Holy Mass

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The last supper. Altarpiece by Duccio di Buonsegnia (1308-1311)

Holy Mass , also called Mass for short , is the common name for the Eucharistic service in the Roman Catholic Church and the Catholic Churches derived from it . Mass consists of two main parts: the "Liturgy of the Word" ( Liturgy of the Word ) and the "Eucharistic Liturgy". These two are closely connected and form a worship unit; they are framed by opening and closing rites. The word Mass (Latin Missa ) is derived from the dismissal and mission formula of the Latin liturgy “ Ite, missa est !”, “Go in peace”, literally “Go there, it is the sending!”.

Holy Mass, with the Liturgy of the Hours and the dispensing of the other sacraments and sacramentals, is part of the liturgy of the Church, in contrast to forms of popular piety and so-called pious exercises .

Designations

Old Catholic mass celebration in Hanover
Holy Mass in Villafranca de la Sierra (Spain)

Other names are mass , celebration of the Eucharist , Eucharistic celebration , Lord's Supper or mass offering . The Eucharist is a very old term and since the time of the Apostolic Fathers it has been used to describe the entire celebration of Mass or just its second part, the so-called "Eucharistic liturgy" today and the offered Eucharistic gifts of bread and wine . In the Eastern Churches , Holy Mass is referred to as the Divine or Holy Liturgy or as the Feast of the Mysteries .

In the New Testament usage and in the first Jewish-Christian communities, breaking bread meant the early form of the Eucharistic celebration ( Acts 2,42,46  EU ). However, the term did not catch on in the early church. The word Lord's Supper (Greek κυριακὸν δεῖπνον kyriakón deipnon ; Latin dominica cena ) also goes back to the New Testament ( 1 Cor 11.20  EU ), which was taken up again by the Second Vatican Council . The term table of the Lord is also related (τράπεζα κυρίου trápeza kyríou , 1 Cor 10.21  EU ).

The word missa denoted in late Latin “dismissal, farewell” (from Latin mean “send, send”). It was also used in the secular area as an expression for saying goodbye to an audience or a meeting, was used from the end of the 4th century as a name for the entire liturgical celebration of the Eucharist and has supplanted other names in Latin and in most Western languages.

Since the Second Vatican Council it has been customary to say that the priest or bishop celebrates or celebrates Holy Mass . Regarding the participation of the faithful ( "people" or " community " called) general language expressions are celebrate the Mass , going to Mass , attend Mass or (been) in the fair be . Before, the formulations read the mass (celebrant) or hear the mass (people) were very common. As before, the celebrant also uses the expression holding a mass for the celebration of a mass . Making the sacrifice emphasizes the sacrificial character of the Eucharistic celebration.

development

Early church

Representation of the Last Supper in Sant'Apollinare Nuovo , Ravenna , around 520

According to tradition , shortly after the death and resurrection of Jesus, the disciples followed the instruction of Jesus, who, according to biblical testimony, said to his disciples at his last meal : “Do this in my memory” ( 1 Cor 11:24, 25  EU ). In the apostolic and post-apostolic times, the normal form of the church eucharist was the house mass, in which a small group of believers took part; several house churches formed the local church as a constitutive core. It is not yet possible to speak of a uniform form of worship. First, after a satiety meal, following the example of Jesus, the blessing words were spoken over bread and wine. Gradually these were separated from the meal - which became independent as agape - and combined with the Sunday prayer service in the morning. This connection of literal worship and the celebration of the Eucharist is first encountered in detail in Justin the Martyr († 165), who describes a worship service with reading order , sermon , intercessory prayer , kiss of peace and supper. The Traditio Apostolica , often attributed to Hippolytus of Rome († 235), also describes an early figure of Holy Mass. Overall, however, the lines of development in the first few centuries are largely unclear. From the 2nd century onwards, the parish eucharist led by the bishop emerged as an ideal form; there were also various forms of presbyter , house and group masses. In large cities, sub-parishes of the local episcopal church, led by presbyters, developed because there was not a sufficiently large meeting room for everyone - in Rome at the beginning of the 4th century over 40; in the country, the distance was crucial for the formation of presbyterian parishes. The rite, however, was evidently based on the episcopal celebration of the regional capital, and the various individual celebrations were understood at least as an ideal unity of the Eucharistic celebration with the local bishop.

Apart from the very earliest Jewish Christian communities in Jerusalem and Judea, the language of worship in the Mediterranean region was predominantly Greek as the everyday language until the 4th century ; educated Romans also preferred Koine Greek. In the course of the accentuation of different patriarchies , different forms of worship emerged. Since the 2nd century a Latin vernacular liturgy has gradually developed in the West , beginning with catechesis, with Bible translations and in word worship and here too in differentiated forms and in the tension between commonality and local idiosyncratic forms (see rites ); At the same time, the sacrificial character of Holy Mass was emphasized more strongly. Pope Innocent I endeavored at the beginning of the 5th century to achieve greater standardization of the liturgy; so it was customary up to this time to say self-formulated prayers in the celebration of mass.

middle Ages

The Franks who invaded Gaul under Clovis I adopted the Christian faith around 500 and celebrated the liturgy in the " Gallican " form practiced there . Pastoral care in the Franconian Empire was provided by wandering monks from Celtic Ireland and Scotland, and later also by Anglo-Saxons , which resulted in influences from these traditions. Pilgrims to the Apostles' graves in Rome introduced elements of the established urban Roman liturgy and led to a "mixed liturgy", which the Frankish kings, especially Charlemagne , in the course of their political orientation towards Rome, turned them into a "unified liturgy " of a holy Roman Empire was solidified. The Roman liturgy was not only adopted in the Frankish Empire, but also developed further. However, Latin remained as the liturgical language, because initially the tribal dialects were not yet considered “literary” and later Latin, even if now incomprehensible, seemed particularly appropriate to the mystery beyond human availability. The Franconian mentality corresponded to a preference for solemn hymns and "more dramatic" forms of liturgy such as processions. These Frankish-German elements flowed back into the Roman liturgy in the 9th to 11th centuries, with the Benedictine monks of the Burgundian Abbey of Cluny playing a special role.

In the Middle Ages, the liturgy in abbeys , monasteries and cathedrals became an elaborate clergy service. The people took on the role of a spectator, the fellow celebrants became “residents” who communicated “spiritually”, but only rarely sacramentally. In the architecture of the churches, the rood screen was created, which separated the areas of clergy and people. In front of the rood screen was the altar where mass was celebrated for the people. Therefore, in this sense, one can speak of a “people's altar”, often called the “cross altar”, but it differs from the modern people's altar because the latter is where mass is celebrated versus populum , which is the case with the altar in front of the rood screen and although it stood in the direction of the rood screen, it was not. These masses at the cross altar were celebrated by their own folk priests over the years . The popular devotion developed by the liturgy off to allegorical and mystical-devotional forms with pronounced veneration of relics , processions and pilgrimages . The Eucharistic gifts of bread and wine were worshiped rather than enjoyed. The widespread “desire to see” of the people resulted in the elevation of the transformed gifts during the prayer and forms of Eucharistic piety outside of the celebration of the Mass, such as Eucharistic adoration and the Corpus Christi procession . In the monasteries and cathedrals the custom of private masses developed at the same time .

Despite all the local diversity, the liturgy practiced in the main Roman churches and the papal curia developed into the predominant form of liturgy in the West.This Kurialritus (also Kurialliturgie ) by Pope Nicholas III. prescribed for all churches in Rome, and the liturgical books according to the custom of the Roman Curia were particularly widespread by the Franciscans , as they were able to celebrate uniform worship as mendicant orders without stabilitas loci in all their monasteries in Europe.

Episcopal Mass Ad te levavi animam meam . Illustration in a 15th century missal .

Liturgical reform of the Council of Trent

With the Reformation , there were reforms of the fair in Germany. Significant changes are the use of the German language, the celebration of the Lord's Supper "under both guises" and the elimination of the Canon Missae , which was perceived as an expression of the Catholic sacrificial theology in a special way. Corresponding liturgies were often referred to as the German Mass . The "divine service with sermon and Lord's Supper" according to basic form I of the Protestant divine service book is part of this tradition. It is known in all Reformation churches.

In the Catholic Church, too, the liturgical growth and the one-sidedness in popular piety, as they were criticized by the reformers in the 16th century, led to a liturgical reform , which the Council of Trent (1545–1563) in its last session through the establishment of a congregation initiated the reform of the liturgical books; The commission became the Congregation for Rites in 1588 and existed as a Vatican authority until 1969. The commission collected the existing liturgical elements under the sign of a return to the elderly - ad pristinam orandi regulam  - and understood this to mean the state up to the time of Pope Gregory VII in the late 11th century . Century. In Pope Pius' V's new Roman Missal from 1570, the rites were stylistically shaped, simplified and the wording was defined; the Roman curial rite, laid down in the Roman liturgical books , was decisive. Only rites that had existed for more than 200 years were also allowed. The missal of 1570 and the resulting Tridentine mass remained in effect until the Second Vatican Council .

From today's perspective, legal formalism and liturgical casuistry were too important in liturgical life. The priest “performed” the prescribed texts of the Holy Mass mostly quietly and in Latin ( breastfeeding mass , missa lecta as the normal form), during which the congregation did not participate liturgically but “piously”: sang songs, “mass services” or even prayed the rosary . Only in the case of the acclamations (e.g. Dominus vobiscum ) and individual parts of the ordinarium was there a correlation between the priest and the congregation. During the change with the elevation of the changed gifts, to which a bell signal drew attention, there was silence. The liturgical scholar Theodor Klauser spoke of an "epoch of standstill and rubricism ".

Development of the liturgy since the 20th century

In the 20th century the time seemed ripe for a reshaping and theological deepening of the liturgy. Increased research into the history of liturgy and a liturgical movement emerged , which started out from several Benedictine abbeys and foundations in France, Germany and Austria and was picked up by the Catholic youth movement. In his communion decrees, Pope Pius X encouraged the more frequent reception of Holy Communion and the active participation of the faithful in the liturgy. Pope Pius XII emphasized the role of the whole people of God in the Church, the “mystical body of Christ” . in his encyclicals Mystici corporis (1943) and Mediator Dei (1947). The Second Vatican Council took up these efforts in its Constitution Sacrosanctum Concilium (adopted on December 4, 1963). Pope Paul VI then authorized a completely revised missal in 1969 , which in 1970 was named Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli PP. VI promulgatum. Editio typica. Typis Polyglottis Vaticanis appeared in 1970 and has been the basis for the celebration of the ordinary form of Holy Mass in the Roman Catholic Church ever since.

Theological meaning

In most Christian denominations, the celebration of the Eucharist or Lord's Supper is a sacrament .

“As the work of Christ and the hierarchically structured people of God, the celebration of Holy Mass is the center of the entire Christian life for the universal and local Church as well as for each individual believer. For in it the work of God finds its climax, through which he sanctifies the world in Christ, but also the cult which people show to the Father by glorifying him through Christ, his Son. "

According to the Catholic understanding, the celebration of the Eucharist is a reminder of the Last Supper of Jesus and at the same time the remembrance of his death on the cross , hence also called the sacrifice of the Mass , and his resurrection. The importance of Holy Mass for the life of the Church and of the individual is expressed in the following aspects:

  1. Remembrance of the Passover Mystery
    Jesus made the Eucharistic Sacrifice at the Last Supper, "in order to allow the sacrifice of the Cross to continue through the ages until his Second Coming and so entrust the Church with a commemoration of his death and resurrection".
  2. Presence of Christ and his work of salvation:
    "In the celebration of Mass, Christ is really present in the community that gathers in his name, in the person of the minister, in his word as well as essentially and continuously under the Eucharistic figures."
  3. Sacrifice of the Church:
    The sacrifice of Jesus Christ on the cross is one and the same as his sacramental realization in Mass. The subject of the Eucharist is the altar community gathered to celebrate the Eucharist together with the priest who presides over it. The celebration of the Eucharist is an act of the whole Church; this is "the people who give thanks for the mystery of salvation through Christ by offering their sacrifice, and who through participation in the body and blood of Christ become a community."
  4. Eucharistic meal: In
    addition to its sacrificial character, due to its origin, Holy Mass is also a “Lord's Supper” and “Easter Supper”, “in which Christ is enjoyed, the heart is filled with grace and we are given the pledge of future glory”.

Because of the different understanding of the meaning of the celebration and the priesthood , intercommunion and intercelebration are only partially possible among the Christian denominations.

For Catholics, participation in the Sunday Holy Mass is compulsory ( Sunday requirement ). There may be reasons that excuse participation.

Liturgy and forms

The liturgy of the Holy Mass has the two-part basic form of word worship and Eucharistic celebration, which has remained the same over the centuries and is also anchored in other Christian churches. However, the exact sequence of regular prayers and chants changed over time, resulting in a certain variety of rites. The written tradition of the rites goes back to antiquity. One of the oldest rites is that of Hippolytus (= Traditio Apostolica). The process is also handed down through the writings of the doctor of the church Augustine . Here , apart from exceptions, such as prayers for blessings, the priest prayed towards the east, while the faithful often prayed the same, but where, as in Rome, the churches with the entrance, not the apse, were oriented towards the east, towards the west, towards the altar .

The order of the Mass, called Ordo missae , describes the course of the Holy Mass together with the general introduction to the missal . The mass texts are generally divided into constant parts - the ordinarium - as well as the parts that differ on the individual days, including above all the biblical readings - the proprium . Since the course of the holy mass differs in the individual rites , it is described there.

The Second Vatican Council saw "the liturgical rites are designed for communal celebration with the participation and active participation of the faithful" and determined that "celebration in community is preferable to that which is practiced privately by individuals." Since the liturgical reform of this council, the basic form has been sacred Mass the " community mass " ( Missa cum populo ). The use of incense , festive robes, noble liturgical implements, music and singing illustrate the dignity and solemnity of the worship service. Particularly festive masses are called high mass or festive mass .

Holy masses in the cathedral churches with the cathedral chapter are calledChapter office . Pontifical offices are solemn masses that are celebrated by a bishop or an abbot. Mass celebrations for the deceased ( Requiem ) are called funeral masses , locally also soul ministry . The main weekly mass in a parish is called a parish church service or parish mass . Several priests can celebrate a holy mass together in concelebration . For a detailed overview of the course of the Holy Mass, cf. Roman rite and community mass .

Since the Church wants every priest to celebrate Holy Mass every day, private masses are also allowed for just and reasonable reasons , which a priest celebrates sine populo , i.e. without the presence of at least one minister or another person. The sequence of a private mass is essentially the same as that of mass cum populo , the greeting and discharge of the people and the homily are omitted . In the Middle Ages, the sine populo mass was much more widespread, especially in connection with altar donations .

rites

Auxiliary Bishop Athanasius Schneider at a Holy Mass in the extraordinary form of the Roman rite in Estonia

In the Roman Catholic Church, the Roman rite is particularly widespread, which since the post-conciliar liturgical reform has been celebrated not only in Latin, but predominantly in the respective national language. It goes back to the ancient church liturgy of the city of Rome after the Greek language was replaced by the Latin language. In addition, other forms of worship developed in different regions from antiquity to the Middle Ages, which were interrelated with the Roman one, such as the Old Gallic ("Gallican") rite in France, the Ambrosian rite in Milan and the Sarum rite in Salisbury (England) . The old Spanish or Mozarabic rite developed under North African influence on the Iberian peninsula in the course of the 6th century and remained dominant there during Islamic rule. The rite lives on in local areas, especially in Toledo, where it was at times the binding liturgy in the sacrament chapel of the cathedral. The orders also developed their own variants in their history (“order liturgies ”), for example there was a special Dominican rite up until the Second Vatican Council . The Carthusian rite still exists today. The Eastern Catholic Churches united with the Pope of Rome naturally know their own order of worship, for example the Byzantine Rite .

Roman rite

Holy Mass, which has been celebrated in Rome since late antiquity, is known as the Roman rite in the Roman Catholic Church. The missal of the rite is also referred to as Roman, and in Latin as Missale Romanum .

The Roman rite of mass is in the Missale Romanum and next to it in the Codex Iuris Canonici , Book IV Part I, Title III Most Holy Eucharist (can. 897 to can. 933) and in the Motu Proprio Summorum Pontificum Pope Benedict XVI. of 7 July 2007 regulated by liturgy and church law.

There have been several reforms of the rite, for different reasons, for example to correct undesirable developments, reduce the number of variants or to differentiate the Catholic rites from other, non-Catholic rites. The reform of Pope Gregory the Great , a collection, emendation and new edition of the liturgical books under Charlemagne and - also due to the Reformation  - the liturgical reform under Pope Pius V according to the resolutions of the Council of Trent has been handed down . The further development of the rites took place with the aim of tracing the ordinance back to the tradition of the church fathers ("Norma patrum"). Even so, a certain variety was allowed; So after the Council of Trent, in addition to the Roman liturgy, those liturgical orders that were then older than 200 years were allowed.

Measurement order

The Roman liturgy has a binding ordinance (Ordo Missae), but since the above-mentioned papal letter came into force on September 14, 2007, it has been in two forms, the ordinary and the extraordinary. This allows certain modifications, especially with regard to the number and situation of the participants (such as group masses, mass celebrations with children). With regard to the texts, the Ordinarium Missae remains the same on all days of the church year or has only a few selected texts . In addition to the central Eucharistic Prayer , for which there are several forms and a large number of prefations, these are: Kyrie and Gloria (only on certain days) in the opening, the Credo after the scriptures readings, the Sanctus in the Prayer, the Our Father and that Agnus Dei breaking bread. The biblical readings with response psalm and call to the gospel as well as the accompanying chants to the processions of the celebration of mass ( introit , offertory and communion ) change from day to day. These texts are therefore called Proprium Missae .

Today, Holy Mass is mostly celebrated in the respective vernacular . However, Holy Mass can always be celebrated in Latin , Latin is often used on certain Sundays or festivals, at church services with many international participants, on special occasions or in certain groups.

Usually singing from the congregation, organ playing or choral singing and occasionally orchestral music are part of the mass celebration. Also, bishop , priest, deacon or lector sing their proper parts of the liturgy. The clergy, as well as the altar boys , lecturers, members of church choirs and commentators perform “a truly liturgical service”.

The structure of the Sunday mass celebrations

The representation corresponds to Praise to God No. 581.

Usually the congregation sings a song at the opening ( Introit ). After the penitential rite , which can be replaced by the Sunday baptismal memory , the Kyrie and Gloria (the latter on Sundays and on festivals, but not on Advent and Lent Sundays) are sung or spoken. After the daily prayer , which closes the opening, there are readings from the Old and New Testaments , three on Sundays and feasts and two on weekdays. The last of these readings is always taken from one of the four Gospels . The first reading is followed by the response psalm , on Easter and Pentecost as well as on Corpus Christi and optionally the sequence on the memory of Mary's pain . The gospel is preceded by the Hallelujah , in Lent a call to Christ or a tract . According to the Gospel, a sermon ( homily ) is prescribed at least on Sundays and feast days . On Sundays and feasts, it is followed by the Nicene Constantinopolitan or (at will) apostolic creed (creed) and always the intercession (so-called “general prayer”).

The chalice occupies a central position in Holy Mass (the Tassilo chalice donated in 777 ; Kremsmünster Abbey )

The Eucharistic celebration follows this literal service . During the preparation of the gifts , the altar is prepared and the host bowl ( paten ), chalice, bread, wine and water are brought to the altar, which is usually accompanied by singing, the offertory , and concluded by the priest's prayer for gifts . This is followed by the Eucharistic Prayer with the preface , which the priest recites on behalf of the community. This confirms the priestly prayers through acclamations : the Sanctus after the prefation and “We proclaim your death, O Lord, and we praise your resurrection until you come in glory” after the change and the final “Amen”, which is also musically developed more strongly can be. Further acclamations are also planned for the three high prayers for children. With the Eucharistic Prayer, the Holy Spirit transforms bread and wine into the body and blood of Christ ( transubstantiation ).

The following communion is prepared more closely by the Our Father , the greeting of peace and the breaking of bread with accompanying Agnus Dei . During or after giving communion, one sings an accompaniment or thanksgiving song ( communio ). Cups and patens are after communion or after the celebration at the altar or on the sideboard purified . The Eucharistic celebration closes with a prayer of thanks ( postcommunio , closing prayer). The holy mass is concluded with the blessing and the liturgical discharge (Ite missa est, “Go in peace”). A final song is often sung when the priest and his assistant leave.

Byzantine rite

The Byzantine rite originated and developed in the Byzantine Empire , more closely in Constantinople , and is to be assigned to the Eastern Church liturgies . Both the Byzantine Orthodox churches and the churches of the Byzantine Rite united with Rome celebrate their services in this form, but not the Oriental Orthodox churches .

From the 4th century in Byzantium, mainly by the clergy of the Constantinople Hagia Sophia , brought into fixed but by no means rigid forms, the Byzantine (= Constantinopolitan) rite found in the 9th and 10th centuries on the one hand by the two Slav apostles Cyril and Methodius wide distribution among the Slavic peoples ( Bulgarians , Russians , Serbs ) and on the other hand also among the Orthodox churches in the Middle East, weakened by Islam (Patriarchates of Alexandria , Antioch and Jerusalem ). The national language was used from the beginning, only later did the use of a separate liturgical language emerge (such as Church Slavonic in Russia ). Liturgical additions and formations were added over the course of time, but the development of the current form essentially goes back to the 8th century.

The very formal form of celebration of the service in the Byzantine rite is characterized by the veneration of the icons , the use of incense, the separation (actually connection) of the chancel by or to the nave by the Ikonostase and the festive garments of the celebrant and altar . Most churches of the Byzantine rite follow the Julian calendar .

More rites

Place of Mass

The earliest Eucharistic celebrations were celebrated in makeshift prayer rooms in private homes as home or group masses. Only with the decay of the persecution of Christians in the Roman Empire , Christianity was legitimized, and from the 3rd century had church buildings possible where the liturgy of the Mass could unfold. A typical form of worship in the Roman liturgy was the episcopal ward church service : People gathered in an assembly church ( collectakirche ) and went in procession to the ward church , where mass was celebrated.

The altar became increasingly important in churches . At first it was a simple wooden table, then stone altars prevailed. Many churches were built over the graves of the martyrs ; from this arose the custom and later - finally ordered by the Council of Trent - the regulation that relics of a saint had to be buried under or in an altar . Medieval monasteries and other churches had numerous relics and a corresponding number of altars. The importance of a church depended on the possession of such relics. Holy masses were now celebrated in such churches not only at the main or high altar , but also at several side altars at the same time.

Traveling priests had to carry a carrying altar when they wanted to celebrate Holy Mass outside of churches, for example on mission trips or on military campaigns. Until around the 8th century, the carrying altar was reduced from the table to a plate or panel with an inserted reliquary ( altar stone ), which could easily be attached to a raised surface. In the Orthodox tradition it had become common since the early Middle Ages to use an antimension (Ἀντιμήνσιον) instead of an altar stone , a cloth made of linen or silk with sewn relics.

During the Second World War , when performing their duties, the Catholic Field Bishop of the Wehrmacht allowed military pastors to use a textile antimensium instead of an altar stone on which the corporal was then placed. This also applied to soldiers who were priests during private celebrations . After the war, the use of the antimension at mass celebrations outside of churches was still permitted and became common.

Holy masses outside of church rooms are often celebrated

Liturgical services

Chasuble in traditional Roman bass violin shape, embroidered with rich baroque ornamentation and the Lamb of God

The Second Vatican Council revived a number of liturgical services that are used in many congregations today. The principle is that all Christians "work together in the liturgical celebrations according to their office, their commission or on the basis of their baptism" and confirmation and "take on their own part."

The following ministries are performed on the basis of an office of the Church:

  • Bishop : He is the actual leader of the liturgy and is supposed to preside over the mass when he is present. The priest is seen as his representative and collaborator.
  • Priest : In addition to the bishop and as his representative, only the priest ( presbyter ) is authorized to preside over a mass.
  • Deacon : He acts as assistant to the head of the liturgical assembly and servant. His tasks are the reading of the Gospel, the preparation of the altar for the Eucharist, the presentation of the prayer intentions of the intercessions , the presentation of certain admonitions, the assistance with certain actions of the ruler and the distribution of communion, especially the chalice communion , within the assembly as well as to the absent sick. If no deacon is present, his duties are taken over by the head, a concelebrant or other liturgical services, depending on the type.

Lay people can perform the following liturgical services:

  • Acolyte or altar boy: The service consists in the acquisition of various services in the liturgy, for example, the book service , carrying the cross and candlesticks , prepare the incense , the bringing in of the gifts of bread and wine, and the ringing of the altar bells or striking the gongs before the words of change and for elevation .
  • Lecturer : The lecturer's task is to recite the scriptures from the Old and New Testaments, possibly also the Psalm between the readings and the concerns of the intercessions. There is a special commission by the bishop for the permanent teaching service. If there is no commissioned editor, any believing layperson can be appointed to the teaching service. The preaching of the Gospel at Mass falls to the deacons or priests because of their mission to preach.
  • Communion helpers : The task of the communion helpers is in particular to support the priests and deacons in the distribution of communion, including the cup communion . In "real [n] emergency situations [...] the diocesan bishop can also appoint a lay person ad actum or ad tempus as extraordinary donor [...] only in special, unforeseen cases, ad actum permission from the priest who presides over the celebration of the Eucharist. ”The ministry of communion helper is limited in time and place (usually for five years in one's own parish) and requires an episcopal commission. The acolyte's service differs from this .
  • Cantor , Choralschola and Choir : The task of the cantor is to recite and start certain chants, especially the answer psalm after the first reading, and possibly also the requests for intercessions. Schola and choir sing - sometimes alternating with the congregation - liturgical chants, such as the ordinarium chants, as Gregorian chant or in polyphonic form.

A bishop or priest is referred to as a concelebrant who, alongside the main celebrant, takes part in the mass. Several concelebrants can be present. A few tasks of the ruler can be taken over by individual concelebrants or all concelebrants perform together. Concelebrants can also take over individual tasks of the deacon, provided that no deacon participates in the celebration.

The office of bishop, priest and deacon exercise in the Catholic Church only men who have received the sacrament of ordination from a bishop. For some services of the laity, special assignments are provided by the responsible bishop.

Trivia

On May 8, 1936, Father Paul Schulte OMI was the first priest to celebrate holy mass in the air on board the airship Hindenburg .

The holy masses with the largest number of participants so far are the mass on the occasion of World Youth Day on January 15, 1995 in Manila with Pope John Paul II and at least four million participants, and a mass with Pope Francis and an estimated up to seven million participants on January 18 2015, also in Manila.

See also

literature

  • Second Vatican Council: Constitution on the Sacred LiturgySacrosanctum Concilium .
  • Secretariat of the German Bishops' Conference: Missale Romanum. Editio typica tertia 2002, basic order of the Roman Missal, preliminary publication for the German Missal. 3. Edition. Working aids No. 215, Bonn 2007.
  • Arnold Angenendt : Offertory. The medieval sacrifice. Aschendorff Verlag, Münster 2013 (liturgical scientific sources and research, vol. 101).
  • Raniero Cantalamessa : The Eucharist - our sanctification. Cologne 1998, ISBN 3-925746-74-9 .
  • Johannes H. Emminghaus: The fair. Essence - shape - execution. St. Benno-Verlag, Leipzig 1980; Austrian Catholic Biblical Works, 6th edition, reviewed and revised by Theodor Maas-Ewerd, Klosterneuburg 1997; Paperback: Kath. Bibelwerk Stuttgart, 5th edition 1997, ISBN 3-460-32222-5 .
  • Adolph Franz : The fair in the German Middle Ages. Contributions to the history of the liturgy and popular religious life. Herder, Freiburg im Breisgau 1902; Reprint Darmstadt 1963.
  • Josef Andreas Jungmann : Missarum Sollemnia. A Genetic Explanation of the Roman Mass , 2 volumes; 1st edition Vienna 1948, 5th edition Nova & Vetera, Bonn and Herder, Vienna-Freiburg-Basel 1962, reproduction Bonn 2003, ISBN 3-936741-13-1 .
  • Prosper Guéranger : The Holy Mass. Explanation of the prayers and ceremonies of Holy Mass. Sarto-Verlag, Stuttgart 2004, ISBN 3-932691-42-3 .
  • Romano Guardini : Reflection before the celebration of the Holy Mass . 6th edition, Matthias Grünewald Verlag, Mainz 1956
  • Chapter III: The Eucharist. In: Reinhard Meßner : Introduction to liturgical science. UTB 2173, Paderborn 2001, ISBN 3-8252-2173-3 .
  • Hans Bernhard Meyer : Eucharist: History, Theology, Pastoral. Pustet, Regensburg 1989, ISBN 3-7917-1200-4 (Church service. Handbook of liturgical science, part 4).
  • Theodor Schnitzler : What the fair means. Help for co-celebration. Herder Verlag, Freiburg im Breisgau 1990, ISBN 3-451-17689-0 .
  • Thomas Schumacher: The celebration of the Eucharist. Liturgical processes - historical developments - theological significance. Pneuma, Munich 2009, ISBN 978-3-942013-00-0 .

Web links

Wiktionary: Mass  - explanations of meanings, word origins, synonyms, translations
Commons : Mass  album with pictures, videos and audio files

Individual evidence

  1. ^ Secretariat of the German Bishops' Conference: Missale Romanum. Editio typica tertia 2002, Basic Order of the Roman Missal Book, preliminary publication for the German Missal Book (3rd edition) (PDF; 545 kB); Working Aids No. 215; Bonn 2007; 28
  2. ^ Hans Bernhard Meyer: Eucharist. History, theology, pastoral care. Regensburg 1989 (Church service. Handbook of Liturgical Science, Part 4), pp. 36–43.
  3. ^ Josef Andreas Jungmann SJ: Missarum Sollemnia. A genetic explanation of the Roman mass. Volume 1, Herder Verlag, Vienna, Freiburg, Basel, 5th edition 1962, p. 230ff.
  4. ^ Hans Bernhard Meyer: Eucharist. History, theology, pastoral care. Regensburg 1989 (Church service. Handbuch der Liturgiewwissenschaft, Part 4), pp. 77f.123f.
  5. Apology I, 65-67; see: Adolf Adam : Grundriß Liturgie. Leipzig 1989, ISBN 3-7462-0404-6 , p. 131.
  6. ^ Josef Andreas Jungmann: Missarum Sollemnia , Bd. 1; quoted in: Hans Bernhard Meyer: Eucharist. History, theology, pastoral care. Regensburg 1989 (Church service. Handbuch der Liturgiewwissenschaft, part 4), p. 168, note 2; see here also p. 520f .; Hans Bernhard Meyer: Eucharist. History, theology, pastoral care. Regensburg 1989 (Church service. Handbook of liturgical science, part 4), pp. 122f., 169
  7. ^ Johannes H. Emminghaus: The fair. Being-gestalt-execution . St. Benno-Verlag, Leipzig 1980, pp. 93-101; Hans Bernhard Meyer: Eucharist. History, theology, pastoral care. Regensburg 1989 (Church Service. Handbook of Liturgical Science, Part 4), p. 167f.
  8. ^ Hans Bernhard Meyer: Eucharist. History, theology, pastoral care. Regensburg 1989 (Church service. Handbook of liturgical science, part 4), p. 168.
  9. ^ Johannes H. Emminghaus: The fair. Being-gestalt-execution . St. Benno-Verlag, Leipzig 1980, pp. 110-116.
  10. Angelus Albert Häussling: Monk Convention and Eucharist. A study of the mass in the western monastic liturgy of the early Middle Ages and the history of the frequency of measurements. Münster 1973, ISBN 3-402-03842-2 , pp. 298–347, esp. 321f.342ff, against Otto Nussbaum, who took the position that an increased number of priest monks and their desire for more frequent mass celebrations out of personal piety would only arise Increase in the number of altars in the abbey; Otto Nussbaum: monastery, priest monk and private mass. Their relationship in the west from the beginnings to the high Middle Ages (= Theophaneia . Vol. 14). Hanstein, Bonn 1961; see also: Hans Bernhard Meyer: Eucharist. History, theology, pastoral care ; Church service. Handbook of Liturgical Studies, Part 4; Regensburg 1989; ISBN 3-7917-1200-4 ; P. 521f.
  11. ^ Pierre-Marie Gy : Curial rite . In: Walter Kasper (Ed.): Lexicon for Theology and Church . 3. Edition. tape 6 . Herder, Freiburg im Breisgau 1997, Sp. 542 .
  12. Evangelisches Gottesdienstbuch , p. 24.
  13. ^ Pierre-Marie Gy : Curial rite . In: Walter Kasper (Ed.): Lexicon for Theology and Church . 3. Edition. tape 6 . Herder, Freiburg im Breisgau 1997, Sp. 542 .
  14. ^ Johannes H. Emminghaus: The fair. Essence - shape - execution . St. Benno-Verlag, Leipzig 1980, pp. 117-139, with multiple references to Theodor Klauser .
  15. ^ Secretariat of the German Bishops' Conference: Missale Romanum. Editio typica tertia 2002, Basic Order of the Roman Missal Book, preliminary publication for the German Missal Book (3rd edition) (PDF; 545 kB); Working Aids No. 215, Bonn 2007; 16
  16. a b Second Vatican Council: Sacrosanctum Concilium , Constitution on Sacred Liturgy, no.47
  17. ^ Secretariat of the German Bishops' Conference: Missale Romanum. Editio typica tertia 2002, Basic Order of the Roman Missal Book, preliminary publication for the German Missal Book (3rd edition) (PDF; 545 kB); Working Aids No. 215; Bonn 2007, 27
  18. ^ Secretariat of the German Bishops' Conference: Missale Romanum. Editio typica tertia 2002, Basic Order of the Roman Missal Book, preliminary publication for the German Missal Book (3rd edition) (PDF; 545 kB); Working aids No. 215, Bonn 2007, 2.5
  19. ^ Hans Bernhard Meyer: Eucharist. History, theology, pastoral care ; Church service. Handbook of Liturgical Studies, Part 4; Regensburg 1989; ISBN 3-7917-1200-4 ; Pp. 30-34
  20. Second Vatican Council: Sacrosanctum Concilium , Constitution on Sacred Liturgy, No. 27
  21. CIC cann. 897-958
  22. ^ Summorum Pontificum
  23. Second Vatican Council: Sacrosanctum Concilium , Constitution on Sacred Liturgy, No. 29
  24. God's praise No. 581, terminology supplemented from the Basic Order of the Roman Missal (2007) , No. 55 and 72.
  25. E.g. Praise to God Nos. 201,2 and 201,3.
  26. ^ Justin EA Kroesen: Side altars in medieval churches. Location - space - liturgy. Schnell & Steiner, Regensburg 2010.
    Karl Rahner and Angelus Häußling : The many fairs and one sacrifice. (Quaestiones disputatae 31), Freiburg - Basel - Vienna, 2nd ed. 1966, 119–120, note 14.
  27. Joseph Braun : The Christian altar in its historical development. Volume 1: Types, components, altar grave, consecration, symbolism. Old Masters Guenther Koch & Co., Munich 1924, DNB 365353035 ; Reprint: nova & vetera, Bonn, 2007, ISBN 978-3-936741-08-7 , p. 72ff ( [1] ).
  28. Monica Sinderhauf: Antimensium . ( Memento from March 25, 2016 in the Internet Archive ) kathische-militaerseelsorge.de, accessed on March 22, 2016.
  29. Called to serve together. The management of worship celebrations, framework for cooperation between priests, deacons and lay people in the field of liturgy ; ed. from the Secretariat of the German Bishops' Conference, 8th edition 2010, No. 7
  30. ^ Redemptionis Sacramentum , 155
  31. Paul Schulte: The Daring of the Flying Father. Verlag der Bonifacius-Druckerei, Paderborn 1953, DNB 454509162 , pp. 91-96.
  32. Millions at Pope Mass in Manila. dpa article on merkur.de , January 18, 2015, accessed on January 19, 2018.