THE ROMAN CATHOLIC MASS The chief act of communal worship

The Church The Mass is a mystical reality in which the sacrifice of Christ on the Cross is renewed. The Mass is a mystical reality in which the sacrifice of Christ on the Cross is renewed. “The same Christ who offered himself once in a bloody manner on the altar of the cross, is present and offered in an “unbloody manner" in the Mass.” Council of Trent “The same Christ who offered himself once in a bloody manner on the altar of the cross, is present and offered in an “unbloody manner" in the Mass.” Council of Trent the original sacrifice of Christ on the Cross is presented to us once more. the original sacrifice of Christ on the Cross is presented to us once more.

A Memorial and a Sacred Banquet: The Mass is the Church's way of fulfilling Christ's command, at the Last Supper, to "Do this in remembrance of Me." As a memorial of the Last Supper, the Mass is also a sacred banquet, in which the faithful participate both through their presence and their role in the liturgy and through the reception of Holy Communion, the Body and Blood of Christ. The Mass is the Church's way of fulfilling Christ's command, at the Last Supper, to "Do this in remembrance of Me." As a memorial of the Last Supper, the Mass is also a sacred banquet, in which the faithful participate both through their presence and their role in the liturgy and through the reception of Holy Communion, the Body and Blood of Christ.

Celebration of the Eucharist Followers of Jesus have since the time of the Last Supper celebrated the Breaking of the Bread otherwise known as the Eucharist. We continue to celebrate that same Eucharist today. Over the centuries certain elements have been retained, altered or eliminated. Followers of Jesus have since the time of the Last Supper celebrated the Breaking of the Bread otherwise known as the Eucharist. We continue to celebrate that same Eucharist today. Over the centuries certain elements have been retained, altered or eliminated.

A BRIEF HISTORY OF THE MASS

THE LAST SUPPER The day before he suffered he took bread in his sacred hands and looking up to heaven, to you his almighty father, he gave you thanks and praise. He broke the bread and gave it to his disciples and said: "Take this, all of you and eat it: this is my body which will be given up for you". The day before he suffered he took bread in his sacred hands and looking up to heaven, to you his almighty father, he gave you thanks and praise. He broke the bread and gave it to his disciples and said: "Take this, all of you and eat it: this is my body which will be given up for you".

THE LAST SUPPER When the supper was ended, he took the cup. Again he gave you thanks and praise, gave the cup to his disciples and said: "Take this all of you and drink from it: this is my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Do this in memory of me" When the supper was ended, he took the cup. Again he gave you thanks and praise, gave the cup to his disciples and said: "Take this all of you and drink from it: this is my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Do this in memory of me"

NEW TESTAMENT TIMES In the Acts of the Apostles, we see that the early Christians "went as a body to the Temple every day, but met in their houses for the breaking of the bread." (2:46) While at the Temple, these Jewish followers of Jesus listened to readings from what we call the Old Testament. Then at the end of the Temple service they went to certain houses to celebrate the Eucharist to celebrate the fact that Jesus the Messiah had come and fulfilled those Old Testament readings. In the Acts of the Apostles, we see that the early Christians "went as a body to the Temple every day, but met in their houses for the breaking of the bread." (2:46) While at the Temple, these Jewish followers of Jesus listened to readings from what we call the Old Testament. Then at the end of the Temple service they went to certain houses to celebrate the Eucharist to celebrate the fact that Jesus the Messiah had come and fulfilled those Old Testament readings.

LATE FIRST CENTURY From the little information we have from those first few centuries we can discover a very simple rite in the memorial celebrations of the first century. From the little information we have from those first few centuries we can discover a very simple rite in the memorial celebrations of the first century. 1) consecration of the bread and wine 1) consecration of the bread and wine 2) the breaking of the bread 2) the breaking of the bread 3) the communion or sharing of the body and blood of Christ. 3) the communion or sharing of the body and blood of Christ.

SECOND CENTURY As those early followers moved away gradually from their participation in the Temple services, a rite evolved based on that of the first century. As those early followers moved away gradually from their participation in the Temple services, a rite evolved based on that of the first century. It was a rite celebrated in their homes. It was a rite celebrated in their homes. Around the middle of the second century we find a description of the ritual in some writings by the martyr Justin. He talks of the two main parts, the didactic and the sacrificial. Around the middle of the second century we find a description of the ritual in some writings by the martyr Justin. He talks of the two main parts, the didactic and the sacrificial.

EARLY SEVENTH CENTURY It was under Pope Gregory the Great, early in the seventh century, that a definite rite was established. It was under Pope Gregory the Great, early in the seventh century, that a definite rite was established. It was at this time that Latin was decreed as the language to be used in the Mass in the Roman Rite. It was at this time that Latin was decreed as the language to be used in the Mass in the Roman Rite. The decree of Gregory gave the Roman Rite its standard form for Eucharistic celebration up until (There was some modification in 1570 by Pope Pius V.) The decree of Gregory gave the Roman Rite its standard form for Eucharistic celebration up until (There was some modification in 1570 by Pope Pius V.)

THE SIXTEENTH CENTURY FOLLOWING THE COUNCIL OF TRENT A SET RITUAL WAS IN PLACE. FOLLOWING THE COUNCIL OF TRENT A SET RITUAL WAS IN PLACE. NO CHANGES COULD BE MADE TO THE MASS NO CHANGES COULD BE MADE TO THE MASS THE MASS WAS CELEBRATED IN THE SAME WAY (RITUAL) AND IN THE SAME LANGUAGE (LATIN) THROUGHOUT THE WORLD THE MASS WAS CELEBRATED IN THE SAME WAY (RITUAL) AND IN THE SAME LANGUAGE (LATIN) THROUGHOUT THE WORLD

NO CHANGES FOR 400 YEARS

MID TWENTIETH CENTURY -- VATICAN II In December 1963, Vatican II announced a general restoration and reform of the Liturgy so that the people could worship in the spirit of the first few centuries. The Council stressed in its document The Constitution of the Sacred Liturgy that the Liturgy is made up of unchangeable elements as well as elements which ought to be changed with the passage of time. In December 1963, Vatican II announced a general restoration and reform of the Liturgy so that the people could worship in the spirit of the first few centuries. The Council stressed in its document The Constitution of the Sacred Liturgy that the Liturgy is made up of unchangeable elements as well as elements which ought to be changed with the passage of time.

VATICAN II With regard to the Eucharist celebration itself, the Council wrote: With regard to the Eucharist celebration itself, the Council wrote: “The rites as to be simplified, due care being taken to preserve their substance; elements which, with the passage of time, came to be duplicated or were added with but little advantage, are now to be discarded; other elements which have suffered injury through accidents of history are now to be restored so the vigor which they had in the days of the Holy Fathers, as may seem useful or necessary.” “The rites as to be simplified, due care being taken to preserve their substance; elements which, with the passage of time, came to be duplicated or were added with but little advantage, are now to be discarded; other elements which have suffered injury through accidents of history are now to be restored so the vigor which they had in the days of the Holy Fathers, as may seem useful or necessary.”

Reforms of the Liturgy Once more the ritual is seen within an historical setting. Returning to the earliest days of the celebration, the Council reintroduced: the mother tongue, the prayers of the faithful, communion under both species, the kiss of peace just to name a few of the reforms. Once more the ritual is seen within an historical setting. Returning to the earliest days of the celebration, the Council reintroduced: the mother tongue, the prayers of the faithful, communion under both species, the kiss of peace just to name a few of the reforms.