Mass (liturgy)

Mass is the main Eucharistic liturgical service in many forms of

Western Christianity. The term Mass is commonly used in the
Catholic Church,[1] Western Rite Orthodoxy, Old Catholicism,
and Independent Catholicism. The term is also used in some
Lutheran churches,[2][3] as well as in some Anglican
churches,[4] and on rare occasion by other Protestant churches.

Other Christian denominations may employ terms such as

Divine Service or worship service (and often just "service"),
rather than the word Mass.[5] For the celebration of the
Eucharist in Eastern Christianity, including Eastern Catholic
Churches, other terms such as Divine Liturgy, Holy Qurbana,
Holy Qurobo and Badarak (or Patarag) are typically used
instead.

Etymology
Painting of a 15th-century Mass
The English noun Mass is derived from the Middle Latin missa.
The Latin word was adopted in Old English as mæsse (via a
Vulgar Latin form *messa), and was sometimes glossed as sendnes (i.e. 'a sending, dismission').[6]

The Latin term missa itself was in use by the 6th century.[7] It is most likely derived from the concluding
formula Ite, missa est ("Go; the dismissal is made"); missa here is a Late Latin substantive corresponding to
classical missio.

Historically, however, there have been other etymological explanations of the noun missa that claim not to
derive from the formula ite, missa est. Fortescue (1910) cites older, "fanciful" etymological explanations,
notably a latinization of Hebrew matzâh (‫" )ַמָּצה‬unleavened bread; oblation", a derivation favoured in the
16th century by Reuchlin and Luther, or Greek μύησις "initiation", or even Germanic mese "assembly".[a]
The French historian Du Cange in 1678 reported "various opinions on the origin" of the noun missa
"Mass", including the derivation from Hebrew matzah (Missah, id est, oblatio), here attributed to Caesar
Baronius. The Hebrew derivation is learned speculation from 16th-century philology; medieval authorities
did derive the noun missa from the verb mittere, but not in connection with the formula ite, missa est.[9]
Thus, De divinis officiis (9th century)[10] explains the word as "a mittendo, quod nos mittat ad Deo" ("from
'sending', because it sends us towards God"),[11] while Rupert 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").[12]

Order of the Mass

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).[13]

Catholic Church
The Catholic Church sees the Mass or Eucharist as "the source and summit of the Christian life", to which
the other sacraments are oriented.[14] Remembered in the Mass are Jesus' life, Last Supper, and sacrificial
death on the cross at Calvary. The ordained celebrant (priest or bishop) is understood to act in persona
Christi, as he recalls the words and gestures of Jesus Christ at the Last Supper and leads the congregation in
praise of God. The Mass is composed of two parts, the Liturgy of the Word and the Liturgy of the
Eucharist.

Although similar in outward appearance to the Anglican Mass or Lutheran Mass,[15][16] the Catholic
Church distinguishes between its own Mass and theirs on the basis of what it views as the validity of the
orders of their clergy, and as a result, does not ordinarily permit intercommunion between members of these
Churches.[17][18] In a 1993 letter to Bishop Johannes Hanselmann of the Evangelical 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 the Orthodox church, need not in
any way deny the salvation-granting presence of the Lord [Heilschaffende Gegenwart des Herrn] in a
Lutheran [evangelische] Lord's Supper".[19] The Decree on Ecumenism, produced by Vatican II in 1964,
records that the Catholic Church notes its understanding that when other faith groups (such as Lutherans,
Anglicans, and Presbyterians) "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".[18]

Within the fixed structure outlined below, which is specific to the Roman Rite, the Scripture readings, the
antiphons sung or recited during the entrance procession or at Communion, and certain other prayers vary
each day according to the liturgical calendar.[20]

Introductory rites

The priest enters, with a deacon if there is one, and altar servers (who may
act as crucifer, candle-bearers and thurifer). The priest makes the sign 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 the Glory to God which follows.[21] The Kyrie
eleison here has from early times been an acclamation of God's mercy.[22]
The Penitential Act instituted by the Council 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.[23][24] The Introductory Rites are brought to a close by the
Collect Prayer.

Liturgy of the Word

A priest offering the Mass at
On Sundays and solemnities, three Scripture readings are given. On other St Mary's Basilica,
days there are only two. If there are three readings, the first is from the Old Bangalore
Testament (a term wider than "Hebrew Scriptures", since it includes the
Deuterocanonical Books), or the Acts of the Apostles during Eastertide.
The first reading is followed by a psalm, recited or sung responsorially. The second reading is from the
New Testament epistles, typically from one of the Pauline epistles. A Gospel acclamation is then sung as
the Book of the Gospels is processed, sometimes with incense and candles, to the ambo; if not sung it may
be omitted. The final reading and high point of the Liturgy of the Word is the proclamation of the Gospel
by the deacon or priest. On all Sundays and Holy Days of Obligation, and preferably at all Masses, a
homily or sermon that draws upon some aspect of the readings or the liturgy itself, is then given.[25] The
homily is preferably moral and hortatory.[26] Finally, the Nicene Creed or, especially from Easter to
Pentecost, the Apostles' Creed is professed on Sundays and solemnities,[27] and the Universal Prayer or
Prayer of the Faithful follows.[28] The designation "of the faithful" comes from when catechumens did not
remain for this prayer or for what follows.

Liturgy of the Eucharist

The Liturgy of the Eucharist begins with the preparation of the altar
and gifts,[29] 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." The priest then pronounces the
variable prayer over the gifts.

Then in dialogue with the faithful the priest brings to mind the
The elevation of the host began in
meaning of "eucharist", to give thanks to God. A variable prayer of
the 14th century to show people the
thanksgiving follows, concluding with the acclamation "Holy, Holy
consecrated host.
....Heaven and earth are full of your glory. ...Blessed is he who
comes in the name of the Lord. Hosanna in the highest." The
anaphora, or more properly "Eucharistic Prayer", follows, The oldest of the anaphoras of the Roman Rite,
fixed since the Council of Trent, is called the Roman Canon, with central elements dating to the fourth
century. With the liturgical renewal following the Second Vatican Council, numerous other Eucharistic
prayers have been composed, including four for children's Masses. Central to the Eucharist is the Institution
Narrative, recalling the words and actions of Jesus at his Last Supper, which he told his disciples to do in
remembrance of him.[30] Then the congregation acclaims its belief in Christ's conquest over death, and their
hope of eternal life.[31] Since the early church an essential part of the Eucharistic prayer has been the
epiclesis, the calling down of the Holy Spirit to sanctify our offering.[32] The priest concludes with a
doxology in praise of God's work, at which the people give their Amen to the whole Eucharistic prayer.[33]

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 a prayer called the embolism, after which the people respond
with another doxology. The sign 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.[34] According to Catholic teaching, one should be in the state of grace, without mortal sin, to receive
 Communion.[35] Singing by all
the faithful during the
Communion procession is
encouraged "to express the
communicants' union in spirit"[36]
from the bread that makes them
one. A silent time for reflection
follows, and then the variable
concluding prayer of the Mass.

Concluding rite
A priest administers Communion
during Mass in a Dutch field on the The priest imparts a blessing over
front line in October 1944. those present. The deacon or, in
his absence, the priest himself
then dismisses the people, Out of Mass (1893), oil on
choosing a formula by which the people are "sent forth" to spread the canvas by Joan Ferrer Miró
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.[37]

Western Rite Orthodox Churches

Since most Eastern Orthodox Christians use the Byzantine Rite, most Eastern Orthodox Churches call their
Eucharistic service "the Divine Liturgy." However, there are a number of parishes within the Eastern
Orthodox Church which use an edited version of Latin 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 the Tridentine form of the Roman Rite Mass. These rubrics have
been revised to reflect the doctrine and dogmas of the Eastern Orthodox Church. Therefore, the filioque
clause has been removed, a fuller epiclesis has been added, and the use of leavened bread has been
introduced.[38]

Divine Liturgy of St. Gregory

The Preparation for Mass Preface
Confiteor Sanctus
Kyrie Eleison Canon
Gloria in excelsis deo Lord's Prayer
Collect of the Day Fraction
Epistle Agnus Dei
Gradual Prayers before Communion
Alleluia Holy Communion
Gospel Prayer of Thanksgiving
Sermon Dismissal
Nicene-Constantinopolitan Creed Blessing of the Faithful
Offertory Last Gospel
Dialogue

Anglicanism
In the Anglican tradition, Mass is one of many terms for the
Eucharist. More frequently, the term used is either Holy
Communion, Holy Eucharist, or the Lord's Supper. Occasionally
the term used in Eastern churches, the Divine Liturgy, is also
used.[39] In the English-speaking Anglican world, the term used
often identifies the Eucharistic theology of the person using it.
"Mass" is frequently used by Anglo-Catholics.

Structure of the rite

The various Eucharistic liturgies used by national churches of the

Anglican Communion have continuously evolved from the 1549
and 1552 editions of the Book of Common Prayer, both of which
owed their form and contents chiefly to the work of Thomas
Cranmer, who in about 1547 had rejected the medieval theology of
the Mass.[40] Although the 1549 rite retained the traditional
sequence of the Mass, its underlying theology was Cranmer's and Bishop William White celebrating
the four-day debate in the House of Lords during December 1548 Holy Communion in choir dress (19th
makes it clear that this had already moved far beyond traditional century A.D.)
Catholicism.[41] 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".[40] Some rites, such as the 1637 Scottish rite and the 1789 rite in the United States,
went back to the 1549 model.[42] From the time of the Elizabethan Settlement in 1559 the services allowed
for a certain variety of theological interpretation. Today's rites generally follow the same general five-part
shape.[43] 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:

Gathering: Begins with a Trinitarian-based greeting or seasonal acclamation ("Blessed be

God: Father, Son and Holy spirit. And Blessed be his kingdom, now and forever. Amen").[44]
Then the Kyrie and a general confession and absolution follow. On Sundays outside Advent
and Lent and on major festivals, the Gloria in Excelsis Deo is sung or said. The entrance rite
then concludes with the collect of the day.
Proclaiming and Hearing 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 between the
lessons. This is followed by a sermon or homily; the recitation of one of the Creeds, viz., the
Apostles' or Nicene, is done on Sundays and feasts.
The Prayers of the People: Quite varied in their form.
The Peace: The people stand and greet one another and exchange signs of God's peace in
the name of the Lord. It functions as a bridge between the prayers, lessons, sermon and
creeds to the Communion part of the Eucharist.
The Celebration of the Eucharist: The gifts of bread and wine are brought up, along with
other gifts (such as money 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, the Anamnesis, an Epiclesis, a petition for salvation, and a Doxology.
The Lord's Prayer precedes the fraction (the breaking of the bread), followed by the Prayer of
Humble Access or the Agnus Dei and the distribution of the sacred elements (the bread and
wine).
Dismissal: There is a post-Communion prayer, which is a general prayer of thanksgiving.
The service concludes with a Trinitarian blessing and the dismissal.

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 the Roman 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.

Special Masses

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

Ceremonial

Some Anglo-Catholic parishes use Anglican versions of the Tridentine Missal, such as the English Missal,
The Anglican Missal, or the American 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 in Common Worship
arranged according to the traditional structure, and often with interpolations from the Roman Rite. In the
Episcopal Church (United States), a traditional-language, Anglo-Catholic adaptation of the 1979 Book 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 expansively Catholic 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 in Common Worship; Times and Seasons (2013), Festivals (Common Worship: Services and
Prayers for the Church of England) (2008) and Common Worship: Holy Week and Easter (2011).

These are often supplemented in Anglo-Catholic parishes by books specifying ceremonial actions, such as
A Priest's Handbook by Dennis G. Michno, Ceremonies of the Eucharist by Howard E. Galley, Low Mass
Ceremonial by C. P. A. Burnett, and Ritual Notes by E.C.R. Lamburn. Other guides to ceremonial include
the General Instruction of the Roman Missal, Ceremonies of the Modern Roman Rite (Peter Elliott),
Ceremonies of the Roman Rite Described (Adrian Fortescue), and The Parson's Handbook (Percy
Dearmer). In Evangelical Anglican parishes, the rubrics detailed in the Book of Common Prayer are
sometimes considered normative.

Lutheranism
In the Book of Concord, Article XXIV ("Of the Mass") of the
Augsburg Confession (1530) begins thus:

Falsely are our churches accused of abolishing the

Mass; for 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).

Martin Luther rejected parts of the Roman Rite Mass, specifically

the Canon of the Mass, which, as he argued, did not conform with A Lutheran priest elevates the
Hebrews 7:27 (https://bible.oremus.org/?passage=Hebrews%207:2 chalice in the celebration of the Holy
7&version=nrsv). That verse contrasts the Old Testament priests, Mass.
who needed to make a 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 in Hebrews 9:26 (https://bible.oremus.org/?passage=Hebrews%209:26&versi
on=nrsv), 9:28 (https://bible.oremus.org/?passage=Hebrews%209:28&version=nrsv), and 10:10 (https://bib
le.oremus.org/?passage=Hebrews%2010:10&version=nrsv). Luther composed as a replacement a revised
Latin-language rite, Formula missae, in 1523, and the vernacular Deutsche Messe in 1526.

Scandinavian, Finnish, and some English speaking Lutherans, use the term "Mass" for their Eucharistic
service,[45] but in most German and English-speaking churches, the terms "Divine Service", "Holy
Communion, or "the Holy Eucharist" are used.

Lutheran churches often celebrate the Eucharist each Sunday, if not at every worship service. This aligns
with Luther's preference and the Lutheran confessions.[46] Also, eucharistic ministers take the sacramental
elements to the sick in hospitals and nursing homes. The practice of weekly Communion is increasingly the
norm again in most Lutheran parishes throughout the world. The bishops and pastors of the larger Lutheran
bodies have strongly encouraged this restoration of the weekly Mass.[47]

Methodism
The celebration of the "Mass" in Methodist churches, commonly known as the
Service of the Table, is based on The Sunday Service of 1784, a revision of the
liturgy of the 1662 Book of Common Prayer authorized by John Wesley.[48]
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.[49] In the Free Methodist Church, the liturgy of the Eucharist, as
provided in its Book of Discipline, is outlined as follows:[50] A Methodist minister
consecrating the
The Invitation: You who truly and earnestly repent of your sins, Eucharist elements
who live in love and peace with your neighbors and who intend to
during the Service of the
lead a new life, following the commandments of God and walking Word and Table
in His holy ways, draw near with faith, and take this holy
sacrament to your comfort; and humbly kneeling, make your
honest confession to Almighty God.
General Confession
Lord's Prayer
Affirmation of Faith
Collect
Sanctus
Gloria Patri
Prayer of Humble Access
Prayer of Consecration of the Elements
Benediction[50]

Methodist services of worship, post-1992, reflect the ecumenical movement and Liturgical Movement,
particularly the Methodist Mass, largely the work of theologian Donald C. Lacy.[51]

Calendrical usage
The English suffix -mas (equivalent to modern English "Mass") can label certain prominent (originally
religious) feasts or seasons based on a traditional liturgical year. For example:

Candlemas Johnmas Martinmas

Childermas Lammas Michelmas
Christmas

See also
Black Mass
 Blue Mass
Chantry
Eucharistic theology
Eucharistic theologies contrasted
Gnostic Mass
Gold Mass
Liturgical reforms of Pope Pius XII
Mass (music)
Mass in the Catholic Church
Mass of Paul VI
Origin of the Eucharist
Pontifical High Mass
Red Mass
Redemptionis Sacramentum
Requiem Mass
Roman Missal
Sacraments of the Catholic Church
Suffrage Mass (in honour to dead people who are in Purgatory)
White Mass

Notes
a. The Germanic word is likely itself an early loan of the Latin mensa, "table". "The origin and
first meaning of the word, once much discussed, is not really doubtful. We may dismiss at
once such fanciful explanations as that missa is the Hebrew missah ("oblation" — so
Reuchlin and Luther), or the Greek myesis ("initiation"), or the German Mess ("assembly",
"market"). Nor is it the participle feminine of mittere, with a noun understood ("oblatio missa
ad Deum", "congregatio missa", i.e., dimissa.[8]

References
1. John Trigilio, Kenneth Brighenti (2 March 2007). The Catholicism Answer Book.
Sourcebooks, Inc. "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
term Missa."
2. "Article XXIV (XII): Of the Mass" (http://bookofconcord.org/defense_23_mass.php). Book of
Concord. Retrieved 7 January 2020.
3. Joseph Augustus Seiss (1871). Ecclesia Lutherana: a brief survey of the Evangelical
Lutheran Church. Lutheran Book Store. "Melancthon, the author of the Augsburg
Confession, states, that he uses the words Mass and the Lord's Supper as convertible terms:
'The Mass, 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.' "
 4. Seddon, Philip (1996). "Word and Sacrament". In Bunting, Ian (ed.). Celebrating the
Anglican Way. London: Hodder & Stoughton. p. 100.
5. Brad Harper, Paul Louis Metzger (1 March 2009). Exploring Ecclesiology (https://books.goog
le.com/books?id=vw7MqyQYtLkC&pg=PA136). Brazos Press. ISBN 9781587431739.
"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 to The Catechism of the
Catholic Church, 'The Eucharist is thus a sacrifice because it re-presents (makes present)
the sacrifice of the cross, because it is its memorial and because it applies its fruit.' "
6. Bosworth-Toller, s.v. sendness (citing Wright, Vocabularies vol. 2, 1873), "mæsse" (citing
Ælfric of Eynsham).
7. It is used by Caesarius of Arles (e.g. Regula ad monachos, PL 67, 1102B Omni dominica
sex missas facite). Before this, it occurs singularly in a letter attributed to Saint Ambrose (d.
397), Ego mansi in munere, missam facere coepi (ep. 20.3, PL 16, 0995A ). F. Probst,
Liturgie der drei ersten christlichen Jahrhunderte, 1870, 5f.). "the fragment in Pseudo-
Ambrose, 'De sacramentis' (about 400. Cf. P.L., XVI, 443), and the letter of Pope Innocent I
(401–17) to Decentius of Eugubium (P.L., XX, 553). In these documents we see that the
Roman Liturgy is said in Latin and has already become in essence the rite we still use."
(Fortescue 1910).
8. Diez, "Etymol. Wörterbuch der roman. Sprachen", 212, and others). Fortescue, A. (1910).
Liturgy of the Mass (http://www.newadvent.org/cathen/09790b.htm). In The Catholic
Encyclopedia. New York: Robert Appleton Company.
9. De vocabuli origine variæ sunt Scriptorum sententiæ. Hanc enim quidam, ut idem Baronius,
ab Hebræo Missah, id est, oblatio, arcessunt : alii a mittendo, quod nos mittat ad Deum Du
Cange, et al., Glossarium mediae et infimae latinitatis, éd. augm., Niort : L. Favre,
1883‑1887, t. 5, col. 412b, s.v. 4. missa (http://ducange.enc.sorbonne.fr/MISSA4).
10. De divinis officiis, formerly attributed to Alcuin but now dated to the late 9th or early 10th
century, partly based on the works of Amalarius and Remigius of Auxerre. M.-H. Jullien and
F. Perelman, Clavis Scriptorum Latinorum Medii Aevii. Auctores Galliae 735–987. II: Alcuin,
1999, 133ff.; R. Sharpe, A Handlist of the Latin Writers of Great Britain and Ireland before
1540 (1997, p. 45) attributes the entire work to Remigius.
11. In Migne, PL 101: Alcuinus Incertus, De divinis officiis, caput XL, De celebratione missae et
eius significatione (1247A)
12. This explanation is attributed by Du Cange to Gaufridus S Barbarae in Neustria (Godfrey of
Saint Victor, fl. 1175), but it is found in the earlier De divinis officiis by Rupert of Deutz
(Rupertus Tuitiensis), caput XXIII, De ornatu altaris vel templi: Sacrosanctum altaris
ministerium idcirco, ut dictum est, missa dicitur, quia ad placationem inimicitiarum, quae
erant inter Deum et homines, sola valens et idonea mittitur legatio. PL 170, 52A.
13. "Mass: Music" (https://www.britannica.com/art/mass-music). Encyclopedia Britannica. 11
October 2007. Retrieved 20 April 2018.
14. "Catechism of the Catholic Church – IntraText" (https://www.vatican.va/archive/ENG0015/__
P3X.HTM). www.vatican.va. Retrieved 2020-06-22.
15. Bahr, Ann Marie B. (1 January 2009). Christianity. Infobase Publishing. p. 66.
ISBN 9781438106397. "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."
16. Herl, Joseph (1 July 2004). Worship Wars in Early Lutheranism. Oxford University Press.
p. 35. ISBN 9780195348309. "There is evidence that the late sixteenth-century Catholic
mass as held in Germany was quite similar in outward appearance to the Lutheran mass"
17. Dimock, Giles (2006). 101 Questions and Answers on the Eucharist. Paulist Press. p. 79.
ISBN 9780809143658. "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."
18. "Unitatis Redintegratio (Decree on Ecumenism), Section 22" (https://www.vatican.va/archiv
e/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redintegratio
_en.html). Vatican. Retrieved 8 March 2013. "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."
19. Rausch, Thomas P. (2005). Towards a Truly Catholic Church: An Ecclesiology for the Third
Millennium. Liturgical Press. p. 212. ISBN 9780814651872.
20. Order of the Mass (https://www.catholicbishops.ie/wp-content/uploads/2011/02/Order-of-Mas
s.pdf).
21. Grigassy, Daniel (1991). New Dictionary of Sacramental Worship (https://litpress.org/Product
s/5788/The-New-Dictionary-of-Sacramental-Worship). Collegeville, MN: Liturgical Press.
pp. 944f. ISBN 9780814657881.
22. Pecklers, Keith (2010). The Genius of the Roman Rite (https://litpress.org/Products/6021/Th
e-Genius-of-the-Roman-Rite). Collegeville, MN: Liturgical Press. ISBN 9780814660218.
23. Leon-Dufour, Xavier (1988). Sharing the Eucharist Bread: The Witness of the New
Testament Xavier Leon-Dufour. Continuum. ISBN 978-0225665321.
24. Weil, Louis (1991). New Dictionary of Sacramental Worship (https://litpress.org/Products/578
8/The-New-Dictionary-of-Sacramental-Worship). Collegeville, MN: Liturgical Press.
pp. 949ff. ISBN 9780814657881.
25. GIRM, paragraph 66
26. "Homily" (http://www.newadvent.org/cathen/07448a.htm). The Catholic Encyclopedia
(1910).
27. GIRM, paragraph 68
28. GIRM, paragraph 69
29. GIRM, paragraph 73
30. Luke 22:19 (https://bible.oremus.org/?passage=Luke%2022:19&version=nrsv); 1
Corinthians 11:24–25 (https://bible.oremus.org/?passage=1%20Corinthians%2011:24–25&v
ersion=nrsv)
31. GIRM, paragraph 151
32. GIRM, paragraph 79c
33. Jungmann, SJ, Josef (1948). Mass of the Roman Rite (http://www.ccwatershed.org/media/pd
fs/14/01/25/13-21-48_0.pdf) (PDF). pp. 101–259.
34. GIRM, paragraph 160
35. Compendium of the Catechism of the Catholic Church # 291 (https://www.vatican.va/archive/
compendium_ccc/documents/archive_2005_compendium-ccc_en.html). Retrieved
20 August 2019.
36. GIRM, paragraph 86
37. Catholic Sacramentary (https://www.catholicbishops.ie/wp-content/uploads/2011/02/Order-of
-Mass.pdf) (PDF). ICEL. 2010.
38. "Antiochian Orthodox Christian Archdiocese of North America" (https://www.antiochian.org/d
ashboard?name=Western%20Rite%20Vicariate). www.antiochian.org. Retrieved
2020-06-22.
39. "The Catechism (1979 Book of Common Prayer): The Holy Eucharist" (http://anglicansonlin
e.org/basics/catechism.html#The%20Holy%20Eucharist). Retrieved November 19, 2011.
40. MacCulloch, Diarmaid (1996). Thomas Cranmer (https://archive.org/details/thomascranmerlif
0000macc). London: Yale UP. p. 412 (https://archive.org/details/thomascranmerlif0000macc/
page/412).
41. MacCulloch, Diarmaid (1996). Thomas Cranmer (https://archive.org/details/thomascranmerlif
0000macc). London: Yale UP. pp. 404 (https://archive.org/details/thomascranmerlif0000mac
c/page/404)–8 & 629.
42. Neill, Stephen (1960). Anglicanism. London: Penguin. p. 152,3.
43. Seddon, Philip (1996). "Word and Sacrament". In Bunting, Ian (ed.). Celebrating the
Anglican Way. London: Hodder & Stoughton. p. 107,8.
44. Book of Common Prayer p. 355 Holy Eucharist Rite II
45. Hope, Nicholas (1995). German and Scandinavian Protestantism 1700 to 1918 (https://book
s.google.com/books?id=DFL2GNDHPdYC). Oxford University Press, Inc. p. 18. ISBN 0-19-
826994-3. Retrieved November 19, 2011.; see also Deutsche Messe
46. Preus, Klemet. "Communion Every Sunday: Why?" (http://storage.cloversites.com/gloryofchr
ist/documents/COMMUNION%20EVERY%20SUNDAY.htm). Retrieved November 18, 2011.
47. "Why and how do we move to weekly communion?" (https://download.elca.org/ELCA%20R
esource%20Repository/Why_and_how_do_we_move_to_weekly_Communion.pdf?_ga=2.
175738850.1187182653.1592852162-1226229180.1592852162) (PDF). Evangelical
Lutheran Church of America. 2018. Retrieved June 22, 2020.
48. Wainwright, Geoffrey (2006). The Oxford History of Christian Worship. Oxford University
Press. p. 602. ISBN 9780195138863.
49. Beckwith, R.T. Methodism and the Mass. Church Society. p. 116.
50. David W. Kendall; Barbara Fox; Carolyn Martin Vernon Snyder, eds. (2008). 2007 Book of
Discipline. Free Methodist Church. pp. 219–223.
51. Carpenter, Marian (2013). "Donald C. Lacy Collection: 1954 – 2011" (https://indianahistory.o
rg/wp-content/uploads/donald-c-lacy-collection.pdf) (PDF). Indiana Historical Society.
Retrieved 15 April 2018. "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."

Sources
The General Instruction of the Roman Missal (https://web.archive.org/web/20120425233238/
http://www.romanmissal.ca/GIRM.pdf) (PDF). Canadian Conference of Catholic Bishops
Publication Service. 2011. ISBN 978-0-88997-655-9. Archived from the original (http://www.r
omanmissal.ca/GIRM.pdf) (PDF) on April 25, 2012. Retrieved November 19, 2011. (GIRM)

Further reading
Balzaretti, C., (2000). Missa: storia di una secolare ricerca etimologica ancora aperta.
Edizioni Liturgiche
 Baldovin, SJ, John F., (2008). Reforming the Liturgy: A Response to the Critics. The
Liturgical Press.
Berington, Joseph (1830). "The Sacrifice of the Mass." (https://en.wikisource.org/wiki/The_F
aith_of_Catholics/Section_2#263). The Faith of Catholics: confirmed by Scripture, and
attested by the Fathers of the five first centuries of the Church, Volume 1. Jos. Booker.
Bugnini, Annibale (Archbishop), (1990). The Reform of the Liturgy 1948–1975. The
Liturgical Press.
Donghi, Antonio, (2009). Words and Gestures in the Liturgy. The Liturgical Press.
Foley, Edward. From Age to Age: How Christians Have Celebrated the Eucharist, Revised
and Expanded Edition. The Liturgical Press.
Fr. Nikolaus Gihr (1902). The Holy Sacrifice of the Mass: Dogmatically, Liturgically, and
Ascetically Explained (https://archive.org/details/holysacrificeofm00gihriala). St. Louis:
Freiburg im Breisgau. OCLC 262469879 (https://www.worldcat.org/oclc/262469879).
Retrieved 2011-04-20.
Johnson, Lawrence J., (2009). Worship in the Early Church: An Anthology of Historical
Sources. The Liturgical Press.
Jungmann, Josef Andreas, (1948). Missarum Sollemnia. A genetic explanation of the Roman
Mass (2 volumes). Herder, Vienna. First edition, 1948; 2nd Edition, 1949, 5th edition, Herder,
Vienna-Freiburg-Basel, and Nova & Vetera, Bonn, 1962, ISBN 3-936741-13-1.
Marini, Piero (Archbishop), (2007). A Challenging Reform: Realizing the Vision of the
Liturgical Renewal. The Liturgical Press.
Martimort, A.G. (editor). The Church At Prayer. The Liturgical Press.

Stuckwisch, Richard, (2011). Philip Melanchthon and the Lutheran Confession of

Eucharistic Sacrifice. Repristination Press.

External links
Present form of the Roman Rite

The Order of Mass (https://www.catholicbishops.ie/wp-content/uploads/2011/02/Order-of-Ma

ss.pdf)
Fr. Larry Fama's Instructional Mass (http://www.veotag.com/player/Default.aspx?pid=0ec8c5
1c-1f0c-4ca9-9b84-d7470540eb53) Archived (https://web.archive.org/web/2011071912331
8/http://www.veotag.com/player/Default.aspx?pid=0ec8c51c-1f0c-4ca9-9b84-d7470540eb5
3) 2011-07-19 at the Wayback Machine
Today's Mass readings (http://www.usccb.org/nab/today.shtml) (New American Bible
version)
The Readings of the Mass (http://www.universalis.com/mass.htm) (Jerusalem Bible version)
Mass Readings (https://web.archive.org/web/20071217152427/http://www.corkandross.org/f
eeds.jsp?feedtype=reading&lang=eng&nextsun=yes) (text in official Lectionary for Ireland,
Australia, Britain, New Zealand etc.)

Tridentine Mass

Text of the Tridentine Mass in Latin and English (http://www.liturgies.net/Liturgies/Catholic/Tr

identineLatinEnglish.htm)

Anglicanism
 The Anglican Missal online (https://web.archive.org/web/20090224201237/http://societies.an
glican.org/anglocatholic/anglicanmissal/missal.htm)
The Book of Common Prayer (1662) and Common Worship (2002) (https://www.churchofeng
land.org/prayer-and-worship/worship-texts-and-resources)

Lutheran doctrine

The Church of Sweden Service Book (https://web.archive.org/web/20070630181214/http://w

ww.svenskakyrkan.se/gudstjanstbanken/service_book/index.htm) including the orders for
High and Low Mass

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