Professional Documents
Culture Documents
The term "Mass" is derived from the concluding words of the Roman
Rite Mass in Latin: Ite, missa est ('Go, it is the dismissal', officially
translated as 'Go forth, the Mass is ended'). The Late Latin word
missa substantively corresponds to the classical Latin word
missio.[10] In antiquity, missa simply meant "dismissal". In Christian
usage, however, it gradually took on a deeper meaning. The word
"dismissal" has come to imply a mission.[11]
Sacrificial nature
In Catholic teaching, the holy sacrifice of the Mass is the fulfillment
of all the sacrifices of the Old Covenant. In the New Covenant, the
one sacrifice on the altar of Calvary is revisited during every Catholic
Mass. Jesus Christ merited all graces and blessings for us by His
death on the Cross. These merits form an inexhaustible fountain of
grace to nourish the supernatural life of souls. At Calvary, Christ not
only merited all graces for people but also established certain
channels whereby these graces may be obtained. These channels
are the Sacrifice of the Mass and the other Sacraments.[12]
The first Mass was instituted by Christ at the Last Supper, on the
first Holy Thursday. The first Holy Sacrifice of the Mass was
celebrated on the eve of the Passion. The unbloody sacrifice of the
Last Supper is a memorial of Christ's bloody sacrifice on the cross.
Thus, the Mass is a unifying event of the Last Supper and Christ's
sacrifice on Calvary.
The Mass contains the four essential elements of a true sacrifice:
priest, victim, altar, and sacrifice. Its Priest, Jesus Christ, uses the
ministry of an earthly representative; its Victim, Jesus Christ, truly
present under the appearances of bread and wine; its altar; and the
Sacrifice is a mystic representation of the blood-shedding of
Calvary. Thus, the Mass is offered for four ends: adoration,
atonement, thanksgiving, and petition.[12]
History
The Roman Rite Mass, the predominant form of its celebration in the
Catholic Church, is the focus of this article. For information on the
theology of the Eucharist and on the Eucharistic liturgy of other
Christian denominations, see "Mass (liturgy)", "Eucharist" and
"Eucharistic theology". For information on the history development
of the Mass see Eucharist and Origin of the Eucharist.
Within the Latin Church, the Roman Rite Mass is by far the most
widely used liturgical rite. The history of the development of the
Mass of this rite comprises the Pre-Tridentine Mass, the Tridentine
Mass and the post-Vatican II Mass.
The Pre-Tridentine Mass of the Roman Rite was adopted even north
of the Alps (but often modified by non-Roman influences) even
before the time of Charlemagne, who wished it to be used
throughout his empire, but the text actually distributed incorporated
many Gallican additions. Roman missionaries, such as Boniface and
Augustine of Canterbury introduced the Roman Mass to Germany
and England. It was accepted also in Ireland, but met greater
opposition in Spain and Milan.[16]
Liturgical books
The priest enters in procession into the nave with altar servers, and
with a deacon if there is one. The deacon may carry the Evangelion
(Gospel book), which he will place on the altar; and one altar server,
called the crucifer, carries a processional cross at the front of the
procession. Other servers may carry blessed candles, incense and a
thurible. During this procession, ordinarily, the entrance chant or
hymn is sung.[26] If there is no singing at the entrance, the entrance
antiphon is recited either by some or all of the faithful or by a lector;
otherwise it is said by the priest himself.[27] When the procession
arrives at the sanctuary, all bow toward the altar. The priest and
other ordained ministers kiss the altar. Then, when the priest arrives
at his chair, he leads the assembly in making the Sign of the Cross,
saying: "In the name of the Father, and of the Son, and of the Holy
Spirit,"[28][29] to which the faithful 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 response of the
faithful, the mystery of the Church gathered together is made
manifest."[30] The greetings are derived from the Pauline epistles.
Altar of Santa Cecilia in Trastevere, Rome.
Then the priest invites those present to take part in the Penitential
Act, of which the Missal proposes three forms, the first of which is
the Confiteor. One form includes tropes acclaiming God's deeds on
our behalf, and the priest has some freedom in formulating these.
This is concluded with the priest's prayer of absolution, "which,
however, lacks the efficacy of the Sacrament of Penance."[31] It does
absolve venial sins, however. "From time to time on Sundays,
especially in Easter Time, instead of the customary Penitential Act,
the blessing and sprinkling of water may take place as a reminder of
Baptism."[31] This ceremony, in which the congregation is cleansed
with holy water, is known as the Asperges.
"After the Penitential Act, the Kyrie, Eleison (Lord, have mercy) is
always begun, unless it has already been part of the Penitential Act.
Since it is a chant by which the faithful acclaim the Lord and implore
his mercy, it is usually executed by everyone, that is to say, with the
faithful and the choir or cantor taking part in it."[32] The Kyrie may be
sung or recited in the vernacular language or in the original Greek.[33]
It is the only portion of the Mass in Greek instead of Latin or
Latinised Hebrew.
"Next the Priest calls upon the people to pray and everybody,
together with the Priest, observes a brief silence so that they may
become aware of being in God’s presence and may call to mind their
intentions. Then the Priest pronounces the prayer usually called the
“Collect” and through which the character of the celebration finds
expression."[35]
A deacon
The final reading and high point of the Liturgy of the Word is the
proclamation of the Gospel. This is preceded by the singing of the
Gospel Acclamation, typically an Alleluia with a verse of Scripture,
which may be omitted if not sung. Alleluia is replaced during Lent by
a different acclamation of praise. All stand while the Gospel is
chanted or read by a deacon or, if none is available, by a priest. The
reading is traditionally introduced with the phrase "a reading from
the Holy Gospel according to" followed by the evangelist's name. To
conclude the Gospel reading, the priest or deacon proclaims: "The
Gospel of the Lord" and the faithful respond, "Praise to you, Lord
Jesus Christ." The priest or deacon then kisses the book.[37] If a
deacon participates, he reads the Gospel. If a deacon is not present,
the celebrating priest or a concelebrant, if there is one, proclaims
it.[38]
At least on Sundays and Holy Days of Obligation, a homily, a sermon
that draws upon some aspect of the readings or of the liturgy, is
then given. Ordinarily the priest celebrant himself gives the homily,
but he may entrust it to a concelebrating priest or to the deacon, but
never to a lay person. In particular cases and for a just cause, a
bishop or priest who is present but cannot concelebrate may give
the homily. On days other than Sundays and Holy Days of Obligation,
the homily, though not obligatory, is recommended.[39]
The linen corporal is spread over the center of the altar, and the
Liturgy of the Eucharist begins with the ceremonial placing on it of
bread and wine. These may be brought to the altar in a procession,
especially if Mass is celebrated with a large congregation.[40] The
unleavened, wheat bread (in the tradition of the Latin Church)[41] is
placed on a paten, and the wine (from grapes) is put in a chalice and
mixed with a little water, As the priest places each on the corporal,
he says a silent prayer over each individually, which, if this rite is
unaccompanied by singing, he is permitted to say aloud, in which
case the congregation responds to each prayer with: "Blessed be
God forever." Then the priest washes his hands, "a rite in which the
desire for interior purification finds expression."[42]
The congregation, which has been seated during this preparatory
rite, rises, and the priest gives an exhortation to pray: "Pray, brethren,
that my sacrifice and yours 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 holy Church." The priest then
pronounces the variable prayer over the gifts.
The Eucharistic Prayer, "the centre and high point of the entire
celebration",[43] then begins with a dialogue between priest and the
faithful. This dialogue opens with the normal liturgical greeting, "The
Lord be with you", but in view of the special solemnity of the rite now
beginning, the priest then exhorts the faithful: "Lift up your hearts."
The faithful respond with: "We lift them up to the Lord." The priest
then introduces the great theme of "Eucharist", a word originating in
the Greek word for giving thanks: "Let us give thanks to the Lord, our
God." The faithful join in this sentiment, saying: "It is right and just."
Intercessions for both the living and the souls in Purgatory follow.
When there are priests concelebrating the Mass they join the main
celebrant in the central prayers, up to the intercessions, which they
may divide among themselves.
The Antiphon ends with an emphatic doxology for which the priest
elevates the paten with the Host and the deacon (if there is one)
elevates the chalice, and the priest(s) proclaim of Christ that
"through him, with him, in him, in the unity of the Holy spirit, all glory
and honor is yours, Almighty Father, for ever and ever," to which the
faithful sing or chant the great Amen. This Amen is the faithful's
assent to all that God has wrought through the consecration and re-
presention of the sacrifice of Christ.
Both the doxology and Great Amen are preferably sung or chanted.
This is in line with the Instruction on Music in the Liturgy which says:
"One cannot find anything more religious and more joyful in sacred
celebrations than a whole congregation expressing its faith and
devotion in song. Therefore the active participation of the whole
people, which is shown in singing, is to be carefully promoted. ...It
should first of all include acclamations, responses to the greetings
of the priest and ministers and to the prayers of litany form, and also
antiphons and psalms, refrains or repeated responses, hymns and
canticles."[49]
Communion rite
The Rite of Peace, the pax, is the second preparatory rite for
reception of Holy Communion. After praying: "Lord Jesus Christ,
who said to your Apostles: Peace I leave you, my peace I give you;[63]
look not on our sins, but on the faith of your Church, and graciously
grant her peace and unity in accordance with your will. Who live and
reign for ever and ever," the priest wishes the faithful 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 for a respectful greeting (for instance, a
handshake or a bow between strangers, or a kiss/hug between
family members).
Concluding rite
The Mass being over, the faithful may depart or stay a while, pray,
light votive candles at shrines in the church, converse with one
another, etc. In some countries, including the United States, the
priest customarily stands outside the church door to greet the
faithful individually as they exit.
Except during the Paschal Triduum no limits are laid down for the
time of celebrating Mass. The traditional rule included in the 1917
Code of Canon Law, forbidding (except to a limited extent on
Christmas Night) celebration earlier than one hour before dawn or
later than one hour after midday,[84] was relaxed in the liturgical
reforms of Pope Pius XII and completely abolished in those of the
Second Vatican Council.
Since the Second Vatican Council, the time for fulfilling the
obligation to attend Mass on Sunday or a Holy Day of Obligation
now begins on the evening of the day before,[85][86] and most parish
churches do celebrate the Sunday Mass also on Saturday evening.
By long tradition and liturgical law, Mass is not celebrated at any
time on Good Friday, but rather the Celebration of the Passion of the
Lord (with hosts consecrated at the Mass of the Lord's Supper on
Holy Thursday). Nor may Mass on Holy Saturday be celebrated
before the Easter Vigil (the beginning of the celebration of Easter
Sunday, which is customarily begun only after sunset, completing
the Easter Triduum which began on Thursday).
For Latin Church priests, there are a few general exceptions to the
limitation to celebrate only one Mass a day.[90] By tradition, they may
celebrate Mass three times on Christmas Day (the Midnight Mass or
"Mass of the Angels", the Dawn Mass or "Shepherd's Mass", and the
Day Mass or "Mass of the Divine Word", each of which has its own
readings and chants).
On All Souls' Day they may also, on the basis of a privilege to all
priests by Pope Benedict XV in August 1915, celebrate Mass three
times; only one of the three Masses may be for the personal
intentions of the priest, while the other two Masses must be for all
the faithful departed and for the intentions of the Pope. A priest who
has concelebrated the Chrism Mass, which may be held on the
morning of Holy Thursday, may also celebrate or concelebrate the
Mass of the Lord's Supper that evening. A priest may celebrate or
concelebrate both the Mass of the Easter Vigil and Mass of Easter
Sunday (the Easter Vigil "should not begin before nightfall; it should
end before daybreak on Sunday"; and may therefore take place at
midnight or in the early hours of Easter morning). Finally, a priest
who has concelebrated Mass at a meeting of priests or during a
pastoral visitation by a bishop or a bishop's delegate, may celebrate
a second Mass for the benefit of the laity.
Masses Masses
Situation
permitted required*
Normal weekday 1 0
Normal Sunday 1 1
Sunday, for just reasons** 2 1
All Souls' Day 3 1
Christmas Day*** 3 1
Weekday with permission of Local Ordinary 2 0
Sunday or Holy Day with permission of Local 3 1
Ordinary
Weekday with permission of the Pope through 3 0
Local Ordinary
Sunday or Holy Day with permission of the Pope 4 1
through Local Ordinary
Ritual Masses
A Mass celebrated in connection with a particular rite, such as an
ordination, a wedding, or a profession of religious vows, may use
texts provided in the "Ritual Masses" section of the Roman Missal.
The rite in question is, most often, a sacrament, but the section has
special texts not only for Masses within which Baptism,
Confirmation, Anointing of the Sick, Holy orders, and Matrimony are
celebrated, but also for Masses with religious profession, the
dedication of a church, and several other rites. Penance is the only
sacrament not celebrated within a Eucharistic framework and for
which therefore no Ritual Mass is provided.
The Ritual Mass texts may not be used, except perhaps partially,
when the rite is celebrated during especially important liturgical
seasons or on high ranking feasts.
Mass intentions
It is customary for Mass to be celebrated with a particular intention
in mind. The intention may be related to a donation given by a
member of the church and paid to the officiating priest as a Mass
stipend.[96] Code of Canon Law, canon 945 states that
See also
Mass (liturgy)
Mass (music)
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48. GIRM, paragraph 79c,f
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65. [Rev 19:9]
66. Mat 8:8
67. GIRM, paragraph 162
68. GIRM, paragraph 160
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78. Jn 6:50-56
79. GIRM, paragraph 86
80. GIRM, paragraph 87
81. GIRM, paragraph 279
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