MASS OF EXPLANATION - An explanation!

The Liturgy of the Eucharist, the Mass has been shaped by many factors over our 2000 year of history. The church is in constant dialogue with

God, meditating on the sacred mysteries of the Mass, trying to articulate these Divine mysteries, and is in dialogue with society and worldly events. It is this meeting between God and ourselves - heaven and earth that we call the Eucharist, the Mass.

In this presentation much emphasis will be upon the influences of the Passover celebration, the Last Supper and the Jewish elements of the Mass, the history of the Early Church and then later elements as the church grew and developed in the Middle Ages.

The word "Mass" comes from the final proclamation at Mass -- in simple terms. You are dismissed go in peace. Dismiss -- Mass.  The word Eucharist is even more ancient. In the Greek language, the second language used by the church, after Aramaic. Eucharist means "Thanksgiving"

We also know the Eucharist is a meal, a sacrifice, the public prayer of our faith in praise, thanksgiving, petition that which nourishes us for the public discipleship that we are called to be in the world.

The original language used at first was of course Aramaic, spoken by Christ Himself and all the common folk. With the Church spreading among the gentiles, Greek became predominant. Later, when Christianity became the official religion of the Roman empire, Latin was used by the Western part of the empire while the Eastern part kept Greek which is used by many of the Eastern rites even today. In the Roman rites it was still Latin that was used until the 1960’s when, after the VaticanII council, the Vernacular or language of each locality, was introduced.
  
  
The Surroundings and Setting of the Mass

The Mass is made up of two parts - the Liturgy of the Word and the Liturgy of The Eucharist Therefore we see that the pulpit, the place of the Word of God and the Altar are central. 
  
Since the Altar is in the very center of the sanctuary it is the place of focus for our faith. In the Old Testament Abraham's faith was challenged as he lead his Son Isaac to be sacrificed on the altar. Accepting this challenge, without question Abraham, our Father in faith, became the leader of the world's three major religions- Judaism, Christianity and Islam. The altar of Sacrifice was also central in the magnificent Temple of Jerusalem. Here the High Priest would offer sacrifice in thanksgiving and reparation for sins. Our Altar of Sacrifice makes real again the sacrifice of the Lamb of God, Jesus. This idea of Sacrifice has only been continuously preserved within the Catholic and Orthodox churches and only lately being re-explored within the Protestant denominations who initially rejected the Eucharistic idea of sacrifice.

It is interesting to remark that in the New Testament the Christian priest at Mass was never called "priest" because if the Jewish-Christians of the Early Church ever spoke of Priest it would have been the Jewish High Priest at the Temple. The Christians therefore called their Priests titles as Elder, Presiders or Presbyter. Likewise the Altar was the Altar of Sacrifice in the Temple and not the altar of the Mass in the home of the Christian. Only later when the Christians were expelled from the Synagogues in 70 A.D. were these terms attached to the Christian faith and Mass.

The altar also represents the table of the Last Supper ...the table at which Jesus broke the Passover bread and shared the cup as the disciples reclined as they ate and celebrated this holy Jewish action. To eat and share at table was the greatest sign of unity and to be asked to join in at the table meant a profound joining in. This altar is the Table of the Lord and we are invited to join Him and one another. And so the Mass is never a personal prayer but a public one.

The use and position of the altar developed within the catacombs of the Early church. Just as St. Peter was crucified and St. Paul was beheaded many Christians were tortured and killed for their faith in the early centuries. To protect themselves they would gather together in the catacombs under the city of Rome. These were miles of tunnels that were used as the burial site for the city. The coffins would be stacked in the walls, giving rise to our modern Mausoleums or placed on the ground. As Christians gathered for Mass it was natural to celebrate Mass on top of the Graves of the Christians.

Many great Martyrs as St.Cecilia were buried like this and were privileged to have Mass celebrated on their grave. Thus the shape and style of the Altar is similar to the shape of the coffins of the catacombs. This is why we often see Christian symbols on the front of the altar as Christian symbols would have decorated the early coffins and walls. Thus we see the Greek symbols of the "P-X" chi-Ro -- the first two letters in the name of "Christ" or IHS the first three Greek letters of the name "Jesus" - Iota, ETa, Sigma, IHS.

We no longer need candles for practical purposes but in respect for the early Christians who had to use candles in the dark dingy catacombs we continue to use them. We also remember that Christ is the Light of the World and that it is through the experience of death that we find life, for in order for the candle to burn brightly it must use up itself and die to self - symbolic of Jesus' death and Resurrection.

The use of water is also a natural symbol, another Sacramental of the Church. The holy water found at the doors of the church , the water sprinkled upon us at Easter all remind us of our Baptism, when we first received the faith.
  
  
The Clothing of the Priest at Mass d

Dating back to the Early church we know that the presbyters or elders (the priests) would wear the clothing of the time. Initially they did not wear any special clothing as Eucharist was celebrated in the context of the communal breaking of bread with the presbyter leading the Eucharist. Thus the clothing that they would wear would be the toga, the clothing of the Roman Empire. This is why the Alb of today remains white in colour and draped as a 1st century toga would be. The word alb is derived from the Latin word for white. PAUSE

As the Christians were forced into the cold wet catacombs they experienced the dampness of the tunnels and as the ceilings dripped with moisture onto the sacred elements of the bread and wine , the Body and Blood, the Priest would guard the elements by draping a "poncho-like" piece of clothing over the altar. This is the modern Chasuble that remains open at the sleeves and falling loosely around the ground. The word chasuble is derived from the Latin word for "little house" since it "housed" or protected the sacred elements. In later years, as a teaching method, the colours of the chasuble would change - in our time:

White for Christmas and Easter seasons, feasts of Virgins and Saints, at weddings, and funerals; PAUSE

Red for Pentecost, feasts of martyrs and the Apostles; PAUSE

Purple for Advent, the time before Christmas and Lent, the time before Easter. Many times the purple for Lent tends to be darker, more penitential than Advent; PAUSE -- and the colour

Green for Ordinary time -- these are the church's liturgical colours PAUSE

Black is still permitted for requiems Masses and funerals.

Traditionally under or over the chasuble is the priest's stole, the long scarf-like vestment. This originated out of the prayer shawl or the Kalif of the Jewish people. Each time prayers are offered the prayer shawl is put on one's shoulders. Some scholars also think it originated in the stole the Roman leaders wore over their toga as a symbol of authority. PAUSE
  
  
The Background of the Mass

As Jesus celebrated the Passover with his disciples it was to be the Last Supper that he was to share with them before his death. It was the Jewish celebration not only remembering but of making real the story of the Passing over of the angel of Death by the doors of the Israelites who marked their doors with the blood of the Lamb. It also marked the Passing over of the Jewish people in their escape from Egypt to the Promised Land. This is celebrated by the Jewish people every year. Jesus as a faithful Jew gathered with His disciples and celebrated this last Passover in the Upper room.

After Jesus' death and Resurrection, and his ascension back to the Father the early church was left with this presence of Jesus Christ made real in the Eucharist.

As Jews they would go to the Temple on Saturday and then on Sunday gather for the Breaking of The Bread, as often it is called, or the Eucharist. The structure if the Mass-- what was it to be?? The only means of worship that they knew was the Temple worship reserved to the High priest. Other than the Temple worship the prayer of the Jewish disciples was the Passover, as Jesus' last meal of the Last Supper. As non-High Priests they would therefore gather in their homes to share Eucharist. As was their practice they would read from the Scriptures, sing psalms, and share in the consecrated bread and wine, Body and Blood of Christ - the one loaf and one cup. Prayers of Thanksgiving and petition would be offered as was their Jewish practice.

This then is our heritage.....let us begin our celebration.

P: Please stand.

C: Music has always been a vital part of our church...as St.Augustine says those who sing pray twice. To show our respect for the Eucharist and our wanting to be here in praise we try our best to join in the singing. Otherwise it is not the celebration it should and can be. Even in the early church when there was the threat of death some music was included. The start of the Opening Hymn, the Gathering Hymn marks THE start of Mass.

PLEASE JOIN IN OUR SINGING HYMN # ______

The first thing that the Priest does is to kiss the Altar. PAUSE

This is a sign of reverence for the Sacrificial Altar, for Christ soon to be present but also dates back to the catacombs when the kiss shows respect for the deceased Christian buried within the coffin. The relic, the bone of the Saint that used to be embedded within the Altar used to link us to this tradition. Thus at St. Mary's the relics of St. Victoria and St. Innocent are not presently in the Altar but stored safely away. PAUSE

Right away we mark our bodies with the sign of the cross.

P: IN THE NAME OF THE FATHER…

C: When we were baptized as children or adults it was the first action done to us and if we are anointed at the end of life it is to be the last sign traced upon our heads. It is the singular Christian symbol and means of our salvation. The sign of the Cross is the way we also begin and end our prayer and so should only be done during Mass twice, once at the beginning and once at the end of Mass, beginning and ending our prayer.
  
  
The Penitential rite. 
Right at the beginning of the Mass we confess our need for reconciliation with God and one another. This can have three forms...The first "I confess", the second. . "Lord have mercy" and the third the sprinkling of holy water.

The "I confess" is the first option and reminds us of what we have both done and failed to do.

The second option of the "Lord Have mercy... Christ have mercy" actually began as a litany of praise, thanking God for His mercy and coming to be with us. Often the list of intercession for mercy would go on and on. This would not happen in the early church of the catacombs where time was of the essence but in later years after the persecutions.

The third option of the sprinkling of holy water is usually done at Easter or on the Feast of the Baptism of the Lord when we are reminded that Baptism is the means of forgiveness. We are asked to reflect upon God's presence with us, asking that our relationship with Him and one another be righted.

P: Uses 1^st or 2^nd option

P: Opening Prayer

C: The Gloria is the song of the Christmas Angels. It is meant to be sung as the angels would have sung it. The second part is taken from a prayer of the early church fathers. It is only to be said on Sundays and major Feast Days. It is also never prayed on Sundays in Lent or Advent marking the serious tone of these seasons.

The Liturgy of the Word. For the first three readings we sit, marking a difference to the Gospel. The first reading is always taken form the Old Testament or during Easter Season from the Acts of the Apostles reminds us of our Scriptural link to the Jewish people and the beginnings of the history of our salvation. The first reading is always chosen in line with the Gospel in order to reflect the same message.

L: 1^st reading.
  
  
C: The Psalm. 
The Psalms are Jewish songs of praise and thanksgiving but most often of lamentation and heart ache, returning back to the Lord. They help us to recall that pain and outcry of the people, words still true to this day. They are meant to be sung as they would have been in the Jewish Service. They are also called "Responsorial" Psalms in that they are a response to the first reading, both being from the Old Testament.

Please join us in singing the response to the Psalm # ------

The second reading is always taken from the Letters of St. Paul or the other writers as St. James or St. Timothy. They usually follow in order, chapter by chapter with no real connection to the Gospel. On weekdays we only have the first reading and the Psalm, then we go straight to the Gospel.
    
  
The Gospel. 
In the early church they most likely did not stand for the readings of Christ's life and teachings but in respect and to show the difference to the other readings Christians began to stand for the Lord's Good News. The Gospels are in a three year cycle ....year A for Matthew, year B Mark, year C Luke. John is only used on special Feast Days and after Easter. This allows us to go through the fullness of the Scriptures. Christians and Catholics have always shared and heard the Scriptures. The sign of the cross over the head, lips and heart reminds us that we are to think, speak and love the Word of God. The Priest at the end always kisses the Bible in great reverence for God present in the Word.

The homily follows the Gospel. It has always been purposely put here to link the Liturgy of the Word and The Liturgy of The Eucharist. Thus every homily should make reference to both the Word just proclaimed and the Eucharist soon be made real again.

P: Gospel / Homily

C: The Creed is a declaration of faith by the community. It comes from the Latin Credo which means I Believe.

There are two choices for the Creed- the Apostle's creed and the Nicene Creed (formulated by the Church fathers at the Council of Nicaea in 325). It is usually the priest's choice of which creed is to be used. Weekdays the Creed is omitted.

The prayer of the faithful: since the times of the early church prayers of petition have been part of the Liturgy. This was true of Jewish prayer and worship and continued with the Eucharist celebrations of the Church. While the Bible readings speak of God's actions the Prayer of the Faithful speaks about our prayers and actions. The traditional form is: --prayers for the Pope, for the church, for the world, for the community, for the sick and for the dead. These prayers should be prayers for the intention and not "telling God" how to answer them. And so we should not pray...that they may....that God will....The usual response to each prayer - Lord hear our prayer - can be changed to any response. The priest's opening and closing prayer is part of this one prayer and this is why these are not called the Prayers of the Faithful but the Prayer of the Faithful. They are seen as one prayer. It can be omitted Weekdays.

P: / L: Prayer of the Faithful

C: The preparation of the gifts. At the Last Supper, in the early church and in the catacombs there was no formal procession. The gifts of wine and bread were simply there at table. When the persecutions ended there was more time and so processions before Mass, at the end of Mass and particularly at the Offertory became more and more elaborate. Eventually they included insencing, purifying the gifts, and the bringing forth of many various gifts of the earth and moneys for the poor and needy and for the church and its missionaries. However central through all of this were the gift of wine and bread. The element of bread is again a natural sustenance of all peoples. Unleavened bread of Matzo is what Jesus used at the Last Supper and the church has been, over the centuries, faithful to this unleaven-ness of bread. And so we see the host as flat unleavened bread. In the early church when those who participated were few it was easy to share the one bread, the loaf that St.Paul speaks about. Later numbers meant that smaller hosts has to be made.

On Sundays during this time, it is customary to provide an opportunity for the congregation to contribute towards the Mission of the Church, upkeep of the building and other daily needs. At this time, a Hymn is usually sung while the bread and wine are being brought up and offered.
  
The Prayers of Blessing on the bread and on the wine are right from the Jewish ceremony of Passover... each blesses God as King of the Universe...blessed be God forever. Each is a prayer of thanks.

P: BLESSED ARE YOU LORD GOD……… WE HAVE THIS BREAD TO OFFER …… BREAD OF LIFE.

BLESSED BE GOD FOREVER.

C: As the priest mixes the water and wine it certainly represents ourselves being intermingled in Christ, and in His Blood. For just as you cannot see the water and wine separate so too we are in Christ. This actually began as a practical matter in that the wine used at Eucharist was always brought from one of the person's homes and was often too strong the water lessened the strength of the wine.

P: BLESSED ARE YOU LORD GOD ……… WE HAVE THIS WINE TO OFFER …… SPIRITUAL DRINK.

BLESSED BE GOD FOREVER.

C: The priest then washes his hands. Again in many world religions the minister must purify themselves first. More specifically the washing of the hands of the priest came directly from the Passover celebration when the leader too washes their hands with a short prayer modeled on Psalm 51 - Lord wash away my iniquity and cleanse me from my sin.

P: LET US PRAY

PRAYER OVER THE GIFTS

AMEN

C: What is known as the Preface now begins. As the bread and wine have been prepared so now we prepare ourselves. At one time the preface was part of the Eucharistic Prayer and only later became separated from the bulk of the prayer as different prayers for Easter, Lent and so on were added. The "Holy, Holy" is again taken from the song of the angels in Isaiah 63, as the prophet enters the room the angels, filled with God's praises proclaim God as Holy, Holy, Holy. This was originally used as a Jewish prayer of Kedesh or Blessing Prayer. The second part from the Book of Revelation and the last part of the Holy Holy - blessed is he who comes in the name of the Lord is rooted in the Hosanna of the entry of Jesus into Jerusalem on Palm Sunday.

P: LORD BE WITH YOU

HOLY HOLY ......

C: The Eucharistic Prayers

There are presently 9 choices of Eucharistic Prayers: the first four we often hear at Mass, two of Reconciliation and three for when children are present.

The first Eucharistic Prayer called the Roman Canon dates back in part to the 4th century when the Christians emerged from the catacombs. Canon literally means 'yardstick' or how we measure our relationship with God - that His praise and thanks, celebration and remembrance. Some elements of the first Eucharistic Prayer are even older and its final form was directed by Pope Gregory the Great, a great liturgist who brought together many books as well as Gregorian chant. Prayers of petition, adoration and sacrifice are highlighted.

The second Eucharistic Prayer is from an ancient manuscript connected to a Roman priest named Hippolytus. This manuscript was called The Apostolic Tradition and within it was an ancient E.P. used at the consecration of a bishop in 215 AD. This is why we hear the sentence - "to stand in your presence to serve you", referring to the Bishop being consecrated. Because of his conflicts with Pope Zephyrinus and Callistus this E.P. was not widely used in Rome, only in other areas of the Western church.

The third Eucharistic Prayer is another ancient Western Prayer. Up to the Middle Ages there were many varieties in the Masses as in Spain and Gaul. St.Isidore was a great herald of these liturgies. This Prayer was introduced at Vatican II by an Italian born Benedictine monk, Cipriano Vigaggini. The rediscovery and introduction seemed timely with the prayer's themes of unity of the People of God, the model of a pilgrim church and the reconciling power of Jesus' sacrifice.

The fourth Eucharistic Prayer borrows heavily upon Eastern liturgies especially the Greek Liturgy. It is very scriptural giving us the full sweep of our biblical history. It is often associated with St.Basil from the 4th century. As is true of Orthodox spirituality is draws heavily upon the invocation of the three persons of the Trinity - praying to the Father, through the Son for the Holy Spirit.
  
All Eucharistic Prayers have the same elements in common: All include the narrative or making real the Last Supper of Jesus Christ, with the priest speaking Jesus' words - This is my Body - This is my Blood. All also includes the invocation and sending of the Holy Spirit which occurs twice - once to change the bread and wine into Jesus' Body and Blood and a second time for unity in the church. It is only through the gift of the Spirit that unity and peace will come about. All also include prayers of petition--- for the church, the Pope and Bishops, and for the dead; the calling on the Communion of The Saints and the final Doxology which concludes each prayer. The People respond in what has been called THE GREAT AMEN - not half-heartedly but in their yes to all that the priest has prayed. In

Hebrew Amen- "so be it"

Out of respect for the "Lord’s Prayer" we now stand.

C: The sign of Peace. As in the Bible we follow the teaching of

Jesus himself that before we approach the Altar we must be reconciled with one another in Matthew 5:23 and Mark 11:25 This is a powerful gesture in that it is Christ's peace that we offer to one another.

P: LET US OFFER......

C: The Lamb of God.

The priest first intermingles a small piece of the Body of Christ into the Blood of Christ - again some see this as ourselves in Christ or the coming together with Christ. This began in the 8th century. PAUSE

We then begin the Lamb of God...the words of John The Baptist who said

there is the Lamb of God who takes away the sins of the world. The prayer began to be used in Syria and in its original form is in the Greek language.

The congregation responds in the words of the Centurion: "Lord I am not worthy ….. "

P: LAMB OF GOD........

THIS IS THE LAMB......

Lord I am not worthy….
  
C: In the early church and certainly at the Last Supper it was the one loaf that was broken and shared showing the unity of all.

Communicants in the Early Church shared in the bread, breaking it with their hands. Later the practice of communion on the tongue was introduced.

The option of course exists and so long as one receives in a state of grace and reverently. We show our reverence in our manner and intensity of prayer, our focus and participation at Mass, and in our witness after Mass. As Mother Theresa would say -all must be included in our reverence for the Body of Christ.

COMMUNION

C: As a prayer of communion, the Post communion prayer is to be prayed before the announcements and dismissal. One also notices the shortness of the time between communion and the dismissal. This again dates back to the time of the catacombs. As a persecuted church they would leave soon after the communion out of fear of the Romans. Out of respect for Christ,, the priest and the congregation we are asked to remain until the priest reaches the back of the church and the music concludes. This marks the end of the Mass.

P: Post Communion Prayer.

P: Closing Prayer

Closing Hymn