Template:Eucharist Template:Christianity
Mass is the main Eucharistic liturgical service in many forms of Western Christianity. The term Mass is commonly used in the Catholic Church,<ref>Template:Cite book</ref> Western Rite Orthodoxy, Old Catholicism, and Independent Catholicism. The term is also used in many Lutheran churches,<ref name="DeGarmeaux1995">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name="Lutheran">Template:Cite book</ref> as well as in some Anglican churches,<ref>Template:Cite encyclopedia</ref> 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.<ref>Template:Cite book</ref> 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.
EtymologyEdit
Template:Further The English noun Mass is derived from the Middle Latin {{#invoke:Lang|lang}}. The Latin word was adopted in Old English as {{#invoke:Lang|lang}} (via a Vulgar Latin form {{#invoke:Lang|lang}}), and was sometimes glossed as sendnes (i.e. 'a sending, dismission').<ref>Bosworth-Toller, s.v. sendness (citing Wright, Vocabularies vol. 2, 1873), "mæsse" (citing Ælfric of Eynsham).</ref>
The Latin term {{#invoke:Lang|lang}} itself was in use by the 6th century.<ref> 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).</ref> It is most likely derived from the concluding formula {{#invoke:Lang|lang}} ("Go; the dismissal is made"); {{#invoke:Lang|lang}} here is a Late Latin substantive corresponding to classical {{#invoke:Lang|lang}}.
Historically, however, there have been other etymological explanations of the noun {{#invoke:Lang|lang}} that claim not to derive from the formula {{#invoke:Lang|lang}}. Fortescue (1910) cites older, "fanciful" etymological explanations, notably a latinization of Hebrew Template:Transliteration ({{#invoke:Lang|lang}}) "unleavened bread; oblation", a derivation favoured in the 16th century by Reuchlin and Luther, or Greek {{#invoke:Lang|lang}} "initiation", or even Germanic {{#invoke:Lang|lang}} "assembly".Template:Efn The French historian Du Cange in 1678 reported "various opinions on the origin" of the noun {{#invoke:Lang|lang}} "Mass", including the derivation from Hebrew Template:Transliteration ({{#invoke:Lang|lang}}), here attributed to Caesar Baronius. The Hebrew derivation is learned speculation from 16th-century philology; medieval authorities did derive the noun {{#invoke:Lang|lang}} from the verb {{#invoke:Lang|lang}}, but not in connection with the formula {{#invoke:Lang|lang}}.<ref name="Ducange">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.</ref> Thus, {{#invoke:Lang|lang}} (9th century)<ref name="pseudo-Alcuin">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.</ref> explains the word as {{#invoke:Lang|lang}} ("from 'sending', because it sends us towards God"),<ref>In Migne, PL 101: Alcuinus Incertus, De divinis officiis, caput XL, De celebratione missae et eius significatione (1247A)</ref> while Rupert of Deutz (early 12th century) derives it from a "dismissal" of the "enmities which had been between God and men" ({{#invoke:Lang|lang}}).<ref>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.</ref>
Order of the MassEdit
Template:See also A distinction is made between texts that recur for every Mass celebration ({{#invoke:Lang|lang}}, ordinary), and texts that are sung depending on the occasion ({{#invoke:Lang|lang}}, proper).<ref name="brit_Mass">Template:Cite encyclopedia</ref>
Catholic ChurchEdit
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The Catholic Church sees the Mass or Eucharist as "the source and summit of the Christian life", to which the other sacraments are oriented.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> 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.
Jesuit priest Rune P. Thuringer, writing in 1965, noted that "The eucharistic liturgy of the state Church of Sweden, which is Lutheran, is closer in many respects to the rite of the Roman Mass than that of any other Protestant church."<ref name="Thuringer1965">Template:Cite news</ref> Although similar in outward appearance to the Lutheran Mass or Anglican Mass,<ref name="Bahr2009">Template:Cite book</ref><ref name="University2004">Template:Cite book</ref> 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.<ref name="Dimock2006">Template:Cite book</ref><ref name=Unitatis>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> 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".<ref name="Rausch2005">Template:Cite book</ref> 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".<ref name=Unitatis/>
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.<ref>Order of the Mass.</ref>
Introductory ritesEdit
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.<ref>Template:Cite book</ref> The Kyrie eleison here has from early times been an acclamation of God's mercy.<ref>Template:Cite book</ref> 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.<ref>Template:Cite book</ref><ref>Template:Cite book</ref> The Introductory Rites are brought to a close by the Collect Prayer.
Liturgy of the WordEdit
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 the Old 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.<ref>GIRM, paragraph 66</ref> The homily is preferably moral and hortatory.<ref name="Catholic Definitions">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Finally, the Nicene Creed or, especially from Easter to Pentecost, the Apostles' Creed is professed on Sundays and solemnities,<ref>GIRM, paragraph 68</ref> and the Universal Prayer or Prayer of the Faithful follows.<ref>GIRM, paragraph 69</ref> The designation "of the faithful" comes from when catechumens did not remain for this prayer or for what follows.
Liturgy of the EucharistEdit
The Liturgy of the Eucharist begins with the preparation of the altar and gifts,<ref>GIRM, paragraph 73</ref> 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."<ref>Mass as the renovation of Christ Passover's sacrifice on the altar is a concept expressed not solely by the Tridentine Mass, but also by the Second Vatican Council. Quote: "As often as the sacrifice of the cross in which Christ our Passover was sacrificed, is celebrated on the altar, the work of our redemption is carried on, and, in the sacrament of the eucharistic bread, the unity of all believers who form one body in Christ is both expressed and brought about. All men are called to this union with Christ, who is the light of the world, from whom we go forth, through whom we live, and toward whom our whole life strains." (Lumen Gentium, n°. 3).</ref> 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."
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.<ref>Template:Bibleverse; Template:Bibleverse</ref> Then the congregation acclaims its belief in Christ's conquest over death, and their hope of eternal life.<ref>GIRM, paragraph 151</ref> 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.<ref>GIRM, paragraph 79c</ref> The priest concludes with a doxology in praise of God's work, at which the people give their Amen to the whole Eucharistic prayer.<ref>Template:Cite book</ref>
Communion riteEdit
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.<ref name="GIRM, 160">GIRM, paragraph 160</ref> According to Catholic teaching, one should be in the state of grace, without mortal sin, to receive Communion.<ref>Template:Cite book</ref> Singing by all the faithful during the Communion procession is encouraged "to express the communicants' union in spirit"<ref name="GIRM, 86">GIRM, paragraph 86</ref> from the bread that makes them one. A silent time for reflection follows, and then the variable concluding prayer of the Mass.
Concluding riteEdit
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 spread the 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.<ref>Template:Cite book</ref>
Western Rite Orthodox ChurchesEdit
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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.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
Divine Liturgy of St. GregoryEdit
- The Preparation for Mass
- Confiteor
- Kyrie Eleison
- Gloria in excelsis deo
- Collect of the Day
- Epistle
- Gradual
- Alleluia
- Gospel
- Sermon
- Nicene-Constantinopolitan Creed
- Offertory
- Dialogue
- Preface
- Sanctus
- Canon
- Lord's Prayer
- Fraction
- Agnus Dei
- Prayers before Communion
- Holy Communion
- Prayer of Thanksgiving
- Dismissal
- Blessing of the Faithful
- Last Gospel
LutheranismEdit
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In the Book of Concord, Article XXIV ("Of the Mass") of the Augsburg 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 each Sunday (Lord's Day) in the Mass. This aligns with the Lutheran Confessions, as with the views promulgated by Martin Luther.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> 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 Lutheran convents and monasteries, such as Östanbäck Monastery and Saint Augustine's House.<ref name="Wieting2020">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
Traditionally, in the Lutheran Churches, the Mass is celebrated ad orientem, being "oriented to the East from which the Sun of Righteousness will return".<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Though some parishes now celebrate the Mass versus populum, the traditional liturgical posture of ad orientem is retained by many Lutheran churches.<ref name="Ruff2016">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
Order of the MassEdit
- Introit<ref name="COS2007">{{#invoke:citation/CS1|citation
|CitationClass=web }}</ref>
- The Preparation for Mass<ref name="COS2007"/>
- The Absolution<ref name="COS2007"/>
- Prayer of Thanksgiving<ref name="COS2007"/>
- Kyrie Eleison<ref name="COS2007"/>
- Gloria and Laudamus<ref name="COS2007"/>
- Collect of the Day<ref name="COS2007"/>
- Old Testament reading<ref name="COS2007"/>
- Responsorial Psalm<ref name="COS2007"/>
- Epistle reading<ref name="COS2007"/>
- Gradual<ref name="COS2007"/>
- Alleluia<ref name="COS2007"/>
- Gospel reading<ref name="COS2007"/>
- Sermon<ref name="COS2007"/>
- Nicene Creed<ref name="COS2007"/>
- Notices<ref name="COS2007"/>
- Intercessions<ref name="COS2007"/>
- Offertory<ref name="COS2007"/>
- Eucharistic Prayer<ref name="COS2007"/>
- Sursum Corda<ref name="COS2007"/>
- Preface<ref name="COS2007"/>
- Sanctus<ref name="COS2007"/>
- Lord's Prayer<ref name="COS2007"/>
- Fraction<ref name="COS2007"/>
- Pax<ref name="COS2007"/>
- Agnus Dei<ref name="COS2007"/>
- Prayers before Communion<ref name="COS2007"/>
- Holy Communion<ref name="COS2007"/>
- Prayer of Thanksgiving<ref name="COS2007"/>
- Benedicamus Domino<ref name="COS2007"/>
- Blessing of the Faithful<ref name="COS2007"/>
- Dismissal<ref name="COS2007"/>
Lutherans affirm that the Sacrifice of the Mass (sacrificium eucharistikon) is a sacrifice of thanksgiving and praise (sacrificia laudis):<ref name="LWF2006">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Template:Quotation Martin Luther rejected parts of the Roman Rite Mass, specifically the Roman Catholic Canon of the Mass, which, as he argued, did not conform with Template:Bibleverse. 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 in Template:Bibleverse, Template:Bibleverse-nb, and Template:Bibleverse-nb. Luther composed as a replacement a revised Latin-language rite, Formula Missae, in 1523, and the vernacular Deutsche Messe in 1526.<ref>Template:Cite journal</ref> The Formula Missae supplanted the Canon of the Mass with the following: Template:Quotation The Apology of the Augsburg Confession affirmed the Greek Canon, and the Pfalz-Neuburg Church Order (1543), modeled by the Lutheran divine Philip Melanchthon includes the following Eucharistic Prayer prior to the Words of Institution:<ref name="BradshawJohnson2012"/> Template:Quotation The Order of the Mass produced under the liturgical reforms of the Lutheran divine Olavus Petri, expanded the anaphora from the Formula 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."<ref name="BradshawJohnson2012"/>
Scandinavian, Finnish, and some English-speaking Lutherans, use the term "Mass" for their Eucharistic service,<ref>Template:Cite book; see also Deutsche Messe</ref> 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.<ref name="Webber1992">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
AnglicanismEdit
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.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> 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 riteEdit
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.<ref name="MacCulloch 1996 412">Template:Cite book</ref> 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.<ref>Template:Cite book</ref> 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".<ref name="MacCulloch 1996 412"/> Some rites, such as the 1637 Scottish rite and the 1789 rite in the United States, went back to the 1549 model.<ref>Template:Cite book</ref> 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.<ref>Template:Cite encyclopedia</ref> 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").<ref>Book of Common Prayer p. 355 Holy Eucharist Rite II</ref> Then the Kyrie and a general confession and absolution follow. On Sundays outside Advent and Lent and on major festivals, the {{#invoke:Lang|lang}} 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 MassesEdit
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.
CeremonialEdit
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, Ritual Notes by E.C.R. Lamburn, and The Parson's Handbook (Percy Dearmer). In Evangelical Anglican parishes, the rubrics detailed in the Book of Common Prayer are considered normative.
MethodismEdit
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.<ref name="Wainwright2006">Template:Cite book</ref> 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.<ref>Template:Cite book</ref> In the Free Methodist Church, the liturgy of the Eucharist, as provided in its Book of Discipline, is outlined as follows:<ref name="FMC-BOD2007">Template:Cite book</ref>
- The Invitation: You who truly and earnestly repent of your sins, who live in love and peace with your neighbors and who intend to lead a new life, following the commandments of God and walking 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
- Prayer of Humble Access
- Prayer of Consecration of the Elements
- Benediction<ref name="FMC-BOD2007"/>
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.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
Calendrical usageEdit
The English suffix Template:Linktext (equivalent to modern English "Mass") can label certain prominent (originally religious) feasts or seasons based on a traditional liturgical year. For example: Template:Col-beginTemplate:Col-break
See alsoEdit
- Black Mass
- Blue Mass
- Chantry
- Eucharistic theology
- 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
NotesEdit
ReferencesEdit
SourcesEdit
- Template:Cite book (GIRM)
Further readingEdit
- 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.
- Template:Cite book
- 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.
- Template:Cite book
- 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, Template:ISBN.
- 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 linksEdit
Template:Sister project Template:Sister project Template:Sister project Template:EB1911 poster Present form of the Roman Rite
- The Order of Mass
- Fr. Larry Fama's Instructional Mass Template:Webarchive
- Today's Mass readings (New American Bible version)
- The Readings of the Mass (Jerusalem Bible version)
- Mass Readings (text in official Lectionary for Ireland, Australia, Britain, New Zealand etc.)
Tridentine Mass
Lutheran Mass
- The Church of Sweden Service Book including the orders for High and Low Mass
- Text of the Lutheran Mass in English
Anglican Holy Communion
Template:CatholicMass Template:Liturgical year of the Catholic Church Template:Seven Sacraments Template:Lutheran Church Template:Lutheran Divine Service Template:TridentineLatinMass Template:Anglican liturgy Template:Authority control