Something New for the Easter Vigil in 2012?

While perusing the text of the Missale Romanum 2002, thinking of next year’s Triduum, I came across something interesting in paragraph 48 of the Easter Vigil. After the elect renounce Satan, it says:

Si unctio cum oleo catechumenorum adultorum facta non sit antea, inter ritus immediate preparatios, fit hoc momento.


If the anointing of adults with the oil of catechumens is not done earlier, among the immediate preparatory rites, it is done at this point.

Just to make sure this was not something I had missed in the past, I looked back at the current Sacramentary, as well as the RCIA, and, sure enough, there is no provision for a pre-baptismal anointing at the Vigil.

The rubric in the 2002 Missal not only permits but seemingly requires that this take place at the Vigil if it is not among “ritus immediate preparatios” — which I presume refers to the rites done in many places on Holy Saturday morning. I take this to mean that even if anointing was done earlier, during the catechumenate, it should be be repeated on the day of baptism, either at the preparation rites earlier in the day or at the Vigil. It is interesting to note that the current edition of the RCIA does not include the anointing of catechumens among the  preparatory rites of Holy Saturday. So this amounts to a change not just to the Easter Vigil, but to the RCIA.

In my experience, anointing with the oil of catechumens is rarely done, which I think is a shame, since it is an extremely ancient part of the Western baptismal rite, with its own meaning, distinct from the post-baptismal anointing, of strengthening the catechumen for spiritual combat. Also, its placement between the renunciations of evil and the profession of faith might help underscore the dramatic nature of this turning (not to the degree that the Eastern practice of spitting at the devil does, but every little bit helps).

The 2002 Missal mentions no verbal formula to accompany the anointing, but I presume the formula found in the RCIA would be used: “We anoint you with the oil of salvation in the name of Christ our Savior. May he strengthen you with his power, who lives and reigns for ever and ever.”


  1. Thank you, Fritz. This is just one more item for my file of responses to the people who are saying “only the words are changing.”

    1. Yes, there are some changes between the 2nd edition and the 3rd edition of the Roman Missal. This is one of them. The restoration of the Prayers over the People is another (one which Fr. Z never loses an opportunity to mention). Changes have also been made in the rubrics for celebration of the Mass without a congregation.

      It would be nice to see a categorical list of all the non-translation changes coming our way. (Does implementation of the latest GIRM count?)

      1. (Does implementation of the latest GIRM count?)

        No, it does not. The people who I hear saying that in Advent “only the words are changing” mean that SINCE 2002 nothing in the rite is changing.

  2. Hmm… the proviso “among the immediate preparatory rites” would seem to mean that if the anointing has not been done at some point earlier in the Vigil itself, it is done at this time. I’m not sure that anointing done at services earlier in the day would be described as “immediate”.

    I’m no expert on the RCIA, but could it just be that in many situations, due to options and varied circumstances in the physical arrangement of the font, people etc… that the anointing may have been done at some point before the renunciation of Satan? I am however pretty good with Latin, and I’m just not convinced that “inter ritus immedaite preparatios” would refer to something more distant than a few minutes. It would seem that if they were refering to something earlier in the day, it would specifically say so.

    1. I don’t have the Latin of the RCIA (maybe I should put that on my Amazon wish list), but in English the rites on Holy Saturday are called “Preparation Rites” and para. 185.2 speaks of them as “an immediate preparation for the sacraments,” seemingly distinguishing them from the proximate preparation of the scrutinies, presentations etc. The puzzling thing, as I mentioned, is that the anointing is not mentioned as a part of those rites, though nothing would prevent one from including it. Perhaps it will be included in a future revision of the RCIA.

      If the rubric were referring to an earlier place in the Vigil, I’m hard put to figure out where it would go, unless maybe immediately after the presentation of the candidates, but there is no mention of it there.

    2. Fritz is correct. The preparation rites happen outside the Easter Vigil, earlier in the day.

      Here is the text in Latin.


      193. Sicubi Sabbato sancto congregari possunt electi, ut recollectione mentis et oratione ad recipienda sacramenta se disponant, proponuntur ritus sequentes, quos, pro opportunitate, vel omnes vel ex parte adhibere licet.

      [Wherever the elect can be gathered on Holy Saturday so that they may dispose themselves by recollection and prayer to receive the sacraments, the following rites are suitable. Some or all of them may be used, as desired.]

  3. Thanks Deacon Fritz, I didn’t know that either and I’ve read the new 2002 GIRM. We also anoint with the oil of catechumens at the prayer service before our rehearsal for the Easter Vigil on Holy Saturday morning. I think we also hand-on the “Our Father” at that time too. But I didn’t know we could also do the oil of catechumens also at the Easter Vigil, although with 16 adults being baptized this year, it would prolong things a bit, but we do all the readings!

    1. Only 16? We’ve got a combined total of _60_ entering the Church, plus nearly all the readings [I think we’re dropping one]. At that point, I’m in favor of any legitimate way to streamline things, and would give serious thought to some of the others, too. Skipping most of the incense wouldn’t hurt, either. Our choir is near the altar, and I still can’t sneeze in time or tune.

      1. Lynn,

        One way to streamline things would be to receive those already baptized into full communion on another occasion (unless you mean that you have 60 people being baptized, in which case I am very impressed).

  4. I noticed the change myself. I think that the anointing at the vigil is rather out-of-place. After all, the RCIA is not the Rite of Baptism for Children–that is, it is not an all-in-one event, but it spread out over a long period (one calendar year, per the National Statutes).

    Rather, the anointing should be done beforehand during the period of the catechumenate (as provided in the RCIA). This year, I went ahead and anointed the catechumens after one of the scrutinies. Easy. Simple.

    I think that the inclusion of the anointing in the vigil (_if_ it has not been done yet) underscores the importance of the anointing itself. E.g., don’t skip it.

    The USCCB has a summary of the changes here: Look under “The Missale Romanum”

    1. Jonathan,

      Thanks for the link. This part was quite interesting:

      Number 48 of the rubrics for the Easter Vigil mentions that after the renunciation and profession of faith “if the anointing with the Oil of Catechumens did not take place beforehand, as part of the immediate preparatory rites, it takes place at this moment.” Of course no. 33 of the Rite of Christian Initiation of Adults points out: “The National Conference of Catholic Bishops approves the omission of the anointing with the oil of catechumens both in the celebration of baptism and in the optional preparation rites for Holy Saturday. Thus, anointing with the oil of catechumens is reserved for use in the period of the catechumenate and in the period of purification and enlightenment, and is not to be included in the purification rites on Holy Saturday or in the celebration of initiation at the Easter Vigil or at another time.”

      This seems to indicate that the anointing should not be done either at the Virgil or at the preparation rites. I checked the English translation of MR 2002 (2010 version) and it retains the rubric about anointing during the Vigil, as well as the mention of the preparation rites. Since the MR 2002 represent more recent legislation, does it supersede the US statutes on the catechumenate? It seems to me that we are going to be in for some confusion until the Missal and the RCIA are coordinated with each other.

  5. If I might offer a few clarifications.

    First, yes, the rubric Fritz cites is in conflict with the National Statutes on the Catechumenate for the dioceses of the United States. People who work closely with the rite (as I do) noted it at the time; no clarification has been offered as of yet, however. In a case such as this, the normal expectation is to continue the practice already in place, which would be that dictated by the National Statutes, until a clarification is offered.

    This is going to prove to be a problem however, because the missal shows itself unfamiliar with the rite we currently have. The rite itself says several things about the anointing with the oil of catechumens which are at variance with the assumptions underlying this part of the 2002 Missal.

    The RCIA is liturgical law and is not somehow “subordinate” to the Missal. It directs that the oil of catechumens be used as a “rite of passage” for the strengthening of the catechumens during their time of preparation. It offers a service to accompany the anointing. It places this anointing normally during the catechumenate period, among the rites belonging to that period, and not among the preparation rites for Holy Saturday, nor during the Period of Purification and Enlightenment. While the rite did not forbid its use in the preparation rites, neither did it encourage this, and the conferences of bishops were given the choice. In the US, they direct it NOT be celebrated on Holy Saturday at all.

    The practice of anointing catechumens immediately before baptism, at the font, is of course very ancient. This practice was directly associated with the role of deaconesses for women, and deacons for men. When nudity for initiation was practiced, the catechumens experienced a full body anointing in preparation for the water bath. This is the origin of the rite. The more decorous anointing after baptism, on the forehead by the bishop, was offered in the church with the neophytes clothed.

    1. The modern rite of anointing with the oil of catechumens directs that the hands, chest, or even other parts of the body be anointed. The rite kept an exorcistic sense (many of the minor exorcism prayers may accompany the anointing), but also resurrected its sense as a ritual of strengthening. Athletes used oil, and wrestlers today still do, I’m told, so as to slip out of the grasp of their opponents!

      The making of a separate rite allowed for several things: giving more scope for preaching on the meaning of this anointing, encouraging more reflection on the real demands of the Christian life in which the struggle against evil is paramount, and relieving an already complex ritual on Holy Saturday, so as to make the anointing of Confirmation stand out more boldly. Returning it to a place immediately before the water bath at the Easter Vigil may be feasible if one practices multiple anointings during the catechumenate (as the rite permits) and this is the last of them. But it does presuppose a rather mature understanding on the part of the congregation; this is not like infant baptism.

  6. More new elements of the third edition of the Missal [source]:

    * New Saints since 1975 (St. Katharine Drexel, St. Pio, Bl. John XXIII, St. Josephine Bakhita…)
    * New Prefaces (the lengthy thanksgiving prayer that culminates in the “Holy, Holy, Holy”)
    * New Masses (e.g. Vigil of Epiphany, Vigil of Ascension; new Masses in honor of BVM; Masses for special needs like times of war, of storm, of drought; Mass of Thanksgiving for the Gift of Human Life…)
    * “New” Prayers for every day of Lent (some of them date to the 600’s); this is an old tradition being restored. The prayers come just before the final blessing.
    * Brand new Pentecost Vigil service, along the lines of the Easter Vigil (this is from Pope Benedict, just in 2008)
    * New Dismissals: The new options for the dismissal came as a fruit of the Synod on the Eucharist; Pope Benedict strongly recommended them in his document “Sacrament of Charity” (which was his summary of the Synod).

  7. “In a case such as this, the normal expectation is to continue the practice already in place, which would be that dictated by the National Statutes, until a clarification is offered.”

    I cannot find this anywhere. Do you have a citation for this assertion?

    ‘The RCIA is liturgical law and is not somehow “subordinate” to the Missal.’

    Who is claiming that it is subordinate, if I may ask? Moron-ey?

    1. Normal practice is what I was referring to. No citation, just what is done normally in dioceses to avoid changes that might not be necessary or helpful.

      No one on this thread said it was subordinate, but I wanted to raise the point because that is an assumption one sometimes encounters, i.e. if something in the missal contradicts the RCIA, the RCIA must be changed to conform to it. Not necessarily. It could go the other way around.

      1. The more usual modus operandi is that a later law modifies the earlier law.

        Interesting that the US Bishops did not seek an indult to derogate from what the Missal’s rubrics now state. But it could be an oversight.

  8. No 48 of the Easter Vigil in the 2002 Missal was taken, almost verbatim, from nos 361 and 362 of the Ceremonial of Bishops, and the “anointing” rubric in the Cer Bishops includes a footnote to no. 218 in the original 1974 RCIA text. The original RCIA numbers appear in small black fonts in the right margin of the current RCIA books, and no. 218 doesn’t appear in the U.S. edition. The 1974 text reads: “No. 218. Unless this anointing took place earlier as one of the preparatory rites (nos. 206-207), the celebrant says: We anoint you with the oil of salvation … … The episcopal conference may decide to omit this anointing.” No 206 reads “The anointing with the oil of catechumens may be conferred on Holy Saturday if the episcopal conference decides to continue this practice …” It seems to suggest that a conference must determine to include the anointing — otherwise it is to be omitted.
    It could be that this Easter Vigil rubric has been retained in all revised English versions of the new Missal in case there are jurisdictions that, in fact, retain the practice of anointing (unlike the U.S.).

    1. Nice catch, Dennis! I think your interpretation is a sound one.

      Just to complete the picture of the 1974 text, it also locates the anointing earlier (see 127-132), and this is explained in the praenotanda (see 103).

  9. Rita: The practice of anointing catechumens immediately before baptism, at the font, is of course very ancient.

    When it comes to liturgical history I’m strictly an amateur, so I’m wondering if anyone knows what historical precedent there is for the practice that seems preferred (required?) by the US statutes for the catechumenate — i.e. anointing of catechumens during the period of the catechumenate and not immediately prior to baptism. I am aware that there is precedent, as Rita notes, for anointing at the font prior to baptism, but do not know about earlier anointings.

    1. We call it the oil of catechumens, not the oil of the Elect, so it probably is more associated with the Catechumenate than it is with the period of the Elect, which begins some 40 days before the baptism.

      Not that it is inappropriate for the Elect to receive this anointing. I am just citing the understanding of the anointing as not part of the immediate preparation for baptism. The catechumenate was thought of as a period of struggle, so an anointing would be appropriate to strengthen or exorcise, perhaps going back to passages like Mk 6:13.

      But that is not the same as citing precedents, which are hard to dig out. (I am even more of an amateur than you) Maybe I will have time later.

  10. A more complete list of changes in the Missal:


    ‘New’ Eucharistic Prayers
    Reconciliation [did not appear in UK sacramentary previously]
    Masses for Various Needs and Occasions

    Inserts for EP I–III
    Marriage etc.

    Full sets of Mass texts
    Mass sets for Vigils of Epiphany & Ascension

    Additional Masses of the Blessed Virgin Mary
    8 Masses drawn from Collection of Masses of Blessed Virgin Mary:
    Mother of the Church; Holy Name of Mary; Queen of Apostles

    Additional Masses for Various Needs
    Mass for forgiveness of sins;
    Mass for grace of self-control;

    Additional Votive Masses
    The Mercy of God
    Jesus Christ, High Priest;
    John the Baptist;
    Ss Peter and Paul

    Mary, Mother of the Church;

    Prefaces and Mass Sets
    Dedication of the Church

    Blessings & Prayers over the People
    Prayers over the People for each day of Lent

    Pentecost Vigil


    Greater consideration since 2nd edition:
    Music in place
    Prefaces included in Proper



      Obligatory Memorials
      14 August St Maximillian Maria Kolbe, priest and martyr †
      20 September St Andrew Kim Taegon, priest, St Paul Chong Hasang and their companions, martyrs †
      24 November St Andrew Dung-Lac, priest and his companions, martyrs †

      Optional Memorials
      3 January Most Holy Name of Jesus
      8 February St Josephine Bakhita, virgin
      23 April St Adalbert, bishop and martyr † [transferred to 24 April in England and Wales]
      28 April St Louis Marie de Montfort, priest †
      13 May Our Lady of Fatima
      21 May St Christopher of Magallanes, priest, and his companions, martyrs
      22 May St Rita of Cascia, religious
      9 July St Augustine Zhao Rong, priest, and his companions, martyrs
      20 July St Apollinaris, bishop and martyr
      24 July St Sharbel Makhluf, priest
      2 August St Peter Julian Eymard, priest †
      9 August St Teresa Benedicta of the Cross (Edith Stein), virgin and martyr, patron of Europe †
      9 September St Peter Claver, priest †
      12 September Most Holy Name of Mary
      23 September St Pius of Pietrelcina (Padre Pio), priest memorial
      28 September St Laurence Ruiz and his companions, martyrs †
      25 November St Catherine of Alexandria
      9 December St Juan Diego Cuahtlatoazin optional memorial
      12 December Our Lady of Guadalupe optional memorial

      These commemorations have been added to the Universal Calendar prior to the 3rd edition of the Missale Romanum.


      1. Thanks for this, Paul.

        Having the prefaces with the propers will save a lot of work!

        During the canonizationfest which the 2000 Rome Jubilee became, in the wonderful little restaurant in the Borgo Pio so loved by curial officials (and our own dear Professor Rindfleisch himself) I heard a great tale about the process whereby the then Pope had exercised his prerogative of dispensing a candidate’s cause from one of the necessary conditions (as indeed Benedict XVI subsequently waived the John Paul II cause 5-year wait requirement) saying that John Paul had dispensed Padre Pio from the requirement of a second miracle, Josemaria Escriva from the requirement of holiness, and Juan Diego Cuahtlatoazin from the requirement of having existed.

    2. Paul, are the new “inserts” for the Roman Canon additions to the number of hanc igitur prayers, communicantes prayers, or both? I’d like to read the 2002 typical text sometime. In particular, rather like the idea of a variable Canon for the nuptial Mass. I’m not entirely sure how “inserts” work in other EPs.

      The transplant of new hanc igitur and communicantes prayers from MR 2002 to MR 1962 should be considered. The inclusion of scrutiny prayers in MR 1962, as well as a reprint of the 1972 typical Latin RCIA text, is especially necessary if EF parishes are to celebrate the various catechumenal rites in union with the Universal Church. Also, who could object to distinctive Canon prayers for a nuptial Mass? Something tells me that my more reactionary EF brothers and sisters will resist even the most minor changes. 🙁

      1. Scrutinies inserts (in Latin) for EP I-III:

        EP I, in “Meménto vivórum” fit memoria patrinorum, et dicitur “Hanc ígitur” proprium.

        Meménto, Dómine, famulórum famularúmque tuárum, qui eléctos tuos susceptúri sunt ad sanctam grátiam baptísmi tui, et recitantur nomina patrinorum et matrinarum et ómnium circumstántium, quorum tibi fides cógnita est…

        Hanc ígitur oblatiónem, Dómine, ut propítius suscípias, deprecámur, quam tibi offérimus pro fámulis et famulábus tuis, quos ad aetérnam vitam et beátum grátiae tuae donum numeráre, elígere atque vocáre dignátus es. (Per Christum Dóminum nostrum. Amen.)

        EP II, post verba “univérso clero” additur: Recordáre quoque, Dómine, servórum tuórum, qui hos eléctos susceptúri sunt ad fontem regeneratiónis.

        EP III, post verba “pópulo acquisitiónis tuae” additur: Adiuva grátia tua, quaesumus, Dómine, servos tuos, ut hos eléctos verbo et exémplo perdúcant ad vitam novam in Christo, Dómino nostro.

        Inserts for nuptial Masses:

        EP I, dicitur “Hanc ígitur” proprium. Verba, quae uncis includuntur, omitti possunt pro opportunitate. Hanc ígitur oblatiónem servitútis nostrae, sed et famulórum tuórum N et N totiúsque famíliae tuae, quae pro illis tuam exórat maiestátem, quaesumus, Dómine, ut placátus accípias: et sicut eos ad diem nuptiárum perveníre tribuísti, sic (tuo múnere desideráta sóbole gaudére profícias, atque) ad optátam sériem próvehas benígnus annórum. (Per Christum Dóminum nostrum. Amen.)

        EP II, post verba “univérso clero”, addatur: Recordáre quoque, Dómine, N et N, quos ad diem nuptiárum perveníre tribuísti: ut grátia tua in mútua dilectióne et pace permáneant.

        EP III, post verba “adésto propítius”, addatur: Confórta, quaesumus, in grátia Matrimónii N. et N., quos ad diem nuptiárum felíciter adduxísti, ut fodus quod in conspéctu tuo firmavérunt, te…

      2. Thank you Jeff for posting the new prayers.

        The notion of a moveable memento prayer for the catechumens is quite novel and a bit too innovative for me. Nevertheless, the placement of intentions for the catechumens at this point is quite logical. Is there any historical antecedent for this development?

        The hanc igitur for the Nuptial Mass is wonderful. It is reminiscent of the priestly blessings in the EF nuptial Mass that had been suppressed in the OF nuptial Mass. Although I wish the old nuptial blessings would also return, the inclusion of an optional hanc igitur is a positive step.

        I am saddened to read Verba, quae uncis includuntur, omitti possunt pro opportunitate. I find it hard to believe that a priest would not want to bless a couple in this way.

      3. Here are the English translation of these prayers, as of 2008.

        EP I, Scrutinies:

        Remember, Lord, your servants
        who are to present your chosen ones
        for the holy grace of your Baptism,
        [here the names of the godparents are read out]
        and all gathered here,
        whose faith and devotion are known to you.

        Therefore, Lord, we pray:
        graciously accept this oblation of our service,
        which we make to you for your servants
        whom you have been pleased
        to number, to choose and to call
        for eternal life
        and for the blessed gift of your grace.
        (Through Christ our Lord. Amen.)

        EP II, Scrutinies:

        [and all the clergy.]
        Remember also, Lord, your servants
        who are to present these chosen ones
        at the font of rebirth.

        EP III, Scrutinies:

        [the entire people you have gained for your own.]
        Assist your servants with your grace,
        O Lord, we pray,
        that they may lead these chosen ones by word and example
        to new life in Christ, our Lord.

      4. EP I, Nuptial Mass:

        Therefore, Lord, we pray:
        graciously accept this oblation of our service,
        that of your servants N. and N.
        and of your whole family,
        who entreat your majesty on their behalf;
        and as you have granted them to reach their wedding day,
        so (make them rejoice in your gift of the children they desire and)
        bring them in your kindness
        to the length of days for which they hope.
        (Through Christ our Lord. Amen.)

        EP II, Nuptial Mass:

        [and all the clergy.]
        Remember also, Lord, N. and N.,
        whom you have brought to their wedding day,
        so that by your grace
        they may abide in mutual love and peace.

        EP III: Nuptial Mass:

        [whom you have summoned before you.]
        Strengthen, we pray, in the grace of Marriage N. and N.,
        whom happily you have brought to the day of their wedding,
        that with your protection
        they may always be faithful in their lives
        to the covenant they have sealed in your presence.
        In your compassion, O merciful Father,
        gather to yourself all your children
        scattered throughout the earth.

      5. Jordan, at long last, here’s my blog post about these insertions.

        The change in language is pretty minor. (Red words have been deleted, orange words have been re-arranged, black words have been changed, and green words have been added.)

        I note that the 2010 unified the translation of “ad diem nuptiárum perveníre tribuísti”, which 2008 had translated as both “you have granted them to reach their wedding day” (EP I) and “you have brought to their wedding day” (EP II).

        2010 also cleans up the awkwardly worded “whom happily you have brought to the day of their wedding” to the smoother “whom you have brought happily to their wedding day” in EP III.

        “Remember” (2008) was changed to “Be mindful” (2010) in EP II for weddings, even though “Recordáre” is translated as “Remember” in another 2010 EP insertion (EP II, Scrutinies).

        There were a few other changes.

    1. Yes, these are very useful. I can foresee the need for refreshers/reminders for Holy Week 2012!

      I am also struck by the fact that the compilers of the new Missale Romanum show no understanding of the situation on the ground where clusters and groups of parishes must share in the same Easter Vigil celebration but then celebrate sacraments (e.g. Baptism) and funerals in their own churches subsequently.

      This is of particular relevance in considering how many Paschal Candles actually need to be blessed at the Vigil, a situation that the Missal compilers, based as they are in Rome, were evidently unable to envisage. It is clearly impractical to transport a single Paschal Candle around from one church to another all through the year.

      Parish clusters in my diocese are now used to having only one Vigil service at which, however, more than one candle will be blessed; but only the one to be used in the church where the service is taking place will be lit at this point, the others being placed to one side. At the end of the Vigil, the other candle or candles are lit from the candle that was lit during the Service of Light, and they are then solemnly processed out of the church. The following morning, at the beginning of the Easter Day Mass, they will be processed, lit, into the churches where they will reside until the next Holy Week.

      I am sure that purists will frown on this practice, but it not only gives those other churches a tangible connection to the Vigil service that took place elsewhere but also a sense of community between the churches, in addition to providing each church with the candle it needs for the coming year.

      This kind of pastoral adaptation of the rite is becoming more and more essential, and yet those “at the centre” have not yet caught up with the need. I am sure that mine is not the only diocese where people have evolved ways of dealing with these and similar situations.

    2. Very funny, Chris. 🙂

      You missed an opportunity in relation to Blessed Giovanni Maria Mastai-Ferretti.

  11. Simon Ho (#15), it’s important when considering “conflict of laws” – when two laws seem opposed – to note the principles set out in the Code.

    In particular, note canon 20: “A later law abrogates or derogates from an earlier law, if it expressly so states, or if it is directly contrary to that law, or if it integrally reorders the whole subject matter of the earlier law. A universal law, however, does not derogate from a particular or from a special law, unless the law expressly provides otherwise.”

    The statutes of the Episcopal Conference are a particular law, so they remain in force despite a later, general law (such as the rubrics in the Missal) unless the general law expressly states that it overrides particular law.

    – Martin Wallace OP

  12. Looking for resources on the Eucharistic Prayers of the Roman Rite

    I am looking for books that do one of the following:

    * provide a commentary on the whole Mass (including the Roman Canon and/or other Eucharistic Prayers)
    * provide a commentary on the Eucharistic Prayers of the Roman Rite (whether just the Roman Canon or other Eucharistic Prayers as well)

    Please suggest any books you think I should consider that aren’t already on my list.

    The Bible and the Liturgy (Danielou)
    The Bible and the Mass (Stravinskas)
    The Canon of the Mass and Liturgical Reform (Vagaggini)
    Catholics and the Eucharist (Clark)
    The Church at Prayer (Martimort)
    A Commentary on the Prefaces and the Eucharistic Prayers of the Roman Missal (Soubigou)
    Discovering the Mass (Calvet)
    The Eucharistic Prayer (Jungmann)
    The Eucharistic Prayers of the Roman Rite (Mazza)
    Explanation of the Holy Sacrifice of the Mass (von Cochem)
    Explanation of the Prayers and Ceremonies of Holy Mass (Gueranger)
    The Great Prayer (Williamson)
    The Holy Sacrifice of the Mass (Gihr)
    The Holy Sacrifice of the Mass (Hellriegel)
    How to Understand the Mass (Lefebvre)
    The Liturgy of the Mass (Parsch)
    Loving and Living the Mass (Kocik)
    The Mass (Deiss)
    The Mass (Fortescue)
    The Mass (Jungmann)
    The Mass (Oury)
    The Mass of All Time (Lefebvre)
    The Mass and its Folklore (Matthews)
    The Mass of the Roman Rite (Jungmann)
    The Mass and the Saints (Crean)
    New Mass (Roguet)
    The Origins of the Eucharistic Prayer (Mazza)
    Prayers of the Eucharist (Jasper and Cuming)
    The Reform of the Liturgy (Bugnini)
    The Splendour of the Liturgy (Zundel)
    Study the Mass (Parsch)
    Understanding the Mass (Belmonte)
    The Wisdom of Adrian Fortescue (Davies)

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