Mass (liturgy)

Mass is the term used to describe celebration of the Eucharist in the Western liturgical rites of the Roman Catholic Church, in the Anglo-Catholic tradition of Anglicanism, and in some largely High Church Lutheran regions: in Scandinavian countries the Lutheran Eucharistic service is also known as "the Mass".

The term is derived from the late-Latin word missa (dismissal), a word used in the concluding formula of Mass in Latin: "Ite, missa est" ("Go, the dismissal is made") ^*.

For the celebration of the Eucharist in Eastern Churches, including those in full communion with Rome, other terms, such as "The Divine Liturgy", the Holy Qurbana, and the Badarak are normally used. Western Churches not in full communion with the Roman Catholic Church also usually prefer terms other than "Mass." For information on the theology of the Eucharist and on the eucharistic liturgy of other Christian Churches, see Eucharist and Eucharistic theology.

The Mass in Roman Catholicism

The Council of Trent reaffirmed traditional teaching that the Mass is the unbloody renewal, or rather re-presentation, of the Sacrifice of Calvary upon the altar and the most perfect method the Church has to offer latria (adoration) to God. Not that Christ is sacrificed again at each Mass, but Christ's sacrifice on the Cross is made present at every Mass. Catholics believe in transubstantiation, that is, that the wheaten bread and grape wine are in objective reality, not merely symbolically, converted into Christ's body and blood, so that his body and blood, together with his soul and divinity, and, therefore, the whole Christ is truly, really, and substantially contained in the sacrament of the Eucharist (Catechism of the Catholic Church, 1374-1376).^*

Texts used in the Roman Rite of Mass

The Roman Missal contains the prayers and rubrics of the Mass. In the United States and Canada, the English translation of this book is at present called the Sacramentary.

The Lectionary presents passages from the Bible arranged in the order for reading at each day's Mass. Before the Second Vatican Council, the then far less numerous Scripture readings in use were included in the Roman Missal.

A Book of the Gospels is recommended for the reading from the Gospels, but the Lectionary may be used in its place.

Before the 1970 revision of the Roman Missal, it contained the then less numerous readings, as well as the prayers and rubrics.

Structure of the present form of the Roman Rite of Mass

(For earlier forms, see Pre-Tridentine Mass and Tridentine Mass.)

Within the fixed structure outlined below, the Scripture readings and the text of the three prayers known as the collect, the prayer over the gifts, and the postcommunion prayer varies each day.

Introductory rites

After an entrance hymn or the recitation of an antiphon, Mass begins with all making the large sign of the cross (the fingertips of the right hand touch in sequence the forehead, breast, left shoulder and right shoulder), while the priest says the Trinitarian formula, "In the name of the Father, and of the Son, and of the Holy Spirit", to which the people answer: "Amen." Then the priest "signifies the presence of the Lord to the community gathered there by means of the Greeting. By this Greeting and the people’s response, the mystery of the Church gathered together is made manifest" (General Instruction of the Roman Missal, 50).^*

Then the priest invites those present to take part in the Act of Penitence, of which the Missal proposes three forms, the first of which is the Confiteor. This is concluded with the priest's prayer of absolution, "which, however, lacks the efficacy of the Sacrament of Penance" (GIRM 51). "On Sundays, especially in the Season of Easter, in place of the customary Act of Penitence, from time to time the blessing and sprinkling of water to recall Baptism may take place" (GIRM 51).

"After the Act of Penitence, the Kyrie is always begun, unless it has already been included as part of the Act of Penitence. Since it is a chant by which the faithful acclaim the Lord and implore his mercy, it is ordinarily done by all, that is, by the people and with the choir or cantor having a part in it" (GIRM 52).

"The Gloria in Excelsis Deo is a very ancient and venerable hymn in which the Church, gathered together in the Holy Spirit, glorifies and entreats God the Father and the Lamb. ... It is sung or said on Sundays outside the Seasons of Advent and Lent, on solemnities and feasts, and at special celebrations of a more solemn character" (GIRM 53). In accordance with that rule, the Gloria is omitted at funerals and is considered optional at weddings. It is also omitted for ordinary feast-days of saints, weekdays, and Votive Masses. It is also optional, in line with the perceived degree of solemnity of the occasion, at Ritual Masses such as those celebrated for Marriage("Nuptial Mass"), Confirmation or Religious Profession, at Masses on the Anniversary of Marriage or Religious Profession, and at Masses for Various Needs and Occasions.

"Next the priest invites the people to pray. All, together with the priest, observe a brief silence so that they may be conscious of the fact that they are in God’s presence and may formulate their petitions mentally. Then the priest says the prayer which is customarily known as the Collect and through which the character of the celebration is expressed" (GIRM 54).

The Liturgy of the Word

On Sundays and solemnities, three Scripture readings are given. On other days there are only two. If there are three readings, the first, except during Eastertide, is from the Old Testament (a term wider than Hebrew Scriptures, since it includes the Deuterocanonical Books), and the second is from the New Testament, reserving for the final reading a passage from one of the Gospels.

The lector who proclaims the one or two readings that precede the Gospel reading begins each with the phrase "A reading from ..." (e.g. "A reading from the Second Letter of Saint Paul to the Corinthians") and, if following the Roman Missal and a Lectionary that is faithful to it, concludes the reading with "This is the Word of the Lord." (Some Lectionaries give instead: "The Word of the Lord.") The congregation responds: "Thanks be to God."

The first reading is followed by a Responsorial Psalm, a complete Psalm or a sizeable portion of one. A cantor, a choir or a lector leads, and the congregation sings or recites a refrain.

On certain occasions, a sequence is sung or recited, normally by a deacon, but in other cases by another appropriate minister. Then, before the Gospel reading, the congregation rises and sings the Alleluia or, in Lent, a less joyful acclamation, such as "Praise and honor to you, Lord Jesus Christ", and remains standing during the Gospel procession (if there is one)and the reading of the Gospel. If the acclamation is not sung, it may be omitted, but most often it is in fact recited. The Gospel is read by a deacon or, if none is available, by a priest; never by a lay person. Before reading the Gospel, a deacon asks for the priest's blessing. A priest asks for the blessing of a bishop, if a bishop is celebrating the Mass; otherwise, he bows to the altar and says a silent preparatory prayer. Then the deacon or priest gives the liturgical greeting, "The Lord be with you", to which the people respond: "And also with you." The Gospel reading is then preceded by the phrase, "A reading from the Holy Gospel according to (the name of the evangelist)", to which the congregation responds: "Glory to you, Lord." At the same time, all trace a small cross on forehead, lips, and breast. If incense is used, the Book of the Gospels is then incensed. To conclude the Gospel reading, the priest or deacon proclaims: "This is the Gospel of the Lord" (again, Lectionaries not in harmony with the Missal give: "The Gospel of the Lord."), and the congregation responds: "Praise to you, Lord Jesus Christ." The priest or deacon then kisses the book, saying inaudibly: "May the words of the gospel wipe away our sins." If a bishop is the presider, the Gospel Book may be taken to the bishop to kiss, saying the same prayer. The bishop may then impart a blessing to the assembly with the book.

A bishop, priest or deacon may then give a homily, a sermon that draws upon some aspect of the readings or the liturgy of the day. The homily is obligatory on Sundays and Holy Days of Obligation, and is highly encouraged for other days.

On Sundays and solemnities, all then profess their Christian faith by reciting or singing a creed. Traditionally the Nicene Creed is used at Mass, but since the promulgation of the 2002 edition of the Roman Missal, the Apostles' Creed may be used instead, especially, since it was originally a baptismal creed, during Eastertide. It is also common for the Apostles' Creed, which is the shorter of the two, to be used in Masses with a high proportion of children.

The Liturgy of the Word concludes with the General Intercessions or "Prayers of the Faithful." The priest speaks a general introduction, then a deacon or someone else, even a lay person, presents some intentions for prayer, to which the congregation responds with a very short prayer such as: "Lord hear our prayer", and finally the priest says a concluding prayer.

The Liturgy of the Eucharist

The Eucharistic Liturgy begins when bread and wine are brought to the altar, either in a procession or simply from a nearby credence. The unleavened wheaten bread is placed on a paten, and the grape wine, mixed with a little water, is put in a chalice. A linen corporal is spread over the centre of the altar and, as the priest places, first the bread, and then the wine, on the corporal, he says a silent prayer over each individually. If this rite is unaccompanied by singing, he is permitted to say these two prayers aloud, in which case the congregation responds each time: "Blessed be God forever." Then the priest washes his hands, to signify the need for purity on the part of those approaching the central part of Mass.

The congregation, which has been seated during this preparatory rite, rises, and the priest gives an exhortation to pray: "Pray, brothers and sisters, that our sacrifice may be acceptable to God, the almighty Father." The congregation responds: "May the Lord accept the sacrifice at your hands, for the praise and glory of his name, for our good, and the good of all his Church." The priest then pronounces the variable prayer over the gifts that have been set aside.

The Eucharistic Prayer then begins with a dialogue between priest and people. This dialogue opens with the normal liturgical greeting, but in view of the special solemnity of the rite now beginning, the priest then exhorts the people: "Lift up your hearts." The people respond with: "We lift them up to the Lord." The priest then introduces the great theme of the Eucharist, a word originating in the Greek word for giving thanks: "Let us give thanks to the Lord, our God," he says. The congregation joins in this sentiment, saying: "It is right to give him thanks and praise."

The priest then continues with one of many Eucharistic Prayer prefaces, followed first by the Sanctus acclamation: "Holy, Holy, Holy Lord ...", sung or recited, and then by the part of the Eucharistic Prayer that contains, among other elements, the narration of the central event of Christ’s Last Supper, of which the Mass is a reenactment in fulfilment of Jesus’ instruction to "Do this in memory of me." Since, according to Catholic faith, at the Words of Institution the bread and wine become the body and blood of Christ, it is the universal rule that the congregation should kneel at this point. In some countries, including the United States, the kneeling begins immediately after the Sanctus.

When this most solemn point of the Mass, referred to as the Consecration, has been concluded the priest invites the people to proclaim "the mystery of faith" and the congregation joins in reciting an acclamation known as the Memorial Acclamation, of which the Roman Missal gives three forms. (A fourth, added in the 1973 English translation, is unlikely to be kept in the forthcoming revision of that translation.)

The Eucharistic Prayer concludes with a doxology, with the priest holding up the paten with the host and the deacon (if there is one) the chalice, and the singing or recitation of the Amen by the people. The term "The Great Amen", not found in the Roman Missal, is often applied to this Amen.

The Communion rite

All together recite or sing the "Lord's Prayer" ("Pater Noster" or "Our Father"). The priest introduces it with a short phrase and follows it up with the prayer: "Deliver us, Lord, from every evil, and grant us peace in our day. In your mercy keep us free from sin and protect us from all anxiety as we wait in joyful hope for the coming of our Savior, Jesus Christ." The people then add the doxology: "For the kingdom, the power, and the glory are yours, now and forever."

Next comes the rite of peace (pax). After praying: "Lord Jesus Christ, you said to your apostles: 'I leave you peace, my peace I give you.' Look not on our sins, but on the faith of your Church, and grant us the peace and unity of your kingdom where you live for ever and ever ", the priest wishes the people the peace of Christ: "The peace of the Lord be with you always." The deacon or, in his absence, the priest may then invite those present to offer each other the sign of peace. The form of the sign of peace varies according to local custom. A handshake is common in many countries, including the United States. In India a person will give the sign of peace by joining his or her hands and bowing to another. In the Philippines the sign of peace is usually a smile and a polite nod.

While the "Lamb of God" ("Agnus Dei" in Latin) litany is sung or recited, the priest breaks the host and places a piece in the main chalice; this is known as the rite of fraction and commingling.

If extraordinary ministers of Holy Communion are required, they may come forward at this time, but they are not allowed to go to the altar itself until after the priest has received Communion (General Instruction of the Roman Missal, 162). The priest then presents the transubstantiated elements to the congregation, saying: "This is the Lamb of God who takes away the sin of the world. Happy are those who are called to his supper." Then all repeat: "Lord, I am not worthy to receive you, but only say the word and I shall be healed." The priest then receives Communion and, with the help, if necessary, of extraordinary ministers, distributes Communion to the people, who generally approach in procession. Before receiving, each communicant is supposed to make a sign of reverence, such as a bow. The distributing minister says: "The body of Christ" or "The blood of Christ", according as the element distributed is the consecrated bread or the consecrated wine, or: "The body and blood of Christ", if both are distributed together (by intinction). The communicant responds: "Amen." Catholic Eucharistic theology points out that, because Christ is not now divided, whoever receives only the bread that has become his body also receives his blood, together with his soul and divinity.

While Communion is distributed, an appropriate song is recommended. If that is not possible, a short antiphon is recited before the distribution begins.

"The sacred vessels are purified by the priest, the deacon, or an instituted acolyte after Communion or after Mass, insofar as possible at the credence table" (GIRM 279). Then the priest concludes the Liturgy of the Eucharist with the Prayer after Communion, for which the people are invited to stand.

Concluding rite

After the Prayer after Communion, announcements may be made. The Missal says these should be brief. The priest then gives the usual liturgical greeting and imparts his blessing. The liturgy concludes with a dialogue between the priest and congregation. The deacon, or in his absence, the priest himself then dismisses the people. The Latin formula is simply "Ite, missa est", but the 1973 English Missal gives a choice of dismissal formulas. The congregation responds: "Thanks be to God." The priest and other ministers then leave, often to the accompaniment of a recessional hymn.

Time of celebration of Mass

Before the liturgical reform of Pope Pius XII, it was forbidden, except for Midnight Mass on Christmas night, to begin Mass more than one hour before dawn or more than one hour after midday. There are no longer any time limits. Furthermore, since the Second Vatican Council, the time for fulfilling the obligation to attend Mass on Sunday and on certain other days now begins on the evening of the day before, and most parish churches do celebrate the Sunday Mass also on Saturday evening. By long tradition, Mass is not celebrated on Good Friday at any time, nor on Holy Saturday before the beginning of the Easter Vigil.

Special Masses

Nuptial Mass and other Ritual Masses

A Nuptial Mass^* is simply a Mass within which the sacrament of Marriage is celebrated. Other sacraments too are celebrated within Mass. This is necessarily so for the sacrament of Orders, and is normal, though not obligatory, for the sacrament of Confirmation, as well as that of Marriage. Unless the date chosen is that of a major liturgical feast, the prayers are taken from the section of the Roman Missal headed "Ritual Masses". This section has special texts for the celebration within Mass of Baptism, Confirmation, Anointing of the Sick, Orders, and Marriage, leaving Confession (Penance or Reconciliation) as the only sacrament not celebrated within a celebration of the Eucharist. There are also texts for celebrating within Mass Religious Profession, the Dedication of a Church and several other rites.

If, of a couple being married in the Catholic Church, one is not a Catholic, the rite of Marriage outside Mass is to be followed. However, if the non-Catholic has been baptized in the name of all three persons of the Trinity (and not only in the name of, say, Jesus, as is the baptismal practice in some branches of Christianity), then, in exceptional cases and provided the bishop of the diocese gives permission, it may be considered suitable to celebrate the Marriage within Mass, except that, according to the general law, Communion is not given to the non-Catholic (Rite of Marriage, 8).

The Mass in Anglicanism

See also: Anglican Eucharistic theology

"Mass" is one of many terms used to describe the Eucharist in the Anglican tradition, the others being "Holy Communion," "Holy Eucharist," or "the Lord's Supper." In the English-speaking Anglcian world, the term used frequently connotes the Eucharistic theology of the one using it. "Mass" is considered an Anglo-Catholic term, "Lord's Supper" is associated with evangelical or low church Anglicans, while broad church Anglicans prefer the terms "Eucharist" or "Holy Communion."

The structure of the rite

The liturgy of the mass is typically derived from the Anglican prayer books authorised by the national churches of the Communion. The structure of the liturgy, crafted in the tradition of the Elizabethan Settlement, allows for a variety of theological interpretations, and generally follows the same rough shape. Some or all of the following elements may be altered or absent depending on the rite used by the province or national church:

The Gathering of the Community: Beginning with a Trinitarian-based greeting or seasonal acclamation; followed by the prayer of humble approach; the Gloria in Excelsis Deo, Kyrie eleison, and/or Trisagion; and then the collect of the day. During Lent and/or Advent especially, this part of the service may begin or end with a penitential rite.
The Proclamation of the Word: Usually two to three readings of Scripture, one of which is always from the Gospels, plus a psalm (or portion thereof) or canticle. This is followed by a sermon or homily; the recitation of the Apostles', Nicene or Athanasian Creeds; the prayers of the congregation or a general intercession, a general confession and absolution, and the passing of the peace.
The Celebration of the Eucharist: The gifts of bread and wine are received, along with other gifts (such as money and/or food for a food bank, etc.), and an offertory prayer is recited. Following this, a Eucharistic Prayer (called "The Great Thanksgiving") is offered. This prayer consists of a dialogue (the Sursum Corda), a preface, the sanctus and benedictus, the words of institution, and the epiclesis. The Lord's Prayer usually follows, followed by the fraction (the breaking of the bread), the Prayer of Humble Access, the Agnus Dei, and the distribution of the sacred elements (the bread and wine). After all who have desired to have received, there is a post-Communion prayer. A doxology or general prayer of thanksgiving may follow. The service concludes with a Trinitarian blessing and the dismissal.

Special masses

The Anglican tradition includes separate rites for nuptial masses, funeral masses, and votive masses. The Eucharist is an integral part of many other sacramental services, including ordination and Confirmation.

Ceremonial

see also Anglican Eucharistic theology

Many Anglo-Catholic parishes use The Anglican Missal, or some variation of it, for the celebration of mass. Variations include the Anglican Service Book and A Manual of Anglo-Catholic Devotion. All of these books are intended primarily for celebration of the Eucharist. They contain meditations for the presiding celebrant(s) during the liturgy, and other material such as the rite for the blessing of palms on Palm Sunday, propers for special feast days, and instructions for proper ceremonial order. These books are used as a more expansively Catholic context in which to celebrate the liturgical use found in the Book of Common Prayer and related liturgical books. hese are supplemented by books specifying ceremonial actions, such as A Priest's Handbook by David Michno, Ceremonies of the Eucharist, by Howard E. Galley, and Ritual Notes by E.C.R. Lamburn.

External links

Roman Catholic doctrine

Post-Tridentine form of the Roman rite of the Mass

Tridentine form of the Roman rite of the Mass

(For links on Post-Tridentine vs. "Tridentine" controversy, see Mass of Paul VI)

Anglican Doctrine and practice

Lutheran doctrine

Article 24 of the Augsburg Confession, regarding the Mass
Article 23 of the Defense of the Augsburg Confession, regarding the Mass

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