The first stage in this undertaking comprised the three Ordinary of the Mass cycles ( in four, three and five parts ), which were published by Thomas East between 1592 and 1595.

The greater part of the two collections consists of settings of the Proprium Missae for the major feasts of the church calendar, thus supplementing the Mass Ordinary cycles which Byrd had published in the 1590s.

Rituals associated with Celtic Christianity are now almost completely lost, though two books, the Bobbio and the Stowe Missals, contain the Irish Ordinary of a daily Mass in late, Romanized form.

For other names that have been applied to this form of the Roman-Rite Mass, such as " Novus Ordo " and " Ordinary Form ", see below.

* Solemn High Mass every Sunday and on major festivals during full term with the Ordinary of the Mass sung by the choir

Of these, only the five that form part of the Ordinary of the Mass are usually sung at a Missa Cantata.

Thus, the rubrics of the Ordinary of the Mass always suppose that the Mass is high.

Permission was given for use, only in Mass celebrated with the people, of the vernacular language, especially in the Biblical readings and the reintroduced Prayers of the Faithful, but, " until the whole of the Ordinary of the Mass has been revised ," in the chants ( Kyrie, Gloria, Creed, Sanctus, Agnus Dei, and the entrance, offertory and communion antiphons ) and in the parts that involved dialogue with the people, and in the Our Father, which the people could now recite entirely together with the priest.

* Ordinary of the Mass, with English translation at sacred-texts. com ( The text is presented as that of the 1962 edition, but the spelling of the Latin, e. g. " coelum ", " quotidianum ", use of the letter J, shows that, apart from the insertion of " sed et beati Ioseph eiusdem Virginis Sponsi " in the Canon of the Mass, it is really the 1920 text, identical with the 1962 text except for spelling and this insertion )

* Ordinary of the Mass, with English translation ( This text too is presented as that of the 1962 edition, but is the same hybrid text as in the previous site )

* Term-by-term Ordinary of the Mass, with intratext grammatical notes and with English translation ( The 1920 text, with " sed et beati Ioseph eiusdem Virginis Sponsi " inserted into the Canon )

* Tridentine Ordinary of the Mass compared with the Lyonese, Bragan, Dominican, Carthusian, Carmelite, Ambrosian and Mozarabic

* The ancient liturgy of the Church of England, according to the uses of Sarum, Bangor, York & Hereford and the modern Roman liturgy arranged in parallel columns Tridentine Ordinary of the Mass and Canon compared with the Medieval English uses of Sarum, Bangor, York and Hereford.

Machaut wrote the Messe de Nostre Dame, the earliest known complete setting of the Ordinary of the Mass attributable to a single composer.

He also worked in the polyphonic forms of the ballade and rondeau and wrote the first complete setting of the Ordinary of the Mass which can be attributed to a single composer.

This is as the Kyrie in the Ordinary of the Mass:

The Kyrie is the first movement of a setting of the Ordinary of the Mass:

Following the guidelines of the Second Vatican Council and the preliminary revisions of the Ordinary of the Mass of the Roman Rite, a new bilingual ( Latin and Italian ) edition of the Ambrosian Missal was issued in 1966, simplifying the 1955 Missal, mainly in the prayers the priest said inaudibly and in the genuflections, and adding the Prayer of the Faithful.

* The " Sacramentary " contains the Orationes super Populum, Prophecies, Epistles, Gospels, Orationes super Sindonem, and Orationes super Oblata, the Prefaces and Post-Communions throughout the year, with the variable forms of the Communicantes and Hanc igitur, when they occur, and the solitary Post Sanctus of Easter Eve, besides the ceremonies of Holy Week, etc., and the Ordinary and Canon of the Mass.

For instance, in the church tradition, settings of the Mass ( examples of which have been composed from the fourteenth century to the present day ) often contains a movement for each part of the Ordinary of the Mass.

* The Ordinary of the Sacred Liturgy according to the Roman Missal of 1962

In the Roman Catholic Church, the terms for this Sunday ( and the two immediately before it — Sexagesima and Septuagesima Sundays ) were eliminated in the reforms following the Second Vatican Council, and these Sundays are part of Ordinary Time.

According to the reformed Roman Rite Roman Catholic calendar, this Sunday is now known by its number within Ordinary Time — fourth through ninth, depending upon the date of Easter — or the fourth through the ninth Sunday after Epiphany in the contemporary Anglican calendars, and that of various Protestant polities.

* Giusto Traina: 428 A. D. An Ordinary Year at the End of the Roman Empire.

In the current form of the Roman Rite adopted following the Second Vatican Council, Ordinary Time consists of 33 or 34 Sundays and is divided into two sections.

In the 1969 reform of the Roman Rite, this intermediate season was removed, with these weeks becoming part of Ordinary Time.

In the post-1969 form of the Roman rite, Ordinary Time resumes on Pentecost Monday, omitting the Sunday which would have fallen on Pentecost.

While the Roman Rite adopts no special designation for this final part of Ordinary Time, some denominations do, and may also change the liturgical colour.

The present rules regarding the Ordinary Form of the Roman Rite liturgy declare a free-standing main altar to be " desirable wherever possible.

* Ordinary of the 1962 Roman Missal with MP3 Audio of Latin Text ( Latin text with English translation )

In the Roman Catholic Church, the crosier is always carried by the bishop with the crook turned away from himself ; that is to say, facing toward the persons or objects which he is facing regardless of whether he is the Ordinary or not.

* Sunday Vespers in Latin and with Gregorian chant ( Ordinary Form of the Roman Rite )

Ceriani ( Notitia Liturgiæ Ambrosianæ ) supports his contention by many references to early writers and by comparisons of early forms of the Roman Ordinary with the Ambrosian.

* Ordinary Time a Liturgical season in the Roman Catholic Church

In the Roman Catholic Code of Canon law, canons 1230 and 1231 read: " The term shrine means a church or other sacred place which, with the approval of the local Ordinary, is by reason of special devotion frequented by the faithful as pilgrims.

Ordinary Time is a season of the Christian liturgical calendar, particularly the calendar of the ordinary form of the Roman rite of the Catholic Church, although some other rites in Western Christianity also use this term.

Since 1970 in the ordinary form of the Roman rite in the Catholic Church, Ordinary Time comprises two periods: one beginning on the day after the Feast of the Baptism of the Lord ( the end of the Christmas season ) and ending on the day before Ash Wednesday, the other beginning on the Monday after Pentecost ( the conclusion of Eastertide ) and continuing until the Saturday before Advent Sunday ( the First Sunday of Advent ).

Thus for Roman Catholics, the period of Ordinary Time between Christmas and Lent may end amid the fourth, fifth, sixth, seventh, eighth, or ninth week of Ordinary Times.

Following the lead of the liturgical reforms of the Roman rite, many Protestant churches also adopted the concept of Ordinary Time alongside the Revised Common Lectionary.

Until abolished ( in the Ordinary Form but not in the Extraordinary Form ) by Pope Paul VI's apostolic letter Ministeria quædam of 15 August 1972, the subdiaconate was the lowest of the major orders of the Latin Rite of the Catholic Church.

Strongly attached to the ideal of priestly celibacy he prevented, as Ordinary for Orientals, the deployment of married Eastern Rite Catholic priests in France.

* Compline of the Ordinary Form of the Roman Rite, with all Gregorian chants

The Ordinary Form of the Roman Rite text of the prayer is ( with the new approved 2010 ICEL English translation, recently put into use ):

* The Roman Catholic Church and the Anglican Church celebrate the Feast of Christ the King on the last Sunday of the liturgical year ( Ordinary Form of the Roman Rite ) and on the last Sunday in October, immediately before the feast of All Saints ( Extraordinary Form of the Roman Rite ).

The Bishop of Menevia is the Ordinary of the Latin Rite Roman Catholic Diocese of Menevia in the Province of Cardiff.

In the Ordinary Form of the Roman Rite of the Mass the sign of peace, if used, is exchanged shortly before Holy Communion, following the Lord's Prayer and the Agnus Dei.

The ceremonies of the Sarum liturgy are elaborate, particularly when compared to the Ordinary or even the Extraordinary form of the current Roman Rite.

After the Second Vatican Council, the episcopal sandals fell out of common use following the revisions of the liturgy resulting in the Mass of Paul VI, which is now known as the Ordinary Form of the Roman Rite.

The Ordinary of the Mass is very much the same as in the Roman Rite and the 1979 Book of Common Prayer, with the Kyrie eleison, Gloria in excelsis, Credo, Sanctus-Benedictus, and Agnus Dei.

The current typical edition for the Ordinary Form of the Roman Rite is the Liturgia Horarum, editio typica altera, promulgated in 1985 ( printed between 1985 and 1987, and reprinted in 2000 ); this uses the Nova Vulgata Latin Bible for the readings, psalms and canticles rather than the Clementina ; it has changed some of the readings and responsories according to the Nova Vulgata ; and it provided for the Benedictus and Magnificat on Sundays with three antiphons each that reflect the three-year cycle of Gospel readings.

The chief authorities for the Gallican Mass are the letters of St. Germanus of Paris ( 555-576 ); and by a comparison of these with the extant Sacramentaries, not only of Gaul but of the Celtic Rite, with the Irish tracts on the Mass, with the books of the still existing Mozarabic Rite, and with the descriptions of the Hispanic Mass given by St. Isidore, one may arrive at a fairly clear general idea of the service, though there exists no Gallican Ordinary of the Mass and no Antiphoner.

The 1970 Prænotanda to the Rite of Consecration to a Life of Virginity states the following requirements for women living in the world to receive the consecration: that they have never married or lived in open violation of chastity ; that, by their prudence and universally approved character, they give assurance of perseverance in a life of chastity dedicated to the service of the church and of their neighbor ; that they be admitted to this Consecration by the Bishop who is the local Ordinary.

In the Ordinary Form of the Roman Mass ( Pauline Rite ), a family or group selected before the Mass ( such as the Knights of Columbus ) then approach the priest with these monetary gifts as well as the unconsecrated host and sacramental wine — which are laid under the altar before beginning the Liturgy of the Eucharist.