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Order of Mass is an outline of a Mass celebration, describing how and in what order liturgical texts and rituals are employed to constitute a Mass.

The expression Order of Mass is particularly tied to the Roman Rite where the sections under that title in the Roman Missal also contain a set of liturgical texts that recur in most or in all Eucharistic liturgies (the so-called invariable texts, or ordinary of the Mass), while the rubrics indicate the rituals, and the insertion points of the variable texts known as the proper of the Mass. Having been virtually unchanged for many centuries, the Roman Catholic Order of Mass changed decisively after the Second Vatican Council.

The term Order of Mass is used in the Lutheran Churches.[1][2]

Other Christian denominations have comparable descriptions of their liturgical practices for the Eucharist, which are however usually not called Order of Mass.

Catholicism

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Sections of the Order of Mass

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Ordinarium

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See also: Mass ordinary

Proprium

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See also: Proper (liturgy)

Roman Rite

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In the Roman Missal, the Order of Mass is printed as a distinct section placed in the middle of the book, between the Mass of the Easter Vigil and that of Easter Sunday in pre-1970 editions, and between the Proper of the Seasons and the Proper of the Saints thereafter.

In a Catholic tradition Order of Mass (Latin: Ordo Missae) is sometimes used as a synonym of Ordinary of the Mass (Ordinarium Missae),[3] but the last expression usually rather refers to the Ordinarium parts of the Mass, i.e. the Mass ordinary, the set of texts of the Roman Rite Mass that are generally invariable. This contrasts with the proper (proprium), which are items of the Mass that change with the feast or following the Liturgical Year.

Pre-Tridentine Mass

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See also: Pre-Tridentine Mass § Comparison of the Mass, c. 400 and 1000 AD

Before the Roman Missal of 1570 the Order of Mass was less uniform but by 1000 AD many sections of the Tridentine Mass were already established as part of the Mass.

Tridentine Mass

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See also: Tridentine Mass § Liturgical structure

The Order of Mass for the Tridentine Mass appears in Roman Missals from 1570, until it was replaced by the Order of Mass as published in the Roman Missal of 1970.

Mass of Paul VI

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See also: Mass of Paul VI § Changes in the Order of Mass

Many prayers have been shortened and/or alternative versions of texts of the ordinary can be chosen.

Eastern Rites

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The Eastern churches generally follow similar traditions distinct from but analogous to Western practice. The 23 sui iuris Eastern Catholic Churches, celebrate the Eucharist in ways only accidentally different from the Western Church.

Byzantine Rite

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In the Byzantine Rite the Eucharist is called Divine Liturgy, which has several versions, with the Divine Liturgy of St. John Chrysostom coming closest to an equivalent of the Order of Mass in the Western traditions.

Lutheranism

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Lutheran priest elevating the host during the Mass at Alsike Church, Sweden

In the Lutheran Churches, the Order of Mass takes the following form:[4]

The Order of 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."[1]

Anglicanism

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Traditionally in Anglicanism the Book of Common Prayer, compiled under the auspices of the Protestant reformer Thomas Cranmer, is the guide for liturgical practices regarding the Eucharist.[5]

However various revisions have taken place throughout the Anglican Communion during the 20th and 21st Century, with most provinces creating a liturgy with a close resemblance to the western tradition. For example, until the retranslation of the Roman Catholic English Order of the Mass, the Church of England Common Worship liturgy was almost identical to the Roman Catholic Ordo except for some differences in wording in the Eucharistic prayers, though with the substantive elements identical the notable difference being that the peace follows the intercessions, not the Eucharistic Prayer.[6]

References

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Order of Mass

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The Order of Mass is the prescribed sequence of prayers, readings, chants, and ritual actions that structures the Eucharistic celebration in the Roman Rite of the Catholic Church, serving as the fixed framework for commemorating Christ's sacrifice through the Liturgy of the Word and the Liturgy of the Eucharist. This order ensures a unified expression of worship, with invariant elements (the ordinary) combined with variable texts (the proper) tailored to specific liturgical days or seasons. The structure unfolds in four main sections, beginning with the Introductory Rites, which gather , invoke God's through the , and conclude with the to orient the community toward divine worship. Next comes the of the Word, where sacred Scripture is proclaimed—typically including an reading, responsorial psalm, New Testament epistle (on Sundays and solemnities), and —followed by a , the (), and the universal of to nourish the faithful's and . The of the Eucharist forms the heart of the rite, encompassing the preparation and offering of bread and wine, the Eucharistic (with its , , , consecration, anamnesis, and intercessions), the , sign of peace, breaking of the bread, and distribution of Communion, actualizing Christ's . The Concluding Rites then seal the celebration with a after Communion, announcements if needed, a final blessing, and dismissal, sending to proclaim the in their lives. Promulgated in its current form through the Roman Missal following the Second Vatican Council (1962–1965), the Order of Mass promotes the active participation of all the baptized, underscoring the Eucharist as the "source and summit of the Christian life" while preserving ancient traditions of the Roman liturgical heritage.

Overview

Definition and Significance

The Order of Mass refers to the fixed sequence of prayers, rites, and actions that structure the celebration of the Eucharist in the Roman Rite of the Catholic Church, setting it apart from variable components such as scriptural readings, hymns, or seasonal proper texts. This normative outline ensures a consistent framework for worship, guiding participants through preparatory rites, proclamation of the Word, Eucharistic prayer, and communion. The term originates from the Latin Ordo Missae, literally "the order of the Mass," which denotes the established arrangement of elements in the Eucharistic service as developed in early Christian communities, particularly within the Latin rite of the Western Church by the fourth century. Theologically, the Order of Mass holds profound significance as the primary means of commemorating Christ's and Passion, Death, and , thereby re-presenting his sacrificial offering in an unbloody manner to foster communion with and among the faithful. It promotes communal by uniting the assembly in structured praise, thanksgiving, and supplication, reinforcing the Church's identity as the . Across denominations, analogous structures to the Order of Mass reflect doctrinal emphases: in Catholicism, it underscores the sacrificial and mystical dimensions of the Eucharist; in Lutheranism, adapted forms center on the Gospel's and grace as a of Christ's atoning work; while Anglican and Reformed traditions incorporate similar sequences in services like Holy Communion or the Lord's Supper, prioritizing and covenantal remembrance with varying elaboration.

Historical Development

The Order of Mass traces its earliest origins to Jewish practices, including scriptural readings and communal prayers, combined with the institution of the at the as described in the Gospels. The first detailed non-canonical description of Christian liturgical assembly appears in Justin Martyr's First Apology (c. 155 AD), where he outlines a gathering involving readings from the apostles' memoirs or prophets, a exhorting moral imitation, intercessory prayers, the exchange of , and the —elements that form the foundational structure of the . This early form emphasized communal participation and thanksgiving, distinguishing it from pagan rituals while retaining influences like responsive amens. In the patristic era, the liturgy evolved with formalized eucharistic prayers known as anaphoras. The Apostolic Tradition, attributed to (c. 215 AD), provides one of the earliest complete anaphora texts, beginning with a thanksgiving for creation and redemption, invoking the , reciting the institution narrative, and concluding with intercessions for the church and the dead. This document reflects Roman practices but influenced broader Western and Eastern developments, marking a shift toward structured ordination of elements like the and fraction rite. By the 4th century, regional variations emerged, with Eastern anaphoras like the Anaphora of St. James incorporating more elaborate praises, while Western forms began emphasizing the Roman canon. Medieval standardization solidified distinct Western and Eastern structures between the 4th and 8th centuries. In the West, the coalesced around a core of fixed prayers (Ordinarium) and variable propers (Proprium), promoted by papal authority and Charlemagne's reforms, which suppressed diverse local usages to unify the Frankish empire under Roman norms. Concurrently, the flourished in with its dramatic prefaces, variable collects, and elaborate chants, drawing from Eastern influences until its near-extinction by the 9th century. Similarly, the , rooted in Visigothic from the 5th century, featured contestatio prefaces, multiple readings, and a broken-body rite, persisting in Toledo despite Romanization efforts post-1080. These rites highlighted the tension between local diversity and centralizing forces, with the emerging dominant by the 11th century. The 16th-century profoundly impacted the Order of Mass, as sought to simplify and vernacularize the to emphasize scriptural proclamation over perceived sacrificial excesses. Martin Luther's Formula Missae (1523) retained much of the Latin structure but critiqued private Masses, while his Deutsche Messe (1526) translated key parts into German, introduced congregational hymns like the German , and focused on preaching and communion for all, influencing Lutheran and broader evangelical orders. These revisions prioritized intelligibility and active involvement, rejecting indulgences tied to the Mass and promoting it as a communal rather than propitiatory . Twentieth-century reforms, particularly from the Second Vatican Council (1962–1965), revitalized the Catholic Order of Mass through , which called for revisions to foster full, conscious, and active participation, including expanded lectionary cycles, vernacular options for the people, restored elements like the Prayer of the Faithful, and simplified rubrics to eliminate redundancies. Ecumenical dialogues in the same period, such as those between Catholic and Protestant scholars, identified shared core elements like the Great Thanksgiving, influencing mutual recognitions of validity and inspiring adaptations in Anglican and Lutheran rites. These changes built on historical precedents while adapting to modern pastoral needs, preserving the Ordinarium's invariance amid Proprium variations.

Core Components

Ordinarium

The Ordinarium, also known as the Ordinary of the Mass, comprises the invariant texts and chants that form the unchanging core of the Eucharistic liturgy across all celebrations in the . These fixed elements include the eleison, , (), , and , which are sung or recited in their standard form regardless of the feast or season. These components originated in the early Christian era, drawing from Jewish practices and evolving through the development of Latin chants in the Western Church by the 4th to 9th centuries. The Kyrie eleison, a Greek invocation meaning "Lord, have mercy," emerged in Roman processional litanies as early as the 6th century, serving as a penitential acclamation to invoke divine compassion and prepare the assembly for worship. The Gloria in excelsis Deo, an ancient hymn of praise adapted from the angelic announcement in :14, dates to at least the and functions as a glorifying the , typically intoned by the and continued by the congregation to express communal joy and thanksgiving. The Credo, or , recites the foundational beliefs of the Church as formulated at the Councils of (325) and (381), recited collectively to affirm faith in response to the Scriptures and reinforce doctrinal unity. The Sanctus, derived from Isaiah 6:3 and 4:8, joins the earthly assembly to the heavenly liturgy in the 5th century or earlier, acclaiming God's holiness during the Eucharistic Prayer to heighten reverence before the consecration. Finally, the Agnus Dei, introduced in the late 7th century by , accompanies the fraction rite with invocations to Christ as the Paschal Lamb, seeking peace and mercy as preparation for Communion. The Ordinarium provides ritual stability by anchoring the liturgy in these perennial elements, which were standardized during the Carolingian reforms of the 8th and 9th centuries under figures like , ensuring a consistent framework amid evolving practices. Its structure—typically chanted in Gregorian modes—facilitates memorization and participation, fostering a sense of timeless continuity in worship. Liturgically, it enhances the universality of the , allowing diverse assemblies to unite in shared prayer and song, while contrasting with variable readings and prayers that adapt to specific occasions. Similar fixed elements appear in ecumenical traditions, such as the Lutheran retention of the Gloria in excelsis Deo as a hymn of praise in their Divine Service, underscoring shared liturgical heritage across Reformation divides. The Ordinarium integrates seamlessly with the Proprium's variable texts to form the complete Order of Mass.

Proprium

The Proprium, or Propers, of the Mass consists of those variable elements that adapt the liturgy to specific liturgical seasons, feasts, or occasions, providing scriptural and thematic depth to the celebration. These parts include the Introit (entrance antiphon and psalm verse), the Collect (opening prayer), the scriptural readings (typically from the Old Testament, Psalms, Epistles, and Gospels), the Gradual or Responsorial Psalm with Alleluia verse, the Offertory antiphon, the Communion antiphon, and the Postcommunion prayer. Unlike the fixed Ordinary, the Propers ensure the Mass reflects the Church's liturgical calendar, drawing from sacred Scripture to commemorate Christ's mysteries or honor saints. The Propers are divided into two main categories: the Proper of Time, which follows the seasonal cycle of salvation history, and the Proper of Saints, which celebrates the sanctoral cycle of martyrs, confessors, and other holy figures. The Proper of Time encompasses periods such as Advent (preparing for Christ's coming), (incarnation), (penance), the (Passion, Death, and Resurrection), (resurrection joy), and (growth in faith). In contrast, the Proper of Saints highlights fixed dates for commemorating individuals like the Blessed Virgin Mary or apostles, integrating their lives into the broader narrative of redemption. Selection of these elements occurs through the Lectionary for Mass and the , which prescribe texts based on the General Roman Calendar; for instance, bishops' conferences adapt universal norms to local contexts, ensuring a three-year cycle for Sunday readings to cover more of the systematically. The purpose of the Propers lies in their ability to link the liturgy directly to Scripture and the Church's ongoing life, fostering a deeper connection between worshippers and the salvific events or exemplary lives being observed. By varying the chants and prayers, they emphasize themes relevant to the day, such as hope during Advent; for example, the Introit for the Second of Advent, "Populus Sion" (People of , behold the is coming), draws from 62:11-12 to evoke anticipation of divine . This adaptability, set within the framework provided by the Ordinarium, enriches the Mass's universality while allowing for contextual relevance. Historically, the Propers evolved from the simple scriptural readings and psalmody of the early Church, where lessons varied according to the ecclesiastical year by the fifth century, to more elaborate forms in the medieval period. In the seventh century, the Roman Mass Proper took shape under influences like the stational liturgy of , incorporating antiphons and responses that blended biblical texts with psalm verses for processional use. By the ninth to eleventh centuries, these elements had become standardized in the , with Gallican influences adding poetic depth, transforming initial instructional readings into a cohesive variable structure that supported contemplation and communal participation.

Catholic Usage

Roman Rite Forms

Prior to the , the encompassed a variety of local uses across , reflecting regional customs and elaborations on the core Roman liturgical tradition. These pre-Tridentine forms often featured intricate ceremonies, such as extended processions, unique chants, and additional prayers integrated into the Mass structure. A prominent example was the Sarum Use, prevalent in from the late 11th century, which adapted the with distinctive rubrics like specific genuflections, colored vestments varying by liturgical season, and hymns drawn from pre-Urban VIII revisions of the . The , convened from 1545 to 1563, addressed liturgical diversity amid the Protestant by directing a uniform to preserve doctrinal clarity and unity. In 1570, Pope St. Pius V promulgated the revised through the Quo Primum, mandating its perpetual use in all churches of the Latin Rite except those with rites over 200 years old, thereby suppressing variant uses like Sarum unless grandfathered. This Tridentine form, finalized in the 1962 edition under Pope St. John XXIII, retained the traditional sequence of the Ordinary (Ordinarium) and Proper (Proprium) parts while incorporating detailed rubrics. Key elements included the Prayers at the Foot of the Altar—recited kneeling upon entering, comprising , a , and other supplications for purification—the silent recitation of the Canon to emphasize its sacrificial mystery, and the (:1-14) proclaimed at the conclusion as a devotional coda. The 1962 also prescribed indulgences for faithful attendance and strict rubrics for gestures, such as the priest's multiple genuflections during the Canon. Following the Second Vatican Council (1962-1965), introduced the Ordo Missae in 1969, revising the to align with 's call for fuller participation of the faithful. This form, known as the Novus Ordo or Ordinary Form, reorganizes the Mass into four main divisions: Introductory Rites (entrance, , , Gloria, and to foster communal preparation); Liturgy of the Word (readings, psalm, , , , and intercessions to nourish faith through Scripture); Liturgy of the Eucharist (preparation of gifts, Eucharistic Prayer—now audible and with multiple options—, sign of peace, and Communion); and Concluding Rites (post-Communion prayer, blessing, and dismissal to send forth the assembly). It emphasizes active participation via vernacular languages where permitted, congregational responses, and simplified rubrics, while preserving the Ordinarium elements like the Canon (now as Eucharistic Prayer I). In 2021, issued the to reaffirm the liturgical books promulgated by Paul VI and John Paul II as the unique expression of the lex orandi of the , restricting the 1962 to prevent divisions. Bishops must authorize its use, limit celebrations to non-parish settings, ensure acceptance of Vatican II, and use readings; no new personal parishes for it may be established, promoting unity under the current .

Eastern Rite Forms

The Eastern Rite forms of the Order of Mass in the Catholic Church encompass the liturgical traditions of the Eastern Catholic Churches, which maintain distinct structures rooted in ancient patristic and regional customs while in full communion with Rome. These rites, including the Byzantine, Alexandrian, Antiochene, and Armenian families, parallel the Roman Rite's core components—such as the anaphora, which corresponds to the Eucharistic Prayer or Canon—through shared elements of thanksgiving, consecration, and communion, adapted to Eastern theological emphases like the epiclesis invoking the Holy Spirit. Unlike the Roman Rite, Eastern forms often feature extended preparatory rites, symbolic processions, and veils or screens that underscore mystery and divine presence. In the , the serves as the primary Eucharistic celebration for such as the Ukrainian Greek Catholic and Greek Catholic. It is divided into three main parts: the Prothesis (preparation of gifts), the of the Catechumens (readings and ), and the of the Faithful (Eucharistic offering). The Great Entrance, a carrying the prepared gifts from the side table to amid the singing of the Cherubic , symbolizes the heavenly journey of the angels bearing Christ's sacrifice. The Anaphora, the central of consecration, is typically that of St. for most Sundays and weekdays, or St. Basil for and major feasts, incorporating the , Institution Narrative, , and intercessions. Fixed elements include the hymn ("Holy God, Holy Mighty, Holy Immortal, have mercy on us"), sung thrice at the start of the of the Catechumens, while variable troparia—short hymns honoring saints or feasts—change according to the liturgical calendar's weekly tones or annual cycles. The , a screen of icons separating the from the , plays a crucial role by visually representing the heavenly realm and regulating the deacon's and priest's movements during key rituals. The Alexandrian Rite, as practiced in the , centers on the of St. Basil, emphasizing ascetic preparation and symbolic actions that highlight Christ's passion and . Preparatory rites begin with the vesting in sanctified garments while reciting , followed by arranging the altar vessels (paten, , spoon, and dome) and reciting the , which intensify during fasting periods like to underscore communal abstinence. The Anaphora of St. Basil follows an Antiochene structure with praises to God, the , Institution Narrative, anamnesis, and , during which the makes signs of the cross over the offerings. The rite stresses veiling, with the prosphorine cloth covering the gifts to symbolize Christ's , unveiled only at consecration. The breaks the into portions representing Christ's body, followed by where a portion is dipped in the , uniting the body and in a of wholeness. is integral, with prayers during fractions invoking its power alongside to overcome . Other Eastern families exhibit unique variations within their anaphora and ritual gestures. In the Antiochene Rite of the , the (offering) follows the West Syrian tradition, structured around preparation (Tuyobo, including incensing and hand-washing), the Liturgy of the Word with multiple Scripture readings, and the Anaphora—primarily that of St. James, though up to eight variations exist in the official Taksa. Incensations are prominent, with a blessed before the Anaphora and used to perfume and assembly, symbolizing prayers rising to ; the occurs behind a , emphasizing mystery. The in the employs the Badarak (), with the Anaphora of St. Athanasius recited quietly by the priest with extended arms, accompanied by dual s swung during the Gospel procession and consecration to evoke angelic ; incensations recur throughout, and the rite features a of the east-facing during readings. Eastern Catholic Churches, often termed Uniate due to their unions with Rome, have retained these forms since the 16th to 18th centuries, with papal approvals ensuring their preservation. Key unions include the in 1596 for Ukrainian and Belarusian Churches, adopting the , and the in 1646 for Ruthenian Catholics, alongside 18th-century integrations like the Armenian in 1742 and Syro-Malankara in later reconciliations. The Second Vatican Council's decree Orientalium Ecclesiarum (1964) reaffirmed this retention, mandating that Eastern Churches preserve their rites, adapt only organically to modern needs, and exercise autonomy in liturgical matters under the Roman Pontiff, thus safeguarding traditions like anaphora variations and incensations against Latinization.

Lutheran Usage

Traditional Structure

The traditional structure of the Lutheran Order of Mass emerged from Martin Luther's liturgical reforms in the early , specifically his Formula Missae of 1523 and Deutsche Messe of 1526, which sought to purify the Roman by emphasizing scriptural fidelity and accessibility while retaining core elements of Catholic worship. In the Formula Missae, Luther responded to radical reforms by figures like Andreas Bodenstein von Karlstadt, advocating for a balanced retention of tradition to avoid anarchy in worship; this Latin-order service preserved the altar as the focal point, simple vestments (such as , stole, and without elaborate blessing rites), and the option for Latin chants, while introducing German hymns to engage congregations more directly. The subsequent Deutsche Messe extended these principles into the vernacular, providing a German-language framework for "simple folk" to encounter Scripture daily, thus marking a foundational Protestant adaptation that influenced enduring Lutheran practice. Subsequent Lutheran liturgical developments, such as in 16th-century church orders, introduced elements like the general confession and Gloria to enhance congregational participation, bridging the original reforms to enduring traditional forms. The sequence of the traditional Order of Mass reflects a deliberate balance between the Word (proclamation through readings and sermon) and the Sacrament (Eucharistic distribution), beginning with communal preparation and progressing to thanksgiving and dismissal. It typically opens with an introit psalm or spiritual song in German (such as ), followed by the eleison (sung thrice). Readings then follow: the and drawn from the historic system, sung facing the people with an intervening German hymn (e.g., "Nun bitten wir den heiligen Geist"); the is recited in German, succeeded by the sermon on the Gospel to expound its meaning. The Eucharistic rite commences with a paraphrase of the and exhortation to worthy reception, the consecration via the (from 1 Corinthians 11:23–25), the in German (based on ), and the sung during distribution of bread and chalice, concluding with a , the Benedicamus Domino, and . This structure draws brief influence from the Catholic Ordinarium, retaining fixed chants like the , , and (with the Gloria retained in the Latin Formula Missae but omitted in the vernacular Deutsche Messe), but simplifies ceremonies to prioritize evangelical teaching over ritualistic excess. Key confessional endorsements affirm this form's orthodoxy, particularly in the of 1530, which upholds the as a public testament of faith retained with reverence, incorporating traditional ceremonies alongside German hymns for catechetical benefit while rejecting private Masses as abuses. Articles XV (ecclesiastical rites), XXI (Christ's fulfillment of the Law), XXII (both kinds in the ), and XXIV (the ) explicitly support Luther's reforms, emphasizing the service's role in comforting consciences through Word and rather than meritorious works. Integration with the occurs through the Proprium, utilizing the ancient system of appointed readings for Sundays and feasts—such as Passion texts during or seasonal Epistles and Gospels—to align the with Christ's life and church seasons, ensuring scriptural variety without deviation from historic patterns. This approach, rooted in Luther's insistence on daily immersion in God's Word, underscores the Order's enduring emphasis on congregational edification.

Modern Variations

In the 20th century, Lutheran worship underwent significant reforms to enhance accessibility and relevance, particularly through the (ELCA) and its predecessor bodies. The 1978 Lutheran Book of Worship (LBW), produced by the Inter-Lutheran Commission on Worship, introduced to address gender-specific terms in prayers and hymns, while offering optional rites such as preparatory and to allow flexibility in service structures. This hymnal, authorized for use across several North American Lutheran denominations, marked a shift toward more participatory and adaptable liturgies without abandoning core elements like the Ordinary. Building on these foundations, the ELCA's Evangelical Lutheran Worship (ELW) of 2006 further expanded options for contemporary expression. Developed through the Renewing Worship initiative, ELW includes sequences that accommodate modern musical styles, such as praise songs and global , alongside traditional chants, enabling congregations to integrate diverse musical traditions into the Order of Mass. These adaptations emphasize cultural inclusivity and congregational involvement, with nearly 750 and service settings designed for varied settings from formal cathedrals to informal gatherings. Global Lutheran practices reveal notable variations in adopting these modern elements. The (LCMS) retains a more traditional approach in its 2006 Lutheran Service Book, preserving historical liturgical forms like the full Ordinary and minimizing optional deviations to uphold confessional integrity. In contrast, Scandinavian models, such as those in the , embrace greater flexibility, allowing ad-libbed prayers, contemporary music integrations, and simplified structures influenced by post-Vatican II and local cultural contexts. This divergence reflects differing emphases on doctrinal versus adaptive worship. Ecumenical dialogues in the fostered convergence between Lutheran, Roman Catholic, and Anglican traditions, influencing the Order of Mass through shared liturgical elements. International commissions, including Lutheran-Catholic and Anglican-Lutheran talks, promoted alignment in eucharistic rites, leading to the addition of the exchange—often as a congregational greeting before the —in modern Lutheran services like those in LBW and ELW. These adaptations underscore a commitment to unity, with the rite symbolizing amid broader doctrinal agreements on the .

Anglican Usage

Book of Common Prayer Basis

The foundational structure of the Anglican Order of Mass emerged from the editions of the spanning 1549 to 1662, compiled by primarily from the medieval Sarum Rite while incorporating Lutheran liturgical influences to align with emerging Protestant theology. The 1549 edition translated and adapted the Sarum Mass into English, retaining core elements of the Ordinary such as the ("Almighty God, unto whom all hearts be open"), the Gloria in Excelsis following the , the and readings, and the , which included the , Preface, , and Prayer of Consecration. Cranmer's revisions emphasized congregational participation and scriptural fidelity, simplifying ceremonies like eliminating the elevation of the host and ensuring communion in both kinds for the , while drawing on Lutheran forms to promote a focus on faith and remembrance over ritualistic excess. Key elements of this structure preserved the Catholic Ordinary's sequence but infused it with Protestant modifications, notably excising explicit sacrificial language from the Canon to avoid implications of a propitiatory offering, instead framing the Eucharist as a commemorative act of thanksgiving. Rubrics in the 1662 edition, the enduring standard, directed communicants to kneel during the General Confession, Prayer of Humble Access, and reception of the sacrament, underscoring humility without adoration of the elements, as clarified in the "Black Rubric" added to affirm that kneeling signified reverence to Christ present spiritually, not transubstantiation. The priest's position was prescribed as standing at the north side of the table for much of the service but turning eastward toward the altar during the Canon, maintaining a traditional orientation for consecration. The liturgical calendar in these Prayer Book editions integrated proper collects, epistles, and gospels tailored to specific feasts and seasons, such as Advent or saints' days, providing variable elements akin to the Proprium that enriched the fixed Ordinary with contextual scriptural and prayerful depth. Doctrinally, the of 1563, appended to the , contextualized the as a real spiritual presence of Christ's body and blood received by faith, rejecting as "repugnant to the plain words of Scripture" and the as a propitiatory , thus balancing sacramental realism with Reformed critique.

Contemporary Adaptations

In the , contemporary adaptations of the Order of Mass, often termed Holy Communion or , have emerged since the mid-20th century, influenced by the liturgical renewal movement, ecumenical dialogues, and a desire for accessible, participatory worship in modern contexts. These revisions prioritize contemporary English, , and flexible structures while retaining core elements like the Gathering, Proclamation of the Word, Eucharistic Prayer, and Dismissal, diverging from the more rigid, archaic forms of earlier Books of Common Prayer. Such adaptations reflect broader theological emphases on communal involvement and scriptural proclamation, as seen in post-Vatican II influences and international consultations like the International Consultation on English Texts. In the , Common Worship (authorized in 2000) represents a seminal contemporary framework, offering Holy Communion services in modern language with options for seasonal and cultural variations to enhance congregational engagement. Its Order One structure streamlines the traditional rite by integrating flexible elements, such as extended greetings and variable collects, while preserving the centrality of the Great Thanksgiving; this contrasts with the 1662 Book of Common Prayer's formality by emphasizing active participation through responses like "And also with you." Recent supplements, including digital resources updated through 2023, allow further customization for diverse settings, such as online worship post-2020. The in the United States adapted its 1979 with Rite II, providing a contemporary English alternative to the traditional Rite I, featuring simplified phrasing (e.g., "The Lord be with you" instead of Elizabethan forms) and options for in prayers to promote inclusivity. Building on this, expansive language revisions to Eucharistic Prayers A, B, and D—authorized for trial use in 2018, with ongoing authorization as of November 2025—expand God-language beyond masculine terms (e.g., incorporating "Creator" and "Redeemer") to address contemporary theological sensitivities, while maintaining the rite's four-part flow of Word, , , and Communion. These updates, approved by General Convention resolutions, underscore ongoing efforts to align with evolving social contexts without altering doctrinal essentials. The Anglican Church of Canada's Book of Alternative Services (1985) exemplifies North American adaptations, drawing from ecumenical sources like the and early Christian models (e.g., Hippolytus' anaphora) to create a rite with six variable Eucharistic Prayers in contemporary , emphasizing themes of and community over sacrificial imagery in older forms. Its structure promotes flexibility, such as optional confessions and intercessions with congregational , differing from the 1962 Canadian BCP's uniformity by incorporating a three-year cycle and removing the clause from the per 1978 guidance. This rite's influence extends to seasonal uses, like integrations, fostering broader participation. Within the , the 2019 introduces dual tracks: the Anglican Standard Text in contemporary English, which modernizes the late-20th-century common order with accessible phrasing for the Great Thanksgiving and , and the Renewed Ancient Text, blending patristic elements with inclusive options for global contexts. Authorized by the College of Bishops, these forms retain traditional rubrics while adapting for , such as variable post-Communion prayers, marking a restorative approach post-2009 without major revisions through 2025. Across these provinces, such adaptations ensure the remains a living , balancing to Anglican heritage with responsiveness to needs.

References

  1. https://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20030317_ordinamento-messale_en.html
  2. https://www.usccb.org/prayer-and-worship/the-mass/order-of-mass
  3. https://www.newadvent.org/cathen/09790b.htm
  4. https://oxfordre.com/religion/display/10.1093/acrefore/9780199340378.001.0001/acrefore-9780199340378-e-526
  5. https://www.newadvent.org/fathers/0126.htm
  6. https://www.liturgies.net/Liturgies/Historical/hippolytus.htm
  7. https://www.cambridge.org/core/books/roman-mass/expansion-and-adaptation-of-the-roman-liturgy-in-the-carolingian-age/364602741E0B8827C5072376C98DDD31
  8. https://www.newadvent.org/cathen/06357a.htm
  9. https://www.newadvent.org/cathen/10611a.htm
  10. https://history.hanover.edu/texts/luthserv.html
  11. https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html
  12. https://www.usccb.org/prayer-and-worship/the-mass/general-instruction-of-the-roman-missal/girm-chapter-2
  13. https://www.arlima.net/the-orb/encyclop/culture/music/orbdyer.htm
  14. https://resources.lcms.org/reading-study/books-essays-articles/the-gloria-in-excelsis/
  15. https://www.usccb.org/prayer-worship/liturgical-year
  16. https://www.newadvent.org/cathen/08081a.htm
  17. https://etd.ohiolink.edu/acprod/odb_etd/ws/send_file/send?accession=dayton1470048407&disposition=inline
  18. https://www.academia.edu/99635271/The_Variants_of_the_Roman_Rite_Their_Legitimacy_and_Revival
  19. https://www.papalencyclicals.net/pius05/p5quopri.htm
  20. https://etd.ohiolink.edu/acprod/odb_etd/ws/send_file/send?accession=dayton1470605225&disposition=inline
  21. https://www.academia.edu/27080540/The_Roman_missal
  22. https://www.vatican.va/content/francesco/en/motu_proprio/documents/20210716-motu-proprio-traditionis-custodes.html
  23. https://parma.org/the-divine-liturgy
  24. https://www.saet.ac.uk/Christianity/LiturgyoftheByzantineRite
  25. https://www.copticchurch.net/pdf/liturgy/liturgy_of_st_basil.pdf
  26. https://www.syromalabarliturgy.org/assets/uploads/pdfs/Malankara_Liturgy.pdf
  27. https://www.newliturgicalmovement.org/2019/03/guest-article-some-ritual-features-of.html
  28. https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_orientalium-ecclesiarum_en.html
  29. https://www.cambridge.org/core/books/cambridge-history-of-christianity/between-east-and-west-the-eastern-catholic-uniate-churches/989FB17501D4A5E72F7C4D9EB2F9ED16
  30. https://ctsfw.net/media/pdfs/LutherFormulaeMissae.pdf
  31. https://www.lcms.org/worship/lutheran-worship-history
  32. https://lutheranreformation.org/worship/the-gloria-in-excelsis/
  33. https://bookofconcord.org/augsburg-confession/of-the-mass/
  34. https://bookofconcord.org/augsburg-confession/
  35. https://scholars.indianastate.edu/cgi/viewcontent.cgi?article=1060&context=uhp-fac
  36. https://www.religion-online.org/article/the-words-of-worship-beyond-liturgical-sexism/
  37. https://www.cuchicago.edu/academics/centers-of-excellence/center-for-church-music/hymnal-collection-index/inter-lutheran-commission-on-worship/
  38. https://www.augsburgfortress.org/store/product/9780800633301/Lutheran-Book-of-Worship-Pew-Edition
  39. https://www.augsburgfortress.org/store/product/9780806656182/Evangelical-Lutheran-Worship-Pew-Edition
  40. https://wordandworld.luthersem.edu/wp-content/uploads/pdfs/44-2_Hymns_and_Hymnals_Singing_The_Faith/09_Ever_Unfolding_All_Creation_Sings_as_a_Supplement_to_Evangelical_Lutheran_Worship.pdf
  41. https://hymnary.org/hymnal/ELW2006
  42. https://www.cph.org/lutheran-service-book-pew-edition
  43. https://journals.sagepub.com/doi/10.1177/0039320718808942
  44. https://www.cccb.ca/wp-content/uploads/2017/11/076-Worship-1980-Eucharist.pdf
  45. https://www.anglicancommunion.org/media/102172/the_helsinki_report.pdf
  46. https://anglicanhistory.org/academic/krick2018.pdf
  47. https://www.newadvent.org/cathen/02678c.htm
  48. http://justus.anglican.org/resources/bcp/1549/Communion_1549.htm
  49. https://www.churchofengland.org/sites/default/files/2019-10/the-book-of-common-prayer-1662.pdf
  50. https://www.anglicancommunion.org/media/109014/Thirty-Nine-Articles-of-Religion.pdf
  51. https://www.anglican.ca/wp-content/uploads/BAS.pdf
  52. https://www.churchofengland.org/prayer-and-worship/worship-texts-and-resources/common-worship
  53. https://www.churchofengland.org/prayer-and-worship/worship-texts-and-resources
  54. https://www.episcopalchurch.org/wp-content/uploads/sites/2/2019/11/bcp_compressed.pdf
  55. https://episcopalnewsservice.org/2018/07/12/convention-approves-use-of-expansive-language-version-of-rite-ii-eucharistic-prayers/
  56. https://www.episcopalcommonprayer.org/existing-liturgies1.html
  57. https://extranet.generalconvention.org/staff/files/download/24013
  58. https://bcp2019.anglicanchurch.net/wp-content/uploads/2019/08/BCP2019.pdf
  59. https://bcp2019.anglicanchurch.net/
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