Vetus Ordo · Novus Ordo
The Two Forms
Comparatio Formarum Ritus Romani
Both forms are the one Roman Rite, yet the reform of 1969 reshaped nearly every part of the Mass — its language, its orientation, its calendar, its gestures, and many of its prayers. What follows walks the whole Mass, from the sprinkling of water to the Last Gospel, marking what the traditional rite carried and what the Ordinary Form kept, cut, reworded, or added. Text in the ordinary face is common to both forms.
How to read this page
removedIn the traditional rite; removed or relocated in the Ordinary Form.
addedAdded or reworded in the Ordinary Form.
consecrationThe words of consecration.
A sign of the Cross (✠) over the offerings — most were removed.
[rubric]A rubric or gesture, shown in red.
At a Glance
Language — Latin throughout. Chiefly the vernacular; Latin retained as an option.
Direction — the priest faces east (ad orientem) with the people. the altar is often freestanding, the priest facing the people.
Scripture — a one-year cycle of Epistle and Gospel. a three-year Sunday and two-year weekday cycle, with an added Old Testament reading and psalm.
Chant — Gregorian chant and the proper antiphons. chant retained in principle; hymns and vernacular settings widely used.
The Calendar — Septuagesima, the Ember and Rogation Days, octaves, and vigils. a simplified calendar; many of these are reduced or removed.
The faithful — largely silent, following in hand-missals. given spoken and sung parts throughout.
Communion — received kneeling, on the tongue. on the tongue or, by indult, in the hand; standing or kneeling.
The Asperges
Optional and rarely used in the Ordinary Form.
[Before the principal Sunday Mass the priest sprinkles the altar, clergy, and people:]
P: Thou shalt sprinkle me, O Lord, with hyssop, and I shall be cleansed; Thou shalt wash me, and I shall be made whiter than snow.
In the new rite a Rite of Blessing and Sprinkling of Water may replace the Penitential Act on Sundays.
At the Foot of the Altar
[The traditional Mass begins below the altar steps; the reform moves the opening to the priest’s chair.]
Psalm 42, “Iúdica me,” is omitted.
P: In the name of the Father, and of the Son, and of the Holy Ghost. Amen. I will go unto the altar of God.
R: To God, Who giveth joy to my youth.
P: Our help is in the name of the Lord.
R: Who made heaven and earth.
Said twice in the older rite; once, together, in the new.
[The Confíteor, said first by the priest, then by the servers:]
P: I confess to almighty God, to blessed Mary ever-Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, to all the Angels and Saints, and to you, brethren, my brothers and sisters,
Striking the breast thrice.
P: that I have sinned exceedingly greatly sinned, in thought, word, and deed: my thoughts and in my words, in what I have done and in what I have failed to do,
P: through my fault, through my fault, through my most grievous fault.
“Misereátur” and “Indulgéntiam” follow each Confíteor.
P: May almighty God have mercy on us, forgive us our sins, and bring us to life everlasting.
“Aufer a nobis,” as the priest ascends and kisses the altar.
P: Take away from us our iniquities, we beseech Thee, O Lord, that we may be worthy to enter with pure minds into the Holy of Holies.
The Introductory Rites
P: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
In the older rite, said quietly at the altar, facing east.
[Now spoken aloud in the vernacular, facing the people:]
P: The Lord be with you. Or: The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all.
R: And with thy your spirit.
A Penitential Act, in one of three forms, is now made by all together near the beginning.
Kyrie & Gloria
R: Lord, have mercy. Christ, have mercy. Lord, have mercy.
Each petition, sung three times — ninefold in all, is now sung twice — sixfold. The Greek is retained.
The Gloria is unchanged in text, intoned by the priest and continued by all.
The Collect
P: Let us pray.
A single Collect is now said. In the older rite, further orations and seasonal commemorations may be joined under one conclusion.
The Liturgy of the Word
A single Epistle and Gospel, on a one-year cycle. A First Reading, a Responsorial Psalm, and on Sundays a Second Reading, then the Gospel — on a three-year Sunday cycle.
Between the readings: the Gradual, the Alleluia, and in penitential seasons the Tract. the Responsorial Psalm and the Gospel Acclamation.
[Before the Gospel the priest bows and prays quietly:]
P: Cleanse my heart and my lips, O almighty God. (“Munda cor meum” is retained.)
P: The Lord be with you. A reading from the holy Gospel according to N.
The Homily is now prescribed on all Sundays and holy days of obligation.
The Nicene Creed is professed, unchanged in substance.
The Universal Prayer, or Prayer of the Faithful, is restored to the rite.
The Offertory
[The older offertory prayers, said quietly, are largely replaced by a blessing over the gifts.]
“Súscipe, sancte Pater.”
P: Receive, O holy Father, almighty and eternal God, this spotless host, which I, Thine unworthy servant, offer unto Thee, my living and true God.
P: Blessed are you, Lord God of all creation, for through your goodness we have received the bread we offer you, fruit of the earth and work of human hands; it will become for us the bread of life.
R: Blessed be God for ever.
“Deus qui humánæ” is shortened and said quietly.
P: O God, Who didst wondrously found the dignity of human nature, and still more wondrously restore it... (at the mingling of water and wine).
“Súscipe, sancta Trínitas” is omitted.
P: Receive, O holy Trinity, this oblation which we make to Thee in memory of the Passion, Resurrection, and Ascension of our Lord Jesus Christ.
P: I will wash my hands among the innocent (the whole of Psalm 25). Wash me, O Lord, from my iniquity, and cleanse me from my sin.
[Turning to the people:]
P: Pray, brethren, that my sacrifice and yours may be acceptable to God, the almighty Father.
The Secret Prayer over the Offerings — said silently aloud.
Preface & Sanctus
P: Lift up your hearts. — We lift them up to the Lord.
The dialogue, the Preface, and the Sanctus are retained.
The Roman Canon is the one Eucharistic Prayer of the rite. Three further Eucharistic Prayers are added alongside it, with others for particular occasions.
The Roman Canon — I
[The Canon is prayed silently in the older rite; aloud, with the people, in the new.]
“Te ígitur.” He signs the offerings thrice.
P: We humbly pray and beseech Thee, most merciful Father, to receive and to bless these gifts, these presents, these holy unspotted sacrifices,
P: which we offer up to Thee, in the first place, for Thy holy Catholic Church, together with Thy servant N. our Pope, N. our Bishop, and all who keep the catholic and apostolic faith.
“Meménto” of the living.
P: Be mindful, O Lord, of Thy servants N. and N., and of all here present, whose faith and devotion are known to Thee.
“Communicántes.” The names may be shortened in the new rite.
P: In communion with, and venerating the memory, first of the glorious ever-Virgin Mary, of blessed Joseph, of Thy blessed Apostles and Martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Thaddeus; Linus, Cletus, Clement, Sixtus, Cornelius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosmas and Damian, and of all Thy Saints.
“Hanc ígitur,” hands extended over the offerings.
P: Graciously accept, then, this oblation of our service... order our days in Thy peace.
“Quam oblatiónem.” Five signs of the Cross, all removed.
P: Which oblation do Thou, O God, vouchsafe in all respects to make blessed, approved, ratified, reasonable and acceptable: that it may become for us the Body and Blood of Thy most beloved Son, our Lord Jesus Christ.
The Roman Canon — II · The Consecration
He takes the bread, holding it a little above the altar.
[Taking the bread, raising his eyes, and bowing, he says:]
P: Take ye, and eat ye all of this: Take this, all of you, and eat of it:
P: For this is my Body, which will be given up for you.
[He shows the consecrated Host to the people.]
[He elevates the Sacred Host; he genuflects and adores. The bell is rung.]
He takes the chalice with both hands.
[In like manner, taking the chalice, he says:]
P: Take ye, and drink ye all of this: Take this, all of you, and drink from it:
P: For this is the chalice of my Blood, of the new and eternal covenant, the mystery of faith, which will be poured out for you and for many for the forgiveness of sins.
P: Do this in memory of me.
[As often as ye shall do these things, ye shall do them in memory of Me.]
[He elevates the Chalice; he genuflects and adores. The bell is rung.]
[Then, raising his voice, he says:]
Moved out of the form of consecration into an acclamation.
P: The mystery of faith.
R: We proclaim your Death, O Lord, and profess your Resurrection until you come again.
orR: When we eat this Bread and drink this Cup, we proclaim your Death, O Lord, until you come again.
orR: Save us, Saviour of the world, for by your Cross and Resurrection you have set us free.
The Roman Canon — III
“Unde et mémores.” Five signs of the Cross, removed.
P: Wherefore, O Lord, calling to mind the blessed Passion, Resurrection, and Ascension of Christ, we offer unto Thy most excellent Majesty a pure Host, a holy Host, an immaculate Host: the holy Bread of eternal life and the Chalice of everlasting salvation.
“Súpplices te rogámus.”
P: We humbly beseech Thee that this our offering may be borne by the hands of Thy holy Angel to Thine altar on high, that as many of us as shall receive the most sacred Body and Blood of Thy Son may be filled with every heavenly blessing and grace.
“Meménto” of the dead.
P: Be mindful also, O Lord, of Thy servants N. and N., who have gone before us with the sign of faith and sleep the sleep of peace.
“Nobis quoque,” striking the breast. The names may be omitted.
P: To us sinners also, Thy servants, vouchsafe some part and fellowship with Thy holy Apostles and Martyrs: with John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, and all Thy Saints.
“Per quem hæc ómnia.” Three signs of the Cross, removed.
P: By Whom, O Lord, Thou dost ever create, sanctify, quicken, bless, and bestow upon us all these good things.
[Taking the Host and the Chalice, he raises both and says:]
P: Through Him , and with Him , and in Him , O God almighty Father, in the unity of the Holy Spirit, all honour and glory is Thine, world without end.
R: Amen.
The Communion Rite
Sung by the priest alone in the older rite.
[The Lord’s Prayer:]
P: Our Father, who art in heaven... (the people answer only at the final petition) (now prayed aloud by all together).
P: Deliver us, O Lord, we pray, from every evil... graciously grant peace in our days... (the embolism is reworded).
This doxology is added in the new rite.
R: For the kingdom, the power and the glory are yours, now and for ever.
Given only among the sacred ministers at solemn Mass in the older rite.
[The Sign of Peace:]
P: The peace of the Lord be with you always. — Let us offer each other the sign of peace. (now extended to all the faithful)
The Agnus Dei is unchanged.
[Striking the breast before Communion:]
P: Lord, I am not worthy that Thou shouldst you should enter under my roof, but only say the word and my soul shall be healed. (said three times) (said once).
The form for the faithful is simplified.
P: May the Body of our Lord Jesus Christ preserve my soul unto life everlasting. Amen. The Body of Christ. — Amen.
The Concluding Rites
The priest’s prayer “Pláceat tibi” is omitted.
P: May it please Thee, O holy Trinity, that the homage of my service be pleasing unto Thee...
[The Blessing:]
P: May almighty God bless you, the Father, and the Son , and the Holy Spirit.
P: Go forth, the Mass is ended. Or: Go in peace.
R: Thanks be to God.
Omitted in the Ordinary Form.
[The Last Gospel — the Prologue of St John, read at the close of every traditional Mass:]
P: In the beginning was the Word, and the Word was with God, and the Word was God... And the Word was made flesh, and dwelt among us.
After Mass & the Calendar
After Low Mass, the priest and people kneel for the Leonine Prayers — three Hail Marys, the Salve Regina, and the prayer to St Michael. These are not retained.
The seasons differ — Septuagesima prepares for Lent, and Passiontide veils the images; Ember and Rogation Days mark the year. the new calendar omits Septuagesima and most of these observances.
Feasts — ranked as Doubles, Semidoubles, and Simples, with many octaves. ranked as Solemnities, Feasts, and Memorials, with only the octaves of Easter and Christmas.