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Mass is the mainEucharisticliturgical service in many forms ofWestern Christianity. The termMass is commonly used in theCatholic Church,[1]Western Rite Orthodoxy,Old Catholicism, andIndependent Catholicism. The term is also used in manyLutheran churches,[2][3][4] as well as in someAnglican churches,[5] and on rare occasion by otherProtestant churches.
OtherChristian denominations may employ terms such asDivine Service orworship service (and often just "service"), rather than the wordMass.[6] For the celebration of the Eucharist inEastern Christianity, includingEastern Catholic Churches, other terms such asDivine Liturgy,Holy Qurbana,Holy Qurobo andBadarak (orPatarag) are typically used instead.
The English nounMass is derived from theMiddle Latinmissa. The Latin word was adopted inOld English asmæsse (via aVulgar Latin form*messa), and was sometimes glossed assendnes (i.e. 'a sending, dismission').[7]
The Latin termmissa itself was in use by the 6th century.[8] It is most likely derived from the concluding formulaIte, missa est ("Go; the dismissal is made");missa here is aLate Latin substantive corresponding to classicalmissio.
Historically, however, there have been other etymological explanations of the nounmissa that claim not to derive from the formulaite, missa est. Fortescue (1910) cites older, "fanciful" etymological explanations, notably a latinization of Hebrewmatzâh (מַצָּה) "unleavened bread; oblation", a derivation favoured in the 16th century byReuchlin andLuther, or Greekμύησις "initiation", or even Germanicmese "assembly".[a] The French historianDu Cange in 1678 reported "various opinions on the origin" of the nounmissa "Mass", including the derivation from Hebrewmatzah (Missah, id est, oblatio), here attributed toCaesar Baronius. The Hebrew derivation is learned speculation from 16th-century philology; medieval authorities did derive the nounmissa from the verbmittere, but not in connection with the formulaite, missa est.[10] Thus,De divinis officiis (9th century)[11] explains the word as"a mittendo, quod nos mittat ad Deo" ("from 'sending', because it sends us towards God"),[12] whileRupert of Deutz (early 12th century) derives it from a "dismissal" of the "enmities which had been between God and men" ("inimicitiarum quæ erant inter Deum et homines").[13]
A distinction is made between texts that recur for every Mass celebration (ordinarium,ordinary), and texts that are sung depending on the occasion (proprium,proper).[14]
TheCatholic Church sees theMass orEucharist as "the source and summit of the Christian life", to which the othersacraments are oriented.[15] Remembered in the Mass areJesus'life,Last Supper, andsacrificial death on the cross atCalvary. The ordained celebrant (priest orbishop) is understood to actin persona Christi, as he recalls the words and gestures of Jesus Christ at the Last Supper and leads thecongregation in praise ofGod. The Mass is composed of two parts, theLiturgy of the Word and theLiturgy of the Eucharist.
Jesuit priestRune P. Thuringer, writing in 1965, noted that "The eucharistic liturgy of the stateChurch of Sweden, which isLutheran, is closer in many respects to the rite of the Roman Mass than that of any other Protestant church."[16][17] Although similar in outward appearance to theLutheran Mass orAnglican Mass,[17][18][19] the Catholic Church distinguishes between its own Mass and theirs on the basis of what it views as thevalidity of theorders of their clergy, and as a result, does not ordinarily permitintercommunion between members of these Churches.[20][21] In a 1993 letter to BishopJohannes Hanselmann of theEvangelical Lutheran Church in Bavaria,Cardinal Ratzinger (later Pope Benedict XVI) affirmed that "a theology oriented to the concept of succession [of bishops], such as that which holds in the Catholic and in theOrthodox church, need not in any way deny the salvation-granting presence of the Lord [Heilschaffende Gegenwart des Herrn] in aLutheran [evangelische] Lord's Supper".[22] TheDecree on Ecumenism, produced byVatican II in 1964, records that the Catholic Church notes its understanding that when other faith groups (such as Lutherans,Anglicans, andPresbyterians) "commemorate His death andresurrection in the Lord's Supper, they profess that it signifies life in communion with Christ and look forward to His coming in glory".[21]
Within the fixed structure outlined below, which is specific to theRoman Rite, the Scripture readings, theantiphons sung or recited during the entrance procession or at Communion, and certain other prayers vary each day according to the liturgical calendar.[23]
Traditionalist Roman Catholics use the term salvific "Sacrifice (prosphora,oblatio) of the Mass".[24]
Thepriest enters, with adeacon if there is one, andaltar servers (who may act ascrucifer, candle-bearers andthurifer). The priest makes thesign of the cross with the people and formally greets them. Of the options offered for the Introductory Rites, that preferred by liturgists would bridge the praise of the opening hymn with theGlory to God which follows.[25] TheKyrie eleison here has from early times been an acclamation of God's mercy.[26] The Penitential Act instituted by theCouncil of Trent is also still permitted here, with the caution that it should not turn the congregation in upon itself during these rites which are aimed at uniting those gathered as one praiseful congregation.[27][28] The Introductory Rites are brought to a close by theCollect Prayer.
On Sundays and solemnities, three Scripture readings are given. On other days there are only two. If there are three readings, the first is from theOld Testament (a term wider than "Hebrew Scriptures", since it includes theDeuterocanonical Books), or theActs of the Apostles duringEastertide. The first reading is followed by a psalm, recited or sung responsorially. The second reading is from theNew Testament epistles, typically from one of thePauline epistles. A Gospel acclamation is then sung as the Book of the Gospels is processed, sometimes with incense and candles, to theambo; if not sung it may be omitted. The final reading and high point of the Liturgy of the Word is the proclamation of theGospel by the deacon or priest. On all Sundays andHoly Days of Obligation, and preferably at all Masses, ahomily orsermon that draws upon some aspect of the readings or the liturgy itself, is then given.[29] The homily is preferably moral and hortatory.[30] Finally, theNicene Creed or, especially from Easter toPentecost, theApostles' Creed is professed on Sundays and solemnities,[31] and the Universal Prayer or Prayer of the Faithful follows.[32] The designation "of the faithful" comes from whencatechumens did not remain for this prayer or for what follows.
The Liturgy of the Eucharist begins with the preparation of the altar and gifts,[33] while the collection may be taken. This concludes with the priest saying: "Pray, brethren, that my sacrifice and yours may be acceptable to God, the almighty Father." The congregation stands and 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 holy Church."[34] The priest then pronounces the variable prayer over the gifts.
Then in dialogue with the faithful the priest brings to mind the meaning of "eucharist", to give thanks to God. A variable prayer of thanksgiving follows, concluding with the acclamation "Holy, Holy ....Heaven and earth are full of your glory. ...Blessed is he who comes in the name of the Lord. Hosanna in the highest."
Theanaphora, or more properly "Eucharistic Prayer", follows. The oldest of the anaphoras of the Roman Rite, fixed since theCouncil of Trent, is called theRoman Canon, with central elements dating to the fourth century. With the liturgical renewal following theSecond Vatican Council, numerous other Eucharistic prayers have been composed, including four for children's Masses. Central to the Eucharist is theInstitution Narrative, recalling the words and actions of Jesus at hisLast Supper, which he told his disciples to do in remembrance of him.[35] Then the congregationacclaims its belief in Christ's conquest over death, and their hope of eternal life.[36] Since the early church an essential part of the Eucharistic prayer has been theepiclesis, the calling down of theHoly Spirit to sanctify the offering and that "the unblemished sacrificial victim to be consumed in Communion may be for the salvation of those who will partake of it."[37] The priest concludes with adoxology in praise of God's work, at which the people give theirAmen to the whole Eucharistic prayer.[38]
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 a prayer called theembolism, after which the people respond with another doxology. Thesign of peace is exchanged and then the "Lamb of God" ("Agnus Dei" in Latin) litany is sung or recited while the priest breaks the host and places a piece in the main chalice; this is known as the rite of fraction and commingling.
The priest then displays the consecrated elements to the congregation, saying: "Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb," to which all respond: "Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed." Then Communion is given, often with lay ministers assisting with the consecrated wine.[39] According to Catholic teaching, one should be in the state of grace, without mortal sin, to receive Communion.[40] Singing by all the faithful during the Communion procession is encouraged "to express the communicants' union in spirit"[41] from the bread that makes them one. A silent time for reflection follows, and then the variable concluding prayer of the Mass.
The priest imparts a blessing over those present. The deacon or, in his absence, the priest himself then dismisses the people, choosing a formula by which the people are"sent forth" to spreadthe good news. The congregation responds: "Thanks be to God." A recessional hymn is sung by all, as the ministers process to the rear of the church.[42]
Since mostEastern Orthodox Christians use theByzantine Rite, most Eastern Orthodox Churches call their Eucharistic service "theDivine Liturgy." However, there are a number of parishes within the Eastern Orthodox Church which use an edited version ofLatin liturgical rites. Most parishes use the "Divine Liturgy of St. Tikhon" which is a revision of the Anglican Book of Common Prayer, or "the Divine Liturgy of St. Gregory" which is derived from theTridentine form of the Roman Rite Mass. These rubrics have been revised to reflect the doctrine and dogmas of theEastern Orthodox Church. Therefore, thefilioque clause has been removed, a fullerepiclesis has been added, and the use of leavened bread has been introduced.[43]
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In theBook of Concord, Article XXIV ("Of the Mass") of theAugsburg Confession (1530) begins thus:
...the Mass is retained among us, and celebrated with the highest reverence. We do not abolish the Mass but religiously keep and defend it. [...] We keep the traditional liturgical form. [...] In our churches Mass is celebrated every Sunday and on other holy days, when the sacrament is offered to those who wish for it after they have been examined and absolved (Article XXIV).
Lutheran churches often celebrate the Eucharist eachSunday (Lord's Day) in the Mass. This aligns with theLutheran Confessions, as with the views promulgated byMartin Luther.[44]Eucharistic Ministers take the sacramental elements to the sick in hospitals and nursing homes, as well as prisons. The practice of weekly Communion is the norm in most Lutheran parishes throughout the world. The bishops and priests (pastors) of the larger Lutheran bodies have strongly encouraged the practice of weekly Mass, and daily Mass is offered in some Lutheran churches, as well as at Lutheranconvents andmonasteries, such asÖstanbäck Monastery and Saint Augustine's House.[45][46][47]
Traditionally, in the Lutheran Churches, the Mass is celebratedad orientem, being "oriented to the East from which the Sun of Righteousness will return".[48] Though some parishes now celebrate the Massversus populum, the traditional liturgical posture ofad orientem is retained by many Lutheran churches.[49]
Lutherans affirm that the Sacrifice of the Mass (sacrificium eucharistikon) is asacrifice of thanksgiving and praise (sacrificia laudis):[51]
We are perfectly willing for the Mass to be understood as a daily sacrifice, provided this means the whole Mass, the ceremony and also the proclamation of the Gospel, faith, prayer, and thanksgiving. Taken together, these are the daily sacrifice of the New Testament; the ceremony was instituted because of them and ought not be separated from them. Therefore Paul says (I Cor. 11:26), “As often as you eat this bread and drink the cup, you proclaim the Lord’s death.” (Apology XXIV:35)[52]
Martin Luther rejected parts of the Roman Rite Mass, specifically the Roman CatholicCanon of the Mass, which, as he argued, did not conform withHebrews 7:27. That verse contrasts the Old Testament priests, who needed to make a propitiatory sacrifice for sins on a regular basis, with the single priest Christ, who offers his body only once as a sacrifice. The theme is carried out also inHebrews 9:26,9:28, and10:10. Luther composed as a replacement a revised Latin-language rite,Formula Missae, in 1523, and the vernacularDeutsche Messe in 1526.[53] TheFormula Missae supplanted the Canon of the Mass with the following:
(i)Sursum Corda and preface, to 'through Christ our Lord'.
(ii) TheWords of Institution, intoned.
(iii) TheSanctus andBenedictus with theelevation of thebread and thecup.[54]
TheApology of the Augsburg Confession affirmed the Greek Canon, and the Pfalz-Neuburg Church Order (1543), modeled by the Lutheran divinePhilip Melanchthon includes the followingEucharistic Prayer prior to the Words of Institution:[55]
Lord Jesus Christ, thou only true Son of the living God, who hast given thy body unto bitter death for us all, and hast shed thy blood for the forgiveness of our sins, and hast bidden all thy disciples to eat that same thy body and to drink thy blood whereby to remember thy death ; we bring before thy divine Majesty these thy gifts of bread and wine and beseech thee to hallow and bless the same by thy divine grace, goodness and power and ordain [schaffen] that this bread and wine may be [sei] thy body and blood, even unto eternal life to all who eat and drink thereof.[55]
The Order of the Mass produced under the liturgical reforms of the Lutheran divineOlavus Petri, expanded the anaphora from theFormula Missae, which liturgical scholar Frank Senn states fostered "a church life that was both catholic and evangelical, embracing the whole population of the country and maintaining continuity with pre-Reformation traditions, but centered in the Bible's gospel."[55]
Scandinavian,Finnish, and some English-speakingLutherans, use the term "Mass" for their Eucharistic service,[56] though in most German- and English-speaking churches, the terms "Divine Service", "Holy Communion, or "the Holy Eucharist" are used more frequently, though the term "Mass" enjoys usage as well.[52]
In the Anglican tradition,Mass is one of many terms for the Eucharist. More frequently, the term used is eitherHoly Communion,Holy Eucharist, or theLord's Supper. Occasionally the term used in Eastern churches, theDivine Liturgy, is also used.[57] In the English-speaking Anglican world, the term used often identifies theEucharistic theology of the person using it. "Mass" is frequently used byAnglo-Catholics.
The various Eucharistic liturgies used by national churches of theAnglican Communion have continuously evolved from the 1549 and 1552 editions of theBook of Common Prayer, both of which owed their form and contents chiefly to the work ofThomas Cranmer, who in about 1547 had rejected the medieval theology of the Mass.[58] Although the 1549 rite retained the traditional sequence of the Mass, its underlying theology was Cranmer's and the four-day debate in the House of Lords during December 1548 makes it clear that this had already moved far beyond traditional Catholicism.[59] In the 1552 revision, this was made clear by the restructuring of the elements of the rite while retaining nearly all the language so that it became, in the words of an Anglo-Catholic liturgical historian (Arthur Couratin) "a series of communion devotions; disembarrassed of the Mass with which they were temporarily associated in 1548 and 1549".[58] Some rites, such as the 1637 Scottish rite and the 1789 rite in the United States, went back to the 1549 model.[60] From the time of theElizabethan Settlement in 1559 the services allowed for a certain variety of theological interpretation. Today's rites generally follow the same general five-part shape.[61] Some or all of the following elements may be altered, transposed or absent depending on the rite, the liturgical season and use of the province or national church:
The liturgy is divided into two main parts: The Liturgy of the Word (Gathering, Proclaiming and Hearing the Word, Prayers of the People) and the Liturgy of the Eucharist (together with the Dismissal), but the entire liturgy itself is also properly referred to as the Holy Eucharist. The sequence of the liturgy is almost identical to theRoman Rite, except the Confession of Sin ends the Liturgy of the Word in the Anglican rites in North America, while in the Roman Rite (when used) and in Anglican rites in many jurisdictions the Confession is near the beginning of the service.
The Anglican tradition includes separate rites for nuptial, funeral, and votive Masses. The Eucharist is an integral part of many other sacramental services, includingordination andConfirmation.
SomeAnglo-Catholic parishes use Anglican versions of the Tridentine Missal, such as theEnglish Missal,The Anglican Missal, or theAmerican Missal, for the celebration of Mass, all of which are intended primarily for the celebration of the Eucharist, or use the order for the Eucharist inCommon Worship arranged according to the traditional structure, and often with interpolations from the Roman Rite. In theEpiscopal Church (United States), a traditional-language, Anglo-Catholic adaptation of the 1979Book of Common Prayer has been published (An Anglican Service Book).
All of these books contain such features as 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 expansivelyCatholic context in which to celebrate the liturgical use found in the Book of Common Prayer and related liturgical books. In England supplementary liturgical texts for the proper celebration of Festivals, Feast days and the seasons is provided inCommon Worship; Times and Seasons (2013),Festivals (Common Worship: Services and Prayers for the Church of England) (2008) andCommon Worship: Holy Week and Easter (2011).
These are often supplemented in Anglo-Catholic parishes by books specifying ceremonial actions, such asA Priest's Handbook by Dennis G. Michno,Ceremonies of the Eucharist by Howard E. Galley,Low Mass Ceremonial byC. P. A. Burnett,Ritual Notes by E.C.R. Lamburn, andThe Parson's Handbook (Percy Dearmer). In Evangelical Anglican parishes, the rubrics detailed in theBook of Common Prayer are considered normative.
The celebration of the "Mass" in Methodist churches, commonly known as the Service of the Table, is based onThe Sunday Service of 1784, a revision of the liturgy of the1662Book of Common Prayer authorized byJohn Wesley.[63] The use of the term "Mass" is very rare in Methodism. The terms "Holy Communion", "Lord's Supper", and to a lesser extent "Eucharist" are far more typical.
The celebrant of a Methodist Eucharist must be an ordained or licensed minister.[64] In theFree Methodist Church, the liturgy of the Eucharist, as provided in itsBook of Discipline, is outlined as follows:[65]
Methodist services of worship, post-1992, reflect theecumenical movement andLiturgical Movement, particularly theMethodist Mass, largely the work of theologian Donald C. Lacy.[66]
The English suffix-mas (equivalent to modern English "Mass") can label certain prominent (originally religious) feasts or seasons based on a traditionalliturgical year. For example:
The term "Mass", used for the weekly Sunday service in Catholic churches as well as services on Holy Days of Obligation, derives its meaning from the Latin termMissa.
The basic structure of the Western liturgy is generally called the Mass, even in Lutheran countries. Our Scandinavian brothers and sisters still use the term High Mass (Høimesse) for the Communion Service. Luther called his two services: theGerman Mass and theFormula of the Mass. Bach and other Lutheran composers (such as Hassler and Pedersøn) wrote masses or parts of masses for use in Lutheran churches. Other Lutheran composers who wrote works for use within the Divine Service include Walter, Schütz, Scheidt, Schein, Buxtehude, Pachelbel, Praetorius, Walther, Telemann, Zachau, Mendelssohn, Brahms, Bender, Distler, Pepping, Micheelsen, Nystedt, and many others.
Melancthon, the author of the Augsburg Confession, states, that he uses the wordsMass and theLord's Supper as convertible terms: 'TheMass, as they call it, or, with the Apostle Paul, to speak more accurately,the celebration of the Lord's Supper,' &c. The Evangelical Princes, in their protest at the Diet of Spires, April 19th, 1529, say,'Our preachers and teachers have attacked and utterly confuted the popish Mass, with holy, invincible, sure Scripture,and in its place raised up again the precious, priceless SUPPER OF OUR DEAR LORD AND SAVIOUR JESUS CHRIST,which is called THE EVANGELICAL MASS. This is the only Mass founded in the Scriptures of God, in accordance with the plain and incontestable institution of the Saviour.'
Luther also challenged the teaching that Christ is sacrificed at the celebration of the mass. Contrary to popular Protestant opinion, Magisterial Roman Catholic teaching denies that Christ is, in the Mass, sacrificed time and time again. According toThe Catechism of the Catholic Church, 'The Eucharist is thus a sacrifice because itre-presents (makes present) the sacrifice of the cross, because it is itsmemorial and because itapplies its fruit.'
Luther was an Augustine monk and teacher at the University of Wittenberg in Germany. His initial effort was not to create a schism within the Roman Catholic Church; he originally only wanted to reform some Church practices and theological beliefs. Thus, the Reformation inspired by Luther was very conservative; the original Lutherans sought to retain Roman Catholic elements to the greatest possible extent. As a result, Lutheran worship is more similar to the Roman Catholic style of worship than any other Protestant church. ... In practice, Lutheran worship bears a closer resemblance to Roman Catholic services than it does to most other Protestant denominations. Luther did not seek to reject the Roman Catholic Church but to reform it. Many aspects of Lutheran worship are quite similar to Catholic services, and generally speaking, Roman Catholics will feel a greater familiarity with Lutheran practices than most other Protestants.
There is evidence that the late sixteenth-century Catholic mass as held in Germany was quite similar in outward appearance to the Lutheran mass
Anglicans worship with a service that may be called either Holy Eucharist or the Mass. Like the Lutheran Eucharist, it is very similar to the Catholic Mass.
Thus Anglican Eucharist is not the same as Catholic Mass or the Divine Liturgy celebrated by Eastern Catholics or Eastern Orthodox. Therefore Catholics may not receive at an Anglican Eucharist.
Though the ecclesial Communities which are separated from us lack the fullness of unity with us flowing from Baptism, and though we believe they have not retained the proper reality of the eucharistic mystery in its fullness, especially because of the absence of the sacrament of Orders, nevertheless when they commemorate His death and resurrection in the Lord's Supper, they profess that it signifies life in communion with Christ and look forward to His coming in glory. Therefore the teaching concerning the Lord's Supper, the other sacraments, worship, the ministry of the Church, must be the subject of the dialogue.
Following the Benedictine Rule, seven separate liturgical offices plus the Eucharist are observed each day.
Lacy also published fourteen books and pamphlets. His first pamphlet, Methodist Mass (1971), became a model for current United Methodist liturgical expression. Lacy's goal was to make ecumenism a reality by blending the United Methodist Order for the Administration of the Sacrament of the Lord's Supper or Holy Communion and "The New Order of Mass" in the Roman Catholic Church.
Present form of the Roman Rite
Tridentine Mass
Lutheran Mass
Anglican Holy Communion
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