The liturgy of the mass


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LITURGY OF THE MASS

By

REV. E. C. MESSENGER, M.A

New York, N. Y.
THE PAULIST PRESS

401 West 59th Street



Digitized by the Internet Archive

in 2016

https://archive.org/details/liturgyofmassOOmess



THE

LITURGY of the MASS

By

Rev. E. G. Messenger, M.A.

New York
THE PAULIST PRESS

401 West 59th Street



[Note.—There is little that is original in the
enclosed notes. They were made primarily for a
Protestant, who was interested in the subject, and
consist for the most part of extracts and sum-
maries of the articles by Dr. Fortescue in the
Catholic Encyclopaedia, and his larger book on
the Mass. The First Part of the article consists
of a running commentary on the Mass as a whole,
and should be read side by side with the Ordinary
of the Mass itself. The Second Part endeavors to
give an outline of the history of the Mass previ-
ous to the fifth century. It is hoped that the
article will be of interest and perhaps of service
to those, who have no leisure for the detailed
study of the subject.—E. G. M.]

Nihil Obstat:

Arthur J. Scanlan, S.T.D.,

Censor Librorum.

Imprimatur:

New York, August 8, 1928.

+ Patrick Cardinal Hayes,
Archbishop of New York.

PRINTED AND PUBLISHED IN THE U. S. A.

BY THE PAULIST PRESS, NEW YORK, N. Y.

Dmm&ti



THE LITURGY OF THE MASS'
PART ONE

The Structure of the Roman Mass

( 1 ) General Introduction.

'T'HERE exist some 200 different Eucharistic lit-

urgies today, in the Eastern and Western

Churches. These may be grouped into four “fami-
lies”: (1), the Antiochene; (2), Alexandrine; (3),

Gallican; (4), Romi-u These four great liturgies

have developed from a primitive liturgy, the char-

acteristics of which will be discussed later. Thus,

all four classes are variations of one and the same

type of liturgy.

The Roman Mass of today represents the central
form of liturgy in the Roman family. The Roman
Mass of the present time has remained practically

unchanged since the time of St. Gregory the Great

(the Pope who converted England) who reigned
a. d. 590-604. Let us now examine the Mass in its
present form in detail.

l “Liturgy is a Greek composite word meaning originally a public
duty, a service to the state undertaken by a citizen. In the Septuagint
it is used for the public service of the temple. Then it comes to
have a religious sense as function of the priests, the ritual service of
the temple. In the Mew Testament the religious meaning has become
definitely established. So in Christian use Liturgy meant the public
official service of the Church that corresponded to the official service
of the temple in the Old Law.

“Liturgy often means the whole complex of official services, all
the rites, ceremonies and sacraments of the Church as opposed to
private devotions. In this sense we speak of the arrangement of all
these services in certain set forms used officially by any local church
as the Liturgy of such a church—the Liturgy of Antioch, the Roman
Liturgy, etc.”—Catholic Encyclopedia.



The Liturgy of the Masts*

(2) Examination of the Roman Mass.

It comprises three great parts:

(a) Priest’s preparation.

( b ) Mass of the Catechumens.

( c ) Mass of the Faithful.

(a) Priest’s Preparation .

This consists of psalm, prayers, etc., originally

recited in private by the priest before celebrating,
but now recited at the foot of the altar.

He recites Psalm xlii., beginning and ending with
an antiphon:—“I will go unto the altar of God,”
etc. It has always been the custom in the Church
to sing antiphons to the psalms, at least since the

fifth century. The antiphons give the idea and in-
terpretation of the psalm.

A Confession of sin follows. Some such confes-
sion and prayer for forgiveness is found in this place

in most rites.
The “Preparation” ends with the silent prayers

preceding the “Introit,” which marks the beginning
of the “Mass of the Catechumens.”

(b) Mass of the Catechumens .

The Introit is the remnant of a psalm originally

sung while the clergy were entering the Church

(“introit” means “entrance”). The psalm has now
been cut down to a single verse with the “Gloria
Patri.” It varies with different feasts, etc.

Kyrie eleison follows. This is a relic of the

days when the liturgy of the Church in Rome was in



The Liturgy of the Mass 5

Greek. The change to Latin took place in the third
or fourth century. It is the first “prayer” in the

Mass. It represents, perhaps, a “litany” that has

now disappeared.
Gloria in excelsis. This is a translation of a very

old Greek hymn. It found its way into the Mass
either in the second or the fourth century.

Collects . Variable prayers, the opening prayer of

the celebrant, after the common prayer (litany) and
hymn (Gloria). Preceded by “The Lord be with
you,” a Scriptural salutation found in all rites, and

extremely ancient.

Lessons from Scripture follow. Originally no
definite number, now only two, “Epistle” and “Gos-
pel” (since sixth century).

Gradual
,
Alleluia

,
and Tract2 = Psalms sung be-

tween the lessons of Scripture. This alternation

of reading and psalms is taken from the Synagogue
service. Mentioned by Tertullian, a. d. 202. The
psalms now are only represented by a few verses,
which vary with the feast.

Here sometimes follows the “Sequence,” a sort of

hymn. The Stabat Mater, for example, was originally
(and still is) a Mass “Sequence.”

The Gospel then follows. In High Mass, it is
sung with great dignity, while all stand, in reverence
to the new dispensation.

Here follows a homily or sermon. This ends the

2After the Epistle the Gradual is sung, followed by the Alleluia
and versicle.

From Easter Saturday until Trinity Sunday the Gradual is re-
placed by two versicles with four Alleluias.

After Septuagesima the Tract replaces the Alleluia.



6 The Liturgy of the Mass

“Mass of the Catechumens” [Catechumens are peo-
ple who want to be Christians, but are not yet bap-
tized], who are then dismissed, or rather, used to be
dismissed here in the early Church.

(c) The Mass of the Faithful .

In the Roman rite, begins with the Nicene Creed.
A creed was only a comparatively late (sixth cen-
tury) introdution into the Liturgy, and its place
varies. In eastern rites, it comes after the “Pax.”
In the Roman rite the “Pax,” or Kiss of Peace, orig-
inally stood where the Creed now stands. It was
afterwards moved to a place just before the Com-
munion.

Prayers of the Faithful. These private prayers

are introduced by the “Let us pray” of the Celebrant
after the Creed. In the Eastern rites, these prayers

are represented by a Litany, chanted aloud.
The Offering of the gifts of bread and wine fol-

lows. In the Eastern rites, the elements are only

brought into the Church at this point of the service.

In the West, they have been on the altar from the

commencement. While they were being offered the
faithful used to sing another psalm (represented now
by the “Offertory”). This practice is of great an-

tiquity.

The present Offertory prayers (“Suspice,” etc.)
are mediaeval. The older prayers survive in the
“Secret prayers.”

The practice of mixing water with the wine cer-
tainly goes back to Apostolic times. Justin Martyr

refers to it.



The Liturgy of the Mass 1

Washing of Hands. The celebrant then washes
his hands, reciting Psalm xxv. There is a similar
ceremony in all rites. It was originally necessary,
after receiving and handling loaves and wine pre-

sented by the people.

The “Suscipe Sancta Trinitas” is a mediaeval
prayer. It is followed by the Secret prayers

,

so

called because originally said in a low voice, while

the people were singing the Offertory psalm. They
are the old original Offertory prayers, as I have said.

Then comes the
Preface. This is the great prayer of thanks-

giving found in all rites, and in every liturgy, and

from which the Eucharist takes its name (“Eucha-
rist” = “thanksgiving”). It is the first part of the
Consecration prayer, and was originally very long,
thanking God for all His benefits in detail in Old and
New Testament times. There are eleven different
prefaces extant in the Roman rite. The dialogue in
the beginning (“Lift up your hearts,” etc.) is in all
rites, and goes back to Apostolic times, and was
probably taken over from a Jewish source.

Sanctus. This is really a continuation of the

“preface.” This also is absolutely Apostolic.

Then follow the prayers, which are together
known as the Canon. Their present arrangement is
probably not the original one, but the question is too

long to discuss here.

The Canon. It includes, amongst other things, an
“Intercession,” now split up into various parts. It
comprises prayers for the Church, Pope, bishop and
faithful, a “Commemoration of the living,” “Com-



8 The Liturgy of the Mass

municantes”-—a prayer mentioning the great saints
who have gone before—(all except St. Cyprian are
local saints of Rome—martyrs for the Faith in the
early persecutions). These form the first half of the
“Great Intercession.” The second half is now after
the Consecration.

Similar prayers occur in all rites.

Throughout the Canon, the priest prays, standing,
with his arms outstretched. This is the primitive at-
titude of prayer, and is seen in the Catacombs. See
also 1 Tim. ii. 8.

The “Hanc igitur” and “Quam oblationem” call
for no special remark.

The Elevation .

Qui pridie introduces the words of Institution.
Some such introduction is found in all rites.

The words of Institution are slightly different to
the Gospel version. The elevation of the host and
chalice here are a mediaeval addition.

The “Unde et memores” continues the account of
Our Lord’s life for which the Eucharistic prayer
thanks God, and then offers the Gifts to God. A
similar prayer is in all liturgies.

“Supra quae” and “supplices” call for no com-
ment. Parallel prayers are found in all rites.

The Commemoration of the Dead comes in here,
the beginning of the second part of the Great Inter-

cession, which is continued in the “Nobis quoque.
M

A similar prayer is in all liturgies.
The Canon ends with a doxology, “Per ipsum,”

suggested by Romans xi. 36. During this doxology.



The Liturgy of the Mass 9

the elements are once more elevated; this represents

the real, ancient elevation, which is found in all

rites at about this place. It originally formed the

prelude to the communion of the faithful.
The Lord's Prayer follows. It is found in all

liturgies, with just one exception, and is nearly al-

ways in the same place.
Then comes the Fraction

,
or Breaking of the

Host. In all liturgies, the consecrated bread is

broken just before the distribution. It is Apostolic,

being referred to in the “Didache”3 (written about the

end of first century). In fact, it was one of the
primitive names for the Eucharist. ( Cf. Acts ii. 42,
46, xx. 7.) All Eastern rites have this “fraction”

between the Elevation and the Communion.
In the present Roman Mass, it takes place during

the prayer “Libera nos quaesumus,” during which
also a part of the consecrated bread is dipped into

the consecrated wine—an extremely old custom,
perhaps a relic of a common way of mixing bread
and wine at meals, as Our Lord did at the Last Sup-
per (John xiii. 26).

The Agnus Dei is a later addition, made to fill
in the time of the breaking of the consecrated bread.

It dates from about the sixth century.
The Kiss of Peace comes next. It once came

earlier in the service, as I have pointed out. It is one
of the oldest elements of the liturgy, and exists in
all rites. It comes from Apostolic times, as we shall
see ( Cf. Romans xvi. 6, 1 Cor. xvi. 20, 2 Cor. xiii. 12,
1 Pet. v. 14, etc.).

3For definition of “Didache,** see top page 20.



10 The Liturgy of the Mass

Before Communion, there used to be a solemn
blessing of the people. This has now disappeared
from the Roman rite.

The three prayers which follow the Agnus -Dei
have been developed from private devotion, which
naturally preceded the act of Communion.

The Communion .
i(Panem coelestem accipiam” is from Psalm cxv. 4,

and “Quid retribuam” from Psalm cxv. 3, 4, cxvii. 4.
“Domine non sum dignus” is from Matthew viii.

6, 10. It was said for private devotion before Com-
munion as early as the beginning of the third cen-
tury.

The Communion is followed by the Ablutions,
or washing of the fingers, and chalice. Something
of the kind must have existed from very early times.
The prayers now said in this place (“Quod ore sump-
simus” and “Corpus tuum Domine”) are mediaeval.

The verse called the Communion was originally
a psalm, sung while the people communicated. It

now consists of a single verse, said or sung after the
Communion.

The Post Communion is a short prayer of thanks-
giving after Communion. It was originally, and still
is, in Eastern rites, in the form of a litany.

Then comes the “lte, missa est”—the formal an-
nouncement that the Mass is at an end.

The “Placeat” prayer, blessing, and Last Gospel,
are all late additions, originally private devotions.



PART TWO

The Early History of the Mass

As I have said, the Roman Mass of today has
been practically unchanged since the time of Gregory
the Great (a. d. 590). Its history previous to that

period remains to be considered. For purposes of

comparison let us sum up the present structure of
the Mass

:

Part One.

Priest’s Private Preparation.

Psalm, and Confession of sins, and prayers.
Part Two.

Mass of the Catechumens.
Introit (entrance psalm).

Kyrie (prayer = litany).
Gloria (hymn).

Collect (short prayers).

Lesson (usually Epistle).

Gradual, etc. (= psalm).
Gospel.

[Homily or sermon.]

Part Three.

Mass of the Faithful.
Creed.

Prayers of the faithful.

Offering of the bread and wine (while peo-
ple sung a psalm).

“Secrets” (= offertory prayers).
Washing of Hands.
Preface (beginning of a long prayer of

thanksgiving, which lasts to the end
of the Mass, and includes the Consecra-

tion).



12 The Liturgy of the Mass

Sanctus (continuation of Preface). Canon
(continuation of the prayer. Includes

the Great Intercession, Consecration, of-

fering, and elevation),

i
The Lord’s Prayer.
Fraction (breaking of the consecrated

bread).

Agnus Dei.
Kiss of Peace.

Communion (with its psalm).
Communion verse.
Post Communion (prayers).
Dismissal.

Blessing and Last Gospel.
[The Introit, Collect, Lesson, Gradual, Gospel,

“Offertory,” “Secrets” (Preface), “Communion,” and
“Post Communion” vary with the feast. The rest of
the Mass is always the same.]

The Liturgy in the Fourth Century.
I have described the Roman Mass as it existed

at the end of the sixth century. Let us now go back
to earlier times.

From the fourth century onwards, we find four
great types of Liturgy, those of Antioch, Alexandria,

Rome, and Gaul.
Most scholars consider that these four are vari-

ants of one primitive liturgy, somewhat fluid and un-
determined in actual form. They consider that at
Antioch, this primitive liturgy was less changed than
anywhere else.

Now we have two forms of this early Antiochene



The Liturgy of the Mass 13

liturgy in a Collection known as the “Apostolic Con-
stitutions,” compiled about a. d. 400. The second of
these was probably written about a. d. 350. (The
first is earlier and will be dealt with later.) It is, if

not actually the original, primitive Eucharistic rite,

at least a later redaction of it, giving one example of

the earlier type. It is the earliest complete liturgy

extant.

It consists of the usual two parts: (1) Liturgy of

the Catechumens, (2) Liturgy of Faithful. I give an

outline of both.

(1)

No reference to introit psalm, or psalms be-
tween the lessons, but these were probably taken for

granted.

(A) Liturgy of the Catechumens .

(1) Lessons from Old Testament and New Tes-
tament.

(2) Sermon.

(3) Dismissal of the catechumens, etc., after

prayers have been said for them. [Sim-

ilar prayers are found in the Roman
Liturgy for Good Friday.]

(B) Liturgy of the Faithful.

(1) Great litany, for all classes of men, ending
in a prayer by the celebrant.

(2) Kiss of Peace.

(3) Celebrant washes his hands.

(4) Offertory. The gifts are brought to the altar.
(5) “Secret” prayer.

(6) Sursum corda—“Lift up your hearts,” etc.,
just as in the Roman Mass.



14 The Liturgy of the Mass

(7) Preface, in same style as the Roman Mass.
“It is very meet and right,” etc. It contains

a long thanksgiving for all God’s benefits.

(8) Sanctus, as in Roman Mass.
(9) The celebrant then continues the Eucharistic

prayer. There follows an outline of Our
Lord’s life and passion, ending with the

Last Supper, and repeating the words of
institution.

(10)

The part of the prayer following the conse-
cration is so like the corresponding prayer

in the Roman Mass that I copy out both
side by side:

—

Apostolic Constitutions

.

“Wherefore we, remem-
bering His Passion and
death and resurrection
from the dead and ascen-
sion into Heaven, and His
future second coming, . . .
we offer to Thee, our King
and our God, according to
His command, this bread
and this cup, giving thanks
to Thee through Him.”

Roman Mass.

“Wherefore, O Lord we
Thy servants, as also Thy
holy people, remembering
the blessed Passion of the '

same Christ Thy Son our
Lord, His resurrection from
the dead, and glorious as-
cension into heaven, offer
unto Thy most excellent
Majesty of Thy gifts and
grants a pure Host, a holy
Host, an Immaculate Host,
the holy bread of eternal
life and the chalice of ever-
lasting salvation.”

I think you will agree that the similarity is very

striking.

(11)

To return to the “Apostolic Constitutions.”
The prayer just quoted is followed by an
invocation of the Holy Ghost. The Roman



The Liturgy of the Mass 15

Mass doubtless had one originally, but it

has disappeared.

(12) Then comes the Great Intercession for the

living and the dead.

(13) This is followed by a litany for the same

purpose, concluding with a prayer.

(14) Then comes the Elevation, followed by

(15) The “Gloria in Excelsis” (in the Roman Mass,
this comes quite at the beginning of the

service).

(16) Communion, during which

(17) Psalm xxxiii. is sung.

(18) Then comes a long Post Communion prayer,
in thanksgiving.

(19) Blessing.

(20) Dismissal.

I think I am justified in saying that the Roman
Mass is substantially the same as the Liturgy in the
Apostolic Constitutions. Compare the scheme just
given with that of the Mass given above.

The Roman Mass in the Fourth Century.
Although we have little evidence on this point, we

have enough to show that the prayers of the Mass
were much the same then as later—only the order of
some of the prayers in the Canon was probably dif-
ferent. Thus, a book called “De Sacramentis,” writ-
ten about a. d. 400, quotes a large part of the prayers

of the Canon, which are practically the same as now.
The early Roman rite was probably even more sim-
ilar to the Liturgy in “Apostolic Constitutions” than

it is at present.



16 The Liturgy of the Mass

The Eucharist in the Second and Third Centuries.
We have studied the Eucharist in the fourth cen-

tury, and have seen that there then existed four great

rites, of which one—the Antiochene—seems to be the
most primitive, and the source of the others.

For the earlier centuries we are confined to al-
lusions and descriptions in ecclesiastical writers of
the time. I pick out the most important: St. Clement

of Rome (a. d. 90-100), and St. Justin Martyr. But
first I must just mention the other4 liturgy in the
“Apostolic Constitutions,” which represents the An-

tiochene rite in the third century, and Tertullian and

Cyprian.

Early Antiochene Liturgy (third century).
This comprises:

—

(A) Liturgy of the Catechumens .

(1) Lessons from the Old Testament, followed by

(2) Psalms (= our Gradual, etc.).
(3) Readings from the New Testament, including

part of a Gospel, during which all stand, as

at the present time.

(4) Sermons.

(5) Dismissal of the Catechumens.

(B ) Liturgy of the Faithful.
(1) Prayers of the faithful.

(2) Offertory of bread and wine.

(3) Kiss of Peace.

(4) Prayers for all men (apparently in the form
of a Litany).

(5) “After this let the sacrifice follow, all the

people standing, and praying silently; and
4See top page 13.



The Liturgy of the Mass 17

when the oblation has been made, let each
rank by itself partake of the body of the

Lord and His precious blood, in order, with

reverence, and godly fear/’

It will be seen, therefore, that this third century

rite is the same in substance as that of the fourth

and later centuries.

African Rite in the Third Century.
From the works of Tertullian (died a. d. 220) and

St. Cyprian (died a. d. 258) we gather that their
Liturgy consisted of:

—

(A) Mass of the Catechumens.

(1) Lessons from Old Testament and New Testa-
ment, divided by psalms and alleluias (as
in present Roman Mass).

(2) Sermon. •

(3) Prayers for catechumens.

(4) Their expulsion.

(B) Mass of the Faithful.

(1) Prayers of the faithful, for all people, said
s with uplifted hands, in litany form.

(2) Kiss of Peace (or later at the Communion).
(3) Collection of alms for the poor.

(4) Offertory of bread and wine. Wine is mixed
with water.

(5) Eucharistic prayer, beginning, “Lift up your
hearts,” etc.

(6) Sanctus.

(7) Consecration.

(8) Prayer remembering Christ’s Passion and
Resurrection.



18 The Liturgy of the Mass
(9)

Great Intercession.

(10) Lord’s Prayer.

(11) Communion.

(12) Dismissal.

Second Century.

Now let us go to the second century. From the
works of St. Justin Martyr (martyred a. d. 167), we
find that the Liturgy in the early second century was
as follows:

(1) Lessons from Scripture.

(2) Sermon.

(3) Prayer for all sorts of people (presumably

the catechumens have been dismissed, as

these prayers are said only by “the faith-

ful”).

(4) Kiss of Peace. #
(5) Bread and wine are brought to the bishop.

(6) A long “prayer of thanksgiving” is said.
(7) A prayer remembering Christ’s Passion in-

cluding the words of Institution.

(8) Great Intercession.

(9) Communion.
We have sufficient evidence to show that this

liturgy was extremely like the fourth century liturgy
in the “Apostolic Constitutions,” but it would take
too long to enter into details.

St. Justin describes the rite as a “sacrifice,” and

is emphatic as to the Real Presence.

First Century.

7. Apostolic Fathers.

From the somewhat scanty allusions of these



The Liturgy of the Mass 19

early Fathers to the Liturgy, we gather that it in-
cluded the Lord’s Prayer (St. Polycarp, disciple of

St. John).

We learn from St. Clement of Rome (disciple of
St. Paul, a. d. 90-100), that there was a regulated
order of Divine worship. He mentions the “Sanctus.”
But, most important of all, he gives in full a very

long Eucharistic prayer, which has remarkable re-

semblances to the fourth century liturgy in the

“Apostolic Constitutions.” Not only do the same

ideas occur, but whole passages are word for word
the same. Now, as Lightfoot said, this cannot be an

accident. One is copying the other. The only ques-
tion is, which. Here there are two theories. Harnack
thinks the fourth century document is based on Cle-
ment. But most other scholars think that Clement

is quoting from an actual liturgy in existence in his

own time, which liturgy was simply an earlier form
of the fourth century one already referred to. They
point out that Harnack’s view will not account for

the occurrence of similar liturgical quotations in Jus-

tin, Novatian, and others of this same early period.
We have seen that the second century liturgy of
Justin Martyr is evidently something very much like
the fourth century liturgy of the “Apostolic Consti-

tutions.” We have also seen that, as Clement him-
self says, the order of the Eucharistic rite in his time

was something fixed and determined. There was an
order therefore. Which and what was it? All the
evidence seems to point to that of the “Apostolic
Constitutions” in a modified form.

The only other first century document to be no-



20 The Liturgy of the Mass

ticed is the “Didache,” or “Teaching of the Twelve

Apostles,” probably written in Palestine about a. d.

80 or 100. From it we learn that some sort of con-
fession of sin preceded the Eucharist. (Cf. the “con-

fession” in the priest’s preparation in the Mass of the
present day.) We find traces of the usual Thanks-
giving prayer; a thanksgiving before and after Com-
munion, an Intercession prayer for the Church; part

of the Sanctus; the breaking of the bread; and the
whole rite is definitely and explicitly called a sacri-
fice, in fulfilment of Malachi i. 10, 11.

There is, therefore, just enough evidence for the
first century, to show that the liturgy of the second
and later centuries already existed in a more or less
fixed form. Let us now turn to the New Testament
itself.

//. New Testament.
With the knowledge already gained, we can turn

now to the New Testament, and see if this bears wit-
ness to some sort of liturgy, and if so, of what kind.

The center of all liturgy is, of course, the doing
what Christ did. He took break, gave thanks, blessed,
and broke it, said over it the words of the Institution,

and gave it to His Apostles to eat. He did the same
with the cup. This Christians also have done from

the first. So we have this essential rite in the New
Testament

:

(1) Bread and wine are brought.

(2) The celebrant gives thanks.

(3) He takes the bread, blesses it, and says the
words of Institution.



The Liturgy of the Mass 21

(4) He does the same with the wine.

(5) The bread is broken, and Communion fol-
lows.

To this nucleus, we can add from the New Testa-
ment many other elements.

The Jewish Christians at first attended the Syna-

gogue services (Cf. Acts ix. 20, etc.). But they soon

began to hold meetings of their own. At these meet-

ings, they naturally followed the normal order of the

Jewish synagogue service, but Christianized it. They
had readings from the holy books, as among the
Jews (Cf. Acts xiii. 15). Timothy is to read as well
as to preach (1 Tim. iv. 13). St. Paul’s letters are to

be read to the brethren (1 Thess. v. 27, Coloss. iv. 16).

After the reading came sermons (1 Cor. xiv. 26, Acts
xx. 7). They sang psalms (1 Cor. xiv. 26) and hymns
(Ephes. v. 19, Coloss. iii. 16). Public prayers were

said for all kinds of people (1 Tim. ii. 1, 2, Acts ii. 42).

Collections were made for the poor. These elements
—readings, sermons, psalms, hymns, prayers, and
alms, we know to have been those of the Synagogue
service. The people prayed standing, with uplifted
hands, as the priest does now at Mass (Phil. i. 27,
Ephes. vi. 14, 1 Tim. ii. 8). There was a kiss of peace
(1 Thess. v. 26, Romans xvi. 16, 1 Cor. xvi. 20, 1 Peter
v. 14), and a public profession of faith (1 Tim. vi. 12).
The people answered Amen to prayers (1 Cor. xiv.
16).

When the Eucharist was celebrated, it was joined
on to this Synagogue service. It was a well-known
rite amongst St. Paul’s converts (1 Cor. x. 16), and a
recognized standard by which Christians were known



22 The Liturgy of the Mass

(Acts ii. 42-6). The people met together, read their
books, heard sermons, sang and prayed; then the

bread and wine were brought up and the Eucharist

was celebrated. We notice especially the idea of a
thanksgiving prayer as part of the rite (Cf. 1 Cor.

xiv. 16, 1 Tim. ii. 1). After the Consecration come
prayers (Acts ii. 42). Since both Our Lord and St.
Paul insist that the Eucharist is a memorial of

Christ’s death, we may conclude that the prayers con-
tained a reference to this. Putting all this together,

we have the following:

(A) . The “Synaxis,” based on the Synagogue
service (= the Mass of the Catechumens).

(1) Lessons from Scripture.

(2) Sermons.

(3) Psalms.

(4) Hymns.

(5) Prayers.

(6) Profession of faith. 6

(7) Kiss of Peace. 5

(B) The Eucharist proper (= Mass of the Faith-
ful).

(1) A prayer of thanksgiving.
(2) Blessing of bread and wine by the words of

Institution (1 Cor. xi. 23).

(3) Prayers remembering Christ’s death (1 Cor.
xi. 23, 25, 26).

(4) The people communicate (1 Cor. xi. 26-29).
All these features of the New Testament Liturgy

have remained in the Liturgy of subsequent centuries,

sThis really belonged to the next part of the service.



The Liturgy of the Mass 23

and, in particular, in the Mass. Also, all liturgies

have preserved the division of the service into the

Liturgy of the Catechumens (= Synagogue service)
and the Liturgy of the Faithful (= Eucharist proper).

Finally, the universal Christian tradition that the

Eucharist is a sacrifice (which we have traced to the
first century) finds an echo in the sacrificial terms

used by Our Lord and St. Paul (in the account of
the Institution in the Gospels, and in 1 Corinthians.

(See Murray’s Bible Dictionary.) The Real Presence,
too, is implied in 1 Cor. x. 16 and xi. 27-29.

But, doctrine apart, I think I have made it clear
that the Mass of today is substantially the same rite
as that of the primitive Church, and the Church of
the Apostles—developed in form, of course, but in
substance the same.

Note on the paucity of First Century Literature be-

yond the New Testament. •

It will be observed that, compared with the second
and third centuries, first century allusions to the
Liturgy are decidedly meager. But it must be re-
membered that very little first century Christian
literature has come down to us. Still, the little evi-
dence theie is, is all in favor of a Eucharistic rite

similar to our own, as we have seen. We have many
first century allusions to the Eucharistic Sacrifice, the

Christian “altar,” the Real Presence, and the Hier-
archy, but very few explicit references to the Liturgy
writing at first, but were preserved and handed on by
itself. The details of the rite were not committed to
oral tradition.



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51