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Canon of the Mass (Latin: ''Canon Missæ'', ''Canon Actionis'') is the name given in the Roman Missal, from the first typical edition of Pope Pius V in 1570 to that of Pope John XXIII in 1962, to the part of the Mass of the Roman Rite that begins after the Sanctus with the words ''Te igitur''. All editions preceding that of 1962 place the indication "Canon Missae" at the head of each page from that point until the end of the Mass; that of 1962 does so only until the page preceding the Pater Noster and places the heading "Ordo Missae" on the following pages.〔.〕 Before 1962 there were divergent opinions about the point where the Canon of the Mass ended. Some considered that it ended where indicated in the 1962 Roman Missal, others where indicated in the earlier editions from 1570 onwards (the end of Mass), others at the conclusion of the Embolism (''Libera nos...'') that expands on the final "''Sed libera nos a malo''" petition of the Pater Noster. The editions of the Roman Missal issued since 1970 use the term "Roman Canon" of the first of its four Eucharistic Prayers, and place the words "Prex Eucharistica" before the dialogue that precedes the Preface, and the new heading "Ritus communionis" before the introduction to the Pater Noster. For detailed information on the history of the Roman Canon of the Mass, see the article ‘Canon of the Mass’ in the ''Catholic Encyclopedia'', from which the rest of this article has been transcribed. ==Name and place of the Canon== One can only conjecture the original reason for the use of the term ''Canon''. Walafrid Strabo says: "This action is called the Canon because it is the lawful and regular confection of the Sacrament";〔.〕 Benedict XIV says: "Canon is the same word as rule, the Church uses this name to mean that the Canon of the Mass is the firm rule according to which the Sacrifice of the New Testament is to be celebrated". It has been suggested that the present Canon was a compromise between the older Greek Anaphoras and variable Latin Eucharistic prayers formerly used in Rome, and that it was ordered in the fourth century, possibly by Pope Damasus I (366–84). The name Canon would then mean a fixed standard to which all must henceforth conform, as opposed to the different and changeable prayers used before. In any case it is noticeable that whereas the lessons, collects and Preface of the Mass constantly vary, the Canon is almost unchangeable in every Mass. Another name for the Canon is Actio. ''Agere'', like the Greek ''dran'', is often used as meaning to sacrifice. Leo I, in writing to Dioscorus of Alexandria, uses the expression "in qua (basilica ) agitur", meaning "in which Mass is said". Other names are Legitimum, Prex, Agenda, Regula, Secretum Missæ. The whole Canon is essentially one long prayer, the Eucharistic prayer that the Eastern Churches call the Anaphora. And the Preface is part of this prayer. Introduced in Rome as everywhere by the little dialogue "Sursum corda" and so on, it begins with the words "''Vere dignum et justum est''". Interrupted for a moment by the people, who take up the angels' words: "''Sanctus, sanctus, sanctus''", etc., the priest goes on with the same prayer, obviously joining the next part to the beginning by the word "''igitur''". It is not then surprising that we find in the oldest sacramentary that contains a Canon, the Gelasian, the heading "Incipit Canon Actionis" placed before the Sursum Corda; so that the preface was then still looked upon as part of the Canon. However, by the seventh century or so the Canon was considered as beginning with the secret prayers after the Sanctus The point at which it may be considered as ending was equally uncertain at one time. There has never been any sort of point or indication in the text of the Missal to close the period begun by the heading "Canon Missæ", so that from looking at the text we should conclude that the Canon goes on to the end of the Mass. Even as late as Pope Benedict XIV there were "those who think that the Lord's Prayer makes up part of the Canon". On the other hand the "Ordo Rom. I" implies that it ends before the Pater Noster. The two views are reconciled by the distinction between the "Canon Consecrationis" and the "Canon Communionis" that occurs constantly in the Middle Ages. The "Canon Communionis" then would begin with the Pater Noster and go on to the end of the people's Communion. The Post-Communion to the Blessing, or now to the end of the last Gospel, forms the last division of the Mass, the thanksgiving and dismissal. It must then be added that in modern times by Canon we mean only the "Canon Consecrationis". The Canon, together with the rest of the Order of Mass, is now printed in the middle of the Missal, since 1970 between the Proper of the Seasons and the Proper of the Saints, in the immediately preceding centuries between the propers for Holy Saturday and Easter Day. Until about the ninth century, it stood towards the end of the sacramentary, among the "Missae quotidianae" and after the Proper Masses (so in the Gelasian book). Thence it moved to the very beginning. From the eleventh century it was constantly placed in the middle, where it is now, and since the use of complete Missals "according to the use of the Roman Curia" (from the thirteenth century) that has been its place invariably. It is the part of the book that is used far more than any other, so it is obviously convenient that it should occur where a book lies open best—in the middle. The same reason of practical use that gave it this place led to the common custom of printing the Canon on vellum, even when the rest of the Missal was on paper; vellum stands wear much better than paper. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Canon of the Mass」の詳細全文を読む スポンサード リンク
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