History of the Mass

In its simplest form Liturgy is how we pray together. It is prayer, words, form, and action: It’s a public work, a service in the name of and on behalf of all people. The Mass has evolved over the centuries and today it reflects 2000 years of intention and deliberation. In Acts 2:42,46 we find people gathering together to hear scripture and break bread. They met on Sunday, in people’s homes, because they were Jewish which meant keeping the Sabbath. Today, there are many roles in worship; presider, celebrant, deacon, cantor, psalmist, servers, lectors, extra-ordinary ministers, ministers of hospitality, and finally although most importantly, the people or assembly.

Justin Martyr tells us that early on there was no universal text, but there was a universal action. The prayers varied by region and the liturgy was often improvised, but from the very beginning the Eucharist was consecrated and celebrated as a ritual meal with origins in the Jewish Beracha or Prayer of Benediction. St Clement is a must see location; it is a multi-level church in Rome that that clearly demonstrates the 2000 years of Christian worship. From the present street entrance visitors go down level by level, through time, to a worship space hewn out of rock. The Didache is another source for understanding the earliest Christian services. It describes scripture, prayers, celebration of the Eucharist, (communion), the reading of the Psalms, and the Sign of Peace.

After the Council at Nicene, Christianity was tolerated in the Roman Empire. Slowly because of the large numbers of new Christians, the services moved from home churches to larger Basilicas. During the Medieval period there still was very little standardization, but various communities were sharing and incorporating the many different rites. There was a strong community focus on sacraments and ordained ministers. During this period three basic rites developed, divided by language: Syrian, Greek, and Latin. These in turn divided into several more (regional by nature) with each rite determining their own service and calendar. Today we have 22 different rites, although some of them are very small. Each is under the leadership of their local bishop.

During the middle ages the Carolingians were looking to unite the fragmented Holy Roman Empire and did so by ritual unification. Liturgical books were standardized and distributed throughout the empire, not by the Italians, but by the Germans who were a highly organized culture. From the middle ages to the Reformation, Cathedrals were built, worship became less intimate, and communion was infrequently received. People experienced "ocular" communion because they felt they were not worthy to receive communion weekly. The Mass became mystified, and much of the Priests words were ordered by singing.

Martin Luther set a new tone and many new sects of Christianity developed, rejecting the Mass in favor of a style of worship in the common language, and without ritual complication. As a result, the Church re-affirmed its teaching on the Eucharist as the real presence of Christ during the Council of Trent. From Trent (1500s) until Vatican II (1960s) very little changed in the celebration of the Mass. It also affirmed the continuation of the Mass in Latin and revised and distributed the Roman Missal more widely with the help of the new printing press. The Missal, which originated as a small pamphlet of prayers for specific events, was eventually compiled into the Order of the Mass, with a calendar that was added later. The printing press did more than increase the distribution of the Missal, as the Missal was formalized it changed the amount of control that the church had over the Liturgy.

Vatican II introduced an emphasis on the role of the assembly and participation of the community. New documents were written about liturgical worship, one of the most important being the Constitution on the Sacred Liturgy. It re-affirmed that Christ is present to us in the liturgy today in four primary ways; the Word, the Eucharist, the celebrant, and the gathered assembly (Ecclesia). The structure of the Mass engages these presences in the Liturgy of the Word and the Liturgy of the Eucharist. Together, the Liturgy of the Word and the Liturgy of the Eucharist form one single act of worship.

The Mass has four primary parts, each with their own unique function. The introductory rites, which gather us, ensure that the faithful who come together are one. We transition from our outside worries and distractions and prepare ourselves to receive Christ in Word and Sacrament. An entrance song is usually sung, followed by the Sign of the Cross and the Presiders greeting, and then the Penitential act. The Kyrie is a chant by which the faithful acclaim the Lord and implore His mercy. The sprinkling rite can take place on any Sunday, but is used most often during the Easter season. It can replace the Act of Penitence. The Gloria is sung as a hymn of praise and it may not be replaced with any other text, and in fact it must be sung from beginning to end. The opening prayer is now called the Collect, and it is written to reflect the themes of the day, which in turn follow the Liturgical Year. It uses the form you-who-do-to-through. Throughout the Mass the intentional use of liturgical language is used to remind us that we are not part of the outside world.

In the celebration of the liturgy, sacred scripture is extremely important. It is from the scriptures that the prayers, collects, and hymns draw their inspiration and force. Two books are used, the Lectionary and Book of Gospels, which should be reverenced like the Torah Scrolls. People show it honor because it contains the Words of Christ. Each year the Lectionary focuses on a different Gospel writer, with the Gospel of John filling in at other times. The Old Testament reading is paired to the Gospel reading based on themes or references made in the scripture passages. In this way we look to the Old Testament to recall the events and promises that have been fulfilled in the person of Christ. The second reading may or may not be related to either of the other two readings. They are read continuously from week to week. The Responsorial Psalm and the Gospel Acclamation are intended to be sung or chanted.

The Psalms are chosen thematically to reflect the season and correspond to the first reading. It should be sung from the Ambo as it is a proclamation of scripture. The Homily helps us break open the scriptures and nurture Christian life. During the Creed the faithful confess the great mysteries of faith before they are celebrated in the Eucharist. The Prayer of the Faithful and general Intercessions is the prayer of those gathered, proclaimed for the universal needs of the church, public authorities and the salvation of the world, those burdened by any kind of difficulty, and the needs of local community. This is not the time to focus on the individual.

We believe that the Liturgy of the Eucharist is the source and summit of all Christian life. In the paschal banquet, Christ is consumed, the mind is filled with grace, and a pledge of future glory is given to us. Our way of thinking is attuned to the Eucharist and the Eucharist in turn confirms our way of thinking. The offertory, which we refer to as the Preparation of Gifts, is presented from the community. We give thanks to God for the fruit of the vine, the work of human hands. The Didache also confirms that from the earliest time in our history, a collection has been taken for those in need. There is a dialog in which the priest invites the people to lift up their hearts in prayer and thanksgiving. As a preface, in thanksgiving, the church gives thanks to the Father through Christ. Following the communion rite in which we ask God our Father for our daily food and purification of sin, we share the Sign of Peace in which we express a mutual charity before sharing communion. The Fraction, or breaking of bread is accompanied with a chant (Angus Dei), the distribution of communion and the prayer after communion. Concluding rites include a few brief announcements, special blessings, a final blessing, and the dismissal.

During the Mass, posture is important. The primary posture of the liturgy is standing, because it is the most ancient posture: Standing gives full attention. Kneeling was not introduced as a posture until the middle ages. Another officially recognized posture of the Church is prostration. The decision falls to the local bishop to decide for his diocese. Our bishop says that kneeling or standing is permitted, but he emphasizes that "the visual image of a congregation united in posture reminds us that we are one in Christ". For this reason, our bishop asks that we remain standing throughout the duration of the communion rite. All make a profound bow during the Creed at the mention of the incarnation. When standing during the Eucharistic prayer, we also make a profound bow with the priest after the consecration of the Body and Blood. A bow of the head is acceptable before receiving communion.