TheFraction orfractio panis (Latin for 'breaking of the bread')[1] is the ceremonial act of breaking the consecratedsacramental bread before distribution tocommunicants during theEucharistic rite in someChristian denominations, especiallyRoman Catholicism,Lutheranism andAnglicanism.[2]
It is almost universally recognized that the rite of breaking the bread is one of the four actions that make up Christian Eucharisticliturgies:[3][4][5]
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In theRoman Rite of theCatholic Church, it is accompanied by the singing or recitation of theAgnus Dei. TheAgnus Dei is "the liturgical chant which from ancient times has been sung at Mass at the time of thefractio panis, or the Breaking of the Bread, which precedes the Communion Rite of both the priest and the people".[6]
TheCatholic Church recommends that the bread for use in the celebration "be made in such a way that the priest at Mass with a congregation is able in practice to break it into parts for distribution to at least some of the faithful". It does not rule out the use of smallhosts, "when the number of those receiving Holy Communion or other pastoral needs require it".[7]
It goes on to say: "The action of the fraction or breaking of bread, which gave its name to the Eucharist in apostolic times, will bring out more clearly the force and importance of the sign of unity of all in the one bread, and of the sign of charity by the fact that the one bread is distributed among the brothers and sisters."[7]
The actual rite is described as follows by theGeneral Instruction of the Roman Missal:
Thepriest breaks the Eucharistic Bread, assisted, if the case calls for it, by thedeacon or a concelebrant.Christ's gesture of breaking bread at theLast Supper, which gave the entire Eucharistic Action its name in apostolic times, signifies that the many faithful are made one body (1 Cor 10:17) by receiving Communion from the one Bread of Life which is Christ, who died and rose for the salvation of the world. The fraction or breaking of bread is begun after the sign of peace and is carried out with proper reverence, though it should not be unnecessarily prolonged, nor should it be accorded undue importance. This rite is reserved to the priest and the deacon. The priest breaks the Bread and puts a piece of the host into the chalice to signify the unity of the Body and Blood of the Lord in the work of salvation, namely, of the living and glorious Body ofJesus Christ.[8]
In speaking of the bread to be used atMass,the General Instruction, 321 recommends that
the eucharistic bread ... be made in such a way that the priest at Mass with a congregation is able in practice to break it into parts for distribution to at least some of the faithful. Small hosts are, however, in no way ruled out when the number of those receiving Holy Communion or other pastoral needs require it. The action of the fraction or breaking of bread, which gave its name to theEucharist inapostolic times, will bring out more clearly the force and importance of the sign of unity of all in the one bread, and of the sign of charity by the fact that the one bread is distributed among the brothers and sisters.[7]
At the 2005 assembly of theSynod of Bishops some participants deplored the practice whereby "theFractio Panis is gradually assuming an inferior role to thepeace".[9] In the apostolic exhortation issued byPope Benedict XVI following that assembly, he said of the sign of peace: "During the Synod of Bishops there was discussion about the appropriateness of greater restraint in this gesture, which can be exaggerated and cause a certain distraction in the assembly just before the reception of Communion. It should be kept in mind that nothing is lost when the sign of peace is marked by a sobriety which preserves the proper spirit of the celebration."[10] On 8 June 2014, theCongregation for Divine Worship and the Discipline of the Sacraments sent to the presidents ofepiscopal conferences a letter requesting correction of excesses that had crept in regarding the sign of peace.[11]
In the restored Gallican Mass of the Western Orthodox Church, in which leavened bread is used exclusively, the fraction occurs immediately after theanaphora and prior to the Our Father with its introduction. This is slightly earlier than in other western rites, in which the fraction typically takes place at some point after the Our Father.
The method of the fraction varies from a simple breaking into pieces by hand to a more elaborate cutting with a liturgical knife known as a spear, as is commonly done in the Byzantine rite. The action is accompanied by the singing of a responsory drawn both from theEmmaus account in the Gospel of Luke (Luke 24:13-35) and a selection from the opening verses of chapter 9 of theBook of Proverbs.
Wisdom has built her house; she has founded it on her seven pillars; she has sacrificed her victims, mingled her wine, and set her table.
They recognised the Lord. Alleluia. In the breaking of the bread. Alleluia. Alleluia.
Come and eat of my bread, and drink of the wine which I have mixed. Leave ignorance and you shall live.
They recognised the Lord. Alleluia. In the breaking of the bread. Alleluia. Alleluia.
The bread which we break is the Body of the Lord; the cup which we bless is the Blood of the Lord: a sole and unique Mystery.
They recognised the Lord. Alleluia. In the breaking of the bread. Alleluia. Alleluia.
From Septuagesima until the end of Holy Week, thealleluia is omitted, and the responsory is sung more simply to Gregorian psalm tone 2.
A number ofLutheran churches, such as theChurch of Sweden,Missionsprovinsen andLutheran Church - International, employ the fraction in theMass.[2] The host is broken in two, the priest elevates and ceremonially separates the two halves while saying "The bread that we break is a participation of the body of Christ". The priest then brings the two halves, still elevated, back together as the congregation responds "So are we, though we are many, one body, for we all partake of the same bread". ThePax then follows immediately after.[12]
In congregations ofhigh church churchmanship in theAnglican Communion, the fraction is done, similarly to that practised in the Roman Catholic Church and Lutheran Churches. It consists of thepriest breaking the Host in half and making an exclamation, such as "We break this bread to share in the body of Christ", and the faithful making a response, such as "Though we are many we are one body, because we all share in one bread". The response may change during certain liturgical seasons, or according to the rite being celebrated. AFraction Anthem may be sung or spoken during the rite.
In theEastern Orthodox Church andEastern Catholic Churches of theByzantine rite, leavened bread is used for the Eucharist. The round loaves, orprosphora, are stamped so that aGreek cross is in the center, with the letters "IC XC NI-KA" (Greek for "Jesus Christ conquers") occupying the quarters formed by the cross' arms. The square portion occupied by this stamp, the "Lamb", is cut out before theDivine Liturgy during thepreparatory rite and is the only partconsecrated during theEpiclesis. As part of the Liturgy of Preparation, the priest cuts the Lamb part way through crosswise into four sections from the bottom, leaving the bread united by the stamped crust on top.
At the Fraction, which follows theLord's Prayer and theElevation, the celebrant breaks the Lamb into four portions along the cuts already made, as he says the words: "Broken and divided is the Lamb of God, which is broken and not disunited, which is ever eaten and never consumed, but sanctifieth those that partake thereof." He then arranges the four pieces crosswise on the edge of thediskos (paten). On the invitation of the deacon, "Fill, Master, the holy chalice," the celebrant takes the piece with the letters "IC" and places it into the chalice saying, "The fulness of the cup, of the faith, of the Holy Spirit."
The portion with the letters "XC" is used for the communion of the clergy. The two portions "NI" and "KA" are divided into small pieces and placed in the chalice for the communion of the people. The portion "IC" is not used for communion, but is consumed by the deacon along with any other consecrated elements left over at the end of the Liturgy (seeAblution in Christianity).
Reformed Christians symbolize their belief thatChrist is not physically hidden in the bread by breaking the bread. This was a controversial practice among Protestants during theReformation, as it shocked the sensibilities ofLutherans, whobelieve Christ's body to be physically present in the Eucharist. Lutherans mocked Calvinists by calling themStuttenfressers (roll eaters).[13]