Mass (Catholic Church)
The Mass or Eucharist is the central act of divine worship in the Catholic Church, which describes it as "the source and summit of the Christian life". In formal contexts, it is sometimes called the Holy Sacrifice of the Mass.
Many of the Catholic Church's other sacraments are celebrated in the framework of the Eucharist. The term "Mass" is generally used only of Latin Church celebrations of the Eucharist, while the Eastern Orthodox Church, Oriental Orthodox Church, and the various Eastern Catholic Churches use terms such as "Divine Liturgy", "Holy Qurbana", and "Badarak", in accordance with each one's tradition.
The term "Mass" 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"). "In antiquity, missa simply meant 'dismissal'. In Christian usage, however, it gradually took on a deeper meaning. The word 'dismissal' has come to imply a 'mission'. These few words succinctly express the missionary nature of the Church" 
For information on the theology of the Eucharist and on the Eucharistic liturgy of other Christian denominations, see "Mass (liturgy)", "Eucharist" and "Eucharistic theology". For information on the history and of development of the Mass see Eucharist and Origin of the Eucharist.
- 1 Overview
- 2 Mass of the Roman Rite (Ordinary Form)
- 3 Texts used
- 4 Structure of Mass
- 5 Time of celebration of Mass
- 6 Duration of the celebration
- 7 Ritual Masses
- 8 References
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."  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 Catholic Church sees the Mass as the most perfect way it has to offer latria (adoration) to God. The Church believes that "The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it." 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, though the empirical appearances of the bread and wine remain the same. In its official declarations, the Catholic Church does not use the term "accidents", associated with Aristotelian philosophy, but instead speaks of the "appearances" (in Latin, species) and, as shown for instance in the Latin text of the Nicene Creed, in which the Son is said to have the same substantia as the Father, the word "substance" was in ecclesiastical use for many centuries before Aristotelian philosophy was adopted in the West.
Mass of the Roman Rite (Ordinary Form)
The following description of the celebration of Mass is limited to the more recent Ordinary Form of the Roman Rite, conducted in the vernacular. This is one of the approved forms of Mass used in the Roman Catholic Church. Another approved form commonly seen is the Extraordinary Form, which has been conducted in Latin since the late second century. For the history of this form see Pre-Tridentine Mass, Tridentine Mass and Mass of Paul VI. For Mass in other Latin liturgical rites see the articles on the respective rites. For more general information on the Mass see Mass (liturgy). For attention to the presence of children at Mass, see Directory for Masses with Children.
The Roman Missal contains the prayers, antiphons and rubrics of the Mass. Earlier editions also contained the Scripture readings, which were then fewer in number. The latest edition of the Roman Missal contains the normal ("ordinary") form of Mass in the Roman Rite and the 1962 edition the Tridentine Mass which, according to the motu proprio Summorum Pontificum, may be celebrated as an extraordinary form of the Roman Rite.
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, too many to include in the Missal.
Structure of Mass
Part of a series on
|Roman Rite Mass
of the Catholic Church
|A. Introductory rites|
|B. Liturgy of the Word|
|C. Liturgy of the Eucharist|
|D. Concluding rites|
|"Ite, missa est!"|
The Eucharistic celebration is "one single act of worship", but consists of different elements, which always include "the proclamation of the Word of God; thanksgiving to God the Father for all his benefits, above all the gift of his Son; the consecration of bread and wine; and participation in the liturgical banquet by receiving the Lord's body and blood".
Within the fixed structure of the Roman-Rite Mass 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.).
The priest enters, with a deacon, if there is one, and altar servers. The deacon may carry the Book of the Gospels, which he will place on the altar, and the servers may carry a processional cross and candles and incense. During this procession, ordinarily, the entrance chant is sung. If there is no singing at the entrance, the entrance antiphon is recited either by some or all of the people or by a lector; otherwise it is said by the priest himself. When the priest arrives at his chair, he leads the assembly in making the sign of the cross, saying: "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"  The greetings are derived from 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."  "From time to time on Sundays, especially in Easter Time, instead of the customary Penitential Act, the blessing and sprinkling of water may take place as a reminder of Baptism." 
"After the Penitential Act, the Kyrie, eleison (Lord, have mercy), is always begun, unless it has already been part of the Penitential Act. Since it is a chant by which the faithful acclaim the Lord and implore his mercy, it is usually executed by everyone, that is to say, with the people and the choir or cantor taking part in it."  The Kyrie may be sung or recited in the vernacular language or in the original Greek.
"The Gloria in excelsis (Glory to God in the highest) is a most ancient and venerable hymn by which the Church, gathered in the Holy Spirit, glorifies and entreats God the Father and the Lamb... It is sung or said on Sundays outside Advent and Lent, and also on Solemnities and Feasts, and at particular celebrations of a more solemn character."  In accordance with that rule, the Gloria is omitted at funerals. 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 calls upon the people to pray and everybody, together with the Priest, observes a brief silence so that they may become aware of being in God’s presence and may call to mind their intentions. Then the Priest pronounces the prayer usually called the “Collect” and through which the character of the celebration finds expression." 
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, typically from one of the Pauline epistles. The reader typically concludes each reading by proclaiming that the reading is "the word of the Lord," and congregation responds by saying "Thanks be to God."
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: "The Gospel of the Lord" and the people respond, "Praise to you, Lord Jesus Christ." The priest or deacon then kisses the book.
If a deacon participates, he reads the Gospel. If a deacon is not present, the celebrating priest or a concelebrant, if there is one, proclaims it.
At least on Sundays and Holy Days of Obligation, a homily, a sermon that draws upon some aspect of the readings or the liturgy of the day, is then given. Ordinarily the priest celebrant himself gives the homily, but he may entrust it to a concelebrating priest or, occasionally, to the deacon, but never to a lay person. In particular cases and for a just cause, a bishop or priest who is present but cannot concelebrate may give the homily. On days other than Sundays and Holy Days of Obligation, the homily, though not obligatory, is recommended.
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 is often used in Masses for children.
The Liturgy of the Word concludes with the Universal Prayer or Prayer of the Faithful. The priest begins it with a brief introduction, then a deacon, a cantor or another lay person announces some intentions for prayer, to which the congregation responds with a short invocation such as "Lord hear our prayer". The priest concludes with a longer prayer.
Liturgy of the Eucharist
The 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 the altar in a procession, especially if Mass is celebrated with a large congregation. The bread (made only from wheat, recently made, and, in the tradition of the Latin Church, 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 in which the desire for interior purification finds expression."
The congregation, which has been seated during this preparatory rite, rises, and the priest gives an exhortation to pray: "Pray, brethren, that my sacrifice and yours 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 holy Church." The priest then pronounces the variable prayer over the gifts that have been set aside.
The Eucharistic Prayer, "the centre and high point of the entire celebration", then begins with a dialogue between priest and people. This dialogue opens with the normal liturgical greeting, "The Lord be with you", 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 and just."
The priest then continues with one of many Eucharistic Prayer prefaces, which lead to the Sanctus acclamation: "Holy, Holy, Holy Lord God of hosts. 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, where the Episcopal Conference has not decided otherwise, is that they kneel somewhat later, for the Consecration, when, according to Catholic faith, the whole substance (what they are prior to the consecration) of the bread and wine is converted into that of the body and blood of Christ (which are now inseparable from one another and from his soul and divinity), while the empirical appearances of bread and wine remain unaltered; see Transubstantiation).
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 this Communion may be for their transformation into one body in Christ.
"Take this, all of you, and eat of it: for this is my body which will be given up for you." and "Take this, all of you, and drink from it: for this is the chalice of my blood, the blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins. Do this in memory of me."
Immediately after the Consecration and the display to the people of the consecrated elements, the priest says: "The mystery of faith", and the people pronounce the acclamation, using one of the three prescribed formulae.
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.
|Part of a series on the|
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 embolism: "Deliver us, Lord, we pray, from every evil, graciously grant peace in our days, that, by the help of your mercy, we may be always free from sin and safe from all distress, as we await the blessed hope and 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, who said to your Apostles: Peace I leave you, my peace I give you; look not on our sins, but on the faith of your Church, and graciously grant her peace and unity in accordance with your will. Who live and reign 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 for a respectful greeting (for instance, a handshake or a bow between strangers, or a kiss/hug between family members).
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. The priest then presents the transubstantiated elements to the congregation, saying: "Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those who are called to the supper of the Lamb." Then all repeat: "Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed." The priest then receives Communion and, with the help of the deacon and concelebrants and, if necessary, extraordinary ministers of Holy Communion, distributes Communion to the people.
"The faithful communicate either kneeling or standing, as has been determined by the norms of the Conference of Bishops. However, when they communicate standing, it is recommended that before receiving the Sacrament they make an appropriate sign of reverence, to be determined by in the same norms." (In the United States, Communion is to be received standing, though individual members of the faithful may choose to receive while kneeling; and the sign of reverence specified is a bow of the head.)
Then 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." In most countries the communicant may receive the consecrated host either on the tongue or in the hand, at the communicant's own discretion. In others it may be received only on the tongue. Many faithful then make the sign of the Cross, though this is not prescribed or even recommended in any of the official liturgical texts.
While Communion is distributed, singing by all of an appropriate approved chant or hymn is recommended, to emphasize the essentially "communitarian" nature of the body of Christ. If there is no singing, a short antiphon may be recited either by the faithful, by some of them or by a lector. Otherwise, the priest himself recites it after he himself receives communion and before he distributes it to others.
"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." Then the priest concludes the Liturgy of the Eucharist with the Prayer after Communion, for which the people are invited to stand.
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, choosing one of four formulas, of which the first is "Ite, missa est" in Latin or its equivalent in other languages. The congregation responds: "Thanks be to God." The priest and other ministers then leave, often to the accompaniment of a recessional hymn.
The people then depart. In some countries the priest customarily stands outside the church door to greet them individually.
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, 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 (the beginning of the celebration of Easter Sunday), in other words, between the annual celebrations of the Lord's Supper and the Resurrection of Jesus (see Easter Triduum).
Priests are required to celebrate Mass frequently and are earnestly recommended to do so daily. However, "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", 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".
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. By tradition, they may celebrate Mass three times on Christmas Day (the Midnight Mass or "Mass of the Angels", the Dawn Mass or "Shepherd's Mass", and the Day Mass or "Mass of the Divine Word", 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; 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 used, and 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.
Summary table regarding priests with pastoral responsibilities
|Situation||Masses permitted||Masses required*|
|All Souls' Day||3||1|
|Weekday with permission of Local Ordinary||2||0|
|Sunday or Holy Day with permission of Local Ordinary||3||1|
|Weekday with permission of the Pope through Local Ordinary||3||0|
|Sunday or Holy Day with permission of the Pope through Local Ordinary||4||1|
* By any priest of a parish for the people; that is to say, individual priests are not required to say Masses on these days per se, but a Mass in each parish or oratory must be available for the people.
Duration of the celebration
The length of time that it takes to celebrate Mass varies considerably. While the Roman Rite liturgy is shorter than other liturgical rites, it may on solemn occasions - even apart from exceptional circumstances such as the Easter Vigil or an event such as ordinations - take over an hour and a half. The length of the homily is an obvious factor that contributes to the overall length. Other factors are the number of people receiving Communion and the number and length of the chants and other singing.
For most of the second millennium, before the twentieth century brought changes beginning with Pope Pius X's encouragement of frequent Communion, the usual Mass was said exactly the same way whether people other than a server were present or not. No homily was given, and most often only the priest himself received Communion. Moral theologians gave their opinions on how much time the priest should dedicate to celebrating a Mass, a matter on which canon law and the Roman Missal were silent. One said that an hour should not be considered too long. Several others that, in order to avoid tedium, Mass should last no more than half an hour; and in order to be said with due reverence, it should last no less than twenty minutes. Another theologian, who gave half an hour as the minimum time, considered that Mass could not be said in less than a quarter of an hour, an opinion supported by others, including Saint Alphonsus Liguori, who said that any priest who finished Mass in less than that time could scarcely be excused from mortal sin.
A Mass celebrated in connection with a particular rite, such as an ordination, a wedding or a profession of religious vows, may use texts provided in the "Ritual Masses" section of the Roman Missal. The rite in question is, most often, a sacrament, but the section has special texts not only for Masses within which Baptism, Confirmation, Anointing of the Sick (Extreme Unction), Holy Orders, and Holy Matrimony are celebrated, but also for Masses with religious profession, the dedication of a church, and several other rites. Confession (Penance or Reconciliation) is the only sacrament not celebrated within a Eucharistic framework and for which therefore no Ritual Mass is provided.
The Ritual Mass texts may not be used, except perhaps partially, when the rite is celebrated during especially important liturgical seasons or on high ranking feasts.
A Nuptial Mass is a Ritual Mass within which the sacrament of Holy Matrimony is celebrated. 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 Mass, except that, according to the general law, Communion is not given to the non-Catholic (Rite of Marriage, 8).
- John Hardon, Modern Catholic Dictionary
- Catechism of the Catholic Church, 1324
- The Encyclopedia of Christian Civilization, "Badarak (Patarag)"
- Missa here is a Late Latin substantive corresponding to the word missio in classical Latin.
- Herbermann, Charles, ed. (1913). "Liturgy of the Mass". Catholic Encyclopedia. New York: Robert Appleton Company.
- Pope Benedict XVI, Sacramentum caritatis, 51
- Doctrina de ss. Missae sacrificio, c. 2, quoted in Catechism of the Catholic Church, 1367
- "CHAPTER I. On the institution of the most holy Sacrifice of the Mass.". The Council of Trent: The Twenty-Second Session. Retrieved November 19, 2011.
- "I. THE EUCHARIST - SOURCE AND SUMMIT OF ECCLESIAL LIFE, paragraph 1324". Catechism of the Catholic Church. Retrieved November 19, 2011.
- "The presence of Christ by the power of his word and the Holy Spirit, paragraph 1373". Catechism of the Catholic Church. Retrieved November 19, 2011.
- Encyclopaedia Britannica, "Transubstantiation"
- "Decree concerning the Most Holy Sacrament of the Eucharist.". The Council of Trent: Session the Thirteenth. Retrieved 5 May 2012.
- Charles Davis: The Theology of Transubstantiation in Sophia, Vol. 3, No. 1 / April 1964
- "The Missal published by Paul VI and then republished in two subsequent editions by John Paul II, obviously is and continues to be the normal Form – the Forma ordinaria – of the Eucharistic Liturgy" Letter of Pope Benedict to the Bishops, 7 July 2007, paragraph 5
- General Instruction of the Roman Missal (GIRM), paragraph 44
- Catechism of the Catholic Church, 1408
- "The antiphon with its Psalm from the Graduale Romanum or the Graduale Simplex, or another chant ... whose text has been approved by the Conference of Bishops". GIRM, paragraph 48
- GIRM, paragraph 256
- "THE ORDER OF MASS" (PDF). International Committee on English in the Liturgy, Inc. 2010. Retrieved November 19, 2011.
- "The Holy Mass". Retrieved November 19, 2011.
- GIRM, paragraph 50
- GIRM, paragraph 51
- GIRM, paragraph 52
- Roman Missal, "The Order of Mass", 7
- GIRM, paragraph 53
- GIRM, paragraph 54
- Roman Missal, "The Order of Mass", 16
- Roman Missal, "The Order of Mass", 14
- GIRM, paragraph 66
- "It is a praiseworthy practice for the bread and wine to be presented by the faithful." GIRM, paragraph 73
- GIRM, paragraph 320
- GIRM, paragraph 76
- GIRM, paragraph 78
- "The faithful [...] should kneel [...] at the Consecration, except when prevented on occasion by ill health, or for reasons of lack of space, of the large number of people present, or for another reasonable cause. However, those who do not kneel ought to make a profound bow when the Priest genuflects after the Consecration." GIRM, paragraph 43
- Herbermann, Charles, ed. (1913). "The Real Presence of Christ in the Eucharist". Catholic Encyclopedia. New York: Robert Appleton Company.
- GIRM, paragraph 79c,f
- Luke 22:19; 1 Corinthians 11:24-25
- GIRM, paragraph 151
- John 14:27
- GIRM, paragraph 162
- [Rev 19:9]
- Mat 8:8
- GIRM, paragraph 160
- Mat 26:26-28
- GIRM, paragraph 287
- GIRM, paragraph 86
- GIRM, paragraph 87
- GIRM, paragraph 279
- "THE LITURGICAL CALENDAR AND THE LITURGY OF THE HOURS". Federation of Diocesan Liturgical Commissions. Archived from the original on October 28, 2011. Retrieved November 19, 2011.
- Letter De Missa vespere sabbati of the Congregation of Rites dated Sept 25 1965, in Enchiridion Documentorum Instaurationis Liturgicae, vol I, n. 35
- Code of Canon Law, canon 904
- Code of Canon Law, canon 905
- Code of Canon Law, canon 906
- Code of Canon Law, canon 388
- Code of Canon Law, canon 534
- GIRM, paragraph 204
- Preaching was generally done outside Mass. The Ritus servandus in celebratione Missae of the Tridentine Missal mentions preaching at Mass only in connection with Solemn Mass (in section VI, 60) and only as a possibility.
- Ellard, Gerald. "Chapter XI: Sacrificial-Mindedness Largely Lost - and Found". CHRISTIAN LIFE AND WORSHIP. Retrieved November 19, 2011.
- Liguori, Alphonsus (1846). Jones, James, ed. Sacerdos Sanctificatus; or, Discourses on the Mass and Office. pp. 30–33. Retrieved November 19, 2011.
- Herbermann, Charles, ed. (1913). "Nuptial Mass". Catholic Encyclopedia. New York: Robert Appleton Company.
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