View source for Mass (liturgy)

{{short description|Type of worship service within many Christian denominations}}
[[File:Pontifical Mass - 15th Century - Project Gutenberg eText 16531.jpg|thumb|right|upright=1.1|Painting of a 15th-century Mass]]{{Eucharist}} {{Christianity|expanded=Related}}

'''Mass''' is the main [[Eucharist]]ic [[Christian liturgy|liturgical]] service in many forms of [[Western Christianity]]. The term ''Mass'' is commonly used in the [[Catholic Church]],<ref>{{cite book|title=The Catholicism Answer Book|author=John Trigilio, Kenneth Brighenti|publisher=Sourcebooks, Inc.|date=2 March 2007|quote=The term "Mass", used for the weekly Sunday service in Catholic churches as well as services on Holy Days of Obligation, derives its meaning from the Latin term ''Missa''.}}</ref> [[Western Rite Orthodoxy]], [[Old Catholic Church|Old Catholicism]], and [[Independent Catholic]]ism. The term is also used in many [[Lutheranism|Lutheran]] churches,<ref name="DeGarmeaux1995">{{cite web |last1=DeGarmeaux |first1=Mark E. |title=O Come, Let Us Worship! I. The Church Service II. The Church Song A Study in Lutheran Liturgy and Hymnody presented to the 78th Annual Convention of the Evangelical Lutheran Synod |url=https://blc.edu/comm/gargy/gargy1/O_come_let_us_worship.html |publisher=[[Bethany Lutheran College]] |access-date=5 October 2024 |language=English |date=1995 |quote=The basic structure of the Western liturgy is generally called the Mass, even in Lutheran countries. Our Scandinavian brothers and sisters still use the term High Mass (''Høimesse'') for the Communion Service. Luther called his two services: the ''German Mass'' and the ''Formula of the Mass''. Bach and other Lutheran composers (such as Hassler and Pedersøn) wrote masses or parts of masses for use in Lutheran churches. Other Lutheran composers who wrote works for use within the Divine Service include Walter, Schütz, Scheidt, Schein, Buxtehude, Pachelbel, Praetorius, Walther, Telemann, Zachau, Mendelssohn, Brahms, Bender, Distler, Pepping, Micheelsen, Nystedt, and many others.}}</ref><ref>{{cite web|title=Article XXIV (XII): Of the Mass|url=http://bookofconcord.org/defense_23_mass.php|access-date=7 January 2020|archiveurl=https://web.archive.org/web/20140701143835/https://bookofconcord.org/defense_23_mass.php|archivedate=1 July 2014|publisher=[[Book of Concord]]|language=en}}</ref><ref name="Lutheran">{{cite book|title=Ecclesia Lutherana: a brief survey of the Evangelical Lutheran Church|author=Joseph Augustus Seiss|year=1871|publisher=Lutheran Book Store|quote=Melancthon, the author of the Augsburg Confession, states, that he uses the words ''Mass'' and the ''Lord's Supper'' as convertible terms: 'The ''Mass'', as they call it, or, with the Apostle Paul, to speak more accurately, ''the celebration of the Lord's Supper'',' &c. The Evangelical Princes, in their protest at the Diet of Spires, April 19th, 1529, say, {{'}}''Our preachers and teachers have attacked and utterly confuted the popish Mass'', with holy, invincible, sure Scripture, ''and in its place raised up again the precious, priceless'' SUPPER OF OUR DEAR LORD AND SAVIOUR JESUS CHRIST, ''which is called'' THE EVANGELICAL MASS. This is the only Mass founded in the Scriptures of God, in accordance with the plain and incontestable institution of the Saviour.<span style="padding-right:.15em;">'</span>}}</ref> as well as in some [[Anglicanism|Anglican]] churches,<ref>{{cite encyclopedia| last=Seddon|first=Philip| title=Word and Sacrament| editor-last=Bunting| editor-first=Ian|encyclopedia=Celebrating the Anglican Way| publisher=Hodder & Stoughton| year=1996|location=London| page=100}}</ref> and on rare occasion by other [[Protestant]] churches. 

Other [[Christian denominations]] may employ terms such as ''[[Divine Service (Lutheran)|Divine Service]]'' or ''[[Church service|worship service]]'' (and often just "service"), rather than the word ''Mass''.<ref>{{cite book|title=Exploring Ecclesiology|quote=Luther also challenged the teaching that Christ is sacrificed at the celebration of the mass. Contrary to popular Protestant opinion, Magisterial Roman Catholic teaching denies that Christ is, in the Mass, sacrificed time and time again. According to ''The Catechism of the Catholic Church'', 'The Eucharist is thus a sacrifice because it ''re-presents'' (makes present) the sacrifice of the cross, because it is its ''memorial'' and because it ''applies'' its fruit.<span style="padding-right:.15em;">'</span>|url=https://books.google.com/books?id=vw7MqyQYtLkC&pg=PA136|author=Brad Harper, Paul Louis Metzger|publisher=[[Brazos Press]]|date=1 March 2009|isbn=9781587431739}}</ref> For the celebration of the Eucharist in [[Eastern Christianity]], including [[Eastern Catholic Churches]], other terms such as ''[[Divine Liturgy]]'', ''[[Holy Qurbana]]'', ''[[Holy Qurobo]]'' and ''[[Badarak]]'' (or ''Patarag'') are typically used instead.

==Etymology==
{{further|Ite, missa est#Meaning}}
The English noun ''Mass'' is derived from the [[Middle Latin]] {{lang|la|missa}}. The Latin word was adopted in [[Old English]] as {{lang|ang|[[:wikt:mæsse#Old English|mæsse]]}} (via a [[Vulgar Latin]] form {{lang|la|*messa}}), and was sometimes glossed as ''sendnes'' (i.e. 'a sending, dismission').<ref>Bosworth-Toller, s.v. ''sendness'' (citing Wright, ''Vocabularies'' vol. 2, 1873), "mæsse" (citing [[Ælfric of Eynsham]]).</ref>

The Latin term {{lang|la|missa}} itself was in use by the 6th century.<ref>
It is used by [[Caesarius of Arles]] (e.g.'' Regula ad monachos'', PL 67, 1102B ''Omni dominica sex missas facite''). Before this, it occurs singularly in a letter attributed to [[Saint Ambrose]] (d. 397), ''Ego mansi in munere, missam facere coepi'' (''ep.'' 20.3, PL 16, 0995A ). F. Probst, ''Liturgie der drei ersten christlichen Jahrhunderte'', 1870, 5f.). "the fragment in Pseudo-Ambrose, 'De sacramentis' (about 400. Cf. P.L., XVI, 443), and the letter of Pope Innocent I (401–17) to Decentius of Eugubium (P.L., XX, 553). In these documents we see that the Roman Liturgy is said in Latin and has already become in essence the rite we still use." (Fortescue 1910).</ref> It is most likely derived from the concluding formula {{lang|la|[[Ite, missa est]]}} ("Go; the dismissal is made"); {{lang|la|missa}} here is a [[Late Latin]] substantive corresponding to classical {{lang|la|missio}}.

Historically, however, there have been other etymological explanations of the noun {{lang|la|missa}} that claim not to derive from the formula {{lang|la|ite, missa est}}. Fortescue (1910) cites older, "fanciful" etymological explanations, notably a latinization of Hebrew {{Transliteration|he|[[Matzah|matzâh]]}} ({{lang|he|מַצָּה}}) "unleavened bread; oblation", a derivation favoured in the 16th century by [[Reuchlin]] and [[Martin Luther|Luther]], or Greek {{lang|grc|μύησις}} "initiation", or even Germanic {{lang|de|[[:wikt:mese#Etymology 1|mese]]}} "assembly".{{efn|The Germanic word is likely itself an early loan of the Latin {{lang|la|mensa}}, "table". "The origin and first meaning of the word, once much discussed, is not really doubtful. We may dismiss at once such fanciful explanations as that {{lang|la|missa}} is the Hebrew {{Transliteration|he|missah}} ("oblation" — so Reuchlin and Luther), or the Greek {{Transliteration|grc|myesis}} ("initiation"), or the German {{lang|de|Mess}} ("assembly", "market"). Nor is it the participle feminine of {{lang|la|mittere}}, with a noun understood ({{lang|la|"oblatio missa ad Deum"}}, {{lang|la|"congregatio missa"}}, i.e., {{lang|la|dimissa}}.<ref>Diez, "Etymol. Wörterbuch der roman. Sprachen", 212, and others). Fortescue, A. (1910). [http://www.newadvent.org/cathen/09790b.htm Liturgy of the Mass]. In The Catholic Encyclopedia. New York: Robert Appleton Company.</ref>}} The French historian [[Charles du Fresne, sieur du Cange|Du Cange]] in 1678 reported "various opinions on the origin" of the noun {{lang|la|missa}} "Mass", including the derivation from Hebrew {{Transliteration|he|matzah}} ({{lang|la|Missah, id est, oblatio}}), here attributed to [[Caesar Baronius]]. The Hebrew derivation is learned speculation from 16th-century philology; medieval authorities did derive the noun {{lang|la|missa}} from the verb {{lang|la|mittere}}, but not in connection with the formula {{lang|la|ite, missa est}}.<ref name="Ducange">''De vocabuli origine variæ sunt Scriptorum sententiæ. Hanc enim quidam, ut idem Baronius, ab Hebræo Missah, id est, oblatio, arcessunt : alii a mittendo, quod nos mittat ad Deum'' Du Cange, et al., ''Glossarium mediae et infimae latinitatis'', éd. augm., Niort : L. Favre, 1883‑1887, t. 5, col. 412b, s.v. [http://ducange.enc.sorbonne.fr/MISSA4 4. missa].</ref> Thus, {{lang|la|De divinis officiis}} (9th century)<ref name="pseudo-Alcuin">''De divinis officiis'', formerly attributed to [[Alcuin]] but now dated to the late 9th or early 10th century, partly based on the works of [[Amalarius]] and [[Remigius of Auxerre]]. M.-H. Jullien and F. Perelman, ''Clavis Scriptorum Latinorum Medii Aevii. Auctores Galliae 735–987. II: Alcuin'', 1999, 133ff.; R. Sharpe, ''A Handlist of the Latin Writers of Great Britain and Ireland before 1540'' (1997, p. 45) attributes the entire work to Remigius.</ref> explains the word as {{lang|la|"a mittendo, quod nos mittat ad Deo"}} ("from 'sending', because it sends us towards God"),<ref>In Migne, [[Patrologia Latina|PL]] 101: ''Alcuinus Incertus'', ''De divinis officiis'', caput XL, ''De celebratione missae et eius significatione'' (1247A)</ref> while [[Rupert of Deutz]] (early 12th century) derives it from a "dismissal" of the "enmities which had been between God and men" ({{lang|la|"inimicitiarum quæ erant inter Deum et homines"}}).<ref>This explanation is attributed by Du Cange to ''Gaufridus S Barbarae in Neustria'' ([[Godfrey of Saint Victor]], fl. 1175), but it is found in the earlier ''De divinis officiis'' by Rupert of Deutz (''Rupertus Tuitiensis''), caput XXIII, ''De ornatu altaris vel templi'': ''Sacrosanctum altaris ministerium idcirco, ut dictum est, missa dicitur, quia ad placationem inimicitiarum, quae erant inter Deum et homines, sola valens et idonea mittitur legatio.'' [[Patrologia Latina|PL]] 170, 52A.</ref>

== Order of the Mass ==
{{see also|Order of Mass}}
A distinction is made between texts that recur for every Mass celebration ({{lang|la|[[#Ordinarium|ordinarium]]}}, [[Ordinary (liturgy)|ordinary]]), and texts that are sung depending on the occasion ({{lang|la|[[#Other sections|proprium]]}}, [[Proper (liturgy)|proper]]).<ref name="brit_Mass">{{Cite encyclopedia | title = Mass: Music | encyclopedia = Encyclopedia Britannica | date = 11 October 2007 | access-date = 20 April 2018 | url = https://www.britannica.com/art/mass-music }}</ref>

== Catholic Church ==
{{Main|Mass in the Catholic Church}}
{{See also|Eucharist in the Catholic Church}}
{{See also|Mass of Paul VI|Tridentine Mass|Pre-Tridentine Mass}}

The [[Catholic Church]] sees the [[Mass in the Catholic Church|Mass]] or [[Eucharist in the Catholic Church|Eucharist]] as "the source and summit of the Christian life", to which the other [[sacraments (Catholic Church)|sacraments]] are oriented.<ref>{{Cite web|title=Catechism of the Catholic Church – IntraText|url=https://www.vatican.va/archive/ENG0015/__P3X.HTM|access-date=2020-06-22|website=www.vatican.va}}</ref> Remembered in the Mass are [[Jesus Christ|Jesus]]' [[Life of Jesus in the New Testament|life]], [[Last Supper]], and [[Crucifixion of Jesus|sacrificial death on the cross]] at [[Calvary]]. The ordained celebrant ([[Priesthood in the Catholic Church|priest]] or [[Bishops in the Catholic Church|bishop]]) is understood to act ''[[in persona Christi]]'', as he recalls the words and gestures of Jesus Christ at the Last Supper and leads the [[Church (congregation)|congregation]] in praise of [[God in Christianity|God]]. The Mass is composed of two parts, the [[Liturgy of the Word]] and the [[Liturgy of the Eucharist]].

Jesuit priest [[:no:Rune P. Thuringer|Rune P. Thuringer]], writing in 1965, noted that "The eucharistic liturgy of the state [[Church of Sweden]], which is [[Lutheran]], is closer in many respects to the rite of the Roman Mass than that of any other Protestant church."<ref name="Thuringer1965">{{cite news |author1=Rune P. Thuringer |title=Swedish Lutheran Liturgy Close to Rome's |access-date=25 May 2025 |publisher=[[The Catholic Advocate]] |date=11 March 1965|url=https://thecatholicnewsarchive.org/?a=d&d=ca19650311-01.2.51&e=-------en-20--1--txt-txIN--------}}</ref><ref name="Manos2024">{{cite web |last1=Manos |first1=John K. |title=Lutheranism |url=https://www.ebsco.com/research-starters/history/lutheranism |publisher=[[EBSCO Information Services]] |access-date=10 June 2025 |language=en |date=2024|quote=Luther was an Augustine monk and teacher at the University of Wittenberg in Germany. His initial effort was not to create a schism within the Roman Catholic Church; he originally only wanted to reform some Church practices and theological beliefs. Thus, the Reformation inspired by Luther was very conservative; the original Lutherans sought to retain Roman Catholic elements to the greatest possible extent. As a result, Lutheran worship is more similar to the Roman Catholic style of worship than any other Protestant church. ... In practice, Lutheran worship bears a closer resemblance to Roman Catholic services than it does to most other Protestant denominations. Luther did not seek to reject the Roman Catholic Church but to reform it. Many aspects of Lutheran worship are quite similar to Catholic services, and generally speaking, Roman Catholics will feel a greater familiarity with Lutheran practices than most other Protestants.}}</ref> Although similar in outward appearance to the [[Divine Service (Lutheran)|Lutheran Mass]] or [[Christian liturgy#Anglican Communion|Anglican Mass]],<ref name="Manos2024"/><ref name="University2004">{{cite book|last=Herl |first=Joseph |title=Worship Wars in Early Lutheranism|date=1 July 2004|publisher=Oxford University Press|isbn=9780195348309|page=35|quote=There is evidence that the late sixteenth-century Catholic mass as held in Germany was quite similar in outward appearance to the Lutheran mass}}</ref><ref name="Bahr2009">{{cite book|last=Bahr|first=Ann Marie B.|title=Christianity|date=1 January 2009|publisher=Infobase Publishing|isbn=9781438106397|page=66|quote=Anglicans worship with a service that may be called either Holy Eucharist or the Mass. Like the Lutheran Eucharist, it is very similar to the Catholic Mass.}}</ref> the Catholic Church distinguishes between its own Mass and theirs on the basis of what it views as the [[Validity and liceity (Catholic Church)|validity]] of the [[Holy orders|orders]] of their clergy, and as a result, does not ordinarily permit [[Open communion|intercommunion]] between members of these Churches.<ref name="Dimock2006">{{cite book|last=Dimock|first=Giles|title=101 Questions and Answers on the Eucharist|year=2006|publisher=Paulist Press|isbn=9780809143658|page=79|quote=Thus Anglican Eucharist is not the same as Catholic Mass or the Divine Liturgy celebrated by Eastern Catholics or Eastern Orthodox. Therefore Catholics may not receive at an Anglican Eucharist.}}</ref><ref name=Unitatis>{{cite web|title=Unitatis Redintegratio (Decree on Ecumenism), Section 22|url=https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redintegratio_en.html|publisher=Vatican|access-date=8 March 2013|quote=Though the ecclesial Communities which are separated from us lack the fullness of unity with us flowing from Baptism, and though we believe they have not retained the proper reality of the eucharistic mystery in its fullness, especially because of the absence of the sacrament of Orders, nevertheless when they commemorate His death and resurrection in the Lord's Supper, they profess that it signifies life in communion with Christ and look forward to His coming in glory. Therefore the teaching concerning the Lord's Supper, the other sacraments, worship, the ministry of the Church, must be the subject of the dialogue.}}</ref> In a 1993 letter to Bishop [[:de:Johannes Hanselmann|Johannes Hanselmann]] of the [[Evangelical Lutheran Church in Bavaria]], [[Cardinal Ratzinger]] (later Pope Benedict XVI) affirmed that "a theology oriented to the concept of succession [of bishops], such as that which holds in the Catholic and in the [[Eastern Orthodox Church|Orthodox church]], need not in any way deny the salvation-granting presence of the Lord [''Heilschaffende Gegenwart des Herrn''] in a [[Lutheranism|Lutheran]] [''evangelische''] Lord's Supper".<ref name="Rausch2005">{{cite book|last=Rausch|first=Thomas P.|title=Towards a Truly Catholic Church: An Ecclesiology for the Third Millennium|year=2005|publisher=Liturgical Press|language=en|isbn=9780814651872|page=212}}</ref> The [[Unitatis redintegratio|Decree on Ecumenism]], produced by [[Second Vatican Council|Vatican II]] in 1964, records that the Catholic Church notes its understanding that when other faith groups (such as Lutherans, [[Anglicans]], and [[Presbyterians]]) "commemorate His death and [[Resurrection of Jesus|resurrection]] in the Lord's Supper, they profess that it signifies life in communion with Christ and look forward to His coming in glory".<ref name=Unitatis/>

Within the fixed structure outlined below, which is specific to the [[Roman Rite]], the Scripture readings, the [[antiphon]]s sung or recited during the entrance procession or at Communion, and certain other prayers vary each day according to the liturgical calendar.<ref>[https://www.catholicbishops.ie/wp-content/uploads/2011/02/Order-of-Mass.pdf ''Order of the Mass''].</ref>

[[Traditionalist Catholicism|Traditionalist Roman Catholics]] use the term salvific "[[Sacrifice#By religion|Sacrifice]] (''prosphora'', ''oblatio'') of the Mass".<ref>[https://www.newadvent.org/cathen/10006a.htm Sacrifice of the Mass], ''[[Catholic Encyclopedia]]''</ref>

===Introductory rites===
[[File:Mass, St Mary's Basilica Bangalore.jpg|thumb|upright|A priest offering the Mass at [[St. Mary's Basilica, Bangalore|St. Mary's Basilica]], Bangalore]]

The [[Priest (Catholic Church)|priest]] enters, with a [[deacon]] if there is one, and [[altar server]]s (who may act as [[crucifer]], candle-bearers and [[thurifer]]). The priest makes the [[sign of the cross]] with the people and formally greets them. Of the options offered for the Introductory Rites, that preferred by liturgists would bridge the praise of the opening hymn with the [[Gloria in excelsis Deo|Glory to God]] which follows.<ref>{{Cite book|url=https://litpress.org/Products/5788/The-New-Dictionary-of-Sacramental-Worship|title=New Dictionary of Sacramental Worship|last=Grigassy|first=Daniel|publisher=Liturgical Press|year=1991|isbn=9780814657881|location=Collegeville, MN|pages=944f}}</ref> The ''[[Kyrie eleison]]'' here has from early times been an acclamation of God's mercy.<ref>{{Cite book|url=https://litpress.org/Products/6021/The-Genius-of-the-Roman-Rite|title=The Genius of the Roman Rite|last=Pecklers|first=Keith|publisher=Liturgical Press|year=2010|isbn=9780814660218|location=Collegeville, MN}}</ref> The Penitential Act instituted by the [[Council of Trent]] is also still permitted here, with the caution that it should not turn the congregation in upon itself during these rites which are aimed at uniting those gathered as one praiseful congregation.<ref>{{Cite book|title=Sharing the Eucharist Bread: The Witness of the New Testament Xavier Leon-Dufour|last=Leon-Dufour |first=Xavier |publisher=Continuum |year=1988 |isbn=978-0225665321}}</ref><ref>{{Cite book|url=https://litpress.org/Products/5788/The-New-Dictionary-of-Sacramental-Worship|title=New Dictionary of Sacramental Worship|last=Weil|first=Louis|year=1991|isbn=9780814657881|location=Collegeville, MN |pages=949ff |publisher=Liturgical Press}}</ref> The Introductory Rites are brought to a close by the [[Collect|Collect Prayer]].

===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 psalm, recited or sung responsorially. The second reading is from the [[New Testament]] epistles, typically from one of the [[Pauline epistles]]. A Gospel acclamation is then sung as the Book of the Gospels is processed, sometimes with incense and candles, to the [[pulpit#Catholicism|ambo]]; if not sung it may be omitted. The final reading and high point of the Liturgy of the Word is the proclamation of the [[Gospel]] by the deacon or priest. On all Sundays and [[Holy Days of Obligation]], and preferably at all Masses, a [[homily]] or [[Sermon (oration)|sermon]] that draws upon some aspect of the readings or the liturgy itself, is then given.<ref>GIRM, paragraph 66</ref> The homily is preferably moral and hortatory.<ref name="Catholic Definitions">{{cite web|title=Homily|url=http://www.newadvent.org/cathen/07448a.htm|publisher=The Catholic Encyclopedia (1910)}}</ref> Finally, the [[Nicene Creed]] or, especially from Easter to [[Pentecost]], the [[Apostles' Creed]] is professed on Sundays and solemnities,<ref>GIRM, paragraph 68</ref> and the Universal Prayer or Prayer of the Faithful follows.<ref>GIRM, paragraph 69</ref> The designation "of the faithful" comes from when [[catechumens]] did not remain for this prayer or for what follows.

===Liturgy of the Eucharist===
[[File:Elevation of the Host.jpg|thumb|left|The [[Elevation (liturgy)|elevation of the host]] began in the 14th century to show people the consecrated host.|alt=]]

The Liturgy of the Eucharist begins with the preparation of the altar and gifts,<ref>GIRM, paragraph 73</ref> while the collection may be taken. This concludes with the priest saying: "Pray, brethren, that my sacrifice and yours may be acceptable to God, the almighty Father." The congregation stands and 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."<ref>Mass as the renovation of Christ Passover's sacrifice on the altar is a concept expressed not solely by the Tridentine Mass, but also by the [[Second Vatican Council]]. Quote: "As often as ''the sacrifice of the cross in which Christ our Passover was sacrificed, is celebrated on the altar'', the work of our redemption is carried on, and, in the sacrament of the eucharistic bread, the unity of all believers who form one body in Christ is both expressed and brought about. All men are called to this union with Christ, who is the light of the world, from whom we go forth, through whom we live, and toward whom our whole life strains." (''[[Lumen Gentium]]'', [https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html n°. 3]).</ref> The priest then pronounces the variable prayer over the gifts.

Then in dialogue with the faithful the priest brings to mind the meaning of "eucharist", to give thanks to God. A variable prayer of thanksgiving follows, concluding with the acclamation "[[Sanctus|Holy, Holy]] ....Heaven and earth are full of your glory. ...Blessed is he who comes in the name of the Lord. Hosanna in the highest."

The [[Anaphora (liturgy)|anaphora]], or more properly "Eucharistic Prayer", follows. The oldest of the anaphoras of the Roman Rite, fixed since the [[Council of Trent]], is called the [[Roman Canon]], with central elements dating to the fourth century. With the liturgical renewal following the [[Second Vatican Council]], numerous other Eucharistic prayers have been composed, including four for children's Masses. Central to the Eucharist is the [[Words of Institution|Institution Narrative]], recalling the words and actions of Jesus at his [[Last Supper]], which he told his disciples to do in remembrance of him.<ref>{{Bibleverse||Luke|22:19}}; {{Bibleverse|1|Corinthians|11:24–25}}</ref> Then the congregation [[Memorial Acclamation|acclaims]] its belief in Christ's conquest over death, and their hope of eternal life.<ref>GIRM, paragraph 151</ref> Since the early church an essential part of the Eucharistic prayer has been the [[epiclesis]], the calling down of the [[Holy Spirit in Christianity|Holy Spirit]] to sanctify the offering and that "the unblemished sacrificial victim to be consumed in Communion may be for the salvation of those who will partake of it."<ref>GIRM, paragraph 79c</ref> The priest concludes with a [[doxology]] in praise of God's work, at which the people give their [[Amen]] to the whole Eucharistic prayer.<ref>{{Cite book|url=http://www.ccwatershed.org/media/pdfs/14/01/25/13-21-48_0.pdf|title=Mass of the Roman Rite|last=Jungmann, SJ|first=Josef|year=1948|pages=101–259}}</ref>

===Communion rite===
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[[File:The British Army in North-west Europe 1944-45 B10582.jpg|thumb|left|A priest administers Communion during Mass in a Dutch field on the front line in October 1944.]]

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 a prayer called the [[Embolism (liturgy)|embolism]], after which the people respond with another doxology. The [[sign of peace]] is exchanged and then the "[[Lamb of God (liturgy)|Lamb of God]]" ("Agnus Dei" in Latin) litany is sung or recited while the priest breaks the host and places a piece in the main chalice; this is known as the rite of fraction and commingling.

[[File:Joan Ferrer i Miró- Sortida de missa- 169.jpg|thumb|upright=0.8|''Out of Mass'' (1893), oil on canvas by Joan Ferrer Miró]]

The priest then displays the consecrated elements to the congregation, saying: "Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb," to which all respond: "Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed." Then Communion is given, often with lay ministers assisting with the consecrated wine.<ref name="GIRM, 160">GIRM, paragraph 160</ref> According to Catholic teaching, one should be in the state of grace, without mortal sin, to receive Communion.<ref>{{cite book |title=Compendium of the Catechism of the Catholic Church # 291 |url=https://www.vatican.va/archive/compendium_ccc/documents/archive_2005_compendium-ccc_en.html |access-date=20 August 2019}}</ref> Singing by all the faithful during the Communion procession is encouraged "to express the communicants' union in spirit"<ref name="GIRM, 86">GIRM, paragraph 86</ref> from the bread that makes them one. A silent time for reflection follows, and then the variable concluding prayer of the Mass.

===Concluding rite===
The priest imparts a blessing over those present. The deacon or, in his absence, the priest himself then dismisses the people, choosing a formula by which the people are [[Ite, missa est|"sent forth"]] to spread [[The gospel|the good news]]. The congregation responds: "Thanks be to God." A recessional hymn is sung by all, as the ministers process to the rear of the church.<ref>{{Cite book|url=https://www.catholicbishops.ie/wp-content/uploads/2011/02/Order-of-Mass.pdf|title=Catholic Sacramentary|publisher=ICEL|year=2010}}</ref>

==Western Rite Orthodox Churches==
{{Main|Western Rite Orthodoxy}}

Since most [[Eastern Orthodox Church|Eastern Orthodox Christians]] use the [[Byzantine Rite]], most Eastern Orthodox Churches call their Eucharistic service "the [[Divine Liturgy]]." However, there are a number of parishes within the Eastern Orthodox Church which use an edited version of [[Latin liturgical rites]]. Most parishes use the "Divine Liturgy of St. Tikhon" which is a revision of the Anglican Book of Common Prayer, or "the Divine Liturgy of St. Gregory" which is derived from the [[Tridentine Mass|Tridentine form of the Roman Rite Mass]]. These rubrics have been revised to reflect the doctrine and dogmas of the [[Eastern Orthodox Church]]. Therefore, the [[filioque]] clause has been removed, a fuller [[epiclesis]] has been added, and the use of leavened bread has been introduced.<ref>{{Cite web|title=Antiochian Orthodox Christian Archdiocese of North America|url=https://www.antiochian.org/dashboard?name=Western%20Rite%20Vicariate|access-date=2020-06-22|website=www.antiochian.org}}</ref>

===Divine Liturgy of St. Gregory===
{{div col|colwidth=18em}}
* The Preparation for Mass
* Confiteor
* Kyrie Eleison
* Gloria in excelsis deo
* Collect of the Day
* Epistle
* Gradual
* Alleluia
* Gospel
* Sermon
* Nicene-Constantinopolitan Creed
* Offertory
* Dialogue
* Preface
* Sanctus
* Canon
* Lord's Prayer
* Fraction
* Agnus Dei
* Prayers before Communion
* Holy Communion
* Prayer of Thanksgiving
* Dismissal
* Blessing of the Faithful
* Last Gospel
{{div col end}}

==Lutheranism==
[[File:Konsekration Alsike Kyrka.png|thumb|300px|Lutheran priest [[elevation (liturgy)|elevating]] the [[Sacramental bread|host]] during the Mass at [[Alsike Church]], Sweden]]
[[File:Gudstjenesten i Tønsberg domkirke (2012).jpg|thumb|300px|The Lutheran Mass being celebrated ''[[ad orientem]]'' at [[Tønsberg Cathedral]], Norway.]]
{{Main|Divine Service (Lutheran)}}
In the [[Book of Concord]], Article XXIV ("Of the Mass") of the [[Augsburg Confession]] (1530) begins thus: <blockquote>...the Mass is retained among us, and celebrated with the highest reverence. We do not abolish the Mass but religiously keep and defend it. [...] We keep the traditional liturgical form. [...] In our churches Mass is celebrated every Sunday and on other holy days, when the sacrament is offered to those who wish for it after they have been examined and absolved (Article XXIV).</blockquote>

Lutheran churches often celebrate the Eucharist each [[Lord's Day|Sunday]] (Lord's Day) in the Mass. This aligns with the [[Book of Concord|Lutheran Confessions]], as with the views promulgated by [[Martin Luther]].<ref>{{cite web|last= Preus|first= Klemet|title= Communion Every Sunday: Why?|url= http://storage.cloversites.com/gloryofchrist/documents/COMMUNION%20EVERY%20SUNDAY.htm|access-date= November 18, 2011}}</ref> [[Eucharistic Minister]]s take the sacramental elements to the sick in hospitals and nursing homes, as well as prisons. The practice of weekly Communion is the norm in most Lutheran parishes throughout the world. The bishops and priests (pastors) of the larger Lutheran bodies have strongly encouraged the practice of weekly Mass, and daily Mass is offered in some Lutheran churches, as well as at Lutheran [[convent]]s and [[Christian monasticism|monasteries]], such as [[Östanbäck Monastery]] and Saint Augustine's House.<ref name="Wieting2020">{{cite web |last1=Wieting |first1=Kenneth |title=Are You Fanatical about the Lord's Supper? |url=https://witness.lcms.org/2020/are-you-fanatical-about-the-lords-supper/ |publisher=[[The Lutheran Witness]] |access-date=27 December 2024 |date=23 November 2020}}</ref><ref>{{cite web |title=Monastic Life |url=https://staugustines.house/about/#monastic_life |publisher=Saint Augustine's House |access-date=18 May 2025 |date=2025 |quote=Following the Benedictine Rule, seven separate liturgical offices plus the Eucharist are observed each day.}}</ref><ref>{{Cite web|date=2018|title=Why and how do we move to weekly communion?|url=https://download.elca.org/ELCA%20Resource%20Repository/Why_and_how_do_we_move_to_weekly_Communion.pdf?_ga=2.175738850.1187182653.1592852162-1226229180.1592852162|access-date=June 22, 2020|website=Evangelical Lutheran Church of America}}</ref> 

Traditionally, in the Lutheran Churches, the Mass is celebrated ''[[ad orientem]]'', being "oriented to the East from which the Sun of Righteousness will return".<ref>{{cite web |title=The Direction of Christian Worship |url=https://www.christlutherancleveland.org/pastors-blog/post/the-direction-of-christian-worship |publisher=Christ Lutheran Church |access-date=28 September 2021 |language=English |date=30 April 2016}}</ref> Though some parishes now celebrate the Mass ''[[versus populum]]'', the traditional liturgical posture of ''ad orientem'' is retained by many Lutheran churches.<ref name="Ruff2016">{{cite web |last1=Ruff |first1=Anthony |title=The Worst Reasons for Ad Orientem |url=http://www.catholicherald.co.uk/magazine-post/the-worst-reasons-for-ad-orientem/ |publisher=[[The Catholic Herald]] |archive-url=https://web.archive.org/web/20160825091523/http://www.catholicherald.co.uk/magazine-post/the-worst-reasons-for-ad-orientem/ |archive-date=25 August 2016 |language=English |date=11 August 2016}}</ref>

=== Order of the Mass ===
[[File:Jaworze kościół ewangelicki 04.jpg|thumb|300px|A Lutheran priest delivers a [[sermon]] during the celebration of the Mass at the [[Church of Peace in Jawor]], Poland]]
{{div col|colwidth=18em}}
* [[Introit]]<ref name="COS2007">{{cite web |title=The Eucharist also called Holy Communion (High Mass) |url=http://www.svenskakyrkan.se/gudstjanstbanken/service_book/01hogmassa.htm#TopOfPage |publisher=[[Church of Sweden]] |access-date=19 May 2025 |archive-url=https://web.archive.org/web/20070704082152/http://www.svenskakyrkan.se/gudstjanstbanken/service_book/01hogmassa.htm#TopOfPage |archive-date=4 July 2007 |date=2007}}</ref>
* The Preparation for Mass<ref name="COS2007"/>
* [[General Confession|The Absolution]]<ref name="COS2007"/>
* [[Prayer of Thanksgiving]]<ref name="COS2007"/>
* [[Kyrie|Kyrie Eleison]]<ref name="COS2007"/>
* [[Gloria in excelsis Deo|Gloria and Laudamus]]<ref name="COS2007"/>
* [[Collect|Collect of the Day]]<ref name="COS2007"/>
* [[Old Testament]] [[Lection|reading]]<ref name="COS2007"/>
* [[Responsorial psalmody|Responsorial Psalm]]<ref name="COS2007"/>
* [[Epistle]] reading<ref name="COS2007"/>
* [[Gradual]]<ref name="COS2007"/>
* [[Alleluia]]<ref name="COS2007"/>
* [[Gospel]] reading<ref name="COS2007"/>
* [[Sermon]]<ref name="COS2007"/>
* [[Nicene Creed]]<ref name="COS2007"/>
* Notices<ref name="COS2007"/>
* [[Intercession|Intercessions]]<ref name="COS2007"/>
* [[Offertory]]<ref name="COS2007"/>
* [[Anaphora (liturgy)|Eucharistic Prayer]]<ref name="COS2007"/>
**[[Sursum Corda]]<ref name="COS2007"/>
** [[Preface (liturgy)|Preface]]<ref name="COS2007"/>
** [[Sanctus]]<ref name="COS2007"/>
* [[Lord's Prayer]]<ref name="COS2007"/>
* [[Fraction (religion)|Fraction]]<ref name="COS2007"/>
* [[Pax (liturgy)|Pax]]<ref name="COS2007"/>
* [[Agnus Dei]]<ref name="COS2007"/>
* Prayers before Communion<ref name="COS2007"/>
* [[Eucharist in Lutheranism|Holy Communion]]<ref name="COS2007"/>
* [[Thanksgiving after Communion|Prayer of Thanksgiving]]<ref name="COS2007"/>
* [[Benedicamus Domino]]<ref name="COS2007"/>
* [[Blessing#Christianity|Blessing of the Faithful]]<ref name="COS2007"/>
* [[Dismissal (liturgy)|Dismissal]]<ref name="COS2007"/>
{{div col end}}

Lutherans affirm that the Sacrifice of the Mass (''sacrificium eucharistikon'') is a [[sacrifice]] of thanksgiving and praise (''sacrificia laudis''):<ref name="LWF2006">{{cite web |title=The Mystery of the Church: D. The Holy Eucharist in the Life of the Church |url=https://lutheranworld.org/sites/default/files/2022-02/2006-Lutheran_Orthodox_Dialogue-EN.pdf |publisher=[[Lutheran World Federation]] |location=[[Bratislava]] |page=1 |date=2006}}</ref>
{{quotation|We are perfectly willing for the Mass to be understood as a daily sacrifice, provided this means the whole Mass, the ceremony and also the proclamation of the Gospel, faith, prayer, and thanksgiving. Taken together, these are the daily sacrifice of the New Testament; the ceremony was instituted because of them and ought not be separated from them. Therefore Paul says (I Cor. 11:26), “As often as you eat this bread and drink the cup, you proclaim the Lord’s death.” (Apology XXIV:35)<ref name="Webber1992"/>}}
[[Martin Luther]] rejected parts of the Roman Rite Mass, specifically the Roman Catholic [[Canon of the Mass]], which, as he argued, did not conform with {{bibleverse||Hebrews|7:27}}. That verse contrasts the Old Testament priests, who needed to make a propitiatory sacrifice for sins on a regular basis, with the single priest Christ, who offers his body only once as a sacrifice. The theme is carried out also in {{bibleverse||Hebrews|9:26}}, {{bibleverse-nb||Heb|9:28}}, and {{bibleverse-nb||Heb|10:10}}. Luther composed as a replacement a revised Latin-language rite, ''[[Formula missae|Formula Missae]],'' in 1523, and the vernacular [[Deutsche Messe]] in 1526.<ref>{{Cite journal |last=Reuther |first=Thomas |date=1952-06-01 |title=The Background and Objectives of Luther's Formula Missae and Deutsche Messe |url=https://scholar.csl.edu/bdiv/385 |journal=Bachelor of Divinity}}</ref> The ''Formula Missae'' supplanted the Canon of the Mass with the following:
{{quotation|

(i) ''[[Sursum Corda]]'' and preface, to 'through Christ our Lord'.<br />
(ii) The [[Words of Institution]], intoned.<br />
(iii) The ''[[Sanctus]]'' and ''[[Sanctus|Benedictus]]'' with the [[Elevation (liturgy)|elevation]] of the [[sacramental bread|bread]] and the [[Chalice#Christian|cup]].<ref name="Spinks1975">{{cite book|last1=Spinks |first1=Bryan D. |title=Luther and the Canon of the Mass |publisher=Liturgical Review |page=36 |date=1975}}</ref>

}}
The [[Apology of the Augsburg Confession]] affirmed the Greek Canon, and the Pfalz-Neuburg Church Order (1543), modeled by the Lutheran divine [[Philip Melanchthon]] includes the following [[Anaphora (liturgy)|Eucharistic Prayer]] prior to the Words of Institution:<ref name="BradshawJohnson2012"/>
{{quotation| Lord Jesus Christ, thou only true Son of the living God, who hast given thy body unto bitter death for us all, and hast shed thy blood for the forgiveness of our sins, and hast bidden all thy disciples to eat that same thy body and to drink thy blood whereby to remember thy death ; we bring before thy divine Majesty these thy gifts of bread and wine and beseech thee to hallow and bless the same by thy divine grace, goodness and power and ordain [''schaffen''] that this bread and wine may be [''sei''] thy body and blood, even unto eternal life to all who eat and drink thereof.<ref name="BradshawJohnson2012">{{cite book |last1=Bradshaw |first1=Paul F. |last2=Johnson |first2=Maxwell E. |title=The Eucharistic Liturgies: Their Evolution and Interpretation |date=2012 |publisher=Liturgical Press |isbn=978-0-8146-6240-3 |page=250-251 |language=en}}</ref>}}
The Order of the Mass produced under the liturgical reforms of the Lutheran divine [[Olavus Petri]], expanded the anaphora from the ''Formula Missae'', which liturgical scholar Frank Senn states fostered "a church life that was both catholic and evangelical, embracing the whole population of the country and maintaining continuity with pre-Reformation traditions, but centered in the Bible's gospel."<ref name="BradshawJohnson2012"/>

Scandinavian, [[Finns|Finnish]], and some English-speaking [[Lutheranism|Lutherans]], use the term "Mass" for their Eucharistic service,<ref>{{cite book|last= Hope|first= Nicholas|title= German and Scandinavian Protestantism 1700 to 1918|year= 1995|publisher= Oxford University Press, Inc.|isbn= 0-19-826994-3|url= https://books.google.com/books?id=DFL2GNDHPdYC|access-date= November 19, 2011|page= 18}}; see also [[Deutsche Messe]]</ref> though in most German- and English-speaking churches, the terms "Divine Service", "Holy Communion, or "the Holy Eucharist" are used more frequently, though the term "Mass" enjoys usage as well.<ref name="Webber1992">{{cite web |last1=Webber |first1=David Jay |title=Why is the Lutheran Church a Liturgical Church? |url=https://blc.edu/comm/gargy/gargy1/liturgical_church.html |publisher=[[Bethany Lutheran College]] |access-date=16 May 2025 |date=1992}}</ref>

==Anglicanism==
[[File:WilliamWhiteCommunion.jpg|thumb|right|Bishop [[William White (Bishop of Pennsylvania)|William White]] celebrating Holy Communion in [[choir dress]] (19th century A.D.)]]
{{Further|Anglican Eucharistic theology|Book of Common Prayer}}

In the Anglican tradition, ''Mass'' is one of many terms for the Eucharist. More frequently, the term used is either ''Holy Communion'', ''Holy Eucharist'', or the ''Lord's Supper''. Occasionally the term used in Eastern churches, the ''Divine Liturgy'', is also used.<ref>{{cite web|url=http://anglicansonline.org/basics/catechism.html#The%20Holy%20Eucharist| title=The Catechism (1979 Book of Common Prayer): The Holy Eucharist|access-date=November 19, 2011}}</ref> In the English-speaking Anglican world, the term used often identifies the [[Eucharistic theology]] of the person using it. "Mass" is frequently used by [[Anglo-Catholic]]s.

===Structure of the rite===
The various Eucharistic liturgies used by national churches of the [[Anglican Communion]] have continuously evolved from the 1549 and 1552 editions of the ''[[Book of Common Prayer]]'', both of which owed their form and contents chiefly to the work of [[Thomas Cranmer]], who in about 1547 had rejected the medieval theology of the Mass.<ref name="MacCulloch 1996 412">{{cite book| last=MacCulloch| first=Diarmaid| title=Thomas Cranmer| url=https://archive.org/details/thomascranmerlif0000macc| url-access=registration| location=London| publisher=Yale UP|page=[https://archive.org/details/thomascranmerlif0000macc/page/412 412]| year=1996}}</ref> Although the 1549 rite retained the traditional sequence of the Mass, its underlying theology was Cranmer's and the four-day debate in the House of Lords during December 1548 makes it clear that this had already moved far beyond traditional Catholicism.<ref>{{cite book| last=MacCulloch| first=Diarmaid| title=Thomas Cranmer| url=https://archive.org/details/thomascranmerlif0000macc| url-access=registration| location=London| publisher=Yale UP|pages=[https://archive.org/details/thomascranmerlif0000macc/page/404 404]–8 & 629| year=1996}}</ref> In the 1552 revision, this was made clear by the restructuring of the elements of the rite while retaining nearly all the language so that it became, in the words of an Anglo-Catholic liturgical historian (Arthur Couratin) "a series of communion devotions; disembarrassed of the Mass with which they were temporarily associated in 1548 and 1549".<ref name="MacCulloch 1996 412"/> Some rites, such as the 1637 Scottish rite and the 1789 rite in the United States, went back to the 1549 model.<ref>{{cite book| last=Neill| first=Stephen| title=Anglicanism| publisher=Penguin| location=London| year=1960|page=152,3}}</ref> From the time of the [[Elizabethan Settlement]] in 1559 the services allowed for a certain variety of theological interpretation. Today's rites generally follow the same general five-part shape.<ref>{{cite encyclopedia| last=Seddon| first=Philip| title=Word and Sacrament| editor-last=Bunting| editor-first=Ian| encyclopedia=Celebrating the Anglican Way| publisher=Hodder & Stoughton| year=1996| location=London| page=107,8}}</ref> Some or all of the following elements may be altered, transposed or absent depending on the rite, the liturgical season and use of the province or national church:

* '''Gathering''': Begins with a [[Trinitarian formula|Trinitarian]]-based greeting or [[liturgical year|seasonal]] acclamation ("Blessed be God: Father, Son and Holy spirit. And Blessed be his kingdom, now and forever. Amen").<ref>Book of Common Prayer p. 355 Holy Eucharist Rite II</ref> Then the Kyrie and a general confession and absolution follow. On Sundays outside Advent and Lent and on major festivals, the {{lang|la|[[Gloria in Excelsis Deo]]|italic=no}} is sung or said. The entrance rite then concludes with the [[collect]] of the day.
* '''Proclaiming and Hearing the Word''': Usually two to three readings of Scripture, one of which is always from the [[Gospel]]s, plus a [[psalm]] (or portion thereof) or [[canticle]] between the lessons. This is followed by a [[sermon]] or [[homily]]; the recitation of one of the Creeds, viz., the [[Apostles' Creed|Apostles']] or [[Nicene Creed|Nicene]], is done on Sundays and feasts.
* '''The Prayers of the People''': Quite varied in their form.
* '''The Peace''': The people stand and greet one another and exchange signs of God's peace in the name of the Lord. It functions as a bridge between the prayers, lessons, sermon and creeds to the Communion part of the Eucharist.
*'''The Celebration of the Eucharist''': The gifts of bread and wine are brought up, along with other gifts (such as money 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 [[Sanctus Benedictus|benedictus]], the Words of Institution, the Anamnesis, an [[Epiclesis]], a petition for salvation, and a Doxology. The Lord's Prayer precedes the [[Fraction (religion)|fraction]] (the breaking of the bread), followed by the [[Prayer of Humble Access]] or the [[Agnus Dei (liturgy)|Agnus Dei]] and the distribution of the sacred elements (the bread and wine).
*'''Dismissal''': There is a post-Communion prayer, which is a general prayer of thanksgiving. The service concludes with a Trinitarian blessing and the dismissal.

The liturgy is divided into two main parts: The Liturgy of the Word (Gathering, Proclaiming and Hearing the Word, Prayers of the People) and the Liturgy of the Eucharist (together with the Dismissal), but the entire liturgy itself is also properly referred to as the Holy Eucharist. The sequence of the liturgy is almost identical to the [[Roman Rite]], except the Confession of Sin ends the Liturgy of the Word in the Anglican rites in North America, while in the Roman Rite (when used) and in Anglican rites in many jurisdictions the Confession is near the beginning of the service.

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

===Ceremonial===
{{See also|Anglican Eucharistic theology}}

Some [[Anglo-Catholicism|Anglo-Catholic]] parishes use Anglican versions of the Tridentine Missal, such as the ''[[English Missal]]'', ''[[The Anglican Missal]]'', or the ''[[Anglican Missal#American edition|American Missal]]'', for the celebration of Mass, all of which are intended primarily for the celebration of the Eucharist, or use the order for the Eucharist in ''[[Common Worship]]'' arranged according to the traditional structure, and often with interpolations from the Roman Rite. In the [[Episcopal Church (United States)]], a traditional-language, Anglo-Catholic adaptation of the 1979 ''Book of Common Prayer'' has been published (''An Anglican Service Book'').

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, [[Proper (liturgy)|proper]]s for special feast days, and instructions for proper ceremonial order. These books are used as a more expansively [[Catholicism|Catholic]] context in which to celebrate the liturgical use found in the Book of Common Prayer and related liturgical books. In England supplementary liturgical texts for the proper celebration of Festivals, Feast days and the seasons is provided in ''[[Common Worship; Times and Seasons]]'' (2013), ''[[Festivals (Common Worship: Services and Prayers for the Church of England)]]'' (2008) and ''[[Common Worship: Holy Week and Easter]]'' (2011).

These are often supplemented in Anglo-Catholic parishes by books specifying ceremonial actions, such as ''A Priest's Handbook'' by Dennis G. Michno, ''Ceremonies of the Eucharist'' by Howard E. Galley, ''[[s:Low Mass Ceremonial (Burnett)|Low Mass Ceremonial]]'' by [[C. P. A. Burnett]], ''Ritual Notes'' by E.C.R. Lamburn, and ''[[The Parson's Handbook]]'' ([[Percy Dearmer]]). In Evangelical Anglican parishes, the rubrics detailed in the ''Book of Common Prayer'' are considered normative.

==Methodism==
[[File:Methodistcommunion6.jpg|upright=0.7|thumb|right|A Methodist minister consecrating the Eucharist elements during the Service of the Word and Table]]
The celebration of the "Mass" in Methodist churches, commonly known as the Service of the Table, is based on ''The Sunday Service'' of 1784, a revision of the liturgy of the [[Book of Common Prayer (1662)|1662 ''Book of Common Prayer'']] authorized by [[John Wesley]].<ref name="Wainwright2006">{{cite book|editor-last1=Wainwright|editor-first1=Geoffrey|editor-link1=Geoffrey Wainwright|editor-last2=Westerfield Tucker|editor-first2=Karen B.|editor-link2=Karen B. Westerfield Tucker|title=[[The Oxford History of Christian Worship]]|year=2006|publisher=[[Oxford University Press]]|location=New York|language=en|isbn=9780195138863|page=602|chapter=North America|first=Karen B.|last=Westerfield Tucker|author-link=Karen B. Westerfield Tucker}}</ref> The use of the term "Mass" is very rare in Methodism. The terms "Holy Communion", "Lord's Supper", and to a lesser extent "Eucharist" are far more typical.

The celebrant of a Methodist Eucharist must be an ordained or licensed minister.<ref>{{cite book|last=Beckwith|first=R.T.|title=Methodism and the Mass|publisher=[[Church Society]]|language=en|page=116}}</ref> In the [[Free Methodist Church]], the liturgy of the Eucharist, as provided in its ''Book of Discipline,'' is outlined as follows:<ref name="FMC-BOD2007">{{cite book|editor=David W. Kendall |editor2=Barbara Fox |editor3=Carolyn Martin Vernon Snyder|title=2007 Book of Discipline|year=2008|publisher=[[Free Methodist Church]]|language=en|pages=219–223}}</ref>
*The Invitation: You who truly and earnestly repent of your sins, who live in love and peace with your neighbors and who intend to lead a new life, following the commandments of God and walking in His holy ways, draw near with faith, and take this holy sacrament to your comfort; and humbly kneeling, make your honest confession to Almighty God.
*[[Confession (religion)#Methodism|General Confession]]
*[[Lord's Prayer]]
*Affirmation of Faith
*[[Collect]]
*[[Sanctus]]
**[[Gloria Patri]]
*[[Prayer of Humble Access]]
*[[Anaphora (liturgy)#Methodist Rite|Prayer of Consecration of the Elements]]
*[[Benediction]]<ref name="FMC-BOD2007"/>
Methodist services of worship, post-1992, reflect the [[ecumenical movement]] and [[Liturgical Movement]], particularly the ''Methodist Mass'', largely the work of theologian Donald C. Lacy.<ref>{{cite web|url=https://indianahistory.org/wp-content/uploads/donald-c-lacy-collection.pdf|title=Donald C. Lacy Collection: 1954 – 2011|last=Carpenter|first=Marian|year=2013|publisher=Indiana Historical Society|language=en|access-date=15 April 2018|quote=Lacy also published fourteen books and pamphlets. His first pamphlet, Methodist Mass (1971), became a model for current United Methodist liturgical expression. Lacy’s goal was to make ecumenism a reality by blending the United Methodist Order for the Administration of the Sacrament of the Lord’s Supper or Holy Communion and "The New Order of Mass" in the Roman Catholic Church.}}</ref>

== Calendrical usage ==

The English suffix ''{{linktext|-mas}}'' (equivalent to modern English "Mass") can label certain prominent (originally religious) feasts or seasons based on a traditional [[liturgical year]]. For example:
{{col-begin|width=96%}}{{col-break|width=32%}} 	
* [[Candlemas]]
* [[Childermas]]
* [[Christmas]]
{{col-break|width=32%}}
* [[Hallowmas]]
* [[Johnmas]]
* [[Lammas]]
{{col-break|width=32%}}
* [[Martinmas]]
* [[Michelmas]]
{{col-end}}

==See also==
{{div col|colwidth=30em}}
*[[Asperges]]
*[[Blue Mass]]
*[[Chantry]]
*[[Eucharistic theology]]
*[[Gold Mass]]
*[[Liturgical reforms of Pope Pius XII]]
*[[Mass (music)]]
* [[Mass in the Catholic Church]]
*[[Mass of Paul VI]]
*[[Origin of the Eucharist]]
*[[Papal Mass]]
*[[Pontifical High Mass]]
*[[Red Mass]]
*[[Requiem Mass]]
*[[Roman Missal]]
*[[Sacraments of the Catholic Church]]
*[[Solemn Mass]]
*[[Votive Mass#Suffrage Mass|Suffrage Mass]] (Votive mass for souls who are in [[purgatory]])
{{div col end}}
<!-- please keep entries in alphabetical order -->

==Notes==
{{notelist}}

==References==
{{Reflist}}

=== Sources ===
* {{cite book |title=The General Instruction of the Roman Missal |year=2011 |publisher=Canadian Conference of Catholic Bishops Publication Service |isbn=978-0-88997-655-9 |url=http://www.romanmissal.ca/GIRM.pdf |access-date=November 19, 2011 |archive-date=April 25, 2012 |archive-url=https://web.archive.org/web/20120425233238/http://www.romanmissal.ca/GIRM.pdf |url-status=dead }} (GIRM)

==Further reading==
*Balzaretti, C., (2000). ''Missa: storia di una secolare ricerca etimologica ancora aperta''. Edizioni Liturgiche
*Baldovin, SJ, John F., (2008). ''Reforming the Liturgy: A Response to the Critics.'' The Liturgical Press.
*{{cite book|chapter=[[s:The Faith of Catholics/Section 2#263|The Sacrifice of the Mass.]]|title=The Faith of Catholics: confirmed by Scripture, and attested by the Fathers of the five first centuries of the Church, Volume 1|year=1830|publisher=Jos. Booker.|first=Joseph|last=Berington|author-link=Joseph Berington}}
*Bugnini, Annibale (Archbishop), (1990). ''The Reform of the Liturgy 1948–1975.'' The Liturgical Press.
*Donghi, Antonio, (2009). ''Words and Gestures in the Liturgy''. The Liturgical Press.
*Foley, Edward. ''From Age to Age: How Christians Have Celebrated the Eucharist'', Revised and Expanded Edition. The Liturgical Press.
*{{cite book|author=Fr. Nikolaus Gihr|title=The Holy Sacrifice of the Mass: Dogmatically, Liturgically, and Ascetically Explained|year=1902|url=https://archive.org/details/holysacrificeofm00gihriala|access-date=2011-04-20|publisher=Freiburg im Breisgau|location=St. Louis|oclc=262469879}}
*Johnson, Lawrence J., (2009). ''Worship in the Early Church: An Anthology of Historical Sources''. The Liturgical Press.
*Jungmann, Josef Andreas, (1948). ''Missarum Sollemnia. A genetic explanation of the Roman Mass'' (2 volumes). Herder, Vienna. First edition, 1948; 2nd Edition, 1949, 5th edition, Herder, Vienna-Freiburg-Basel, and Nova & Vetera, Bonn, 1962, {{ISBN|3-936741-13-1}}.
*Marini, Piero (Archbishop), (2007). ''A Challenging Reform: Realizing the Vision of the Liturgical Renewal''. The Liturgical Press.
*Martimort, A.G. (editor). ''The Church At Prayer''. The Liturgical Press.
*
*Stuckwisch, Richard, (2011). ''Philip Melanchthon and the Lutheran Confession of Eucharistic Sacrifice''. Repristination Press.

==External links==
{{wiktionary|mass}}
{{wikiquote}}
{{Commons category}}
{{EB1911 poster|Mass}}
'''Present form of the Roman Rite'''
*[https://www.catholicbishops.ie/wp-content/uploads/2011/02/Order-of-Mass.pdf The Order of Mass]
*[http://www.veotag.com/player/Default.aspx?pid=0ec8c51c-1f0c-4ca9-9b84-d7470540eb53 Fr. Larry Fama's Instructional Mass] {{Webarchive|url=https://web.archive.org/web/20110719123318/http://www.veotag.com/player/Default.aspx?pid=0ec8c51c-1f0c-4ca9-9b84-d7470540eb53 |date=2011-07-19 }}
*[http://www.usccb.org/nab/today.shtml Today's Mass readings] ([[New American Bible]] version)
*[http://www.universalis.com/mass.htm The Readings of the Mass] ([[Jerusalem Bible]] version)
*[https://web.archive.org/web/20071217152427/http://www.corkandross.org/feeds.jsp?feedtype=reading&lang=eng&nextsun=yes Mass Readings] (text in official Lectionary for Ireland, Australia, Britain, New Zealand etc.)

'''Tridentine Mass'''
*[http://www.liturgies.net/Liturgies/Catholic/TridentineLatinEnglish.htm Text of the Tridentine Mass in Latin and English]

'''Lutheran Mass'''
* [https://web.archive.org/web/20070630181214/http://www.svenskakyrkan.se/gudstjanstbanken/service_book/index.htm The Church of Sweden Service Book] including the orders for High and Low Mass
* [https://thavmapub.com/wp-content/uploads/2017/03/the-traditional-lutheran-liturgy.pdf Text of the Lutheran Mass in English]

'''Anglican Holy Communion'''
*[https://web.archive.org/web/20090224201237/http://societies.anglican.org/anglocatholic/anglicanmissal/missal.htm The Anglican Missal online]
*[https://www.churchofengland.org/prayer-and-worship/worship-texts-and-resources The Book of Common Prayer (1662) and Common Worship (2002)]

{{CatholicMass|collapsed}}
{{Liturgical year of the Catholic Church}}
{{Seven Sacraments}}
{{Lutheran Church}}
{{Lutheran Divine Service}}
{{TridentineLatinMass}}
{{Anglican liturgy}}
{{Authority control}}

{{DEFAULTSORT:Mass (Liturgy)}}
[[Category:Mass (liturgy)| ]]
[[Category:Eucharist]]
[[Category:Catholic liturgical rites]]
[[Category:Order of Mass|*]]
[[Category:Sacraments]]
[[Category:Anglican sacraments]]
[[Category:Anglican Eucharistic theology]]
[[Category:Lutheran Eucharistic theology]]
[[Category:Christian terminology]]
[[Category:Western Christianity|Mass]]