Liturgy of the Mass | 1

LITURGY OF THE MASS

 History
 Theology
 Celebration

HISTORY
From the Last Supper to the Mass (1st – 3rd Century)
Did Jesus celebrate the Jewish Passover at the Last Supper?
 The record is unclear. Yet, what is clear is that during the Passover meal, Jesus instituted
the ritual form of the Mass. He used the Passover rite to commemorate his passion, death,
and resurrection. What is important are his words, "Do this in my memory." (An explicit
task for the Church)
Liturgical theologians would tell us that Jews celebrate Passover in memory of the Jews' passing
over to the Red Sea in the Old Testament. But Jesus, during the Passover was giving us a Rite.

Elements in Jewish Celebration

 The prayers of the Jews: Anaphora (Thanksgiving Prayers), e.g., “Blessed are you,
Lord….” They pray this (by the father of the family) during the Passover meal.
 The Jews use bread and wine, and the table.
 In Jewish celebrations, the father took the bread and distributed it to the guest. After the
meal, a formula of prayer is said.
These elements would help us to have an idea of the ritual form of the mass.

New Testament Accounts:

Luke 22:19 – “Then he took the bread, said the blessing, broke it, and gave it to them, saying,
“This is my body, which will be given for you; do this in memory of me.”
1 Cor. 11:24 – “…and, after he had given thanks, broke it and said, “This is my body that is for
you. Do this in remembrance of me.”
 These two accounts would lead us to the four parts of the Mass:
1. He took the bread and a cup of wine = Preparation of gifts
2. He gives thanks or says the blessing = Eucharistic Prayer
3. He breaks the bread = Fractio Panis (the breaking of the bread)
4. He gives (it) as food to his disciples = Communion
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55 A.D. – Paul uses this command (Do this in memory of me) to discover the tradition that comes
from the Lord. What is explicit here is that the presider is facing the people.

ORGANIZATION OF THE RITES

St. Justin (See notes)
The Mass at Rome in the Middle of the Second Century
1. …all who live in cities or in the country gather together in one place (Ecclesia)
2. …and the memoirs of the apostles or writings of the prophets are read, as long as time
permits (Liturgy of the Word);
3. …the president verbally instructs, and exhorts to the imitation of these good things
(Homily must be scripturally based)
4. …all rise together and pray (Prayers of the Faithful)
5. …bread and wine are brought (Offertory)
Why there’s water? Because the people before were using poor man’s wine. If Pharisees
smell that you drank wine, they will know that you are a Christian, thus, they will kill
you. In caution, they will dilute the wine with water.
6. …the president in like manner offers prayers and thanksgivings according to his ability,
and the people assent, saying Amen (Eucharistic Prayer)
7. …and there is a distribution to each (Communion)
8. …and a participation in that over which thanks have been given…
9. …and to those who are absent, a portion is sent by the deacons.

Principles in reading the GRIM: “Do what it says, do not do what it doesn’t say.”

Usage of Eucharistic Prayers

 Eucharistic II – Weekdays & Funeral
 Eucharistic I or III – Sundays

The Eucharistic Prayer in the 3rd Century

 During the 2nd century, some forms are abandoned. The Christians introduced two
elements in the Eucharist Prayer which is present up to now, namely, the anamnesis and
epiclesis (essential parts).
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 The first text of the Eucharistic Prayer is found in the Apostolic Tradition in the year 225.
According to Sacred Tradition, Hippolytus of Rome composed this Eucharistic Prayer.
(see notes, page. 16) Both the memory and the institutional account are present. This was
the first text to be printed.

On Concelebration
 During this time, we can see the principle that only one altar is observed in Churches.
(There was a time when concelebration was rejected.) In both the East and West, the
bishop is usually surrounded by priests with their hands extended, and the presider is the
only one who speaks.

THE MASS IN THE BASILICAS

In earlier times, Christians gather for the Eucharist in their homes (usually houses of prominent
or well-to-do Christians). It was called, “Domus Ecclesiae.”
Basilicas developed as a result of the increase in the number of Christians throughout this period,
which necessitated the construction of larger structures for celebrations.
Basilica is derived from the Greek word "basilikos", which means "imperial." It is either a public
structure or an imperial court. It has a rectangular shape, a large apse, columns, and a dome. This
structure could accommodate a large number of participants.
Historically, the basilica was a place where justice was administered and studied (court). Hence,
when Christians used it for Eucharistic celebration, they also adopted court and government
protocols, such as the usage of incense (used when those in authority arrived or walked before
them). They just Christianized these practices.

During this time, from the 4th up to the 8th century, liturgical families were formed. The Church
was not only transferred but has also made adaptations.
Liturgical Families Adapted:
 Syriac Liturgy
 Byzantine Liturgy
 Armenian Liturgy
 Georgian Liturgy
 Maronite Liturgy
 Roman Liturgy
 Ambrosian Liturgy
 Gallican Liturgy
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When the Roman Liturgy began to be celebrated on different continents, a liturgical family
developed. As a result, it became infused with the culture or tradition of each country;
consequently, the liturgical family begins to evolve.
There are changeable and unchangeable elements in the celebration but what matters are the
essentials of it, like the Eucharistic Prayer.

The Various forms of Eucharistic Prayers

 The character of the Roman Rite: precise, sober, and with simplicity.
 The liturgical language of Spain and Gaul was verbose and poetic.
 The Byzantine texts are beautiful literary.
 Syrian are Semitic.

Participation by the People

 Everywhere when the mass was celebrated, the people actively and fully participated
under the presidency of the bishop surrounded by the priests.
 Deacons never sat to ensure the service of the sanctuary and the animation of the
common prayer and they also direct the gestures of the people (sit and stand).
 Readers proclaim the words from the ambo/lecterns.
 Choirs and cantors sing the hymns and Psalms.

During this period, the language of the liturgy is understood by all Christians. Although the
translation is extemporaneous. (Photocopy #4)
During this time, the only liturgical book was the bible. Prayers were handed down by oral
tradition.
Later on, liturgical books were made available called the Libeli (small booklets), and eventually,
after they were gathered and compiled, they were able to produce liturgical books.
The Gospel or the readers uses the gospel with a series of marginal notes.
The Gospels were proclaimed by the deacons, contained in special volumes aside from the
memoirs of the Apostles.
During this time, the Ordo also appeared.

Masses during the Week and the Creation of New Places of Worship
 Of course, during those time, Sunday celebration was being practiced.
 Before, the Mass was only celebrated on Sunday.
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 At the end of the 2nd Century, the addition to the time of celebration appeared, that is the
day of the Martyr's death. It was celebrated at his tomb (catacombs), but the Sunday
celebration was (take note) never celebrated in the tomb, only the Martyr's death. Some
say that ancient Christians celebrated at the tombs but it is not the Sunday celebration but
the Martyr's death.

In Urban Areas, as the number of Christians increases, aside from the Basilica, the Bishops built
neighborhood churches because of the growth in the number of Christians (known today as
Parish).
Parishes were created, and oratories and small private chapels were constructed on the property
of prominent owners. It was called, titulus-i (title).
How was the basilica constructed? The architectural space of the Basilica:
 Big nave
 Space for ministers/ presiders
 Episcopal chair
 Ambo for proclaiming the Word
 One Altar
The architectural space gives vision for the congregation as well as the presider – the principle of
visibility, the faithful can see the chair, ambo, and altar; and the presider can see the faithful.

1. INTRODUCTORY RITES
St. Justin provided us with the origin of the Introductory Rites:
 “Christians meet together in the same place.” This description gave rise to the
Introductory Rites: Greeting, Entrance Song, and Opening Prayer.
 “The people in the Basilica were already in the same place.”
 “As the bishop entered the Basilica, he passed through the multitude of the faithful
greeting everyone, ‘Peace be to you’ and the people will reply, ‘And with your spirit.’”
 “While the bishop is having his entrance, chants, songs, and psalms accompany his
procession.
The response “AND WITH YOUR SPIRIT” – The people respond to the priest with love as
they say: With you, O priest, and with the sacerdotal spirit you possess! They say that the “spirit”
and not the “soul” is in the priest since it is the Spirit that the priest has received through the
imposition of the hands. By the imposition, the priest receives the Spirit through which he
becomes capable of carrying out the Mysteries… May the peace of your spirit increase by reason
of your diligence in spiritual things. (Narsai of Nisbis, Homily 1 – from Photocopy #5)
In ordination the:
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 Bishops receive the priestly spirit

 Priests receive the spirit of holiness
 Deacons receive the sevenfold gifts of the spirit
This is the spirit that we greet and not the soul.

2. CHANT/ SONG/ PSALM

Must Deacons Have a Beautiful Voice? (Photocopy #9)
 It gave importance to the ministry of deacons
 It also gave importance to the so-called progressive solemnity – chant or plain.

3. ENTHRONEMENT OF THE BOOK OF THE GOSPELS

 During the solemn entrance, the book of the Gospels was enthroned on the altar and not
on the Ambo.
 In Byzantine liturgy, it is called the little liturgy or the entrance of the book.
 In the Byzantine Rite, before the homily, after the deacon proclaimed – the highpoint of
the Liturgy of the Word, the deacon would announce, while everyone was standing,
“Wisdom, stand to be attentive.”

4. GENERAL INTERCESSION
 The General Intercession or Universal Prayer was the prerogative of the faithful.
 Those who receive the Sacrament of Initiation share the priestly mission of Christ by
announcing the intention.
 In Middle Ages, it was omitted from the Rite but Vatican II returned it as the exercise of
the priestly function of the faithful.
 In the East (Orthodox), the General Intercession is in the form of the Litany.
 In Rome, the form of this prayer is more solemn like the Good Friday General
Intercession:
 Invitation to pray
 Silence
 Kneel
 Stand
 Prayer

5. EUCHARISTIC PRAYER (see notes)

Reading of the Names of Those Who Offer? (Photocopy pg. 42)
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 The names of those who offer are now read aloud, and the redemption of sinners is turned
toward their praise.
 Remnant: The reading of the intentions.

6. THE BREAKING OF THE BREAD

 As soon as the assembly’s “Amen” resound, the breaking of the bread follows.
 The bishop and the priest broke the bread, they prepare for the people’s communion. Like
the Jewish Tradition, the father divided the bread for his household, likewise, the bishop/
presider breaks the bread and shares the bread with his concelebrants if there are any.
 Then, after the breaking, a small piece of the bread is placed on the cup, called
fermentum.
o History of Fermentum: When the time that Basilica wasn’t able to accommodate
the number of the faithful, the Bishops built neighboring churches, yet the faithful
still want the Bishop or the Papal Mass believing that it was the valid Mass. To
show or express unity, after the Pope or the Bishop broke the bread, a small piece
is sent to the neighboring churches and placed in each cup to express unity. Later,
it developed its theological notion: “May this mingling of the Body and Blood of
our Lord Jesus Christ bring eternal life to us who receive it.”
 Photocopy pg 42: As to the “fermentum” which we send on Sunday into the various
titular churches, it is superfluous for you to consult us on this topic…The priests of these
churches, being unable to celebrate with us on this day because of the people entrusted to
them, thus receive from the acolytes the “fermentum” confected by us so that they,
especially on this day, do not feel separated from our communion. (Innocent I, Letter to
Decentius Bishop of Gubbio, 416)

7. THE LORD’S PRAYER

 The Lord’s Prayer is a special preparation for communion.
 Before, the Lord’s Prayer is not on that part of the Mass.
 It was placed there to prepare us for communion:
 Daily bread – the Bread of Life
 Forgiveness – SS: “if you are presenting your offering at the altar, and there you
remember that your brother has something against you, leave your offering there
before the altar and go; first be reconciled to your brother, and then come and
present your offering. (cf. Mt 5:23-24).”

8. THE COMMUNION
 The presider was the first one to receive the Eucharist, then the clergy, and finally the
other members of the faithful.
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 Normally, the bishop and the priest distribute the bread, and the deacons presented the
cup.
 The faithful receive the Eucharist with hands placed on the other; the woman covers their
head with the veil while a song is being sung.

9. CONCLUDING RITE
 Generally, the concluding rite consisted of a prayer followed by the deacon’s dismissal of
the assembly.
 The dismissal, “Ite missa est” is judicial in character, the Mass is ended – the meeting is
adjourned. No singing or whatever occurred during the people’s departure.

Pope Celebrating the Mass

The Pope is on a horseback, escorted by dignitaries, bishops on the right, and priests on the left.
This description gives us the idea that the next in rank should stand on the right.
When the pope receives the name of the ministers, the subdeacons are seated in the choir to
begin the singing, with seven candles.
The Pope during the Mass dictates the times the Kyrie Eleison will be sung, then he intones the
Gloria or the choir themselves.
The Gospel was proclaimed with candles and censers.
Offertory: Members of the sanatorium approached first to offer a small loaf of bread and a flask
of wine. After the Pope received the gifts, he moved to the other side of the faithful, then the
minister replaced the Pope to receive the gifts. Then the pope washed his hands and Eucharistic
Prayer was celebrated.

8TH – 12TH CENTURY

Here begins the celebration of the Jewish High Priest: the priest alone enters the celebration,
secret prayer, praying towards the east – the sanctuary faced the East (ad orientem) – the idea of
the Unconquered Sun which is contradictory to how Jesus celebrated the Last Supper, facing His
Apostles. Here, the secret prayers enter the celebration (the low voice) as the image of the Jewish
High Priest.
There are apologiae in:
- Entrance rites
- Preparation of the gifts
- Beginning of the Holy Mysteries
- Before communion and after communion
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11TH CENTURY
The unleavened bread was used because the leavened bread easily spoils.
During this time, communion on the tongue was practiced while kneeling rather than by hand.

12TH – 15TH CENTURY

Observations:
Due to the concept of the Jewish way of celebration, there is the so-called Holy of Holies, into
which only the presider enters the celebration, and thus the Rood Screen was created.
The sanctuary is enclosed by rood screens. Hence, pulpits also appeared. During those times,
rhetoric was very popular; hence, persons who are skilled in rhetoric may preach without being
ordained. They will simply wear a surplice. This is why, before the homily, the priest would exit
the rood screen, wear a surplice and make the sign of the cross (as a sign that he is leaving the
mass) and then again after the homily (a sign that he is going inside to the Mass).

The Rite of Elevation

 The devotion to the Eucharist developed because of the use of unleavened bread.
 Yet, the elevation has become more significant than the communion itself.
 During this time, the people will wait for the elevation and then they would want to see
the host and the cup longer than usual. Some accounts would say that people would
shout, “Longer and higher!” An abuse common before is that they would give a big
amount of stipend to the priest so that the Bread and Wine will be elevated longer. Others
would only attend the Mass to see the elevation, thus they would usually transfer from
one Church to another just to see the elevation because they believe that there were so
many graces that they would receive if they see the elevated Body and Blood. For them,
the merits of heaven depend on the number of times the person looks at the body and
blood of Christ.
 The solution offered by the Church is the introduction of the Monstrance, thus, the
devotion to the Eucharist developed.

16TH CENTURY
At the beginning of this century, the Council of Trent addressed liturgical abuses and Martin
Luther's accusations. This council is an attempt to reform the liturgy in response to the abuses,
and it is also an attempt to counteract the flee of Lutherans for Reformation.
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The Missal of Pius V (1570 Missal) was one of the answers to counteract popular customs that
were attached to superstition. It is to correct the multitude of secondary formulas and gestures
that impeded the faithful’s grasp of the mystery of the Eucharist.
This Missal expressed the spirit of the reformed.
It is the Missal that led us to the return to the sources. Yet, the problem is that their reference was
the Medieval Liturgy because the Early Christian Liturgy was not yet discovered, like the
Writings of Egeria.
In this Missal, the Pope removed a large number of the Feast Days and suppressed sequences
What remained are:
 Lauda Sion - during Corpus Christi
 Stabat Mater - during Pentecost
 Victimae Paschali - during Easter Sunday
 Veni Creator Spiritu - during Pentecost
This Missal is best known as the Tridentine Mass (Traditional Latin Mass).
In the Traditional Latin Mass and the Mass before Vatican II, the so-called Last Gospel, the
Gospel of St. John, is always read, from the Prologue to the Incarnation.
Then, there is a prayer after the Mass.

…………. Kulang at nag merienda ako ng Aglio E Olio………

The Liturgical Movement and the Preparation for the Second Vatican Council
This Mass lacked true participation in the liturgy. Due to the fact that individuals do not
understand the Mass, the TLM encouraged individual devotion like the Rosary and Novena.
The idea of liturgical movement is the active participation to receive the fruits of the celebration
The proponents of this are:
1. Prosper Gueranger
 He gave importance to the liturgical year to celebrate the Mysteries of the Lord,
especially His saving ministry. For him, the movement of the liturgical calendar is a
spiral: the salvation from the Incarnation to Christ the King, continuing yearly until He
comes again. It is one whole mystery of Christ.
 He also restored the Gregorian Chant, the perfect accompaniment for the Liturgy because
it has two movements: upward and downward.

2. Pius X
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 According to him, “The Eucharist is the primary and indispensable source of true
Christian Spirit.”
 He promoted receiving communion frequently and even daily.
 In 1910, he decreed that children should receive communion at the age of reason.
 He restored the importance of Sunday as the Lord’s Day. He also balanced the number of
Saints in the celebration of the Mass.
 He gave importance to the catechesis of the Mass – not only to follow the celebration but
to participate in the celebration.

Another important document with regard to Liturgy is the Mediator Dei by Pope Pius XII. With
this, he reformed the Congregation of the Rites: The Easter Vigil to its original celebration, that
is, after sundown, before sunrise.
 Easter Vigil was reformed in 1951
 Celebration of Holy Week was reformed in 1955
 The Code of Rubric was reformed in 1960
 The Confiteor before the communion was removed, what remains is the Apologiae: “I am
not worthy that you should enter under my roof…”
 St. Joseph’s name was added to the Roman Canon

The Missal of Paul VI (April 3, 1969) or the Missal of Vatican II

 It was published in 1970
 Second Edition was published in 1975

THEOLOGY OF THE SACRAMENT OF THE MASS

 The theology of the Mass is the sacrifice of Christ on the Cross. Thus, a crucifix must
always be present in the celebration of the Holy Mass, not the resurrected Christ on the
Cross.
 GIRM n.1: As Christ the Lord was about to celebrate with the disciples the paschal
supper in which he instituted the Sacrifice of his Body and Blood, he commanded that a
large, furnished upper room be prepared (Lk 22: 12) …
 GIRM n.16: The celebration of Mass, as the action of Christ and of the People of God
arrayed hierarchically, is the center of the whole of Christian life for the Church both
universal and local, as well as for each of the faithful individually…
 Two binomials are added to the theology of the Eucharist because the theology of the
Eucharist is controversial due to protestant theology. Previously, the Dogma of the Real
Presence dominated the Eucharistic theology. This is why the tabernacle is located in
front of the priest celebrating Mass in the TLM. Vatican II is returning to the belief that
during the Lord's Supper, Jesus offered the apostles a foretaste of what would happen the
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next day by breaking the bread, sharing it with them, and sharing the wine as a symbol of
his blood.
 To help us understand fully the theological meaning of the Eucharist as a sacrifice, there
are two binomials: SACRIFICE AND MEAL & WORD AND SACRAMENT.
 The heart of the Eucharistic theology is the anamnesis or the ritual memorial of Christ's
sacrifice on the Cross – we remember the ritual he gave and at the same time we
celebrate it. This is why it is a Christ event - salvation history; we are moving toward the
last stage, His return.

1ST BINOMIAL: SACRIFICE AND MEAL

 The Last Supper of Jesus was the ritual anticipation of his Sacrifice on the Cross. In
Tagalog GIRM: “Kanyang iniwan o itinatag ang Misa upang mapanatili ang kanyang
pag-aalay ng kanyang sarili.” The broken bread is an anticipation of his pierced body.
Then, the wine signifies his blood poured out in sacrifice.
 Where’s the ritual?: The Last Supper was celebrated in the context of the Jewish
Passover. Jews commemorate the event at the Red Sea during Passover, however when
Jesus celebrated Passover at that time, He was not referring to the Red Sea event, but
rather a ritual anticipation of what will happen on the Cross. Simultaneously, He gave us
the Rite, which is present in the Jewish celebration, to memorialize His saving passion.
The celebration of the Last Supper foreshadowed the sacrifice of the cross, making it
present. Hence, the Eucharistic Celebration is the sacrament of Christ's sacrifice on the
Cross
 Christ left us the Rite in a form of a meal. Jesus anticipated his sacrifice on the cross in
the form of a meal.
 This form of a meal was patterned in the four actions of Jesus:
1. Jesus took the bread and cup = Preparation of Gifts
2. He said a blessing = Eucharistic Prayer
3. He broke the bread = Fractio Panis
4. He gave them to His disciples = Communion Rite
 The sacrifice is the theological content, and the liturgical form is the meal. Thus,
Eucharist has been always been regarded as a meal. This is why Vatican II is telling us,
“that if you do not participate in the banquet, you will not receive the fruit of the
Eucharist,” this is why active participation is necessary.

2ND BINOMIAL: WORD AND SACRAMENT

 GIRM n.28: The Mass consists in some sense of two parts, namely the Liturgy of the
Word and the Liturgy of the Eucharist, these being so closely interconnected that they
form but one single act of worship. For in the Mass is spread the table both of God’s
Word and of the Body of Christ, and from it, the faithful are to be instructed and
refreshed
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 The Eucharist is the sacrament of the Body of Christ because took the Bread saying this
is my Body.
 The Word must be present not only in the Mass but also in the sacramentals. This is why
the meaning of prayers of the sacramentals, e.g., blessings, come from the Liturgy of the
Word.
 Table of the Word = Ambo (where the faithful are to be instructed)
 Table of the Body of Christ = Altar (where the faithful are to be refreshed)
 Principles of the Sacred Space: These two altars must have the same
materials, and the same dignity. The Ambo must be a miniature of the
Altar.
 GIRM views the Eucharist from the perspective of the sacrifice in a form of a meal: to be
instructed and refreshed so that the faithful will easily understand.
 How does the Word related to the Sacrament: Sacrosanctum Concilium n.59 explains,
“The sacraments not only presuppose faith, but by words and objects they also nourish,
strengthen, and express the meaning of the sacraments.” This is why there should be no
liturgical celebration without the Liturgy of the Word.

THE FOLLOWING NOTES ARE FOUND IN THE GIRM