Mass (liturgy)

For other uses of "Mass", see Mass (disambiguation).

A Medieval Low Mass by a bishop.

The Mass is the name given to the Eucharistic celebration in the Latin liturgical rites of the Roman Catholic Church, in Old Catholic Churches, in the Anglo-Catholic tradition of Anglicanism, and in some largely High Church Lutheran regions, including the Scandinavian and Baltic countries.

The term is derived from the late-Latin word missa (dismissal), a word used in the concluding formula of Mass in Latin: "Ite, missa est" ("Go; it is the dismissal").

For the celebration of the Eucharist in Eastern Churches, including those in full communion with the Holy See of Rome, other terms, such as the Divine Liturgy, the Holy Qurbana, and the Badarak, are normally used. Western denominations not in full communion with the Roman Catholic Church, such as Calvinist Christianity, also usually prefer terms other than Mass. For information on the theology of the Eucharist and on the Eucharistic liturgy of other Christian denominations, see "Eucharist" and "Eucharistic theology".

The Mass in the Catholic Church

Main article:Eucharist (Catholic Church)

The Council of Trent reaffirmed traditional Christian teaching that the Mass is the same Sacrifice of Calvary offered in an unbloody manner: "The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different. And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and offered in an unbloody manner... this sacrifice is truly propitiatory" (Doctrina de ss. Missae sacrificio, c. 2, quoted in Catechism of the Catholic Church, 1367). The Council declared that Jesus instituted the Mass at his Last Supper: "He offered up to God the Father His own body and blood under the species of bread and wine; and, under the symbols of those same things, He delivered (His own body and blood) to be received by His apostles, whom He then constituted priests of the New Testament; and by those words, Do this in commemoration of me, He commanded them and their successors in the priesthood, to offer (them); even as the Catholic Church has always understood and taught."

The Roman Catholic Church sees the Mass as the most perfect way it has to offer latria (adoration) to God. It is also Catholic belief that in objective reality, not merely symbolically, the wheaten bread and grape wine are converted into Christ's body and blood, a conversion referred to as transubstantiation, so that the whole Christ, body and blood, soul and divinity, is truly, really, and substantially contained in the sacrament of the Eucharist.

Latest edition (2002) of the Missale Romanum

Texts used in the Roman Rite of Mass

The Roman Missal contains the prayers and rubrics of the Mass. The ordinary expression of the edition promulgated by Pope Paul VI. The edition promulgated by Pope John XXIII in 1962 is an extraordinary expression of the same liturgical rite. The 1962 Missal contains not only the prayers of the Mass itself, with the prayers for each day of the calendar, but also the scriptural readings for each day.

In the United States and Canada, the English translation of the Roman Missal is at present called the Sacramentary.

The Lectionary presents passages from the Bible arranged in the order for reading at each day's Mass. Compared with the scripture readings in the pre-1970 Missal, the modern Lectionary contains a much wider variety of passages.

A Book of the Gospels called the Evangelary is recommended for the reading from the Gospels, but the Lectionary may be used in its place.

Structure of the Roman Rite of Mass

(For earlier forms, see Pre-Tridentine Mass and Tridentine Mass.)

Within the fixed structure outlined below, the Scripture readings, the antiphons sung or recited during the entrance procession or communion, and the texts of the three prayers known as the collect, the prayer over the gifts, and the postcommunion prayer vary each day according to the liturgical season, the feast days of titles or events in the life of Christ, the feast days and commemorations of the saints, or for Masses for particular circumstances (e.g., funeral Masses, Masses for the celebration of Confirmation, Masses for peace, to begin the academic year, etc.).

Pre-Mass procedures

A bowl of holy water is kept near each entrance to the church. As parishioners enter, they dip their fingers into the water and then make a sign of the cross. This action reminds participants of their baptismal promises [that through baptism they have become members of the Church]. Following this, it is customary to genuflect by the side of a pew in the direction of the tabernacle holding the Blessed Sacrament (consecrated Eucharist) before sitting or kneeling, and taking time to recollect thoughts before entering into the sacred action of the Mass. If the Blessed Sacrament is not present in the sanctuary, it is not necessary or customary to genuflect, although many people still do this out of habit.

Introductory rites

After an entrance hymn or the recitation of an antiphon, Mass begins with all making the large Sign of the Cross (the fingertips of the right hand touch in sequence the forehead, breast, left shoulder and right shoulder), while the priest says the Trinitarian formula, "In the name of the Father, and of the Son, and of the Holy Spirit", to which the people answer: "Amen." Then the priest "signifies the presence of the Lord to the community gathered there by means of the Greeting. By this Greeting and the people’s response, the mystery of the Church gathered together is made manifest" (General Instruction of the Roman Missal, 50).[1] The greetings are derived from the beginnings of the Pauline epistles.

Then the priest invites those present to take part in the Act of Penitence, of which the Missal proposes three forms, the first of which is the Confiteor. This is concluded with the priest's prayer of absolution, "which, however, lacks the efficacy of the Sacrament of Penance" (GIRM 51). "On Sundays, especially in the Season of Easter, in place of the customary Act of Penitence, from time to time the blessing and sprinkling of water to recall Baptism may take place" (GIRM 51).

"After the Act of Penitence, the Kyrie is always begun, unless it has already been included as part of the Act of Penitence. Since it is a chant by which the faithful acclaim the Lord and implore his mercy, it is ordinarily done by all, that is, by the people and with the choir or cantor having a part in it" (GIRM 52).

"The Gloria in Excelsis Deo is a very ancient and venerable hymn in which the Church, gathered together in the Holy Spirit, glorifies and entreats God the Father and the Lamb. ... It is sung or said on Sundays outside the Seasons of Advent and Lent, on solemnities and feasts, and at special celebrations of a more solemn character" (GIRM 53). In accordance with that rule, the Gloria is omitted at funerals and is considered optional at weddings. It is also omitted for ordinary feast-days of saints, weekdays, and Votive Masses. It is also optional, in line with the perceived degree of solemnity of the occasion, at Ritual Masses such as those celebrated for Marriage("Nuptial Mass"), Confirmation or Religious Profession, at Masses on the Anniversary of Marriage or Religious Profession, and at Masses for Various Needs and Occasions.

"Next the priest invites the people to pray. All, together with the priest, observe a brief silence so that they may be conscious of the fact that they are in God’s presence and may formulate their petitions mentally. Then the priest says the prayer which is customarily known as the Collect and through which the character of the celebration is expressed" (GIRM 54).

The Liturgy of the Word

On Sundays and solemnities, three Scripture readings are given. On other days there are only two. If there are three readings, the first is from the Old Testament (a term wider than Hebrew Scriptures, since it includes the Deuterocanonical Books), or the Acts of the Apostles during Eastertide. The first reading is followed by a Responsorial Psalm, a complete Psalm or a sizeable portion of one. A cantor, choir or lector leads, and the congregation sings or recites a refrain. The second reading is from the New Testament.

The final reading and high point of the Liturgy of the Word is the proclamation of the Gospel. This is preceded by the singing or recitation of the Gospel Acclamation, typically an Alleluia with a verse of Scripture, which may be omitted if not sung. Alleluia is replaced during Lent by a different acclamation of praise. All stand while the Gospel is chanted or read by a deacon or, if none is available, by a priest. To conclude the Gospel reading, the priest or deacon proclaims: "This is the Gospel of the Lord" (in the United States, "The Gospel of the Lord") and the people respond, "Praise to you, Lord Jesus Christ." The priest or deacon then kisses the book.

A bishop, priest or deacon may then give a homily, a sermon that draws upon some aspect of the readings or the liturgy of the day. The homily is obligatory on Sundays and Holy Days of Obligation, and is highly encouraged for other days.

On Sundays and solemnities, all then profess their Christian faith by reciting or singing the Nicene Creed or, especially from Easter to Pentecost, the Apostles' Creed, which is particularly associated with baptism and often used with Masses for children.

The Liturgy of the Word concludes with the General Intercessions or "Prayers of the Faithful." The priest speaks a general introduction, then a deacon or lay person addresses the congregation, presenting some intentions for prayer, to which the congregation responds with a short response such as: "Lord hear our prayer". The priest may conclude with a supplication.

The Liturgy of the Eucharist

A linen corporal is spread over the center of the altar, and the Liturgy of the Eucharist begins with the ceremonial placing on it of bread and wine. These may be brought to thealtar in a procession, especially if Mass is celebrated with a large congregation. The bread (wheaten and unleavened) is placed on a paten, and the wine (from grapes), mixed with a little water, is put in a chalice. As the priest places each on the corporal, he says a silent prayer over each individually, which, if this rite is unaccompanied by singing, he is permitted to say aloud, in which case the congregation responds to each prayer with: "Blessed be God forever." Then the priest washes his hands, "a rite that is an expression of his desire for interior purification."

The congregation, which has been seated during this preparatory rite, rises, and the priest gives an exhortation to pray: "Pray, brothers and sisters, that our sacrifice may be acceptable to God, the almighty Father." The congregation responds: "May the Lord accept the sacrifice at your hands, for the praise and glory of his name, for our good, and the good of all his Church." The priest then pronounces the variable prayer over the gifts that have been set aside.

The Eucharistic Prayer, "the center and summit of the entire celebration", then begins with a dialogue between priest and people. This dialogue opens with the normal liturgical greeting, but in view of the special solemnity of the rite now beginning, the priest then exhorts the people: "Lift up your hearts." The people respond with: "We lift them up to the Lord." The priest then introduces the great theme of the Eucharist, a word originating in the Greek word for giving thanks: "Let us give thanks to the Lord, our God," he says. The congregation joins in this sentiment, saying: "It is right to give him thanks and praise."

The priest then continues with one of many Eucharistic Prayer prefaces, which lead to the Sanctus acclamation: "Holy, Holy, Holy Lord God of power and might, Heaven and Earth are full of your glory, Hosanna in the Highest, Blessed is he who comes in the name of the Lord, Hosanna in the Highest."

In some countries, including the United States, the people kneel immediately after the singing or recitation of the Sanctus. However, the general rule is that they kneel somewhat later, for the Consecration, when, according to Catholic faith, the underlying reality or substance of the bread and wine is converted into the body and blood of Christ (see Transubstantiation).

Mass at the Grotto at Lourdes. The chalice is displyed to the people immediately after the consecration of the wine.

The Eucharistic Prayer includes the Epiclesis, through which the Church implores the power of the Holy Spirit that the gifts that have been set aside may become Christ's body and blood and that the Communion may be for the salvation of those who will partake of it.

The central part is the Institution Narrative and Consecration, recalling the words of sacrifice and actions at his Last Supper, which he told his disciples to do in his memory, thus instituting the Mass.

Immediately after the Consecration and the display to the people of the consecrated elements, the priest invites the people to proclaim "the mystery of faith", and the congregation joins in reciting the Memorial Acclamation. The Roman Missal gives three forms for this acclamation. (A fourth, added in the 1973 English translation ("Christ has died ...") and another, permitted in Ireland ("My Lord and my God"), are unlikely to be kept in the forthcoming revision of that translation.)

The Eucharistic Prayer also includes the Anamnesis, expressions of offering, and intercessions for the living and dead.

It concludes with a doxology, with the priest lifting up the paten with the host and the deacon (if there is one) the chalice, and the singing or recitation of the Amen by the people. The unofficial term "The Great Amen" is sometimes applied to this Amen.

The Communion rite

All together recite or sing the "Lord's Prayer" ("Pater Noster" or "Our Father"). The priest introduces it with a short phrase and follows it up with the prayer: "Deliver us, Lord, from every evil, and grant us peace in our day. In your mercy keep us free from sin and protect us from all anxiety as we wait in joyful hope for the coming of our Savior, Jesus Christ." The people then add the doxology: "For the kingdom, the power, and the glory are yours, now and forever."

Next comes the rite of peace (pax). After praying: "Lord Jesus Christ, you said to your apostles: 'I leave you peace, my peace I give you.' Look not on our sins, but on the faith of your Church, and grant us the peace and unity of your kingdom where you live for ever and ever ", the priest wishes the people the peace of Christ: "The peace of the Lord be with you always." The deacon or, in his absence, the priest may then invite those present to offer each other the sign of peace. The form of the sign of peace varies according to local custom. A handshake is common in many countries, including the United States. In India a person will give the sign of peace by joining his or her hands and bowing to another. In the Philippines the sign of peace is usually a smile and a polite nod.

While the "Lamb of God" ("Agnus Dei" in Latin) litany is sung or recited, the priest breaks the host and places a piece in the main chalice; this is known as the rite of fraction and commingling.

If extraordinary ministers of Holy Communion are required, they may come forward at this time, but they are not allowed to go to the altar itself until after the priest has received Communion (General Instruction of the Roman Missal, 162). The priest then presents the transubstantiated elements to the congregation, saying: "This is the Lamb of God who takes away the sin of the world. Happy are those who are called to his supper." Then all repeat: "Lord, I am not worthy to receive you, but only say the word and I shall be healed." The priest then receives Communion and, with the help, if necessary, of extraordinary ministers, distributes Communion to the people, who, as a rule, approach in procession. When receiving Holy Communion, the communicant bows his or her head before the Sacrament as a gesture of reverence, and may receive the consecrated host either on the tongue or in the hand, at the discretion of each communicant. The distributing minister says: "The body of Christ" or "The blood of Christ", according as the element distributed is the consecrated bread or the consecrated wine, or: "The body and blood of Christ", if both are distributed together (by intinction). The communicant responds: "Amen."

While Communion is distributed, an appropriate song is recommended. If that is not possible, a short antiphon is recited before the distribution begins.

"The sacred vessels are purified by the priest, the deacon, or an instituted acolyte after Communion or after Mass, insofar as possible at the credence table" (GIRM 279). Then the priest concludes the Liturgy of the Eucharist with the Prayer after Communion, for which the people are invited to stand.

Concluding rite

After the Prayer after Communion, announcements may be made. The Missal says these should be brief. The priest then gives the usual liturgical greeting and imparts his blessing. The liturgy concludes with a dialogue between the priest and congregation. The deacon, or in his absence, the priest himself then dismisses the people. The Latin formula is simply "Ite, missa est", but the 1973 English Missal gives a choice of dismissal formulas. The congregation responds: "Thanks be to God." The priest and other ministers then leave, often to the accompaniment of a recessional hymn.

Time of celebration of Mass

Since the Second Vatican Council, the time for fulfilling the obligation to attend Mass on Sunday or a Holy Day of Obligation now begins on the evening of the day before (in theory, after First Vespers), and most parish churches do celebrate the Sunday Mass also on Saturday evening. By long tradition and liturgical law, Mass is not celebrated at any time on Good Friday (but Holy Communion is distributed, with hosts consecrated at the evening Mass of the Lord's Supper on Holy Thursday, to those participating in the Celebration of the Passion of the Lord) or on Holy Saturday before the Easter Vigil, in other words, between the annual celebrations of the Lord's Supper and the Resurrection of Jesus (see Easter Triduum).

Deacons, priests and bishops are required to celebrate the Liturgy of the Hours daily, but are not obligated to celebrate Mass daily. "Apart from those cases in which the law allows him to celebrate or concelebrate the Eucharist a number of times on the same day, a priest may not celebrate more than once a day" (canon 905 of the Code of Canon Law), and "a priest may not celebrate the Eucharistic Sacrifice without the participation of at least one of the faithful, unless there is a good and reasonable cause for doing so" (canon 906).

Priests may be required by their posts to celebrate Mass daily, or at least on Sundays, for the faithful in their pastoral care. The bishop of a diocese and the pastor of a parish are required to celebrate or arrange for another priest to celebrate, on every Sunday or Holy Day of Obligation, a Mass "pro populo" - that is, for the faithful entrusted to his care.

For Latin-Rite priests, there are a few general exceptions to the limitation to celebrate only one Mass a day (General Instruction of the Roman Missal, 204). By very ancient tradition, they may celebrate Mass three times at Christmas (the Midnight Mass or "Shepherd's Mass", the Dawn Mass and the Day Mass, each of which has its own readings and chants).

On All Souls' Day they may also, on the basis of a privilege to all priests by Pope Benedict XV in August 1915, celebrate Mass three times, but not immediately one after the other; only one of the three Masses may be for the personal intentions of the priest, while the other two Masses must be applied, one for all the faithful departed, the other for the intentions of the Pope. A priest who has concelebrated the Chrism Mass, which may be held on the morning of Holy Thursday, may also celebrate or concelebrate the Mass of the Lord's Supper that evening. A priest may celebrate or concelebrate both the Mass of the Easter Vigil and Mass during Easter day (the Easter Vigil "should not begin before nightfall; it should end before daybreak on Sunday"; and may therefore take place at midnight or in the early hours of Easter morning). Finally, a priest who has concelebrated Mass at a meeting of priests or during a pastoral visitation by a bishop or a bishop's delegate, may celebrate a second Mass for the benefit of the laity.

In addition to these general permissions, the Local Ordinary may, for a good reason, permit priests to celebrate twice (they are then said to "binate," and the act is "bination") on weekdays, and three times ("trinate," and "trination") on Sundays and Holy Days (canon 905 §2). Examples would be: if a parish priest were to need to celebrate the usual, scheduled daily Mass of a parish, and a funeral later in the morning, or three Masses to accommodate all of the parishioners in a very populous parish on Sundays. In particularly difficult circumstances, the Pope can grant the diocesan bishop permission to give his priests faculties to trinate on weekdays and quadrinate on Sundays.

In many countries, the bishop's power to permit priests to celebrate two Masses on one day and three Masses on one day is widely availed of, so that it is common for priests assigned to parish ministry to celebrate at least two Masses on any given Sunday, and two Masses on several other days of the week. Permission for four Masses on one day has been obtained in order to cope with large numbers of Catholics either in mission lands or where the ranks of priests are diminishing.

Special Masses

Nuptial Mass and other Ritual Masses

A Nuptial Mass[2] is simply a Mass within which the sacrament of Holy Matrimony is celebrated. Other sacraments too are celebrated within Mass. This is necessarily so for the sacrament of Orders, and is normal, though not obligatory, for the sacrament of Confirmation, as well as that of Holy Matrimony. Unless the date chosen is that of a major liturgical feast, the prayers are taken from the section of the Roman Missal headed "Ritual Masses". This section has special texts for the celebration within Mass of Baptism, Confirmation, Anointing of the Sick, Orders, and Holy Matrimony, leaving Confession (Penance or Reconciliation) as the only sacrament not celebrated within a celebration of the Eucharist. There are also texts for celebrating, within Mass, Religious Profession, the Dedication of a Church, and several other rites.

If one of a couple being married in a Catholic church is not a Catholic, the rite of Holy Matrimony outside Mass is to be followed. However, if the non-Catholic has been baptized in the name of all three persons of the Trinity (and not only in the name of, say, Jesus, as is the baptismal practice in some branches of Christianity), then, in exceptional cases and provided the bishop of the diocese gives permission, it may be considered suitable to celebrate the marriage within a Mass, except that, according to the general law, Communion is not given to the non-Catholic (Rite of Marriage, 8).

The Mass in Anglicanism

See also: Anglican Eucharistic theology

"Mass" is one of many terms used to describe the Eucharist in the Anglican tradition, the others being "Holy Communion," "Holy Eucharist," or "the Lord's Supper." In the English-speaking Anglican world, the term used frequently connotes the Eucharistic theology of the one using it. "Mass" is considered an Anglo-Catholic term, "Lord's Supper" is associated with evangelical or low church Anglicans, while broad church Anglicans prefer the terms "Eucharist" or "Holy Communion."

The structure of the rite

The liturgy of the mass is typically derived from the Anglican prayer books authorised by the national churches of the Communion. The structure of the liturgy, crafted in the tradition of the Elizabethan Settlement, allows for a variety of theological interpretations, and generally follows the same rough shape. Some or all of the following elements may be altered or absent depending on the rite used by the province or national church:

• The Gathering of the Community: Beginning with a Trinitarian-based greeting or seasonal acclamation; followed by the Collect for Purity; the Gloria in Excelsis Deo, Kyrie eleison, and/or Trisagion; and then the collect of the day. During Lent and/or Advent especially, this part of the service may begin or end with a penitential rite.
• The Proclamation of the Word: Usually two to three readings of Scripture, one of which is always from the Gospels, plus a psalm (or portion thereof) or canticle. This is followed by a sermon or homily; the recitation of the Apostles', Nicene or Athanasian Creeds; the prayers of the congregation or a general intercession, a general confession and absolution, and the passing of the peace.
• The Celebration of the Eucharist: The gifts of bread and wine are received, along with other gifts (such as money and/or food for a food bank, etc.), and an offertory prayer is recited. Following this, a Eucharistic Prayer (called "The Great Thanksgiving") is offered. This prayer consists of a dialogue (the Sursum Corda), a preface, the sanctus and benedictus, the words of institution, and the epiclesis. The Lord's Prayer usually follows, followed by the fraction (the breaking of the bread), the Prayer of Humble Access, the Agnus Dei, and the distribution of the sacred elements (the bread and wine). After all who have desired to have received, there is a post-Communion prayer. A doxology or general prayer of thanksgiving may follow. The service concludes with a Trinitarian blessing and the dismissal.

Special masses

The Anglican tradition includes separate rites for nuptial masses, funeral masses, and votive masses. The Eucharist is an integral part of many other sacramental services, including ordination and Confirmation.

Ceremonial

see also Anglican Eucharistic theology

A few Anglo-Catholic parishes use Anglican versions of the Tridentine Missal, such as the English Missal, The Anglican Missal, or American Missal, for the celebration of mass, all of which are intended primarily for the celebration of the Eucharist. Many Anglo-Catholic parishes in the Church of England use the Mass of Paul VI or A Manual of Anglo-Catholic Devotion (successor to the earlier A Manual of Catholic Devotion). In the Episcopal Church USA, a traditional-language, Anglo-Catholic adaptation of the 1979 Book of Common Prayer has been published (An Anglican Service Book).[3] All of these books contain such features as meditations for the presiding celebrant(s) during the liturgy, and other material such as the rite for the blessing of palms on Palm Sunday, propers for special feast days, and instructions for proper ceremonial order. These books are used as a more expansively Catholic context in which to celebrate the liturgical use found in the Book of Common Prayer and related liturgical books. These are supplemented by books specifying ceremonial actions, such as A Priest's Handbook by David Michno, Ceremonies of the Eucharist, by Howard E. Galley, and Ritual Notes by E.C.R. Lamburn. Other guides to ceremonial include the General Instruction of the Roman Missal, Ceremonies of the Modern Roman Rite (Peter Elliott), Ceremonies of the Roman Rite Described (Adrian Fortescue), and The Parson's Handbook (Percy Dearmer).

Lutheranism

In the Book of Concord, Article XXIV ("Of the Mass") of the Augsburg Confession (1530) begins thus: "Falsely are our churches accused of abolishing the Mass; for the Mass is retained among us, and celebrated with the highest reverence."

While Martin Luther rejected parts of the Roman Rite Catholic Mass (specifically the Canon of the Mass) as heretical and not conforming to the Bible, he replaced it with a revised rite, and later with the venacular Deutsche Messe. His argument was based on Hebrews 7:27, which contrasts the Old Testament priests who needed to make a sacrifice for sins on a regular basis with the single priest Christ who only offers his body once as a sacrifice, and also on Hebrews 9:26, 9:28, and 10:10.

Most Lutherans still refer to their service as the mass.

See also

• Roman Rite
• Pre-Tridentine Mass
• Tridentine Mass
• Post-Tridentine Mass
• Divine Liturgy
• Anglican sacraments
• Book of Common Prayer
• Lutheran Book of Worship
• Lutheran Worship
• Deutsche Messe
• Divine Service
• Eucharist
• Eucharistic theologies contrasted
• Roman Catholic Church
• Eastern Catholic Churches
• Latin Rite
• Pontifical High Mass
• Roman Catholic calendar of saints
• Gnostic Mass
• Chantry
• Ordinary of the mass
• Mass (music)

External links

Roman Catholic doctrine

• Catechism of the Catholic Church, 1322-1419
• History of the Roman rite of the Mass
• Why Fast Before Communion? by Fr. William Saunders
• Catholic Apologetics of America
• Links to documents on the Mass
• Mass times in the world
• The Annotated Mass

Present form of the Roman rite of the Mass

• The Order of Mass
• Fr. Larry Fama's Instructional Mass
• Today's Mass readings (New American Bible version)
• The Readings of the Mass (Jerusalem Bible version)
• Mass Readings (text in official Lectionary for Ireland, Australia, Britain, New Zealand etc.)

Tridentine form of the Roman rite of the Mass

• The Holy Mass: A Pictorial Guide with Text

(For links on Post-Tridentine vs. "Tridentine" controversy, see Mass of Paul VI)

Anglican Doctrine and practice

• The Anglican Missal online

Lutheran doctrine

• Article 24 of the Augsburg Confession, regarding the Mass
• Article 23 of the Defense of the Augsburg Confession, regarding the Mass
• The Church of Sweden Service Book including the orders for High and Low Mass