole, to be worn over the ecclesiastical hood. [34] The deacon puts on the stole only to proclaim the Gospel and to distribute Communion under the form of wine. The deacon should place the stole over the left shoulder and, at the back, receive it over the right side, enveloping the left arm. In the offertory rite, when presenting the offerings to the priest, the deacon applies a liturgically appropriate-coloured linen to the left shoulder.
55. When substituting for the deacon, the priest takes the ecclesiastical hood; however, he wears the stole in a priestly manner when reading the Gospel and administering the sacramental Communion.
56. The acolyte also wears the ecclesiastical hood.
57. Regarding the colour of sacred vestments, the traditional usage is to be observed, namely:
a) White is used in Masses during the Easter and Christmas seasons; also in celebrations of the Lord that are not about His Passion, of the Blessed Virgin Mary (including the vigil of her Assumption), except for Compassion, of the Holy Angels, of non-Martyr Saints, in the solemnities of All Saints (November 1), and of the Birth of St. John the Baptist (June 24), in the feasts of St. John the Evangelist (December 27), the Chair of St. Peter (February 22), and the Conversion of St. Paul (January 25).
b) Red is used on Palm Sunday and Good Friday, on Pentecost Sunday and its vigil, on the feast of the Exaltation of the Holy Cross, on the birthdays of the Apostles and Evangelists (except those mentioned above), and in the celebrations of Martyr Saints.
c) Green is used during "Ordinary Time."
d) Violet is used during Advent and Lent, as well as on the vigil of Christmas, in the Compassion of the Blessed Virgin Mary, and on the vigils of the feasts of the Saints (except on the vigil of the Assumption of the Blessed Virgin Mary). Violet may also be used in Masses for the dead.
e) Black may be used, where custom allows, in Masses for the dead.
II
On the Various Forms of Celebrating Mass
58. The celebration of the Eucharistic Sacrifice is the centre and culmination [35] of the Carthusian monk's life, as well as a part of his daily Office. Among the various forms of celebrating the Mass, a special place is reserved for the conventual Mass, as it is in Christ's presence and prayer that the unity of the Carthusian family is consummated. [36] The conventual Mass can be concelebrated on days more suitable for communal life. At the discretion of the Prior, if someone participates in the conventual Mass, they may celebrate Mass again on the same day if a legitimate necessity suggests it.
59. For the Sunday sacrifice, that is, the Mass celebrated in the community and called the conventual Mass, all monks of the cloister gather. On weekdays, the converted monks and the lay brothers participate in the conventual Mass or another Mass. However, all the converted monks and lay brothers attend the conventual Mass on Sundays, solemnities, Ash Wednesday, Holy Thursday, in the Commemoration of All the Faithful Departed, and in the Commemoration of our deceased brothers and sisters, as well as on other days indicated in the Statutes of the Carthusian Order.
60. The conventual Mass is celebrated with a hermitic spirit, in line with the tradition embraced by the first monks of the Carthusian Order.
61. The conventual Mass can be celebrated facing the community, with the Prior's judgement and the consent of the community. In this case, the sacred reservation can be brought to the chapel before Mass, ensuring that the celebrating priest does not present his back to the Most Holy Sacrament.
62. The altar is at least covered with a white cloth. On or near the altar, at least two lighted candles are placed. Also, a crucifix with the image of Christ crucified, visible to both the celebrant and the community, is placed on or near the altar. The corporal and purificator are also placed on the altar.
63. Also prepared are:
a) Near the priest's seat: the missal, a vessel for blessed water and salt if there is sprinkling;
b) On the ambo: the Gospel book; near the ambo: a stole for the deacon;
c) In the lectern (cf. n. 46): the Lectionary;
d) In the piscina (cf. n. 49): a chalice with wine, a paten with bread, and, if necessary, a pyx and paten for the communion of the monks; small vessels with water and wine, if used for purification; items for washing hands. The chalice, with the paten placed on top, is covered with a pall.
e) Near the piscina: a shoulder shroud.
64. In the vestiary (cf. n. 50), vestments are prepared for the priest, deacon, and acolyte:
a) For the priest: alb, stole, and chasuble, as well as a cincture and amice, unless they are not required due to the form of the alb itself;
b) For the deacon and acolyte: the ecclesiastical hood (cf. above, nn. 54, 56).
65. When the Mass is followed by one of the Hours of the Office, if convenient, the priest, after completing the Hour, can put on the chasuble in the church itself.
On the Mass celebrated in the chapel
66. Every day, the priest who does not celebrate the conventual Mass offers the Eucharistic sacrifice in the chapel, in a sacred retreat where the monk, with his mind fixed on heavenly matters, draws more abundantly on the Spirit of love and light. Therefore, the Carthusian vocation, as long as it is faithfully adhered to, makes the universal intention inherent in the Eucharistic sacrifice the intention of each monk engaged in sacred works. [37]
67. Masses can be celebrated without a minister, as long as this is always done in the chapel, with the permission and under the supervision of the Prior. No one can be forced into this form of celebration.
III
On the Mass and the Choice of its Parts
Choosing the Mass
68. The selection of the Mass should conform to the Carthusian calendar, whether it is the conventual Mass or celebrated in the chapel, on solemnities, within octaves, Sundays, feasts with twelve readings, and feasts with three readings.
69. In the community, outside of Lent, a Mass of obligatory memory is always celebrated. However, the Mass of a memory at the discretion of the Prior is permitted. Outside the community, the priest is granted the authority to choose another Mass.
70. Additionally, in the community, a specific Mass is prescribed on weekdays in Lent, on vigils that have their own Mass, in commemorations of all the faithful departed, and in commemorations of our deceased brothers and sisters, as well as on the first three days of the General Chapter.
71. As long as there is no solemnity, octave, feast with twelve or three readings, commemoration of all the faithful departed, or commemoration of our deceased brothers and sisters, a votive Mass of the Blessed Virgin Mary is celebrated in the community on Saturdays. However, when the Mass of the vigil, a proper feast day, is celebrated, as well as during Lent, on the day of burial, on the first day of canonical visitation, and on the day of the Prior's election, the Mass of the Blessed Virgin Mary is not celebrated in the community.
72. On days when none of the aforementioned Masses are celebrated, it is the duty of the Prior to arrange for Masses to be celebrated daily in the community. Whenever the Sunday Mass is impeded due to an upcoming feast, during the Christmas season, or during Ordinary Time, if possible, it is celebrated conventually within the following week according to the weekday rite. [38]
73. On weekdays not mentioned above (nn. 70-71) and on optional memories, it is permissible to resume the Mass of the preceding Sunday according to the weekday rite. However:
a) During the weekdays of Advent from December 17 to December 23, one or more weekday Masses from the Missal may be chosen;
b) During the weekdays of the Christmas season from January 2 to January 5, the Mass of the second Sunday after Christmas may be chosen; from January 7 to January 12, the Mass of the Epiphany of the Lord may be celebrated according to the weekday rite;
c) During the weekdays of the Easter season from the day following the solemnity of the Ascension of the Lord until the Friday before Pentecost, a proper Mass may be chosen;
d) During the weekdays of the first week of Ordinary Time, the week after Pentecost, the week after the Trinity, and the last week of Ordinary Time, a proper Mass may be chosen.
A votive Mass or a Mass for various needs may also be used, as indicated below.
Outside the community, in the weekdays of Lent, the priest is not obliged to celebrate a weekday Mass. On feasts with three readings and optional memories, the proper Mass or a Mass from the appropriate Common is said. However, the celebrant must use the Mass of the day on the Feast of the Sacred Heart of the Blessed Virgin Mary and on the feast of the Chair of St. Peter.
Regarding Votive Masses and Masses for Various Occasions:
74. Outside the days for which the Mass is prescribed according to the above instructions (68-71), votive Masses can be celebrated, referring to the mysteries of the Lord or in honour of the Blessed Virgin Mary. The exceptions are the Masses for the Nativity of the Lord, Epiphany, Baptism of the Lord, Holy Thursday, Easter Sunday, Ascension, and vigils. Votive Masses can also be said in honour of the Angels, a particular saint, or all the saints and blessed of the Carthusian Order. Outside the community, for votive Masses for any saint, a proper Mass or a Mass from the appropriate Common can be chosen. Care should be taken to ensure that the choice of a votive Mass aligns with the liturgical season, whether in Advent, Lent, or the seasons of Easter or Christmas.
75. During the election of the Prior, on the first day of the General Chapter, as well as during the canonical visitation, the Mass for the Holy Spirit is sung conventually. However, if the day falls under the categories 1-3 of the liturgical calendar, the Mass for the Holy Spirit gives way to the Mass of the day.
76. Except on solemnities, Sundays, feasts of the Lord with twelve readings, days within the octave of Easter, the vigil of the Nativity of the Lord, Ash Wednesday, and the weekdays of Holy Week, the Mass for the Blessed Virgin Mary is said daily in each House unless it has already been celebrated in the community. However, the Prior, for a just cause (e.g., due to a limited number of priest-monks), can decide not to offer this Mass altogether. If convenient, this Mass is usually celebrated on the main altar of the conventual church, following the rite of the Mass celebrated in the chapel.
Concerning Masses for the Deceased:
77. The Mass for the deceased, if possible, is celebrated on the day of the burial. It can be celebrated on any day except during the Paschal Triduum, solemnities, Sundays, weekdays of Holy Week, the vigil of the Nativity of the Lord, Ash Wednesday, and the days within the octave of Easter. In these cases, the Mass is transferred to another day; if feasible, the burial is also postponed.
78. If the deceased is to be buried immediately after Mass, the concluding prayer after Communion, with the brief conclusion following the Pláceat, is said, omitting the ritual conclusion, and the burial rites are performed.
79. To begin the thirty-day period of mourning, the first Mass is celebrated in the community; however, during Lent, such a Mass is held outside the community.
80. A daily Mass for the deceased is celebrated in each House. On the days mentioned above (n. 68), this Mass is the Mass of the day. On other days, there is freedom to choose between the Mass for the deceased, the Mass of the day, and the weekday Mass, excluding votive Masses, except for the Mass of the Blessed Virgin Mary on Saturdays.
Concerning Readings:
81. The readings for the Mass are taken from the Order of Readings specific to the Carthusian Order.
Concerning Prayers:
82. In each Mass, the prayers proper to that Mass are recited. Outside the community, during weekday Masses, in addition to the prayers of the preceding Sunday, prayers from another Sunday of the same liturgical season or prayers from votive Masses or Masses for various needs may be used.
IV
On the Moderation of the Eucharistic Celebration and Some Adaptions
83. The restoration of the Carthusian Missal, carried out in our age in accordance with the decrees of the Second Vatican Ecumenical Council, has consistently sought to infuse new vigour into the rites of the Mass celebration, adapting them to the needs of today while maintaining a sound tradition. [39] This celebration particularly reveals the nature of the Church, where what is human is ordered toward the divine, the visible is subordinated to the invisible, action leads to contemplation, and the present points to the future city that we seek. [40]
84. The moderation of the Sacred Liturgy celebrated among the Carthusians depends solely on the authority of the Church. The General Chapter of the Carthusian Order arranges [41] its own liturgy and presents it for approval to the Apostolic See.
85. In each House of the Order, it is the responsibility of the Prior to moderate [42] divine worship, especially the celebration of the Eucharist, with honour and reverence according to the proper liturgical books and the Statutes of the Carthusian Order. The Prior, with the consent of the community, is responsible for arranging that the conventual Mass can be celebrated facing the community (cf. above, n. 61), defining the use of the vernacular for certain parts of the Mass (cf. above, n. 13), as well as determining the manner in which the community participates in the Eucharistic Prayer (cf. Ordo Missæ conventualis, n. 58). The Prior is also entrusted with the authority to grant the faculty for the celebration of Mass in the chapel without a minister and to oversee this celebration (cf. above, n. 67). Additionally, the Prior can decide on the celebration of the conventual Mass on vacant days (cf. above, n. 72) and moderate the celebration of the daily Mass of the Blessed Virgin Mary (cf. above, n. 76). Finally, the Prior can adapt the rites of lesser importance (e.g., in concelebrated Mass, during the Easter Vigil, in the procession on the solemnity of the Most Holy Body and Blood of Christ) to the needs of the House. No one, even if he is a priest, may add, omit, or change anything in the celebration of the Mass on his own initiative [43], except the General Chapter and the Prior, in matters concerning them (cf. above, n. 84).
86. It is the responsibility of the General Chapter of the Carthusian Order to prepare and approve editions of the Carthusian Missal in vernacular languages, so that, once recognized by the Apostolic See, they may be used in the regions to which they apply.
87. The texts of Sacred Scripture are taken from the approved version of the Bishops' Conference of the region. If it is not available, it is the responsibility of the General Chapter to provide for the vernacular versions of the biblical texts used in the celebration of the Mass with special care.
88. Likewise, it is the duty of the General Chapter to prepare a version of other texts (e.g., for proper prayers) with persistent effort so that, while preserving the nature of each language, the sense of the original Latin text is fully and faithfully rendered. In undertaking this task, it is advisable to consider the different styles of letters used in the Mass.
It should be borne in mind that the translation of texts is not primarily intended for meditation but rather for proclamation or singing in the actual celebration.
The language used should be suitable for the monks of the region, yet distinguished by noble and literary quality.
Moreover, in regions using the same language, it is preferable for liturgical texts, especially biblical texts and the Order of the Mass, to have the same version as much as possible. [44]
89. In considering the characteristics and traditions of various nations where monasteries of the Order have recently been founded, the General Chapter may propose to the Apostolic See that some adaptations already approved by the Bishops' Conference of the region be introduced into the Liturgy of these Houses, provided that the unity of the Carthusian rite is maintained, in accordance with the first decree of the General Chapter established in the year 1140, which ordained 'that the divine Office of the Church be celebrated uniformly in all Houses with one rite.' [45]
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Endnotes
[1] Sacrosanctum concilium 8
[2] Ibid, 21
[3] Ibid, 23
[4] Cf. S. Paul VI, Missale Romanum
[5] S. Paul VI, Optimam partem
[6] Approved by the Supreme Pontiff, Saint John Paul II, on the 10th of April, in the year 2000: The Roman Missal, third typical edition, reprinted and corrected in 2008.
[7] Cf. Statutes 1.3.9; cf. Perfectae Caritatis 7; Christus Dominus 35; CIC, can 674
[8] Cf. S. Paul VI, Missale Romanum, p. 219 in AAS
[9] Sacrosanctum concilium 55
[10] Ibid 57; Statutes 3.21.4
[11] Sacrosanctum concilium 53
[12] Cf. S. Paul VI, Missale Romanum, p. 221 in AAS
[13] Ibid
[14] Ibid
[15] Sacrosanctum concilium 54
[16] Ibid 50
[17] St. Ignatius of Antioch, Epistle to the Ephesians, 19.1
[18] St. Gregory of Nazianzus, Oration 32; PG 36, 190
[19] Isaac of Nineveh, The Perfection of the Religious, 65
[20] Sacred Congregation of Rites, Musicam sacram 17
[21] Cf. The Carthusian Liturgy of the Hours, On the Dedication of a Church, Hymn for Lauds
[22] Cf. Statutes 3.21.10; Pius XI, Umbratilem: “(The Carthusians) come together to sing the divine office 'with a lively and full voice,' without the accompaniment of instruments, and in accordance with the most ancient melodies of their Gregorian chants, singing the entire and integral office.”
[23] The shoulder cloth is a long textile strip of liturgical colour, with which the deacon or acolyte covers the shoulder and hands to present the offerings to the priest.
[24] Statutes 3.21.15
[25] Cf. Innocent III, Mysteria evangelicæ legis et sacramenti eucharistiæ, Book II, Chapter XLV: 'The sign of the cross is to be made with three fingers because it is impressed under the invocation of the Trinity, of which the prophet says: "Who has measured the waters in the hollow of his hand and marked off the heavens with a span, enclosed the dust of the earth in a measure and weighed the mountains in scales and the hills in a balance?" (Isaiah 40:12, Vulgate), so that it descends from above to below (...) because Christ descended from heaven to earth (...), [and] from the left (...) to the right because we must pass from misery to glory, just as Christ passed from death to life, and from hell to paradise.' (PL 217, 825).
[26] Cf. Ordinarium Cartusiense, nova editio, 1932, cap. XV, 18.
[27] The hands are folded in such a way that the arms are held in the form of the letter 'X' in front of the chest.
[28] Cf. Ordinarium Cartusiense, nova editio, 1932, cap. XIV, 63.
[29] Cf. Ordinarium Cartusiense, nova editio, 1932, cap. XIV, 44
[30] S. Ignatius of Antioch, Epistle to the Trallians 2, 3
[31] S. Paul VI, Ministeria Qauedam, p. 532 in AAS
[32] Cf. Ordinarium Cartusiense, nova editio, 1932, cap. XXVI, 21.
[33] Cf. Ordinarium Cartusiense, nova editio, 1932, cap. XXV, 1
[34] The ecclesiastical hood is a white monastic vestment of ancient form, used in liturgical celebrations by deacons and acolytes.
[35] Cf. Statutes 1.3.7
[36] Ibid, 3.21.4
[37] Cf. S. Paul VI, Optimam partem, p. 449 in AAS
[38] The weekday rite consists of the following: the Gloria and the Creed are not said, and the ferial tone is used for the Kyrie.
[39] Sacrosanctum concilium 4
[40] Ibid 2; Statutes 6.41.2
[41] Statutes 4.35.2
[42] Ibid, 3.23.7
[43] Sacrosanctum concilium 22 § 3
[44] Ibid, 36 § 3
[45] Acts of the first Chapter of the Carthusian Order (PL 153, 1126A). Also, refer to the ancient Statutes of the Carthusian Order from the year 1926: 'Moreover, it is firmly established as a statute that the divine Office of the Church is to be celebrated uniformly in all Houses with one rite and the same ceremonies' (Part I, Chapter I, 8).