 | This articleneeds additional citations forverification. Please helpimprove this article byadding citations to reliable sources. Unsourced material may be challenged and removed. Find sources: "Order of Mass" – news ·newspapers ·books ·scholar ·JSTOR(November 2009) (Learn how and when to remove this message) |
Order of Mass is an outline of aMass celebration, describing how and in what order liturgical texts and rituals are employed to constitute a Mass.
The expression Order of Mass is particularly tied to theRoman Rite where the sections under that title in theRoman Missal also contain a set of liturgical texts that recur in most or in all Eucharistic liturgies (the so-called invariable texts, orordinary of the Mass), while therubrics indicate the rituals, and the insertion points of the variable texts known as theproper of the Mass. Having been virtually unchanged for many centuries, the Roman Catholic Order of Mass changed decisively after theSecond Vatican Council.
The term Order of Mass is used in theLutheran Churches.[1][2]
OtherChristian denominations have comparable descriptions of their liturgical practices for theEucharist, which are however usually not calledOrder of Mass.
In theRoman Missal, the Order of Mass is printed as a distinct section placed in the middle of the book, between the Mass of theEaster Vigil and that ofEaster Sunday in pre-1970 editions, and between the Proper of the Seasons and the Proper of the Saints thereafter.
In aCatholic tradition Order of Mass (Latin:Ordo Missae) is sometimes used as a synonym of Ordinary of the Mass (Ordinarium Missae),[3] but the last expression usually rather refers to theOrdinarium parts of the Mass, i.e. theMass ordinary, the set of texts of theRoman RiteMass that are generally invariable. This contrasts with theproper (proprium), which are items of the Mass that change with the feast or following theLiturgical Year.
Before the Roman Missal of 1570 the Order of Mass was less uniform but by 1000 AD many sections of the Tridentine Mass were already established as part of the Mass.
The Order of Mass for theTridentine Mass appears in Roman Missals from 1570, until it was replaced by the Order of Mass as published in the Roman Missal of 1970.
Many prayers have been shortened and/or alternative versions of texts of the ordinary can be chosen.
The Eastern churches generally follow similar traditions distinct from but analogous to Western practice. The 23 sui iurisEastern Catholic Churches, celebrate the Eucharist in ways only accidentally different from the Western Church.
In theByzantine Rite the Eucharist is calledDivine Liturgy, which has several versions, with theDivine Liturgy of St. John Chrysostom coming closest to an equivalent of the Order of Mass in the Western traditions.
In theLutheran Churches, the Order of Mass takes the following form:[4]
The Order of 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."[1]
Traditionally inAnglicanism theBook of Common Prayer, compiled under the auspices of the Protestant reformerThomas Cranmer, is the guide for liturgical practices regarding the Eucharist.[5]
However various revisions have taken place throughout the Anglican Communion during the 20th and 21st Century, with most provinces creating a liturgy with a close resemblance to the western tradition. For example, until the retranslation of the Roman Catholic English Order of the Mass, theChurch of EnglandCommon Worship liturgy was almost identical to the Roman Catholic Ordo except for some differences in wording in the Eucharistic prayers, though with the substantive elements identical the notable difference being that the peace follows the intercessions, not the Eucharistic Prayer.[6]
In addition to his emphasis on Bible reading and the introduction to theBook of Common Prayer, other media through which Cranmer sought to catechize the English people were the introduction of the First Book of Homilies and the 39 Articles of Religion. Together with theBook of Common Prayer and the Forty-Two Articles (which were later reduced to thirty-nine), the Book of Homilies stands as one of the essential texts of the Edwardian Reformation, and they all helped to define the shape of Anglicanism then, and in the subsequent centuries. More so, the Articles of Religion, whose primary shape and content were given by Archbishop Cranmer and Bishop Ridley in 1553 (and whose final official form was ratified by Convocation, the Queen, and Parliament in 1571), provided a more precise interpretation of Christian doctrine to the English people. According to John H. Rodgers, they "constitute the formal statements of the accepted, common teaching put forth by the Church of England as a result of the Reformation."
