Доминикан риті: тарихы мен ерекшеліктері

Liturgical rite used by Dominican Order of the Roman Catholic Church

The Dominican Rite is the unique liturgical rite of the Dominican Order in the Catholic Church. It has been classified differently by different sources – some consider it a usage of the Roman Rite, others a variant of the Gallican Rite, and still others a form of the Roman Rite into which Gallican elements were inserted. The Dominican Order composed and adopted this rite in the mid thirteenth century as its specific rite. In 1968, it decided to adopt the revised Roman Rite of Mass and of the Divine Office, as soon as the texts revised after the Second Vatican Council appeared, but it has kept other elements of its proper rite, such as the Rite of Profession. As a result, the Dominican Rite of the Mass ceased being celebrated as often after the revised Roman Rite was promulgated. However, in recent decades it has been offered occasionally in some provinces of the Dominican Order, and regularly in others. In addition, it is used by the Traditionalist Catholic Fraternity of St. Vincent Ferrer.

The question of a special unified rite for the order received no official attention in the time of St. Dominic, each province sharing in the general liturgical diversities prevalent throughout the Church at the order's confirmation in 1216. Hence, each province and often each convent had certain peculiarities in the text and in the ceremonies of the Mass and the recitation of the Divine Office. The successors of St. Dominic were quick to recognize the impracticability of such conditions, and soon busied themselves in an effort to eliminate the distinctions. They maintained that the safety of a basic principle of community life—unity of prayer and worship—was endangered by this conformity with different local diocesan conditions. This belief was impressed upon them more forcibly by the confusion that these liturgical diversities occasioned at the general chapters of the order, where brothers from every province were assembled. The permission to adopt the Roman liturgy, however, came with the stipulation that the master of the order, for all friars, and the provincials, for those subject to them, could grant permission to celebrate the traditional Dominican Rite Mass and Office. This faculty continues in force today.

To determine the sources of the Dominican Rite is to come face to face with the haze and uncertainty that seems to shroud most liturgical history. The thirteenth century knew no unified Roman Rite. While the basis of the usages of north western Europe was a Gallicanized Gregorian Sacramentary sent by Pope Adrian I to Charlemagne, each little locality had its own peculiar distinctions. At the time of the unification of the Dominican Rite most of the convents of the order were embraced within the territory in which the old Gallican Rite had once obtained and in which the Gallico Roman Rite then prevailed. Blessed Jordan of Saxony, the pioneer in liturgical reform within the order, greatly admired the Rite of the Church in Paris and frequently assisted at the recitations of the Office at Notre Dame. Humbert of Romains, who played so important a part in the unification, was the provincial superior of the French Province. These facts justify the opinion that the basis of the Dominican Rite was the typical Gallican Rite of the thirteenth century, but documentary evidence that the rite was adapted from any one locality is lacking. The chronicles of the order state merely that the rite is neither the pure Roman nor the pure Gallican, but based on the Roman usage of the thirteenth century, with additions from the Rites of Paris and other places where the order existed. Just from where these additions were obtained and exactly what they were cannot be determined, except in a general way, from an examination of each distinctive feature. There is therefore remarkable similarity between the Dominican chant and the restored Roman chant, although the Dominican books generally do not use some of the modern notation pioneered by the Abbey of Solesmes (for example, dotted neumes to indicate the lengthening of a note are not found in the Dominican books).