Today I can publish Positio 19, which is the twentieth in the series, counting the two parts treating Holy Week. This is on the subject of the Kiss of Peace, the Pax, which in the Novus Ordo is called the Sign of Peace.
This is an interesting topic historically, and though it may not seem of the utmost importance it illustrates two very important issues in the debate about the liturgical reform. The first is the demand, by the reformers, for more 'participation': the Peace should be exchanged, as it had been in ancient times, between all the members of the congregation. The second is the unforeseen practical difficulties which this has created, including liturgical abuses. This has reached such a pitch that, in the 2007 Synod of Bishops, it was argued that it had become so disruptive that it should no longer be part of the preparation for Communion in the Novus Ordo.
The next paper will be on the subject of Vigils and Octaves; it will be published, when it is ready, perhaps a month from now. The pace of publication has slowed, but we still have a pipeline of subjects.
 |
| The Kiss of Peace at High Mass in a small English chapel; more on this Mass here. |
I give some more commentary on the paper on my own LMS Chairman blog.
This paper can be downloaded as a pdf here. The whole series can be seen on the FIUV webstie here. The collected set of papers 1-13, printed as a short book, is available from Lulu here.
Comments can be sent to
positio AT fiuv.org
FIUV Position Paper 19:
The Kiss of Peace
The
Extraordinary Form of the Roman Rite makes significant use of the osculum, the liturgical kiss, of which the amplexus, the embrace, is a variant. A number of times
throughout the Mass, the celebrant kisses the Altar, turns to the congregation
and says ‘Dominus vobiscum’;[1]
he also kisses the Altar before giving the blessing to the Faithful.[2]
2 This
conveying to the congregation the greeting or blessing of Our Lord, in these
cases represented by the Altar, is played out in a more extended fashion at the
Pax. Following the Pater Noster
and its embolism, during the latter of which the celebrant signs himself with
and kisses the paten, the celebrant says aloud ‘Pax Domini sit semper
vobiscum’, while making the sign of the cross over the Chalice with a particle
of the Host, and putting this into the Chalice. He receives the response ‘Et
cum spiritu tuo’.[3]
The celebrant then says, silently, the prayer Haec
commixtio, and then the Agnus Dei. In Missa Solemnis, while the Agnus Dei
is being sung, the celebrant and the deacon kiss the Altar and exchange the
Kiss of Peace, in the form of a light embrace, the Deacon passes it on to the
Subdeacon; it is passed thence to all clergy and servers present in choir.[4]
The Pax is omitted in the Mass for the Dead and on Maundy Thursday.
In
certain circumstances the Kiss of Peace can be given using a Paxbrede, and,
using this, at Missa Cantata and Low Mass:
again, the Pax is conveyed to the Paxbrede from the Altar, by a kiss. The use
of the Paxbrede in the Extraordinary Form today is explained in more detail in
the Appendix to this paper.
The
practice of the Extraordinary Form contrasts somewhat with the ‘Sign of Peace’,
most commonly an exchange of handshakes,[5]
found in the Ordinary Form, before the Agnus Dei. This
paper aims to provide an explanation and rationale of the practice of the
Extraordinary Form.[6]
The Historical Development of the Pax
5 While the
Pax is deeply rooted in the Latin liturgical tradition,[7]
its history is a complex one, and only a rough outline can be attempted here.[8]
Justin Martyr notes an exchange of kisses as the conclusion of the service of
prayers and readings.[9]
Later, it is
found in Gallican Rites before the Offertory. Pseudo-Germanus comments:
They offer to one other
the Peace of Christ in such a way that by a mutual kiss they may maintain the
affection of love for one another.[10]
This seems naturally
suggested by Matthew 5:23f.[11]
In the African and Roman liturgies, however, it is found
immediately before the Communion Rites,[12]
a location recommended by Pope St Innocent I in a letter of the year 416:
By the peace it is clear that the people give their consent
to all that has been done in the mysteries celebrated in the church. The peace
is the seal that shows that these mysteries have been accomplished.[13]
The Pater Noster coming before it, by the time of Pope Gregory the Great (d.604), suggests the mutual forgiveness enjoined in that prayer.[14] One may, therefore, regard the Roman practice as involving both the themes of a concluding ‘seal’ for the mysteries, similar to the Amen at the end of the Canon, and the mutual forgiveness emphasised in the Gallican tradition.
The Pater Noster coming before it, by the time of Pope Gregory the Great (d.604), suggests the mutual forgiveness enjoined in that prayer.[14] One may, therefore, regard the Roman practice as involving both the themes of a concluding ‘seal’ for the mysteries, similar to the Amen at the end of the Canon, and the mutual forgiveness emphasised in the Gallican tradition.
Over time the Pax developed from a simultaneous giving of the kiss between the ministers at the Altar and neighbours in the congregation,[15] to a more ceremonious practice in which the kiss is, as it were, passed from Our Lord Himself, in the Consecrated Host, or else represented by the Paten, the Altar, the Chalice, the Missal, or the Crucifix, or some combination of these, to the Sacred Ministers, and then to the Faithful, passing from one person to another. This adds an extra pertinence to the Pax taking place while the Agnus Dei is being sung, and after the Consecration: the effect is that the peace is radiating from the Lamb of God slain (as it were), upon the altar, not just because the Kiss begins there, but also because of the text and music which are simultaneous. As Joseph Jungmann expresses it:
Thus the kiss of peace is made to proceed from the altar and,
like a message or even like a gift which comes from the Sacrament, is handed on
“to the others and to the people.”[16]
This practice is well-established in Pontificals of the 10th
Century. In the context of infrequent reception of Holy Communion at that time,
the symbolism of a blessing being conveyed from the Blessed Sacrament upon the
Altar to the Faithful was of particular significance.
There is, therefore, no danger of mistaking the peace at
issue in this ceremony for a mere secular communal harmony: it is very
specifically the Peace of Christ, radiating from the Blessed Sacrament, now
present on the Altar.
In all the Rites of the Church the Kiss underwent a process of stylisation, becoming for example a bow or a kissing of the fingers in certain Oriental churches. In the West the embrace found in the Extraordinary Form today developed, and in England, the elegant solution of the Paxbrede came into use in parish churches,[17] which spread to continental Europe and appears in the 1570 Missale Romanum. Variations on the Paxbrede included the use of a crucifix or reliquary.
In all the Rites of the Church the Kiss underwent a process of stylisation, becoming for example a bow or a kissing of the fingers in certain Oriental churches. In the West the embrace found in the Extraordinary Form today developed, and in England, the elegant solution of the Paxbrede came into use in parish churches,[17] which spread to continental Europe and appears in the 1570 Missale Romanum. Variations on the Paxbrede included the use of a crucifix or reliquary.
The Paxbrede allowed the Pax to be made between the sexes,
which had otherwise been forbidden (except, notably, for the couple at a
nuptial Mass).[18]
The direct
participation of the Faithful in the Pax, for which the Paxbrede was
particularly well suited, began to die out in the following centuries in most
countries.[19]
The liturgical scholar Polycarpus Radó suggests ‘reasons of hygiene’ for this.[20]
Another practical reason seems to have been that the practice of passing the
Paxbrede among the Faithful according to their social degree led to unedifying
disputes over precedence.[21]
A modern factor which reduces the time available to present the Paxbrede is the
frequency of the Communion of the Faithful during Mass.[22]
Participation and Proposals for Reform
The possibility
of the Faithful’s direct participation in the Pax causing disruption, just
noted, has a modern parallel in the difficulties encountered with the practice
in the Ordinary Form. This was discussed in the 2007 Synod of Bishops,[23]
and the Congregation for Divine Worship was asked to examine the proposal that
it be moved to the beginning of the Offertory to mitigate this.
However, as noted earlier, the meaning of the Pax in the
Extraordinary Form is bound up, more clearly than in the Ordinary Form, with
the Blessed Sacrament as the source of the peace. As St Alphonsus Ligouri
expressed it:
Before giving the peace, the priest kisses the Altar to show
that he cannot give peace unless he has first received it from Jesus Christ,
who is represented by the Altar.[24]
The kissing of the Altar, next to the Host Itself, as well as
the Paten, is the first link of a chain conveying the Peace of Christ to the Sacred
Ministers and others in the Sanctuary.
The Extraordinary Form is able to maintain this important and
ancient symbolism, without any danger of disruption, by inviting the Faithful
to unite themselves spiritually with the very vivid and gracious ceremony
performed in the Sanctuary by the Sacred Ministers. Any physical sign of peace
is itself a symbol, and the question is whether members of the Faithful can
best make truly their own a symbolic gesture made by the Sacred Ministers, or
one made by themselves; there is less difference between the two than may first
appear.
1 This development is an example of a very widespread twofold
phenomenon in the history of the liturgy: of rites and ceremonies being reduced
to a symbolically important minimum, and of ceremonies once involving the
Faithful being performed solely by the clergy, on the Faithful's behalf. Some
have regarded such developments as a matter of regret, but Pope Pius XII
reminds us that archaic liturgical practices are not necessarily to be
preferred to the more developed forms, since the development has taken place
under the guidance of providence.[25]
1 The Roman Rite
frequently retains archaic ceremonies in an abbreviated or even vestigial form,
allowing the meaning of the whole rite to be expressed succinctly, and
reminding us of the antiquity of the Rite. The compressed meanings of the rite
are a bulwark against banality: the smallest aspect of the Extraordinary Form
is freighted with significance, like the details of any great work of art.
Conclusion
1 The Pax in the Extraordinary Form is the most significant of
a series of occasions on which the celebrant conveys to the Faithful the peace
of Christ, represented by the Altar which he kisses. It has this special
significance because on this occasion the Lamb of God is present on the Altar in
the consecrated Host.
2 The Pax
exchanged among the Sacred Ministers and others is a visually eloquent
expression of what happens on each of these occasions, of this peace radiating
out to the Faithful. The themes of approving and sealing the foregoing mysteries,
and of mutual reconciliation and preparation for the reception of Communion,
are, in this context, dependent upon this central idea, of the Peace which
comes from Christ.
2 The continued
use of the Paxbrede in certain places and in certain Orders, discussed in more
detail in the Appendix, illustrates the legitimate diversity of the
Extraordinary Form, and the preservation of older customs in particular
contexts. Such customs are part of the authentic liturgical culture of their
proper regions or orders, and should be preserved and fostered whenever
possible.
A Paxbrede (also spelt pax-brede or paxbred), in Latin instrumentum pacis or osculatorium,
in Spanish portapaz,[26] is often a decorated silver plate with a handle on the
back, but it can take a number of forms, sometimes incorporating a relic. In
the Middle Ages it was often made of wood, with a painted image. More modern
examples are often gilded, with an enamelled image. A crucifix or icon can also
serve as a Paxbrede.[27]
The use of the Paxbrede in the Extraordinary Form today must
be considered in three contexts: first, in the Roman Rite simpliciter;
secondly, in the Rites and Usages of certain religious orders, and thirdly, in
the customs and privileges proper to Spain and the former Spanish Empire.
The first is summarised by the rubrical handbook, John
O’Connell’s The Celebration of Mass.
To ‘greater’ prelates present at low Mass, to the clergy in a
sung Mass, and to lay persons of high rank present at solemn Mass or low Mass
the kiss of peace is conveyed by means of the instrumentum
pacis or pax-brede.[28]
The Paxbrede is kissed by the Assistant Priest (at Pontifical
Mass), or the deacon (at Solemn Mass), who has just received the Pax from the
celebrant by means of the amplexus, or by
the celebrant (at Low Mass), who has just kissed the Altar, and taken to the
others mentioned by O’Connell.
Secondly, in the Rites and Usages of a number of religious
orders, in addition to what is noted above, the Paxbrede is used to give the
Pax to the servers and members of the community in choir at Solemn Mass, and in
this way either supplements the embrace among the Sacred Ministers, as just
described, or replaces it: thus the Dominicans, for example, do not use the amplexus at all. The liturgical scholar Archdale King
discusses the details in the context of the Carthusians,[29]
the Premonstratensians,[30]
and the Dominicans.[31]
It has also historically been used, and in some places continues to be used, by
the Dominicans in Low Mass.[32]
Jungmann also mentions the Capuchin Franciscans as using the Paxbrede on
Sundays and important feasts.[33]
Thirdly, in Spain and in the former Spanish Empire, the Manual de Liturgia by Fr. Gregorio Martínez de Antoñana,
CMF, notes that in addition to what is said by O’Connell, referring to Low
Mass:
You can also give it generally to all the Faithful .... But
whatever you do, to princes and people of equivalent dignity, it is given with
an amplexo. ...In Spain there is the
privilege whereby the acolyte brings the peace to the choir with the Paxbrede.[34]
In other words, the Paxbrede can be extended at Low and Sung
Mass to the congregation, with the embrace reserved for lay dignitaries; this
may be called a custom of Spain and her former possessions. Furthermore, the
‘Privilege of Pius V’ allows an acolyte to take the Pax to clergy in choir with
a Paxbrede, as is done in the religious orders just noted.
The offering of the Paxbrede to the Faithful in Spain and the
former Spanish represents a important survival of the Medieval practice of
England and elsewhere. Today, if time is short, the Paxbrede can if necessary
be offered to a representative number of the Faithful, such as those in the
front row, or the first person sitting in each pew.
[1]
‘The Lord be with you’. The response is given ‘Et cum spiritu tuo’ (‘And with
thy spirit’). On the first of these occasions, if
the celebrant is a bishop, he says ‘Pax vobis’ (‘Peace [be] to you.’)
The response is the same.
[2]
‘Benedicat vos omnipotens Deus, Pater, et Filius, et Spiritus Sanctus.’ (‘May
the omnipotent God bless you, Father, Son, and Holy Ghost.’) The response is
given: ‘Amen’.
[3]
‘The Peace of the Lord be with you [plural] always.’ ‘And with thy spirit.’
[4]
When Mass is celebrated by a bishop, the bishop gives the embrace to the
Assistant Priest, and then (if they are not receiving communion) to the deacon
and the subdeacon. The Assistant Priest gives it to clergy in choir and then to
the Master of Ceremonies.
[5] See
General Instruction of the Roman Missal
82: ‘As for the sign of peace to be given, the manner is to be established by
Conferences of Bishops in accordance with the culture and customs of the
peoples. It is, however, appropriate that each person offer the sign of peace
only to those who are nearest and in a sober manner.’ (‘Ad ipsum signum pacis tradendæ quod attinet, modus a Conferentiis
Episcoporum, secundum ingenium et mores populorum, statuatur. Convenit tamen ut
unusquisque solummodo sibi propinquioribus sobrie pacem significet.’)
[6] The
use of a handshake instead of the embrace (or the kissing of a paxbrede) is
incompatible with the practice in the Extraordinary Form of the celebrant
holding his thumb and forefinger together from the Consecration of the Host
until the Ablutions after Communion, when these fingers are washed with wine
and water. This practice reflects a concern for fragments of the Host which
might adhere to the fingers. A special washing of the fingers (in addition to
the cleansing of the Chalice) begins to be found in the Latin liturgical
tradition from the beginning of the 8th century: see Josef Jungmann The Mass of the Roman
Rite: its origins and development (English Edition: New York,
Benzinger Brothers, 1955) Vol II p417. The washing of the celebrant’s
fingers after Communion is omitted from the 1970 Missal. Rubrics instructing
the celebrant to hold thumb and forefinger together are found in the earliest
printed Missals of the late 15th century.
[7]
Archdale King points out that in all the Celtic languages the ordinary word of
‘kiss’ derives from the Latin Pax, through its association with the liturgical
kiss: see his Liturgies of the Past (London:
Longmans, 1959) p270.
[8] For
a discussion of recent scholarship, raising doubts about the understanding of
the historical development put forward by Josef Jungmann and others, see Robert
Cabié The Eucharist, new ed., trans. Matthew
J. O’Connell (Collegeville: The Liturgical Press, 1986), at 113–115 (the second
volume of the series The Church at Prayer
ed A. G. Martimort).
[9]
Justin Martyr First Apology 65.
[10]: Pseudo Germanus: Expositio brevis antiquae
liturgiae gallicanae ‘De Sono’ (PL 72.93D-94A): The passage
continues: ‘… and that he who is black with some discord may promptly rush back
to grace or beg forgiveness of his neighbor, lest he bring upon himself the
company of the Betrayer by giving a false peace. In this way too the reception
of the Eucharist or the granting of the blessing may be all the more profitable
that Christ sees that hearts are at peace, since He commanded his disciples, as
he ascended to heaven, “I leave you peace, my peace I give you” (Jn 14:27) and
let all know that you are my disciples in this: that you love one another.’ (‘Pacem
autem ideo Christi mutuo proferunt ut per mutuo ósculo teneant in se caritatis affectum, et qui aliqua
fuscatur discordia, cito recurrat ad gratiam vel petat proximo veniam, ne pacem
falsam dando incurrat proditoris consortium, et tantum melius proficiat
Eucharistia suscepta vel benedictio tradita quantum Christus conspicerit
pacifica esse corda quia ipse mandavit discipulis caelos ascendens pacem
relinquo vobis pacem meam do vobis (Joan xiv 27) et in hoc cognoscent omnes
quod discipuli mei estis si vos invicem dilexeritis.’) This passage is quoted in part by Archdale King op. cit. p171. King also quotes the Missale
Gothicum’s Epiphany Collect: ‘ut osculum quod in labiis datur in
cordibus non negatur’ ‘that the kiss given with lips not be contradicted in
hearts.’)
[11] ‘If
therefore thou offer thy gift at the altar, and there thou remember that thy
brother hath any thing against thee; Leave there thy offering before the altar,
and go first to be reconciled to thy brother: and then coming thou shalt offer
thy gift.’ (‘Si ergo offeres munus tuum ad
altare, et ibi recordatus fueris quia frater tuus habet aliquid adversum te: relinque
ibi munus tuum ante altare, et vade prius reconciliari fratri tuo: et tunc
veniens offeres munus tuum.’)
[12] Jungmann op. cit. Vol II
p322.
[13] St.
Innocent I , Letter to Decentius, Bishop of Gubbio, Epistula
25.1.4 (PL 20.553A) A literal translation of a longer passage: ‘You say that
some priests order the Peace to the people before the mysteries have been
confected, or that they give it to one another even though the peace must
necessarily be proclaimed after all the things which I need not mention explicitly, since by it [sc. the pax] is manifested that the people have given their
consent to all that is done in the mysteries and celebrated in the church, and
these are shown to have been accomplished by the sign of the conclusion of the
peace.’ (‘Pacem igitur asseris ante confecta mysteria quosdam populis imperare
vel sibi inter se sacerdotes tradere cum post omnia, quae apperire non debeo,
pax sit necessario indicenda, per quam constet populum ad omnia, quae in
mysteriis aguntur atque in ecclesia celebrantur, praebuisse consensum, ac
finita esse pacis concludentis signáculo demonstrentur.’) St Innocent I also
maintains in this letter that the Roman practice of the Pax, at this point in
the Mass, is of ‘apostolic tradition’.
[14]
Matthew 6:12: ‘And forgive us our debts, as we also forgive our debtors.’ (‘Et
dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris.’)
[15]
Jungmann op. cit. Vol II p321 n1-2, citing St
Augustine on African usage and the oldest Roman Ordines.
[16]
Jungmann op. cit. Vol
II p326
[17]
Jungmann op. cit. Vol II pp328-9, cites English
diocesan statutes of 1248; the origin of the Paxbrede is put at c.1000, in an
English monastic setting, by Maxwell E. Johnson, The
Eucharistic Liturgies: Their Evolution and Interpretation, Alcuin
Club Collections, no. 87 (London: SPCK, 2012), 215.
[18]
Jungmann op. cit. Vol II p327. However, in
former times men and women usually sat on different sides of the nave, a practice
recommended in the 1917 Code of Canon Law (Canon 1262.1).
[19] See
the Appendix for exceptions.
[20] Polycarpus Radó, OSB Enchiridion Liturgicum (Herder, 1961) Tomus
II; ‘in very many places it has fallen into disuse, particularly for reasons of
hygiene.’ (‘plerisque locis nunc in desuetudinem abiit, praecipue ob rationes
hygienicas.’) It is noteworthy that the Sign of
Peace in the Ordinary Form has on a number of occasions been suspended in time
of epidemic.
[21] See
Eamon Duffy The Stripping of the Altars, (New Haven:
Yale, 1992), p. 126-127. ‘In 1494 the wardens of the parish of All Saints,
Stanyng [England], presented Joanna Dyaca for breaking the paxbrede by throwing
it on the ground, “because another woman of the parish had kissed it before
her.” On All Saints Day 1522 Master John Browne of the parish of Theydon-Garnon
in Essex, having kissed the pax-brede at the parish Mass, smashed it over the
head of Richard Pond, the holy-water clerk who had tendered it to him, “causing
streams of blood to run to the ground.” Brown was enraged because the pax had
first been offered to Francis Hamden and his wife Margery, despite the fact
that the previous Sunday he had warned Pond, “Clerke, if thou here after givest
not me the pax first I shall breke it on thy hedd.”
[22]
J.B. O’Connell comments, on those occasions when the Paxbrede is employed: ‘When the kiss of peace has to be given to a number of
persons, it should come to an end before the celebrant sings Dominus vobiscum preceding the Postcommunion Prayer’
(The Celebration of Mass: a study of the Rubrics of
the Roman Missal, 4th Edition (Milwaukee:
The Bruce Publishing Company, 1963)). This appears to assume that there will be
no Communion of the Faithful in Mass, as was indeed the practice for many
centuries, either because the Faithful would receive only on the most important
feasts, or because they received outside Mass.
[23]
Pope Benedict XVI, Post-Synodal Exhortation Sacramentum Caritatis (2007)
49: ‘…during the [2007] Synod of Bishops there was discussion about the
appropriateness of greater restraint in this gesture, which can be exaggerated
and cause a certain distraction in the assembly just before the reception of
Communion. It should be kept in mind that nothing is lost when the sign of
peace is marked by a sobriety which preserves the proper spirit of the
celebration, as, for example, when it is restricted to one's immediate
neighbours.’ (‘Synodo Episcoporum, opportunitas est considerata moderandi hunc
gestum, qui nimium pondus assumere potest, quandam confusionem gignens inter
fideles et quidem ante ipsam Communionem. Probe est asseverandum quemadmodum
huius actus praestantiae nihil detrahat sobrietas, necessaria ad servandum
idoneum celebrationis spiritum, exempli gratia, cum efficitur ut mutuum signum pacis
detur solummodo personae proximae.’)
[24] Quoted in Thomas Crean OP The Mass and the Saints (Oxford: Family Publications, 2008)
p180; the quotation comes from Ligouri’s The Sacrifice of Jesus Christ.
[25]
Pope Pius XII Encyclical Letter Mediator Dei
(1948) 61: ‘The liturgy of the early
ages is most certainly worthy of all veneration. But ancient usage must not be
esteemed more suitable and proper, either in its own right or in its
significance for later times and new situations, on the simple ground that it
carries the savour and aroma of antiquity. The more recent liturgical rites
likewise deserve reverence and respect. They, too, owe their inspiration to the
Holy Spirit, who assists the Church in every age even to the consummation of
the world. They are equally the resources used by the majestic Spouse of Jesus
Christ to promote and procure the sanctity of man.’ (‘Utique vetustae aetatis Liturgia veneratione procul
dubio digna est; verumtamen vetus usus, non idcirco dumtaxat quod antiquitatem
sapit ac redolet, aptior ac melior existimandus est vel in semet ipso, vel ad
consequentia tempora novasque rerum condiciones quod attinet. Recentiores etiam
liturgici ritus reverentia observantiaque digni sunt, quoniam Spiritus Sancti
afflatu, qui quovis tempore Ecclesiae adest ad consummationem usque saeculorum,
orti sunt; suntque iidem pariter opes, quibus inclita Iesu Christi; Sponsa
utitur ad hominum sanctitatem excitandam procurandamque.’)
[26]
Other terms used are, in English, Paxboard, and in Latin Pacificale,
Paciferum, Pax,
Tabula ad pacem or
Asser ad pacem.
[27]
Polycarpus Radó op. cit. Tomus II, pp. 1440:
‘Many Instruments of Peace are square tablets decorated with Christ's image or
saints' relics. Others were made in an even more exquisite fashion like the
reredos of an altar, while yet others show the appearance of a shield
(medallion). A fourth type of Instrument of Peace is a Cross provided with a
foot, called a Pacificale. The material they were made from was wood, often
also stone, ivory, silver, gold or another metal.’
[28]
J.B. O’Connell The Celebration of Mass: a study of the
Rubrics of the Roman Missal, 4th Edition (Milwaukee: The Bruce Publishing Company, 1963). Cf Ritus servandus (1962) X, 3
[29]
Archdale King Liturgies of the Religious Orders (London:
Longmans, 1955) p53
[30] Ibid, p218 and 223
[31] Ibid, p388
[32] Archdale King refers to the
Spanish Province as retaining this custom (ibid). Today is it used in the
Australian province, and by the Fraternity of Saint Vincent de Ferrer (Fraternité Saint-Vincent-Ferrier
(FSVF)), who use the Dominican Rite.
[33]
Jungmann op. cit. p330 n47
[34] Fr.
Gregorio Martínez de Antoñana Manual de Liturgia,
p419, note 1
