The Sacred Liturgy of the Mass

Holy Mass: Order, Canon & Sacred Liturgy

What the Mass Really Is: We need to be keenly aware of what the Mass is and what our participation means.[1] When present at this most supreme mystery of faith, Catholics should not attend as spectators. We should be conscious of what we are doing with devotion and full collaboration. Next to the gift of Himself in Eucharist, the Mass is the most precious thing Jesus left to us. During His final hours on earth, He instituted the Holy Eucharist as the crown of His life and teachings and said, “do this in memory of me.” This action of Christ is the foundation of the Mass; it is contained in the Canon of the Mass. [See CCC 1322-1419]

The Mass is that supreme function where the faithful go to offer public worship, pray in solidarity with each other and the priest; be nourished on the Bread of Life, remember and re-offer Christ’s Paschal sacrifice, be renewed in the New Covenant and forgiven of punishment due for confessed sin. All this is done in community and in accord with the rubrics of the Mass and sacred liturgy. The Mass is a sacred, visible sign, and brings the hidden reality of Christ to us in the worship of the Father in union with the Holy Spirit. The Mass was instituted as a Paschal meal at the Last Supper and became a living, perpetual memorial of Christ’s sacrifice on the altar of His holy cross [see 1Cor ll:26].

The Mass is Rooted in the Torah: There is an unmistakable link between the Old Covenant as recorded in the book of Exodus and the New Covenant as founded by Christ. In Exodus we find the cornerstone of the New Covenant upon which Christ founded the Church. There is an abundance of parallels found in Exodus that outlines, in a typological manner, the work of redemption founded by Christ. The summation of these parallels can be stated as follows: The Chosen People were saved from death and nourished by the flesh and blood of the Passover lamb for the long journey through the desert to the promised land of Canaan. Moses, the Deliverer, led the Israelites from captivity in Egypt, through the Reed Sea to a new life in God. They were fed by miraculous bread (manna), miraculous meat (quail) and living water from a rock (Christ). The purpose was so that Jesus, the new Paschal Lamb sacrificed on the altar of His cross on Mt. Calvary, leads His Chosen People through the Red Sea of His redeeming blood, by the living waters of baptism to a new Christian life. We are lead through the desert of this life, nourished and forgiven of sin by eating and drinking the flesh and blood of the risen Paschal Lamb (Jesus) until experiencing bodily death. In context, the mystical and magnificent gift of the Holy Mass is almost impossible to describe. [See CCC 1094-1096]

The Character of Catholic Worship: The sacrificial paschal lamb of Exodus prefigured Jesus who became the new Paschal Lamb. The “once for all” sacrifice of Christ on Calvary cannot be repeated but at every Mass is remembered and re-offered. We do this to offer public, communal worship to God and to be nourished on our arduous journey through the desert of this world. We celebrate the life of Jesus, remember the Last Supper, remember and re-offer His Paschal sacrifice, and renew ourselves in the New Covenant by receiving Eucharist in this most sacred and supreme act of worship. It is a participation in the sacrificial, memorial and covenantal meal Catholics consume at every Mass. The Mass carries a distinct Trinitarian character. We are united with God the Father, through the one Paschal sacrifice of the Son, in union with the Holy Spirit. In this precious unity we are consecrated to God, and God to us, as an assembly. The worship of God in the Mass is communal, joyful, supreme and sacred. [See CCC 787, 950, 1357-1372, 2845]

Between Our Lord's Ascension and the first Christian Pentecost the tiny infant Church gathered around Mary, Our Lord's mother, to pray, break bread and offer worship. After the Gospel had been preached to the world and many converts won, an intimate single gathering became impossible. The global Church is now embodied in a plethora of local parishes but it is not divided into a multitude of stand-alone units. It is spread through the world in a patchwork of parishes that together constitute the One, Holy, Catholic and Apostolic Church that knows no physical limits. Each parish is present to the universal and constitutive global Catholic Church.[2] Like many colorful patches stitched together in one exquisite quilt, the Church is a single global entity with many parishes that blanket the landscape of the entire world. The visible sign of this magnificent unity is liturgically cradled in the shared, sacred mystery of the Holy Eucharist we encounter in the Canon of the Mass. [See CCC 787-795, 838, 1398-1401]

Jesus, the Lamb of God: The titles ‘Lamb’ and ‘Lamb of God’ appear in Revelation 28 times through 22 chapters. In every instance the reference is to Jesus. Every time we visit the altar and receive Eucharist at Mass we are before the Throne of heaven on earth. [See CCC 523, 536, 602, 608, 613, 719, 1364]

The Jewish historian, Josephus, recorded that on Passover in the year 70 A.D. the priests offered more than a quarter of a million lambs on the Temple’s altar[3]. For Jews, offering sacrifice was a holy obligation and consuming the sacrificed lamb was the only thing a faithful Jew could do to renew his covenant with God, insert himself into the Paschal mystery and be forgiven of his sins. Jesus was and is the divine royal High Priest and Paschal victim. The Gospels confirm this in accounts of Jesus’ last Passover. Jesus clearly uses the priestly language of sacrifice and libations as He describes himself as the victim. “This is the chalice, . . . which shall be shed for you . . . .” [Lu 22:19-20 DR].

In the clear, warm light of the New Covenant, the sacrifices of the Old Covenant make sense. Jesus Christ, the new Paschal Lamb is our royal high priest in the heavenly sanctuary of the New Covenant [see Heb 8:5, 9:11-22]. It is His sacrifice we re-offer in the Mass. As with the Old Covenant so with the New. If we want to insert ourselves into the Paschal Mystery, renew our covenant with God and be forgiven of sin and the punishment due for it, we must eat the Lamb. It begins to sound familiar, “except you eat the flesh of the Son of man and drink his blood, you shall not have life in you.” [Jn 6:54 DR].”[4] See also Ex 12:21-22.

The Passover of the Old Covenant was central to Jesus’ mission because Jesus is the sacrificial Lamb of the New Covenant. When Jesus stood before Pilate it was the day of preparation for Passover [see Jn 19:14]. That very hour was when the priests were beginning to slaughter the Passover lambs. Preparation for the sacrifice of the Lamb of God - Jesus - was also underway.

Mass and Holy Scripture: The Mass and sacred liturgy are hinged together in Holy Scripture. Introductory proclamations are found in 2Cor 13:13, Rom 1:7, Lu 21:28 and Ruth 2:4. The Sanctus, the "Holy, holy, holy . . ." is a compilation of three verses of scripture, Is 6:3, Mt 21:9 and Rev 4:8 [NAB]. “Our Father in heaven . . .” [Mt 6:9 NAB] “Lamb of God . . .” [Jn 1:29 & Rev 5:6 NAB] “Blessed be God” [Gen 14:20 NAB] ”My peace I give to you . . ." [Jn 14:27 NAB] and more. In the Catholic Church, every Mass includes scriptural readings from the Old Testament, Psalms, the Letters and the Gospels. The Canon of the Mass contains the Eucharistic Prayer and is founded from the words of Our Lord when He proclaims, "this is my body" . . . [Mt 26:26 NAB] and, “this is my blood of the covenant . . .” [Mt 26:28 NAB], “do this in memory of me.” [Lu 22:19 NAB] These words of consecration are most sacred.[5] This is the single most important and sacred part of the Mass. The Mass and all its elements are also reflected from the book of Revelation. It contains the language of worship and liturgical figures are central to its message. One phrase in the liturgy that really stands out is the “Lamb of God”. It first appears in the Gloria. Later, during the Sanctus this phrase resounds three more times. It appears in a litany wherein the faithful twice recite or sing, “Lamb of God, You take away the sins of the world, have mercy on us” and a third time proclaim, “Lamb of God . . .grant us peace.” The people kneel and the priest elevates the Precious Body (consecrated host) and Precious Blood (consecrated wine) and proclaims, “Behold, the Lamb of God . . .” [Jn 1:36 NAB]. We are at Mass that mirrors the wedding feast of the Lamb of God. The Church is the Bride of Christ and we are in attendance! [See CCC 757, 796, 1329, 1370,1602, 1612, 1642, 2618]

Of all things Catholic, the Mass is the most sacred and the most familiar. It incorporates timeless prayers, holy gestures and hymns ancient and new. The Mass is the supreme sacred act of public worship offered to God. The Mass is rooted in the Book of Exodus, proclaimed in the Gospels, and mirrored in the liturgy of heaven as disclosed in the books of Hebrews and Revelation. [See CCC 1145, 1150-51, 1370, 1402]

Liturgy of the Mass: Here we will concentrate on the Liturgy of the Mass as it occurs in Ordinary Time. There are specific liturgical rites that change slightly with the changing of liturgical seasons. The Order and Canon of the Mass generally remain the same. Over the centuries there have been slight changes in certain of the prayers associated therewith. From the 7th century to the 20th there were no major changes. There have been differences of language of choice. [See CCC 1066-1075]

INTRODUCTORY RITES: These are entrance rites consisting of songs and prayers and are a preparation for the Liturgy of the Word that is preparatory to the Liturgy of the Eucharist. Prayerful preparation is needful before seeking the nearness of God that comes through celebrating the greatest of all sacraments - the Eucharist. Beginning with a procession, while the faithful sing a hymn, two altar servers lead, each holding a lit candle. Another holding aloft a processional crucifix follows them. If incense is indicated for special feast days, a censer-bearer precedes the processional crucifix. Next in line is the Lector who holds aloft the Book of the Gospels. The Lector is followed by the Deacon (if he is present) who is followed by the priest, our Celebrant. Priest and Deacon arrive at the altar and greet the altar with a bow. Altar servers place their candles at the altar. The processional crucifix is placed in its stand; the Lector places the Lectionary on the altar, then Priest and Deacon each venerate the altar with a kiss.

The altar is the center of sacred activity because the Eucharistic sacrifice that it bears is central to the Mass. The altar represents the cross of Christ and often is made of wood with a cross etched, or embossed upon it [see CCC 1182] In the New Covenant the altar is consecrated and sanctified by the offering because it is a sign of the offering it bears: the Body and Blood of the Risen Christ. After the entrance hymn the priest greets the faithful by making the sign of the cross. This is a reminder of our triune baptismal vows that brought us into the family of God. As a holy gesture, it is a sign of the Redemption and a blessing.

Greeting: After the procession the priest will offer a greeting followed by a priestly blessing. There are three forms of greeting the celebrant may choose. All are derived from Scripture. One is an almost exact copy of 2 Corinthians 13:13. Another is based on St. Paul's greeting to the Roman Christians from Romans 1:7. The third option is very brief and is based on the words of Boaz to his harvesters in Ruth 2:4. All are very beautiful and lifted directly from Scripture.

The Penitential Rite: We should worship with a clean heart, so the priest makes a pronouncement calling us to prepare ourselves to celebrate the sacred mysteries by recalling to mind our sins. The priest and people recite the Confiteor. We publicly confess to God and each other that we have sinned through our own fault in thought and word, in what we've done and failed to do. We ask Mary, the angels and saints and all present to pray that God will have mercy on us, forgive and save us. There are also two other optional forms of this rite. At the end of the penitential rite the priest prays for absolution for all of us. We make the Sign of the Cross and make these words our own by responding, “Amen.” This is a very beautiful rite but we must be aware it lacks the same efficacy as the Sacrament of Reconciliation and does not replace it.

On special, solemn feast days such as Easter and the Sundays of the Easter Season, there is a Rite of Blessing and Sprinkling of Holy Water as part of the Introductory Rites. The use of holy water is believed to originate with the original Apostles or their first disciples.[6] Water is richly symbolic. It is the primordial element from which the world was created. Water invigorates, purifies and restores life. Sparkling water is the epitome of purity, cleanliness and health. The use of holy water recalls the living waters of baptism and its use is accompanied by the sacramental Sign of the Cross. Since Holy Week and Easter are the supreme High Holy Days of the liturgical year, the Penitential Rite and Kyrie are omitted during the Easter season. [See CCC 1217]

They Kyrie: The next thing that occurs in Ordinary Time, is the Kyrie. The word is Greek and means “Lord”. This is the Church's most ancient litany used in the Mass that was somewhat altered by the reforms of Vatican Two. It is an appeal to Christ that has a penitential character. It is a kind of antiphonal litany between priest and people. It is a prayer asking Christ to "have mercy" on us.

The Gloria: As the Church assembled in the Spirit, we praise and pray to the Father and the Lamb in the unity of the Holy Spirit in this ancient hymn that may be said or sung. The Gloria is an ancient hymn of Greek origin; it can be historically traced back to the time of Pope St. Telesphorus who was martyred in A.D. 136.

Opening Prayer: The introductory rites conclude with an opening prayer, which expresses the theme of the celebration and addresses a petition in the people’s name to God the Father through the mediation of Christ in the Holy Spirit. We make the prayer our own by saying “Amen.” The Hebrew word ‘Amen’ was part of the Jewish liturgy. It’s root meaning conveys an attitude of “so be it without question.” The Amen is the people’s stamp of approval, a “Yes” to the priest as having spoken the prayer. With it the Introductory Rites close.[7]

LITURGY OF THE WORD: This is proclaimed by the Lector from the Lectionary at the ambo [pulpit]. We listen to a reading from the Old Testament. This is followed by a responsorial psalm that is most often sung [see CCC 1156, Eph 5:19, Col 3:16]. The next reading is from the apostolic letters. We follow in the holy tradition of the early Church by devoting ourselves to the Apostles’ instruction because the Church is apostolic. The priest or deacon concludes the Liturgy of the Word with a reading from the Gospels. The faithful rise and stand to honor the words of Jesus. The proclamation of the Gospel is very special because the Good News of salvation is contained therein. The ordinary (ordained) minister of the Gospel is always the deacon or the priest; meaning only the ordained may exercise the holy duty of proclaiming the Gospel at Mass [see CCC 1144, Rom 12:4]. There is a preparatory prayer, and the deacon (if present) asks a special blessing from the priest. There is a procession whereby the Lectionary is moved from the altar to the ambo and the Gospel book is incensed. After the reading the deacon kisses the book, a holy gesture of deep respect. A short silent prayer follows. After this, the people sit and listen to the homily. [See CCC 1349]

The Homily: The homily (short sermon) is given by the priest or deacon and should never be given by anyone else. This is the summit of the Liturgy of the Word. The subject of the homily should be focused on some element in one of the readings and should be given from the ambo. [See CCC 1346]

The Profession of Faith: The Creed comprises the core truths of the Christian faith. After the homily, all stand and recite the Nicene Creed. This is a natural response to the proclamation of the Word in the homily.

General Intercessions: The Prayer of the Faithful is the people’s assent to the Word of God. We make intercession for all the intentions outlined in this most ancient litany of the Church. It is always said, not sung, and we do this standing. The order of intentions is as follows: a. for the needs of the Church; b. for public authorities and the salvation of the world; c. for those oppressed; d. for the local church. Properly prepared with song, prayer and proclamation of the Word, we are ready for the next happening.

LITURGY OF THE EUCHARIST: This is the crown of the Mass. This portion of the Mass is covered in more detail in the chapter on Eucharist. This sacred liturgy has enveloped within it the Eucharistic Prayer that comprises three parts [see CCC 1322-1412]. This prayer of thanksgiving and sanctification has a preface [introduction], followed by an acclamation called the Sanctus. Next comes the supper narrative, the prayer of consecration of the elements and concluded with a lovely Trinitarian Doxology. This prayer is the crown jewel of the liturgy; without the Eucharistic Prayer there is no Mass. It is the focal point of every action and the fount from which everything flows. This is very solemn, sacred and joyful. During the ceremony the priest does what Jesus did and the faithful do what the Apostles did. Jesus takes, presents, consecrates and gives his body and blood in a mystical and miraculous way and his Apostles receive. What our priest does at the altar is a mirroring of what Jesus did. He takes, presents, consecrates and gives the Body and Blood of the Risen Christ and we, the faithful, receive. What we do mirrors what the Apostles did. In this way the original event is present to us and we are present to the original event in a mystical way, as if we are there at the event itself. This is how Catholics obey Jesus’ command to "do this in remembrance of me." [See 1Cor 11:24-25]

Offertory: While singing a hymn, laypeople process to the altar and present the gifts of bread, wine and water to the priest or deacon. This presentation recalls the gesture of Melchizedek from Genesis 14:18. Priest or deacon (the ordinary minister) and none other, accepts and arranges the gifts upon the altar.

Preparation: Bread is universally recognized food. Jesus would turn the bread of the Passover into the Bread of Life - His Body. Prayerfully, the bread is prepared and then the wine, with water co-mingled. The wine Jesus produced from water at Cana was a prefiguring of the Passover wine that would become the blood of the New Covenant. Adding water to the wine is a venerable apostolic custom. The wine represents Christ and the water represents the redeemed people cleansed in living baptismal waters. The priest then prays that God may find these gifts acceptable. The ritual washing of hands follows and is done because the Consecration is next and needs to be done with clean hands, ritually and physically. [See CCC 1350]

Preface: This is a thematic, transitional prayer linked with the liturgical feast day or season.

The Acclamation: The Sanctus begins, “Holy, Holy, Holy . . .” and is sung or recited by priest and faithful together in union with all the angels and saints in heaven. It is lifted directly from Scripture beginning with Isaiah 6:3, Rev 4:8 and Mt 21:9 and after this the faithful kneel. Kneeling is a holy gesture of great reverence for the precious Body and Blood of Our Risen Lord. Since we are pilgrims on earth, even if redeemed, we belong on our knees. Only the angels and saints in heaven have been awarded the privilege to stand in His holy presence. Because of the presence of sin in the world, we should practice the dual virtues of humility and obedience by kneeling for the Invocation. Standing during the Invocation is an abuse and should never be done under any circumstance. It is allowed to simply sit for those who are physically unable to kneel.

Eucharistic Prayer, composed of three parts:

Invocation (Epiclesis): The priest asks God that the gifts offered may be consecrated - become the Body and Blood of the Risen Christ. The priest makes a solemn Sign of the Cross over the elements. Thus the mystical transubstantiation of the holy elements begins. [See CCC 1105-09, 1353]

Supper Narrative: Celebrates what Jesus instituted at the Last Supper - "do this in memory of me."

Memorial (Anamnesis): We recall to mind Our Lord’s death, resurrection, and ascension. We re-offer to God in thanksgiving, “this holy and living sacrifice,” in and with Him ourselves “as an everlasting gift” to God. This is the Holy Paschal Sacrifice of the Mass - the Body and Blood of the Risen Christ. [See CCC 1103]

Concluding Doxology: The crowning moment of the Mass is the re-offering of Christ's Paschal sacrifice. The priest elevates the exposed, consecrated Body and Blood of the Risen Christ[8] in his bare hands and prays a beautiful Trinitarian doxology.

People stand: Priest and people together sing a glorious Amen, making the words our own and giving communal acclamation to this supreme and joyful re-offering of the one Paschal sacrifice of Christ.

The Communion Rite: This begins with the recitation or singing of the Our Father while standing.

The Rite of Peace: A holy gesture, we shake hands, hug or kiss one another as a sign of peace while saying, “May the peace of Christ be with you.” See Jn 14:27, 20:26, Rom 16:16 and 1Cor 16:20.

Breaking of Bread: The priest breaks the Eucharistic Bread recalling Christ’s gesture at the Last Supper. The priest puts a tiny piece in the Chalice to express the unity of the Body and Blood of the Risen Christ.

The Procession: Singing a hymn, we process up the aisle and present ourselves to receive Eucharist. In procession we become a sign of the pilgrim Church "on the way" and join the ranks of all the baptized from the Apostolic Age to the present. Rubrics call for another holy gesture - a bow - before receiving Eucharist.

Communion: Eucharist is our holy sign of global unity. This is the supreme, crowning moment for both the individual believer and the gathered faithful. After receiving, we return to our places for a few moments of spontaneous silent prayer. After this the priest pronounces a prayer.

Concluding Rite and Final Blessing: After all have received, the priest gives a final Trinitarian blessing. We bow our heads and respond “Amen”, making the words our own. Nourished by the “bread of heaven” we renew our commitment to God and each other. We are obligated to try making this commitment real during the week. Failing to at least try would make our receiving Eucharist a meaningless symbolism, which it is never intended to be. We must try to be deserving of what we have just received.

Dismissal: While singing a concluding hymn, attendants, priest and people process out to love and serve the Lord and each other the best we humanly can through prayer, faith and grace.

Canon, Order and Liturgy of Mass: There is a crying need for awareness of how the Mass and it's elements are defined and hinged together. The Canon of the Mass cradles the words of Christ at the Last Supper: “This is my body . . .” and, “this is the cup of my blood . . .” The Canon of the Mass is highly sacred. Although the Canon has been slightly altered over time, the crowning purpose has never changed and it never will. It is the crown jewel of the Mass and the mystical fount from which everything else flows.

The Order of Mass is the sequence of sacred action. Of Apostolic origin, it derives from the Didache, originally written c. 60 A.D. It contains a primitive Order of Mass and Eucharistic Prayer. The Order of Mass has been somewhat refined, but over the centuries it has remained generally unchanged. St. Justin Martyr, c. A.D. 140, preserved a copy of it in his later writings.

" 146 all … gather together … and the memoirs of the apostles or the writings of the prophets are read ... then, ... the presider verbally instructs, ... Then we all rise together and pray, ... we exchange the kiss…bread and wine and water are brought, and the presider…offers prayers and thanksgivings ... 147 and the people assent, saying Amen; and there is a distribution to each … 148 and to those who are absent a portion is sent by the deacons. And they … give what each thinks fit; and what is collected is deposited with the presider ... Sunday is the day on which we all hold our common assembly, because it is the first day on which … Jesus Christ our Savior … rose from the dead."[9] [See CCC 1345]

Primarily, the Liturgy of the Mass is the vehicle that carries the Canon and the Order of Mass. Second, it is the prayer of the assembly gathered as God's people and liturgical prayer builds up the collective faith of the assembly. Third, it instructs the faithful in the meaning of Christ's word through the sacred mysteries. Fourth, it is an aesthetic and artistic expression of love for God. Liturgical actions include prayers, holy gestures, spoken words and the use of vestments, icons, incense, candles and music. The Canon, Order, and sacred liturgy of the Mass are intimately hinged together and it is important to correctly discern them. All elements of the Mass together form one single, magnificently sacred act of public and communal worship. The words 'mass' and 'liturgy' do not mean the same thing and are not interchangeable.

Liturgical Reform: The Second Vatican Council ushered in the most sweeping liturgical reforms in history. There have been numerous other reforms. A liturgical reform is a modification or improvement of the liturgy of the Mass - not all the elements of the Mass itself. Following is a partial list of a few historically noteworthy reforms. As you read, notice how this evolution has enhanced and beautified the sacred liturgy.

Holy Water: Pope St. Alexander I was pope during A.D. 115. It is believed he instituted the use of holy water in sacred places and he may have ordered that the Eucharistic host be made of unleavened dough; although this is historically cloudy it seems to date to his time.[10]

Sanctus: Pope St. Sixtus I, (or Xystus I) who was pope between A.D. 115-125, introduced the triple recitation of the Sanctus during the Mass.[11] Today the Sanctus is recited or sung only once.

Gloria: Pope St. Telesphorus, a Greek, was pope between A.D. 126-136. Historians disagree whether he introduced the Gloria, which he may have composed. Despite its cloudy origin, it is magnificently beautiful and it is recited or sung at Mass today.[12]

Nicene Creed & Easter: Pope St. Sylvester I was pope from A.D. 314-335. This pope introduced the practice of standing to recite the Nicene Creed implemented at Nicaea I to combat certain heresies.[13] He, Constantine I and the 1st Council of Nicaea (A.D. 325), put the crowning definition on when Easter should be celebrated. Eventually all came to celebrate Easter on the first Sunday after the first full moon after the Spring Equinox.[14]

Christmas: Pope Liberius I, pope from A.D. 352-356, decreed in A.D. 353 that Christmas Day would be celebrated on December 25th and not on January 6 as done previously. There was quite a diversity of ideas and practices regarding when and how to celebrate the birth of Our Savior. The December 25th feast was not observed throughout the global Church until years later. This is why January 6th is called “old Christmas”. The modern Church celebrates Epiphany on January 6th.[15]

Kyrie Eleison: Pope St. Damasus I (A.D. 366-384) and Pope St. Siricius (A.D. 384-399) reined successively during the time of the pilgrim Etheria (Egeria) when she wrote of hearing it sung at Mass in Jerusalem sometime during the 380s A.D.[16] It may have been in use much earlier, its exact origin seems cloudy. The Kyrie slowly migrated into the Western Church about A.D. 529 and is recited or sung at Mass today.

Chant: Pope St. Gregory I, "The Great" and Doctor of the Church was pope from A.D. 590-604. He provided the Roman form of early plain chant as distinguished from other forms of similar chant. He promulgated that the Alleluia should be chanted and prohibited deacons from wearing the chasuble. This pope also promulgated numerous other reforms, some of which were not popular.[17] Sound familiar?

Tridentine Rite: Pope St. Pius V was pope from 1566-1572. He promulgated (instituted) the Tridentine Rite in 1570.[18] At first this [then] new rite was not popular; many felt the new rite was verbose, overly complicated and ponderous. Many became disgruntled and left the Church over it. Becoming atypical?

The Council of Trent spanned the pontificates of five popes. It was convoked in 1545 under Paul III and concluded four popes later in 1563 by Pius IV. Its business was codification, correction, definition and reformation. Some reforms were unpopular and many disgruntled Catholics of that time left the Church. When Vatican Two ushered in modern changes history repeated itself. Sadly, there is nothing new about this scenario. The most recent liturgical reform in the United States occurred in 2004. This newest reform was instituted to eradicate numerous abuses. Every reform is motivated by a need to enhance some element of the sacred liturgy or to eradicate abuses and is always done on magisterial authority. If we find it personally dislikable that is a personal challenge. We should ask questions, discern the change(s), listen prayerfully to the explanation and try to understand. If we still don't like it we should accept it in a spirit of maturity and holy obedience and offer up our dislike as a penance. The liturgy is a sacred living entity and it will continue to evolve. Getting upset about liturgical reform is historically worn and it violates peace of mind.

Conclusion: We need to remember that Christ himself, present in the Eucharist, is far more important than any other element of the Mass. Our love for Christ should stretch far above and beyond our love for liturgy. We should never put our love for liturgy above our love for Christ. Liturgy does not exist for the purpose of human attachment or to facilitate human ego or whim. The liturgy is sacred but it isn't God. The purpose of liturgy is to hinge together the elements of the Mass into one exquisite public and communal act of worship of God in spirit and in truth. We need to remember that. [See CCC 1066-1075, 1135-1209, 1322-1419]

EXEGESIS - [NAB-ALL VERSES]

SIN OFFERING

Ex 29:14 the flesh and hide and offal . . . you must burn up outside the camp, since this is a sin offering.

Jn 19:17 he went out to what is called the Place of the Skull [Then outside the city walls]

LAMB OF GOD

Ex 12:5 The lamb must be a year-old male and without blemish. [Young, male and physically perfect]

Ex 12:8 That same night they shall eat its roasted flesh [They had to eat the Paschal Lamb]

Ex 12:14 “This day shall be a memorial feast for you, which all your generations shall celebrate with pilgrimage to the LORD, as a perpetual institution. [Passover] [Mass is also a perpetual institution]

Ex 29:33 They themselves are to eat of these things by which atonement was made at their ordination and consecration; but no layman may eat of them, since they are sacred. [Eating holy food for sin atonement]

Mt 26:26 “Take and eat; this is my body.” [Eating holy food for sin atonement]

Mt 26:27-28 Then he took a cup, . . . , “Drink from it, all of you, for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins. [Eating holy food for sin atonement]

Jn 6:54 Whoever eats my flesh and drinks my blood has eternal life [We must eat the Paschal Lamb]

Rev 19:9 ". . . Blessed are those who have been called to the wedding feast of the Lamb.” [The Mass is likened to a wedding feast]

SOME SCRIPTURES LINKED TO THE MASS

Is 6:3 “Holy, holy, holy is the LORD of hosts!” they cried one to the other. “All the earth is filled with his glory!”

Rev 4:8 “Holy, holy, holy is the Lord God almighty

Mt 21:9 The crowds preceding him and those following kept crying out and saying: / “Hosanna to the Son of David; / blessed is he who comes in the name of the Lord; / hosanna in the highest.”

Jn 14:27 Peace I leave with you; my peace I give to you.

Mt 6:9 “This is how you are to pray: / Our Father in heaven, / hallowed be your name,

Rom 16:16 Greet one another with a holy kiss. All the churches of Christ greet you.

Jn 1:36 and as he watched Jesus walk by, he said, “Behold, the Lamb of God.” [Christ is our Paschal Lamb]

Gen 14:20 blessed be God Most High

Lu 22:19-20 Then he took the bread, said the blessing, broke it, and gave it to them, saying, “This is my body, which will be given for you; do this in memory of me.” . . . “This cup is the new covenant in my blood, which will be shed for you . . ." [Canon of the Mass-this is most sacred]

PERPETUITY OF THE MASS AND EUCHARIST

1Cor 11:26 For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes. [Receive Eucharist at Mass; notice "proclaim the death" of Christ]

OBEDIENCE

2Chr 31:21 Everything that he [Hezekiah] undertook, for the service of the house of God or for the law and the commandments, was to do the will of his God. He did this wholeheartedly, and he prospered.

Acts 21:24 . . . you yourself live in observance of the law. [Obedience is holy & generates reward]

Rom 6:16 Do you not know that if you present yourselves to someone as obedient slaves, you are slaves of the one you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?

2Jn 1:6 For this is love, that we walk according to his [God's] commandments; this is the commandment, as you heard from the beginning, in which you should walk. [Obedience to God is holy]

BIBLE STUDY #1: SIN OFFERING AND LAMB OF GOD

Ex 29:14 Jn 19:17 How is the Paschal lamb of Exodus like the Paschal Lamb of the Gospel - Jesus?

Ex 12:8 Mt 26:26-28 What must we do with the Lamb of God?

Ex 12:14 Ex 29:33 Jn 6:54 Rev 19:9 How are these verses all connected and reflected?

Ex 29:33 Mt 26:26-8 Jn 6:54 Heb 8:7 Rev 19:9 How is the Paschal Sacrifice rooted in Exodus, proclaimed in the Gospels and mirrored in the Liturgy of heaven as disclosed in Hebrews and Revelation?

BIBLE STUDY #2: SCRIPTURES LINKED WITH THE MASS - NOTE: Missals and Bibles are needed.

2Cor 13:13 Rom 1:7 Ruth 2:4 Is 6:3 Mt 21:9 Rev 4:8 Jn 14:27 Mt 6:9 Jn 1:36 Mt 26:28 Gen 14:20 Lu 22:19 Rev 19:9 Compare these verses with the Missals. Find them in the sacred liturgy.

BIBLE STUDY #3: VIRTUE OF OBEDIENCE - THE PREFERRED OBLATION OFFERED TO GOD

2Chr 31:21 Ac 21:24 Rom 6:16 2Jn 1:6 Is it a sin of arrogance to take liberties with the sacred liturgy?

CLOSING PRAYER

Borrowed from liturgy of the Mass

Notice Trinitarian Doxology at closing

All Together—with joyful solemnity:

Glory to God in the highest, and peace to his people on earth.

Lord God, heavenly king, almighty God and Father,

we worship you, we give you thanks, we praise you for your glory.

Lord Jesus Christ, only Son of the Father,

Lord God, Lamb of God, you take away the sin of the world:

receive our prayer.

For you alone are the Holy One, you alone are the Lord,

you alone are the Most High, Jesus Christ,

with the Holy Spirit, in the glory of God the Father. Amen.[19]

Let us pray: Our Father…

[1] Derives from the Latin word missa, because the celebration concludes with the sending forth (missio) of the faithful. [See CCC 1332]

[2] The Mass, by Rev. Guy M. Oury; 1988; Catholic Book Publishing Co, Inc.; NY, NY; Imprimatur 1988; page 18. Used with permission.

[3] The Works of Josephus; trans by W. Whiston; Hendrickson Publishers, Peabody, MA, 1987; Ch 9, para 4, page 749. Used with permission.

[4] The Lamb's Supper by Dr. Scott Hahn; Doubleday, NY, NY; 1999; Imprimatur, page 25. Used with permission.

[5] The word "canon" is directly derived from the Greek word kanon and refers to a practical law, rule or standard.

[8] Praying in the presence of Christ in the exposed Blessed Sacrament of the altar is the most efficacious method of prayer. When consecrated hosts repose inside the Tabernacle this is called the reserved Blessed Sacrament.

[9] First Apology: Weekly Worship of the Christians by St. Justin Martyr, c. A.D. 140; Ch 67. Presented by Newadvent.org, used with permission.

[10] Catholic Encyclopedia, 1907; Vol 1, p 285, article by T.J.Shahan. R.Appleton Co, NY, NY. Presented by Newadvent.org, used with permission.

[11] Catholic Encyclopedia, 1912; Vol 14, p 31, article by M.T.Ott

[12] Catholic Encyclopedia, 1912; Vol 14, p 477, article by J.P.Kirsch

[13] Catholic Encyclopedia, 1911; Vol 11, p 44, article by H.Leclercq

[14] Catholic Encyclopedia, 1909; Vol 5, p 224, article by F.G.Holweck

[15] Catholic Encyclopedia, 1908; Vol 3, p 724, article by C.Martindale

[16] Pilgrimage of Etheria (Egeria), orig. written bet. A.D. 380-389; ¶47; McClure & Feltoe, Eds; Soc. For Promoting Christian Knowledge; 1919.

[17] Catholic Encyclopedia, 1909, Vol 6, p 779, article by G.R.Huddleston. R.Appleton Co., NY, NY. Presented by Newadvent.org, used with permission.

[18] See Quo Primum, (Promulgating the Tridentine Liturgy) by Pope St. Pius V, 14JUL1570, Vatican City.