A church dictionary

by Walter Farquhar Hook

MASS. In Latin, Missa. This word at first imported nothing more than the dismissal of a Church assembly. By degrees it came to be used for an assembly and for Church service; and from signifying Church service in general, it came at length to denote the Communion Service in particular, and so that most emphatically came to be called Mass. Since the Reformation, the word has been generally confined to express the form of celebrating the holy communion in the Romish Church. But in the First Book of King Edward VI., the Communion Service is thus headed: “The Supper of the Lord, and the Holy Communion, commonly called the Mass.”

Formerly there was the missa catechumenorum and the missa fidelium, not because they had two kinds of communion, but because the primitive Christians dismissed their congregations at different times, first sending away the heathens and heretics, then the catechumens and public penitents, after having prayed; the faithful alone being suffered to remain during the celebration of the holy communion. The practice of the modern Romish Church contrasts strikingly with this: they not only allow catechumens to be present at their missa fidelium, but also heretics and unbelievers, and make a profit by the exhibition: in this again the English Church more nearly resembles the primitive Church, retaining her sensitive seclusion during the solemn service.

The mass, almost universally adopted in the churches of the Roman obedience, is contained in the Roman Missal, and a description of this will be now presented to the reader. Unless in very particular circumstances, such as times of persecution, &c., mass is not said anywhere but in a church, or place set aside for public worship. It can be said only from morning dawn till mid-day, at least in ordinary cases, as at Christmas, &c. The priest who says it must be fasting from the midnight before, “out of respect for the victim of which he is to partake;” and, in general, no priest can say more than one mass on one day. When the priest officiates, he is attired in sacred vestments, which are understood “to represent those with which Christ was clothed in the course of his bitter passion;” and also to be the emblems of those virtues with which the soul of a priest ought to be adorned. These garments are intended to hide the littleness of man; to make him forget himself while clothed in the robes of a superior character; to gain the respect of the people, who no longer consider on that occasion what he is, as a man, but lose sight of the individual, who is lost in the character of Jesus Christ, which he represents. Mass is never said except on an altar, fixed or portable, set aside for that particular purpose by the solemn prayer and benediction of a bishop. The altar is always covered with linen cloths, and generally contains relics of saints. As the mass is commemorative of our Saviour’s passion and death upon the cross; to put the priest and people in mind of these, there is always an image of Christ crucified upon the altar. There are also two or more lighted candles, as tokens of joy, “and to denote the light of faith.” In solemn masses incense is used, as an emblem of prayer ascending to God, as the smoke ascends from the censer. Incense is also used as a token of honour to the thing incensed. Masses are divided into solemn or high mass, and plain or low mass; mass sung, or said; public mass, or private mass. A solemn mass, is mass offered up with all the due solemnities, by the bishop or priest, attended by a deacon, subdeacon, and other ministers, each officiating in his part. Such a mass is always sung; and hence a choir of singers accompanies it, with an organ, if possible; and, at times, other instrumental music. Mass, when divested of all these solemnities, and in which only the priest officiates, is a plain or low mass. The priest, however, may either sing the mass, attended by the choir, or say it. Hence the difference between mass sung and said. Mass may be attended by a crowd of people, or it may be said with few or none present, except the clerk, to attend the officiating priest. When the mass is numerously attended, all, or many, of those present may partake of the sacrifice, by communion, or none may communicate with the priest. These differences make the mass public or private, and it is admitted that private masses have become more common in latter ages. The priest who is to celebrate, after some time previously spent in prayer and meditation, by way of preparation for the solemn mystery, as well to recollect his thoughts, as to specify the intention with which he offers up the mass, whether it be for any individual, living or dead, for the whole Church, for himself, or for the necessities of the congregation present, proceeds, with the deacon, subdeacon, and other ministers, to put on the sacred vestment. He then goes in procession with them from the vestry to the altar, the acolytes carrying incense and lights, while the choir sing the anthem and psalm, which, for this reason, is called the introit. The priest, being come before the altar, stops at the foot of it, bows, confesses generally to the Almighty God, and to all the saints, that he has sinned most grievously, and that in every way, both by thoughts, words, and deeds, and through his own most grievous fault. This being the case, he begs all the saints of heaven, whom he has called as the witnesses of his sins, to be also intercessors for his pardon, and to pray to the Lord our God for him. The minister and assistants then, in like manner, on behalf of the people, repeat the same confession after the priest, acknowledging that they are altogether an assembly of sinners, who have come to implore the Divine mercy, because they stand in need of it. This confession is to beg of God pardon for daily and unknown faults, that the awful mystery may be celebrated with all imaginable purity. For the same reason Kyrie eleison, Christe eleison, are several times repeated; being addressed three times to God the Father, as our creator, as our protector, and as our parent: thrice to God the Son, as our high priest, as our victim of atonement, and as our brother; and, lastly, to the Holy Ghost, as the author of grace, the inspirer of prayer, and the sanctifier of our souls. This being finished, the priest, without moving from his place, begins the Gloria in excelsis, which is called the Hymn of the Angels, because the first words of it were sung by the angels at our Saviour’s birth. As this is a canticle of joy and gladness, the Church, when in mourning, in Lent, in Advent, and in masses for the dead, forbids the use of this hymn, even in the time of mass, because the minds of the congregation should then be wholly occupied with affections of grief, melancholy, or sorrow, for our Saviour’s passion, for our own sins, or the sufferings of the souls for whom she is praying. The Gloria being ended, the priest, kissing the altar, and turning towards the people with extended arms, salutes them in these words: “Dominus vobiscum,” “The Lord be with you.” The people answer, by applying the same earnest wish to him, saying, “And with thy spirit.” The arms are extended, and then closed, to express, by that gesture, the affection with which he embraces his flock. The priest then goes up to the altar; bows down in the posture of humiliation; kisses it with respect; makes mention of the saint whose relics are there; incenses it; and having saluted the people, immediately turns to the book, and reads the prayer of the day. On great festivals there is only one prayer, which has always reference to the solemnity then celebrating. Thus, at Easter, allusion is made to the resurrection of our Saviour; at Christmas, to his nativity; in masses for the dead, mention is made of the souls prayed for; and on the feasts of saints, we commemorate the particular virtues for which they were each distinguished. In Lent, and penitentiary times, there are other prayers beside that of the day, still bearing some allusion to the circumstances of the times. The subdeacon then sings (or, in low masses, the priest himself reads) a lesson of the Old or New Testament, called the Epistle, because commonly taken from the Epistles of St. Paul, or of the other apostles. This is followed by the singing of Alleluias, or some verses of the Psalms, called the Gradual or Tract.

In Lent, and penitential times, instead of these expressions of joy, strains of the deepest compunction and regret only are used. These being concluded, the book is removed to the other side of the altar, when all the people rise up, to show, by their postures of standing, their eagerness to hear the gospel; the priest also, as he passes from one side of the altar to the other, bows down in the middle, and the deacon prays on his knees that God would make him worthy to announce the gospel; and, after having received the priest’s blessing, proceeds to the place appointed for the solemn recitation of it accompanied by the acolytes, with lights and incense. As soon as the book of the Gospel appears, all rise up, and continue standing while it is read, to show their readiness to perform what is there taught. In naming the evangelist from which the Gospel is taken, the reader signs the cross upon his forehead, his mouth, and his breast. On his forehead, to show that he is not ashamed of Christ’s doctrine; on his mouth, to show his readiness to proclaim it to others; and on his breast, to show that he entertains a sincere affection for it in his heart. When the Gospel is finished, the book is conveyed to the priest, who kisses it as a token of respect. After the Gospel, follows the Nicene Creed, which is immediately recited at the altar, while it is sung by the choir; it is omitted on some days, particularly in masses for the dead. In low masses, the priest himself reads the Gospel. At this part of the mass, in parish churches, and sometimes in other places, a discourse, or exhortation, drawn from the Gospel, is delivered to the people. Here ends the first part of the mass.

The second part commences by the priest, from the altar, again saluting the people, and then making an oblation to God, of bread and wine, which are the matters of the sacrifice. The wine is first mixed with a little water, to represent the water which flowed, with blood, from the side of Christ,—to signify the union of the Divine and human nature in him, and of the faithful with Jesus Christ. Being now about to bless these offerings, the priest bows down his head, in a spirit of humility, then lifts up his hands to heaven, whence every blessing must come, and makes the sign of the cross upon the offerings, and says, “Come, thou Sanctifier, and bless this sacrifice, which is prepared for thy holy name.” The priest, in high masses, then incenses the oblation. After this he proceeds to receive the offerings of the people, where the custom of receiving offerings from them prevails: the priest then proceeds to wash his hands, begging of God the necessary purity. In this ceremony, the priest only washes the tips of his fingers, not his whole hands, to signify, that the purity with which he ought to approach the altar should be not only from larger and mortal sins, but even from the most trivial offences or affections to sin, which are properly enough represented by the extremities of the fingers; then, turning about, the priest recommends himself to the prayers of the people. This is the last time that the priest turns to the people, till the sacrifice is accomplished, and the communion received. The reason of this is, that he is now entering upon the most solemn part of the mass, which requires his utmost attention, which must not, henceforward, be distracted by turning away from the object; nor does the priest turn his back towards the altar, during the presence of the sacrament upon it, lest he might appear to act irreverently. After this follows the Secret, being one or more prayers, always said in silence, corresponding to the collect of the day, and which immediately precedes the preface, by which the second part of the mass ends, and the third begins. At this time is also rung a little bell, to give notice to all the people, that the priest is now reciting the Holy Canticle. It is usual also for the people, at this part of the mass, to bow down their heads and their breasts. With hearts thus prepared, and minds raised above earthly things, the priest, the ministers, and people, proceed to attend to the most awful part of the mass, in the Canon or rule for consecrating the eucharist, which is never materially changed, whatever be the office. It is said by the priest in a low voice, to express the silence of Christ in his passion, and that all may be impressed with reverence and awe for the sacred mysteries. It consists of five prayers. In the first, the priest prays for all the Church; and by name, for the pope, and the bishop of the diocese; for those whom he desires particularly to recommend, for all the assistants, their families, &c. He makes mention of the Blessed Virgin, the apostles, and some martyrs, in order to express the union between the Church militant and triumphant, and to obtain the assistance of their prayers. Then he stretches his hands over the oblation, begging that it may become acceptable to God, by becoming the body and blood of Jesus Christ. The third prayer contains the history of the institution and the consecration of the elements, by the priest’s pronouncing the words of Jesus Christ himself. We have already seen that the essence of the sacrifice is contained in the consecration. As soon as the words of the consecration are pronounced, the priest kneels down to adore Jesus Christ present; and immediately elevates first the host, and then the chalice, in memory of Christ’s being raised upon the cross, and that the people also may adore him. Having laid these down on the altar, the priest kneels again, and bows his head in a second act of adoration. During this ceremony, the server tinkles a little bell, to awaken the attention of the congregation. In the mean time, the people also bow down their heads, being already upon their knees, and strike their breasts. He then continues the third prayer, making a commemoration of the passion, resurrection, and ascension of Jesus Christ, and beseeching God that he would vouchsafe to receive the sacrifice favourably, as he did those of Abel, Abraham, and Melchisedech, which were figures of it; and that those who partake of it may be replenished with every heavenly blessing. The attitude of the priest is changed when he comes to this part. Hitherto he has recited the prayers of the canon in an erect posture, with his hands mostly lifted up to heaven; but now he joins his hands before his breast, and bows down his head to the lowest degree that the altar will admit. In this posture of prostrate humility, he recites the prayer, till, towards the conclusion, he kisses the altar, and resumes his former upright posture. In the fourth prayer, the priest recommends to God the faithful departed in general, and those in particular for whom he intends to pray. “Be mindful, O Lord, of thy servants, men and women, who are gone before us in the sign of faith, and have rested in the sleep of peace.” Having said these words, the priest, joining his hands before his breast, prays a few moments for them, and mentions any names of persons for whom he particularly wishes to pray, or offer up the mass. Then, extending his hands again, he concludes his prayer in these words: “To these, O Lord, and to all the rest in Christ, grant, we beseech thee, a place of refreshment, light, and peace.” In the fifth, he mentions several saints, and beating his breast, begs that we sinners may have some part of their glory, through the mercy of God. In fine, he lifts the host over the chalice, honouring the Blessed Trinity, acknowledging the Divine goodness to us through Jesus Christ, and, through him, offering it all honour and glory. During the elevation, all the ministers kneel in profound adoration, and either themselves hold tapers, or others are introduced bearing lighted torches. Thus finishes the third part of the mass.

The fourth part begins by the priest’s breaking the long silence he has observed since the preface, by chanting, or reciting aloud, the Lord’s Prayer, which is followed up by a prayer for deliverance from evil, and for peace in our days. At the conclusion of this prayer, the priest kneels down to adore the Blessed Sacrament; he then breaks the host into three pieces, to imitate that done by Jesus Christ himself, at the last supper, and in remembrance of his body being broken on the cross: one of the parts he drops into the chalice, to signify that the body and blood of Christ are but one sacrament: he then once more begs for peace, concord, and charity, in order to approach the spotless Lamb. For a token of this peace, in solemn masses, the clergy embrace each other. After this follow three prayers, by way of preparation for receiving Jesus Christ. The priest, after striking his breast, and declaring himself unworthy, proceeds to communicate himself, in both kinds, in order to consume the sacrifice, and then administers the communion, in the species of bread, to such of the assistants as may be disposed to partake of the sacrifice. The prayer used by the priest is repeated three times, and at each repetition the little bell tinkles, to excite the attention of the congregation; and as a signal to the laity, who intend to communicate, to approach the sacred table. Having made the sign of the cross, the priest immediately receives the communion, and, with his hands joined before him, stands for a little while in deep but silent meditation upon what he has done. The priest then proceeds, by an ablution, first of wine, and then of water, to remove from the chalice and his own fingers all remains of the consecrated elements. The mass concludes with a versical thanksgiving out of the Scriptures, and some prayers for the same purpose, some of them bearing a reference to the office of the day, and analogous to the collect; after which the priest, or deacon in high masses, gives the people leave to depart. The priest gives them his blessing previous to their departure, and reads the first part of St. John’s Gospel, which bears such ample testimony to the Divinity and incarnation of the Son of God, as well as his goodness in regard to man. This constitutes the chief part, if not the whole, of the morning service of the Church: and, in all this, the congregation in general appear to be little interested or concerned; for though they are “taught to assist at mass, with the same disposition that a good Christian would have cherished at the foot of the cross,” they are left at liberty to accompany the priest through the different parts, according to the directions contained in their manuals, or “to exercise their souls in other corresponding prayers;” and the consequence is, that many, it is too apparent, do neither the one nor the other. And though the mass is thus celebrated, at least every Lord’s day, the present discipline of the Church requires her members to communicate only once a year; and while comparatively few receive much oftener, many, it is feared, are not even annual communicants. They are, indeed, instructed, “when they do not communicate in reality, to do so in spirit, by fervent desires of being made worthy to partake of the sacred mysteries, acknowledging their own unworthiness, and begging of God a share of those graces, which the sacrifice and sacrament so plentifully contain.”

In Picart’s “Religious Ceremonies” we have the following explanation of the mass, and its attendant mystical ceremonies, which is offered to the reader as an example of the awful departure of the apostate Church from the spirituality and simplicity of the Christian faith and worship.

1. The priest goes to the altar in reference to our Lord’s retreat with his apostles to the garden of Olives. 2. Before he begins mass, he says a preparatory prayer; he is there to look upon himself as one abandoned of God, and driven out of paradise for the sin of Adam. 3. The priest makes confession for himself and for the people, in which it is required that he be free from mortal and venial sin. 4. The priest kisses the altar, as a token of our reconciliation with God, and our Lord’s being betrayed with a kiss. 5. The priest goes to the opposite side of the altar, and thurifies or perfumes it with incense. Jesus Christ is now supposed to be taken and bound! 6. The introit is said or sung, applicable to the circumstances of our Lord’s being taken before Caiaphas. 7. The priest says the “Kyrie eleison,” (“Lord, have mercy upon us,”) in allusion to Peter’s denying our Lord thrice. 8. The priest, turning towards the altar, says, “Dominus vobiscum,” the people returning the salutation by “Et cum spiritu tuo,” and this means, Christ looking at Peter. 9. The priest reads the Epistle relative to Jesus being accused before Pilate. 10. The priest, bowing before the altar, says “Munda cor,” and the devotion is directed to our Saviour’s being brought before Pilate, and making no reply. 11. The priest reads the Gospel in which Jesus Christ is sent from Herod to Pilate; the Gospel is carried from the right of the altar to the left, to denote the tender of the gospel to the Gentiles, after the refusal of the Jews. 12. The priest uncovers the chalice, and this means the stripping of our Lord in order to be scourged. 13. The oblation of the host; the priest then kisses the altar and offers up the host, to represent the scourging of Christ. 14. The priest elevates the chalice and then covers; this means the crowning with thorns. 15. The priest washes his fingers, as Pilate washed his hands; declares Jesus innocent, blesses the bread and wine, blesses the frankincense, and perfumes the bread and wine.

Can it be necessary to go further into this singular detail to say, “that the priest, spreading out his arms on the altar, is the representation of the cross; that he lifts the host, to express the lifting of our Lord; that he adores (for such is the word, and the inconceivable fact) the wafer that he holds in his fingers as the very God; that he then mingles another adoration with this, and prays to the Virgin Mary and the saints for their mediation; that he breaks the wafer, to represent Christ’s giving up the ghost; that a fragment of this wafer put into the chalice figures our Lord’s descent into hell;” till the series of these representations, amounting in the whole to thirty-five, is closed by a benediction representing the blessings of the descent of the Holy Ghost.—O’Donoghue.

MASS, SACRIFICE OF THE. The following is the Romish doctrine on the subject: “I profess likewise, that in the mass there is offered to God a true, proper, and propitiatory sacrifice for the living and the dead: and that in the most holy sacrament of the eucharist there is truly, really, and substantially, the body and blood, together with the soul and Divinity, of our Lord Jesus Christ; and that there is made a conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood; which conversion the Catholic Church calls transubstantiation. I also confess, that, under either kind alone, Christ is received whole and entire, and a true sacrament.”—Pius’s Creed. “Whosoever shall say, that, in the holy sacrament of the eucharist, the substance of bread and wine remains together with the substance of the body and blood of our Lord Jesus Christ, and shall deny that wonderful and singular change of the whole substance of the bread into the body, and of the whole substance of the wine into the blood, the species of bread and wine still remaining, which change the Catholic Church very fitly calls transubstantiation, let him be accursed.”—Con. Trid. Sess. XIII. Can. 2.