Liturgy - History Why the liturgy? Fundamentally, the liturgy is a structured worship ritual.

The Church has always been liturgical in its worship. The word liturgy is derived from the Greek word leitourgia meaning "public work". It has its roots well before the ancient Church to the ewish people. The liturgy was originally used in reference to the "public work" or "work" of the people of the Temple in the !ld "aw. For Christians, a newer understanding of liturgy is given form with reference to Christ. The liturgy is illustrated by the heavenly liturgy described in the book of #evelation, where the multitudes are gathered around the $ltar where the "amb of God "stands as though it had been slain." "iturgical worship is centered fundamentally on the themes of sacrifice %Christ&s one sacrifice', communion %fellowship of the community', and covenant %remembrance of covenant'. The earliest liturgies had a great amount of ewish liturgical influence. (any )rotestant denominations are liturgical as well, such as the $nglican*+piscopalian Church as well as the "utheran Church. (any other non,mainstream )rotestant denominations are non, liturgical- their worship does not follow a rubrical style or general structure. (uch of this had its origin in the ./th century, being influenced developmentally by themes of the )rotestant #eformation. Introduction to the Mass The word Mass and liturgy are almost used interchangeably in our everyday language. 0owever, the word Mass is a relatively new description. The (ass of 1t. Gregory the Great, which was uniformly standardi2ed at the Council of Trent, concluded with the dismissal, Ite, missa est, meaning Go, you are sent forth. Today, it is typically translated as, Go, the Mass is ended. The root of the word, missa, stuck, however, through the centuries, emphasi2ing that the (ass is a sending forth of the Church into the world, something integrated into our daily lives as Christians. The basic form of the liturgy consists of changeable and unchangeable elements. The (ass can be compared to a diamond ring- the diamond will never change even though the ring may have several different types of bands throughout its lifetime. The development of the liturgy is interesting because as the changeable elements develop over time, the unchangeable elements, like a diamond, remain the same. +ach form radiates immense beauty, e3pressing the richness of many different cultures and times. The changeable elements develop temporally and regionally usually according to pastoral need. 4et also the depth of the understanding of the unchangeable elements, while not essentially changing, has developed through centuries of insight. $ccording to the Catechism of the Catholic Church5 Liturgy and culture 6./7 The celebration of the liturgy, therefore, should correspond to the genius and

culture of the different peoples.89/: In order that the mystery of Christ be "made known to all the nations . . . to bring about the obedience of faith,"896 : it must be proclaimed, celebrated, and lived in all cultures in such a way tha t they themselves are not abolished by it, but redeemed and fulfilled589.: It is with and through their own human culture, assumed and transfigured by Christ, t hat the multitude of God&s children has access to the Father, in order to glorif y him in the one 1pirit. 6./; "In the liturgy, above all that of the sacraments, there is an immutable part, a part that is divinely instituted and of which the Church is the guardian, and parts that can be changed, which the Church has the power and on occasion also the duty to adapt to the cultures of recently evangeli2ed peoples."89<: 6./= ""iturgical diversity can be a source of enrichment, but it can also provoke tensions, mutual misunderstandings, and even schisms. In this matter it is clear that diversity must not damage unity. It must e3press only fidelity to the common faith, to the sacramental signs that the Church has received from Christ, and to hierarchical communion. Cultural adaptation also re>uires a conversion of heart and even, where necessary, a breaking with ancestral customs incompatible with the Catholic faith."897: What are the changeable elements? "ike the band of a diamond, the changeable elements of the (ass have changed from generation to generation and, in times past, from region to region. Changeable elements include formal structure, prayers, particular rubrics and postures, and what 1cripture readings are read each day. In the following sections, pay attention to what things change from each version of the (ass. $lso notice what things stay the same. The liturgies of the middle ages were certainly more elaborate than the liturgies of the +arly Church, and this was primarily due to the fact that much of the +arly Church was under #oman persecution. What are the unchangeable elements? The unchangeable elements of the (ass are bound closely together with the important themes of the (ass. +ssentially, the (ass is a sacrificial meal in which Christ is offered to the Father, not in a repetitive way, but in a perpetual way whereby the one 1acrifice of Christ on the Cross,is made present for us at every (ass. That is, Christ&s once and for all sacrifice is perpetual and cannot be repeated. The tradition began when Christ instituted this on the )assover with his disciples, commanding them to "do this in memory of" 0im. Christ's once and for all Sacrifice "To see the sacrificial dimension to the "ord&s 1upper, note first that it is the ?ew Testament e>uivalent of the !ld Testament )assover feast, in which the sacrificed paschal lamb was consumed %+3odus 6.5<,67'. The ?ew Testament +ucharist, like the !ld Testament )assover, is thus a sacrificial meal." %by immy $kin' It is

a sacrificial meal that, like the )assover feast, is kept and celebrated continually. The (ass is also reminiscent of the old sacrifice of the first,fruits of bread and wine. 1o it is that, in the (ass, Christ, the first,fruits, is offered under the appearance of these same elements. To be legitimate, the (ass must contain the account of the "ast 1upper by recounting the @ords of Institution, given by Christ at the "ast 1upper %"This is my Aody... This is my Alood"'. The earliest forms of the liturgy most likely did not e3plicitly contain the complete @ords of Institution. There are many theories as to why this was so. 0owever, by the end of the .nd century, all liturgies contained them e3plicitly, with the e3ception of the $ssyrian Church of the +ast. This doesn&t mean that prior to that time the story of the Institution was absent from the liturgy, altogether. #ather, the Institution narrative in which Christ offers 0is Aody and Alood was still implicit within the whole of the +ucharistic )rayer. #ecent liturgical scholarship has begun to reveal the importance of the +ucharistic )rayer as a whole on the Consecration, as opposed to focusing solely on the words "This is my Aody." $t the "ast 1upper, Christ took bread and gave it to 0is disciples, telling them, "Take, eat. This is my Aody." 0e then took the cup of wine, gave it to 0is disciples, telling them "Brink this, all of you. This is the cup of my Alood." Christ offered the cup to 0is disciples and stated that it contained is the Alood of the ?ew and +verlasting Covenant. 0e then instructed them to "do this in memory of me." Aut why are Christ&s instructions so importantC The complete words for "this do in remembrance of me" in Greek are "Totou poiete eis tan emen anamnesin." The translation of "this do in remembrance of me" does not capture the complete meaning of this statement. The word "poiein" or "do" is sacrificial in nature. It is used many times in the !ld Testament in reference to offering sacrifice. It is best translated as "offer" or "do" w* reference to "doing" or "offering" sacrifice. $nd anamnesis, or "remembrance," has sacrificial overtones as well. It means the literal making of the past into a present reality, much more than a mere &reminder& of the past. The full meaning of "do this in remembrance of me" is a command to offer the sacrifice 8totou poiete: continually in order to make the past, the one sacrifice of Christ, into a present reality 8anamnesis:. It is a memorial sacrifice, not merely a memorial meal in which Christ is commemorated. Thus, the (ass is a sacrifice that re,presents for us the one sacrifice of Christ. It is brought to us at every mass, in an unbloody way. $t the same time, a dual dimension is presented. The (ass not only recalls Christ&s death, it also recalls 0is resurrection. This is what we participate in. Aread and @ine are offered, but not ordinary Aread and @ine, but that which has become fully and substantially 0is Aody and Alood, by the power of the 0oly 1pirit. This is because esus Christ is the only perfect and acceptable sacrifice. Christ is the "amb of God, the Aread of "ife. Therefore, it is not a metaphorical sacrifice. The (ass is how Christians

remember, and thereby renew in their lives, the ?ew Covenant of Christ, established by 0is death and subse>uent rising from the dead. The sacrificial nature of the (ass is also shown as when Christ offers his flesh and his blood. "This is my body... This is my blood." This is a language of sacrifice, because by showing the body and blood in a state of separation, the elements take on a sacrificial character. esus here speaks of 0imself as a sacrifice in relation to what he is commanding 0is disciples to do 8totou poiete:. The Fathers of the +arly Church were >uick to articulate, as is included in the earliest liturgical forms, this e3act nature of Christ&s words at the "ast 1upper. $s discussed below, the disciples were commanded and given the authority to offer this sacrifice, together with the people gathered , but the &priest& who offers this sacrifice is Christ, the 0igh )riest, the one high priest of the true sanctuary. Christ is revealed as 0igh )riest through the actions of the presider, or ordained elder*presbyter 8later translated as priest:, in persona Christi, or in the person of Christ. Christ is also revealed as victim, the "amb of God. 0e is Christ "crucified and risen," the one who "offers and is offered, who gives and is given." %Catechism 66<9' In other words, not only is Christ physically present in the Aread and @ine, 0e is also present in persona Christi in the actions of the presider. Heaven on Earth The (ass is not only a 1acrifice, but it reveals 0eaven to us in a remarkable way. It is, essentially, the divine liturgy of 0eaven, the (arriage 1upper of the "amb, as described by ohn in the book of #evelation. )articipation in the (ass is essentially a participation in the very liturgy going on right now in 0eaven. $ccording to the Catechism of the Catholic Church5 66<9 The book of #evelation of 1t. ohn, read in the Church&s liturgy, first reveals to us, "$ throne stood in heaven, with one seated on the throne"5 "the "ord God."86: It then shows the "amb, "standing, as though it had been slain"5 Christ crucified and risen, the one high priest of the true sanctuary, the same one "who offers and is offered, who gives and is given."8.: Finally it presents "the river of the water of life . . . flowing from the throne of God and of the "amb," one of most beautiful symbols of the 0oly 1pirit.8<: 66<D "#ecapitulated in Christ," these are the ones who take part in the service of the praise of God and the fulfillment of his plan5 the heavenly powers, all creation %the four living beings', the servants of the !ld and ?ew Covenants %the twenty,four elders', the new )eople of God %the one hundred and forty,four thousand',87: especially the martyrs "slain for the

word of God," and the all,holy (other of God %the @oman', the Aride of the "amb,8;: and finally "a great multitude which no one could number, from every nation, from all tribes, and peoples and tongues."8=: 66<E It is in this eternal liturgy that the 1pirit and the Church enable us to participate whenever we celebrate the mystery of salvation in the sacraments. Communion Community and Holy Meal The (ass is also a meal, where the members that make up the Aody of Christ come to the table and are nourished by 0is Aody and Alood. !bviously this is no ordinary meal. 0is disciples were commanded to eat 0is flesh and drink 0is blood, Fust as the ews were commanded to eat the flesh of the sacrificial lamb at )assover. This action thereby completes the sacrificial offering. It is through this action that life, changing grace is given. Boing this shows a communion, representing not only the gathered community, but also a communion of the whole and entire Church, throughout time and space, on +arth and in 0eaven, gathered around Christ&s one sacrifice here made present. !nce they are nourished, they are instructed to go forth into the world to "love and serve the "ord" by bringing Christ to others, as 0e is brought to birth by grace in our daily lives. It is through the liturgy that the community gathered is nourished and transformed by grace, and commanded to go forth into the world to be the Aody of Christ, to serve the world. The celebration of the liturgy is made up of every person gathered, the whole community. $s such, Christ is also present "where two or three are gathered" in 0is name. The various 1cripture readings included as part of the liturgy are another means in which Christ is brought forth, as 0e is present in the @ritten @ord that is proclaimed to all. The different modes of Christ&s presence in the liturgy, other than in the sacrificial nature, are themes that have evolved e3tensively over the past ./// years. The proclamation of the @ord has been given more and more importance. $ccording to the Catechism of the Catholic Church5 667/ It is the whole community, the Aody of Christ united with its 0ead, that celebrates. ""iturgical services are not private functions but are celebrations of the Church which is &the sacrament of unity,& namely, the holy people united and organi2ed under the authority of the bishops. Therefore, liturgical services pertain to the whole Aody of the Church. They manifest it, and have effects upon it. Aut they touch individual members of the Church in different ways, depending on their orders, their role in the liturgical services, and their actual participation in them."89: For this reason, "rites which are meant to be celebrated in common, with the faithful present and actively participating, should as far as possible be

celebrated in that way rather than by an individual and >uasi,privately."8D: 6676 The celebrating assembly is the community of the bapti2ed who, "by regeneration and the anointing of the 0oly 1pirit, are consecrated to be a spiritual house and a holy priesthood, that . . . they may offer spiritual sacrifices."8E: This "common priesthood" is that of Christ the sole priest, in which all his members participate586/: (other Church earnestly desires that all the faithful should be led to that full, conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy, and to which the Christian people, "a chosen race, a royal priesthood, a holy nation, a redeemed people," have a right and an obligation by reason of their Aaptism.866: 667. Aut "the members do not all have the same function."86.: Certain members are called by God, in and through the Church, to a special service of the community. These servants are chosen and consecrated by the sacrament of 0oly !rders, by which the 0oly 1pirit enables them to act in the person of Christ the head, for the service of all the members of the Church.86<: The ordained minister is, as it were, an "icon" of Christ the priest. 1ince it is in the +ucharist that the sacrament of the Church is made fully visible, it is in his presiding at the +ucharist that the bishop&s ministry is most evident, as well as, in communion with him, the ministry of priests and deacons. 667< For the purpose of assisting the work of the common priesthood of the faithful, other particular ministries also e3ist, not consecrated by the sacrament of 0oly !rders- their functions are determined by the bishops, in accord with liturgical traditions and pastoral needs. "1ervers, readers, commentators, and members of the choir also e3ercise a genuine liturgical function."867: 6677 In the celebration of the sacraments it is thus the whole assembly that is leitourgos, each according to his function, but in the "unity of the 1pirit" who acts in all. "In liturgical celebrations each person, minister or layman, who has an office to perform, should carry out all and only those parts which pertain to his office by the nature of the rite and the norms of the liturgy."86;: In summary, the (ass can be thought of as5 ,)refigured by the sacrifice of the )assover lamb, slain and then eaten in remembrance of Covenant. ,$ representation of and participation in Christ&s %the "amb of God' once and for all sacrifice, a perpetual sacrifice. ,$ communion of 0is Aody, the Church. ,$ remembrance of the ?ew Covenant of Christ, through 0is once and for all

1acrifice. ,$ participation in the "iturgy of 0eaven. ,$ participation in the (arriage 1upper of the "amb. ,where Christ&s death is proclaimed, 0is resurrection confessed, and 0e is remembered until 0e comes again. ,Finally, a sending forth of the Aody of Christ into the @orld, after having been nourished at the "ord&s table with 0is own Aody and Alood.

G The (ass of the +arly Church %6st , 7th century $B'

, The ?ew Testament %6st Century' The term "Areaking of the Aread" was used to refer to the +ucharistic "iturgy as recorded by the ?ew Testament authors. The +arly Church Fathers of the first few centuries drew on the 1cripture to e3plain particular aspects of what the liturgy was meant to be. +3act liturgical forms were not e3plicitly recorded in the ?ew Testament but were taught by way of an !ral Tradition, drawing on themes that would later be recorded in the ?ew Testament. , 1t. ohn5 The Aread of "ife5 ohn =56,67,..,=E , 1t. "uke5 The "ast 1upper5 "uke ..56<,./ , #evelation5 The "iturgy of 0eaven5 #ev 75=,66 , #evelation5 The (arriage 1upper of the "amb5 #ev 6E57,E , The Bidache %Teaching of the Twelve $postles , written between ;/,66/ $B' , Chapter E,6/,675 The Bidache is a "short treatise" or summary of Christian teaching, not a complete treatise or document of the liturgy. $s such, it mentions a form of the +ucharistic )rayer, borrowing from many ewish themes, that liturgies included, yet it does not go into detail about the spoken account of Christ&s institution of the +ucharist, when 0e said, "This is my Aody, this is my Alood," which is also included in the liturgy. ?evertheless, the study of the Bidache in liturgical conte3t is important because of its emphasis on the +ucharistic %"thanksgiving"' nature of the ceremony and the necessity of unity for the people gathered so that their "sacrifice may be pure." The Bidache also uses the understanding of the +ucharist as a sacrifice. , Buring time of #oman persecution, congregations were small, brevity and simplicity were important. , (asses were celebrated at the homes of known Christians. They were also fre>uently celebrated within the Catacombs where the dead in Christ could be remembered. Aecause the dead in Christ were believed to have entered 0eaven, they were still considered part of the Church, the Aody of Christ, united as !ne by Christ who con>uered death. There in 0eaven they participate in the heavenly liturgy. The (ass is where the Christians on +arth unite with those in 0eaven in

this heavenly liturgy around the one 1acrifice, transcending time and space, to celebrate the mystery of Christ&s death and resurrection. , @ithin the catacombs, it was not uncommon to celebrate the (ass using a tomb or sarcophagus as an altar. $ tradition developed where Christians, to this day, usually celebrate (ass atop an altar that contains a relic or bone fragment of early Christian saint. , ustin (artyr %6;/ $B' , (ass after a Aaptism %First $pology, =;,==' , 1unday (ass in #ome %First $pology, =9' , The )erfect and $cceptable 1acrifice %Bialogue, 669' , 1t. Irenaeus of "yons %6D; $B' , !n 1acrifice %$gainst 0eresies, 7.69.;,7.6D.=' (ike $>uilina, in his book The Mass of the Early Christians, writes of Irenaeus, "In the world before Christ, God had commanded man to offer a pure sacrifice of the "first,fruits" of the earth. 1inful man, however, proved unable to offer with a pure heart. 1o Christ established the +ucharist as "the new oblation of the new covenant." In the +ucharist, Christ himself is the offering %the "first,fruits" of the new creation', and Christ himself is the one who offers. For Irenaeus, the sacrifice of the Church is the fulfillment of all the sacricices of ancient Israel... In the +ucharist, however, Christ offers himself under the same appearances as the old sacrifices5 bread and wine, the first,fruits of the earth. , 1t. 0ippolytus of #ome %.6; $B' , The +ucharistic )rayer %$postolic Tradition' , $t +aster (ass %$postolic Tradition'

G The (ass of the latter +arly Church %7th century'

, $fter toleration of Christianity, congregations increased in si2e , Bevelopment of liturgical rites became more elaborate, vessels and vestments enriched. , 1t. Cyril of erusalem %<;/ $B' , $ Guide to the "iturgy %(ystagogical "ecture, ;' %"ook for similaritiesH' , 1t. Cyril beautifully describes the intimacy one is to feel while receiving the Aody and Alood in the hand while standing. , The (ass in ?orth $frica %7// $B' , Civil Biocese of $frica at the time of 1t. $ugustine of 0ippo , Ay the end of the 7th century, there e3isted 7 distinct liturgical types %or rites'5 $ntiochene, $le3andrian, #oman, and Gallican. +ach primariy rite included many varations that varied according to region5

, !ntiochene "#ree$% &ite ,'y(antine &ite , "iturgy of 1t. ohn Chrysostom %7/9 $B' %1till used by the +astern Catholic*!rthodo3 Churches' , Commentary and walkthrough of the Ay2antine liturgy , "iturgy of 1t. ames %7// $B, used rarely today by !rthodo3' , !rmenian &ite , Maronite &ite , +3planation of the (aronite "iturgy , East Syrian)Chaldean &ite , Chaldean (ass in +nglish , The "iturgy of (ar $ddai and (ar (ari , $pproved by #ome, this ancient liturgy %about .// $B', used by the Chaldean Catholic Church %Ira>' and $ssyrian Church of the +ast, includes no words to recount the Institution of the +ucharist within the +ucharistic )rayer. It has been the subFect of great liturgical interest and fascination. , Biscussion , +ucharistic )rayer %$naphora' , Complete "iturgy of (ar $ddai and (ar (ari , Guidelines for $dmission to the +ucharist between the Chaldean Church and the $ssyrian Church of the +ast, from the Iatican )ontifical Council for )romoting Christian Jnity , "isten to this hauntingly beautiful liturgyH , The "iturgy of the $ssyrian Church of the +ast5 also used by the $ssyrian Church, translated from $ramaic. , "iturgy of 1t. Bionysius, Aishop of the $thenians , The 1yro,(alabar Church, founded by 1t. Thomas in ;. $B in India , The 1yro,(alabar liturgy, full translation in +nglish, Butch, and French with the three anaphoras and seasonal supplements. , +3planation of the 1yro,(alabar liturgy, from 1t. Thomas liturgy5 !nce used by 1t. Thomas Christians of India , The 1yro,(alankara Church, once part of the (alabar community, returned to #ome in $B 6E</. , The 1yro,(alankara "iturgy influenced by $ntiochian liturgy. , !le*andrian

"Co+tic% &ite

, Coptic %+gyptian' liturgy of 1t. Aasil %<E9 $B, still used by Coptic Catholic K !rthodo3 Churches' , Greek "iturgy of 1t. (ark , +thiopian liturgy %still used by +thiopian !rthodo3 Church' , Biscussion about +thiopian liturgy , &oman "Latin% &ite ",or more info and lin$s see ne*t section belo-% , #oman "iturgy %used by Church in #ome, later development to present form' , Transition from Greek to "atin , #eduction of the amount of wine used , +ucharistic $buses prompted change to reception of the +ucharist while kneeling, on the tongue. , $lso, in order to combat heresy which suggested that Christ&s complete Aody, Alood, 1oul, and Bivinity was not contained in both +ucharistic species, the chalice of blood was offered to the congregation less and less until it was eventually reserved only for the celebrant. This was to endear in the faithful that by receiving the )recious Aody along, they were still receiving the complete Aody, Alood, 1oul, and Bivinity of esus , 1acrificial aspects of the (ass emphasi2ed over time, especially in response to the )rotestant #eformation which denied that the (ass was a sacrifice. , #ole of gathered assembly deemphasi2ed. , #allican &ite , Jsed in northwestern +urope. , (ostly supplanted by #oman liturgy by D//$B. , "iturgy forms include5 , "iturgy of 1t. Germain of )aris , from the =th century , Celtic "orrha,1towe "iturgy Jsed until around 9th century, although adapted later according to #oman "iturgy, translated from "atin*Gaelic (issal , $mbrosian "iturgy of (ilan 1till in use by some religious orders in the city of (ilan, recently modified in 6E9/ to correspond w* ?ovus !rdo mass. , Biscussion about the $mbrosian liturgy , (o2arabic %Isidorian' liturgy , Jsed by Christian arabs in those parts of 1pain which fell under (oorish rule after 966 $B. used until 6.th century

, Biscussion about the (o2arabic liturgy , !rdinary of the (o2arabic "iturgy, in "atin and 1panish

G #eform of #oman "iturgy by )ope 1t. Gregory the Great %;E/ , 6;9/$B'
)ope 1t. Gregory the Great was the first to officially codify a version of the #oman "iturgy, later referred to as the "#ite of 1t. Gregory." 0is version would become the standard used by subse>uent versions of the #oman "iturgy. 0e was responsible for the following5 , 1implification, orderly arrangement, reduction of variable prayers , Befinitive arrangement of The #oman Canon , The #oman "ectionary, which was a collection of readings from 1cripture to be read during the liturgy, is given definitive form. It was still subFect to later revisions. , Codified the "Gregorian Chant" for use during worship. Later modifications. , The &Gloria& was introduced, probably of Gallican influence. Incorporated into the #oman liturgy in about the 66th century. , The offertory prayers and "avabo introduced prior to the 67th century. , Alessing and &"ast Gospel& introduced gradually in middle ages. , +nglish te3t of the (ass according to the #ite of 1t. Gregory5 This rite is still used by some "western" !rthodo3 churches and is typically celebrated in the vernacular tongue. Catholics use the Tridentine restoration. , Ay 6=th century, Gregory&s simplified mass had developed into many forms that varied between regions and religious orders. In its implementation, it had absorbed many local features of primarily Gallican liturgical forms that it replaced in many areas of northern +urope and eventually in #ome itself. , Biscussion on various rites %more appropriately "uses" of the #oman #ite' , 1arum #ite %of ancient 1alisbury, +ngland' , 1arum (issal in +nglish , Aenedictine #ite , Carmelite #ite , Cistercian #ite , Bominican #ite , Franciscan #ite , Friars (inor Capuchin #ite , )remonstratensian #ite

G The Tridentine #eform of the #oman "iturgy %6;9/ , 6E=.$B'

, The #eform of 1t. )ius I %6;9/ $B' Jnder the direction of )ope 1t. )ius I, the Council of Trent e3amined and clarified a number of things pertaining to the Catholic Faith. !ne of these things was the liturgy. +verything associated with the Council of Trent became known as "Tridentine" due to the "atin word for "Trent." The Council issued a number of counter reforms that were a necessary response to the )rotestant #eformation. , Tridentine #eforms %Council of Trent' , #esponse to )rotestant #eformation , Clarification of Boctrine5 And so this Council teaches the true and genuine doctrine about this venerable and divine sacrament of the Eucharist, the doctrine which the Catholic Church has always held and which She will hold until the end of the world, as She learned it from Christ Our ord !imself, from !is A"ostles, and from the !oly Ghost, #ho continually brings all truth to !er mind The Council forbids all the faithful of Christ henceforth to believe, teach or "reach anything about the most !oly Eucharist that is different from what is e$"lained and defined in the "resent decree% , In the 6Dth session, a commission was appointed to e3amine the #oman (issal to "revise and restore it." )rotestant #eformers had modified the (issal and removed doctrinal themes they reFected and substituted for it communion services that e3pressed their ideals but broke free from historic liturgical evolution. The Council Fathers sought to restore uniformity to the #oman "iturgy by eliminating regional variations that had evolved from )ope Gregory&s original liturgy, some of which had become >uite e3uberant, causing great confusion. They wanted a traditional, uniform liturgy that e3pressed clearly and concisely the traditional doctrinal elements of the (ass, all the things which the #eformers were reFecting, to help clarify doctrine. , Aenefits of liturgical uniformity , #estoration of Gregory&s liturgy, though apart from the #oman Canon, it was not e3actly identical to Gregory&s original liturgy, as it had absorbed many Carolingian elements. , Famous +dict5 Luo )rimum Tempore %67 uly, 6;9/' , the ?ew (issal %!fficially from5 &(issale #omanum e3 decreto sacrosancti Concilii Tridentini restitutum& M

"The #oman (issal #estored $ccording to the Becrees of the 0oly Council of Trent"' , 1chema of the Tridentine (ass , "atin*+nglish te3t of the (ass %6E=. edition' , )reparations for the (ass and +3planation of Iestments , #oman "ectionary of )ope )ius I5 Collection of 1cripture #eadings for all 1undays, Feasts, and @eekdays , From this point on, (ass rubrics*te3t could not be altered without the approval of #ome.

G The Iatican II #eforms %6E=. , .//.$B'

, The #eform of Iatican Council II %)ope ohn NNIII, )ope )aul II' %6E=.,6E=; $B' , +3planation of various reforms , Aecause more emphasis had been placed on the sacred vessels that contained the +ucharist than on the community gathered to partake of the +ucharist, much of the meaning behind participating in the Aody and Alood of Christ had been lost over time. , The 1econd Iatican Council sought to bring the focus of the mass back to include the importance of the gathered assembly, the community, the mystical Aody of Christ, as it had throughout the early church , as a fuller e3presion of the celebration of the +ucharistic 1acrifice. This was done not only with the wisdom of the ./// years of liturgical tradition but also with insights e3pressed by the +arly Church on the importance of community in worship. , It encouraged the faithful to receive the +ucharist more fre>uently. , It allowed for more congregational participation in spoken responses and music , It allowed fle3ibility and adaptations to the pastoral needs of each diocese. , 1implification of "iturgical #ites to make them more easily understood by the faithful , The Council called for the retention of the "atin language. !ver time, Aishops re>uested missal translations that made use of the vernacular language, seeing its pastoral benefits in !rthodo3 and )rotestant churches. , 1oon, reception of +ucharist standing, in the hand optional, as had been done in the time of 1t. Cyril. , +ventually Chalice of Alood was offered, once again, to the congregation. , Bocument5 Constitution on the 1acred "iturgy %1acrosanctum Concilium' %6E=< $B' , Commentary5 Iat. II and 1acrosanctum Concilium and the General Instruction of the #oman (issal , &esult. Missal of /o+e /aul 0I "1ovus 2rdo Missae%

, re,introduction of the intercessory prayers %not since Gregory', allowing individual communities to write prayers for local needs , #eworking of +ucharistic )rayer of 0ippolytus , +levated the proclamation of 1cripture to a place of higher dignity within the (ass, giving the liturgy two distinct parts5 The "iturgy of the @ord, and the "iturgy of the +ucharist. This also resulted in changes in architecture, bringing the lectern closer to the altar to reflect the close link between @ord and +ucharist. , "atin*+nglish te3t of the (ass %6E9; edition' , #oman "ectionary of )ope )aul II5 6E9/ edition <,year cycle collection of 1cripture #eadings for all 1undays, Feasts, and @eekdays , #evised #oman "ectionary of )ope )aul II5 #evised 6EED edition <,year cycle collection of 1cripture #eadings for all 1undays, Feasts, and @eekdays to e3pose the faithful to a wider assortment of biblical readings. , #evised General Instruction of the #oman (issal %#oman (issal .///' #ubrics for the (ass , Committee on the "iturgy, Jnited 1tates Conference of Catholic Aishops 6./< The liturgical traditions or rites presently in use in the Church are the "atin %principally the #oman rite, but also the rites of certain local churches, such as the $mbrosian rite, or those of certain religious orders' and the Ay2antine, $le3andrian or Coptic, 1yriac, $rmenian, (aronite and Chaldean rites. In "faithful obedience to tradition, the sacred Council declares that 0oly (other Church holds all lawfully recogni2ed rites to be of e>ual right and dignity, and that she wishes to preserve them in the future and to foster them in every way."8=E: &eferences. , The (ass of the +arly Christians, by (ike $>uilina , The 1acrifice of the Church, by oseph $. ungmann, 1. . , The (ass of the #oman #ite, by oseph ungmann , $ 1hort 0istory of the #oman (ass, by (ichael Bavies , The "atin (ass 1ociety of Ireland , The (ystery and (eaning of the (ass, by (sgr. oseph Champlin , The "amb&s 1upper5 The (ass as 0eaven on +arth, by 1cott 0ahn , From $ge to $ge5 0ow Christians Celebrated the +ucharist, by +dward Foley , (ass and the 1acraments, by Fr. ohn "au3, (.$. Aen2iger Arothers 6E<7