As we begin this series of posts on the History of the Mass, I need to correct the title of one of the books that I'll be using for reference material. It's correctly called "The Mass of the Roman Rite: Its Origins and Development" by Joseph A. Jungmann, S.J. It is this book that requires some knowledge of Greek and Latin to get the most out of it. If I use any Greek or Latin, I'll make sure to translate it into English (sorry, Friar Gordo, there's not enough demand for Spanish on this list).
As we begin this series, we must first focus on the Last Supper and the Mass as recorded in Scripture. This is our starting point and the origin of what we now call the Mass. First, however, let's see how it came to be called "The Mass." In the beginning the Christian community, as recorded in Matthew and Mark, simply called it "euloge^sis" (and not, surprisingly the term that Luke and Paul would later use, "euchariste^sas" [since I can't render the Greek clearly, here's a key: there are two letters that can be rendered in English as "e", eta and episilon. Eta is always sounds like the "e" in "he" and epsilon is always short, thus the eta is represented by "e^". Similarly, the Greek letters omicron and omega are both rendered as "o" in English. Omega is always long like the "o" in "total" and is shown as "o^" while omicron is always short and is shown as "o"]). Of course, "euloge^sis" is the Greek from which we get "eulogy". In this case, however, it seems more reasonable to assume the other possible meaning, "memorial."
In any event, as this memorial became more organized we start seeing the term "liturgy" which means "the work of the people." This comes from the Greek root "le^os" meaning "people" -- the memorial of thanksgiving (the meaning of "eucharistia") is the work of the people. The term "mass" actually doesn't appear in conjunction with the Mass until much later when the dismissal get formalized to "Ite missae est." and the term "Mass" is derived from that. But, that's several centuries away from where we are now. We'll get to that later.
For now, let's concentrate on the first two centuries. If we look at the Last Supper we find four elements:
This is still the basic four movements of the Mass today:
The Last Supper. (Luke 22:14-20)
When the hour came, he took his place at table with the apostles. He said to them, "I have eagerly desired to eat this Passover with you before I suffer, for, I tell you, I shall not eat it (again) until there is fulfillment in the kingdom of God." Then he took a cup, gave thanks, and said, "Take this and share it among yourselves; for I tell you (that) from this time on I shall not drink of the fruit of the vine until the kingdom of God comes." Then he took the bread, said the blessing, broke it, and gave it to them, saying, "This is my body, which will be given for you; do this in memory of me." And likewise the cup after they had eaten, saying, "This cup is the new covenant in my blood, which will be shed for you.
Paul writes (1 Cor 11:20-26)
When you meet in one place, then, it is not to eat the Lord's supper, for in eating, each one goes ahead with his own supper, and one goes hungry while another gets drunk. Do you not have houses in which you can eat and drink? Or do you show contempt for the church of God and make those who have nothing feel ashamed? What can I say to you? Shall I praise you? In this matter I do not praise you. For I received from the Lord what I also handed on to you, that the Lord Jesus, on the night he was handed over, took bread, and, after he had given thanks, broke it and said, "This is my body that is for you. Do this in remembrance of me." In the same way also the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes.
Matthew records this in a similar fashion. Note, also, that we
have a Mass said
with the disciples who were on their way to Emmaus. The term
"breaking of the
bread" is what we today call the Eucharist. This early
service was very simple,
especially since Jesus presided over it. Soon, however, it would
become more
formalized. Let's look at the Acts of the Apostles (20:7-11) to
see what
happened at Troas:
On the first day of the week when we gathered to break bread, Paul spoke to them because he was going to leave on the next day, and he kept on speaking until midnight. There were many lamps in the upstairs room where we were gathered, and a young man named Eutychus who was sitting on the window sill was sinking into a deep sleep as Paul talked on and on. Once overcome by sleep, he fell down from the third story and when he was picked up, he was dead. Paul went down, threw himself upon him, and said as he embraced him, "Don't be alarmed; there is life in him." Then he returned upstairs, broke the bread, and ate; after a long conversation that lasted until daybreak, he departed.
We have a new feature added -- the "homily" (and, I suspect we've all endured homilies that went on too long!).
In looking at these descriptions, we have to recall that they were written down much later than the actual events. We don't know for certain, for example, exactly what Jesus said in the upper room. There are four different accounts and four different phrases used. However, it's clear that the understanding of the early Church was that Jesus gave us a "memorial" (remember the Greek word, "euloge^sis" that was used?) of his death and resurrection. As time went on this memorial became more structured.
Paul's letter to the Corinthians shows that the Mass still found its home in the midst of a real meal. By the end of the first century the meal aspect was becoming less and less common. Let's look at one of the earliest descriptions we have of a Mass after the time of the Apostles. This is found in Justin Martyr's "First Apology" Chapters 65.3 to 67.3:
There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to genoito [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanks- giving was pronounced, and to those who are absent they carry away a portion.
CHAP. LXVI.--OF THE EUCHARIST.
And this food is called among us Eukaristia(5) [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Savior, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh.(6) For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, "This do ye in remembrance of Me,(7) this is My body;" and that, after the same manner, having taken the cup and given thanks, He said, "This is My blood;" and gave it to them alone. Which the wicked devils have imitated in the mysteries of Mithras, commanding the same thing to be done. For, that bread and a cup of water are placed with certain incantations in the mystic rites of one who is being initiated, you either know or can learn.
CHAP. LXVII.--WEEKLY WORSHIP OF THE CHRISTIANS.
And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday,(1) all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, (2) and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given,(3) and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succors the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration.
So, we see a new addition, the readings. This is getting to look more and more like the Mass of today: readings from Scripture, a homily, and the Eucharist itself. To conclude this installment, let's look at the Eucharistic Prayer that's found in the Didiche:
But as touching the eucharistic thanksgiving give ye thanks thus.
First, as regards the cup: We give Thee thanks, O our Father, for the holy vine of Thy son David, which Thou madest known unto us through Thy Son Jesus; Thine is the glory for ever and ever. Then as regarding the broken bread: We give Thee thanks, O our Father, for the life and knowledge which Thou didst make known unto us through Thy Son Jesus; Thine is the glory for ever and ever.
As this broken bread was scattered upon the mountains and being gathered together became one, so may Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever and ever.
But let no one eat or drink of this eucharistic thanksgiving, but they that have been baptized into the name of the Lord; for concerning this also the Lord hath said: Give not that which is holy to the dogs.
And after ye are satisfied thus give ye thanks:
We give Thee thanks, Holy Father, for Thy holy name, which Thou hast made to tabernacle in our hearts, and for the knowledge and faith and immortality, which Thou hast made known unto us through Thy Son Jesus; Thine is the glory for ever and ever.
Thou, Almighty Master, didst create all things for Thy name's sake, and didst give food and drink unto men for enjoyment, that they might render thanks to Thee; but didst bestow upon us spiritual food and drink and eternal life through Thy Son.
Before all things we give Thee thanks that Thou art powerful; Thine is the glory for ever and ever.
Remember, Lord, Thy Church to deliver it from all evil and to perfect it in Thy love; and gather it together from the four winds-- even the Church which has been sanctified-- into Thy kingdom which Thou hast prepared for it; for Thine is the power and the glory for ever and ever.
May grace come and may this world pass away. Hosanna to the God of David. If any man is holy, let him come; if any man is not, let him repent. Maran Atha. Amen.
This doesn't look too different in format and structure from the Eucharistic prayers of today! But we can get still closer. Let's look at the Eucharistic Prayer (also called the anaphora) found in "The Apostolic Tradition" and commonly attributed to Hippolytus:
Priest: The Lord be with you! All: And with your spirit! Priest: Let us life up our hearts. All: They are turned to the Lord! Priest: Let us give thanks to the Lord. All: It is right and just!
Priest: We give you thanks, O God, through your beloved Child Jesus Christ, whom you have sent us in the last days as Savior, Redeemer and Messenger of your will. He is your Word, inseparable from you, through who you have created everything and in whom you find your delight. You sent him from heaven into the womb of a Virgin. He was conceived and became flesh, he manifested himself as your Son, born of the Spirit and the Virgin. He did your will, and, to win for you a holy people, he stretched our his hands in suffering to rescue from suffering those who believe in you. When he was about to surrender himself to voluntary suffering in order to destroy death, to break the devil's chains, to tread hell underfoot, to pour out his light upon the just, to establish the covenant, and manifest resurrection, he took bread, gave you thanks and said: "Take, eat, this is my body which is broken for you." In like manner for the cup, he said: "This is my blood which is poured out for you. When you do this, do it in memory of me." Remembering, therefore, your death and your resurrection, we offer you the bread and the wine, we thank you for having judged us worthy to stand before you and serve you. And we pray you to send you Holy Spirit on the offering of your holy Church, to bring together in unity all those who receive it. May they be filled with the Holy Spirit who strengthens their faith in the truth. May we be able thus to praise and glorify you through your Child, Jesus Christ. Through him glory to you and honor, to the Father and the Son, with the Holy Spirit, in your holy Church, now and forever! Amen.