A 15th-century Mass

"Mass" is one of the names by which the sacrament of the Eucharist is called in the Roman Catholic Church: others are "Eucharist", the "Lord's Supper", the "Breaking of Bread", the "Eucharistic assembly (synaxis)", the "memorial of the Lord's Passion and Resurrection", the "Holy Sacrifice", the "Holy and Divine Liturgy" and "Holy Communion".^[1] The term "Mass" is one of the most common in connection with Catholic Latin liturgical rites. It is used also of similar celebrations in Old Catholic Churches, in the Anglo-Catholic tradition of Anglicanism, in Western Rite Orthodox Churches, and in some Lutheran churches. But most Protestants prefer terms other than "Mass", which to them denotes Roman Catholic ritual and understanding of the Eucharist. For the celebration of the Eucharist in Eastern churches, including those in full communion with the Holy See, other terms such as the Divine Liturgy, the Holy Qurbana and the Badarak are normal.

For information on the theology of the Eucharist and on the Eucharistic liturgy of other Christian denominations, see "Eucharist" and "Eucharistic theology".

For information on history see Eucharist and Origin of the Eucharist, and with specific regard to the Roman Rite Mass, Pre-Tridentine Mass and Tridentine Mass.

The term "Mass" is derived from the Late Latin word missa (dismissal), a word used in the concluding formula of Mass in Latin: "Ite, missa est" ("Go; it is the dismissal").^[2][3] "In antiquity, missa simply meant 'dismissal'. In Christian usage, however, it gradually took on a deeper meaning. The word 'dismissal' has come to imply a 'mission'. These few words succinctly express the missionary nature of the Church" (Pope Benedict XVI, Sacramentum caritatis, 51)

Mass in the Catholic Church[link]

The Catholic Church sees the Mass or Eucharist as "the source and summit of the Christian life", to which the other sacraments are oriented.^[5] The term "Mass" is generally used only in the Latin Church, while the Byzantine-Rite Eastern Catholic Churches use the analogous term "Divine Liturgy" and other Eastern Catholic Churches have terms such as Holy Qurbana.

Within the fixed structure outlined below, which is specific to the Roman Rite, the Scripture readings, the antiphons sung or recited during the entrance procession or communion, and certain other prayers vary each day according to the liturgical calendar. For more information regarding the structure and history of Mass in the Roman Rite see Mass (Catholic Church)

Introductory Rites[link]

The priest enters, with a deacon, if there is one, and altar servers (who may act as crucifer, torch-bearers and thurifer). He then invites those present to take part in the Act of Penitence, which concludes with the priest's prayer of absolution, "which, however, lacks the efficacy of the Sacrament of Penance." ^[6] The Kyrie, eleison (Lord, have mercy), is sung or said,^[7] followed by the Gloria in excelsis Deo (Glory to God in the highest), an ancient praise, if appropriate for the liturgical season.^[8]

Liturgy of the Word[link]

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 second reading is from the New Testament, typically from one of the Pauline epistles. The final reading and high point of the Liturgy of the Word is the proclamation of the Gospel, read by the deacon or priest. At least on Sundays and Holy Days of Obligation, a homily, a sermon that draws upon some aspect of the readings or the liturgy of the day, is then given.^[9] Finally, the Creed is professed on Sundays and solemnities,^[10], and it is desirable that in Masses celebrated with the people the Universal Prayer or Prayer of the Faithful should usually follow.^[11]

Liturgy of the Eucharist[link]

The Liturgy of the Eucharist begins with the ceremonial placing of the gifts of bread and wine on the altar,^[12] after which the congregation stands, as the priest gives the exhortation to pray, "Pray, brethren, that my sacrifice and yours may be acceptable to God, the almighty Father." The congregation responds: "May the Lord accept the sacrifice at your hands, for the praise and glory of his name, for our good, and the good of all his holy Church." The priest then pronounces the variable prayer over the gifts.

The Eucharistic Prayer, "the centre and high point of the entire celebration",^[13] then begins with a dialogue between priest and people. The priest continues with one of many Eucharistic Prayer thanksgiving prefaces, which lead to the reciting of the Sanctus acclamation. The Eucharistic Prayer includes the epiclesis, a prayer that the gifts offered may by the power of the Holy Spirit become the body and blood of Christ.^[14] The central part is the Institution Narrative and Consecration, recalling the words and actions of Jesus at his Last Supper, which he told his disciples to do in remembrance of him.^[15] Immediately after the Consecration and the display to the people of the consecrated elements, the priest says: "The mystery of faith", and the people pronounce the acclamation, using one of the three prescribed formulae.^[16] It concludes with a doxology, with the priest lifting up the paten with the host and the deacon (if there is one) the chalice, and the singing or recitation of the Amen by the people.

Communion rite[link]

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 and the people respond with the doxology. The sign of peace is exchanged and then the "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.

The priest then presents the transubstantiated elements to the congregation, saying: "Behold the Lamb of God, behold him who takes away the sin of the world. Blessed are those called to the supper of the Lamb." Then all repeat: "Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed." The priest then receives Communion and, with the help, if necessary, of extraordinary ministers, distributes Communion to the people, who usually approach in procession.^[17]

Concluding rite[link]

The deacon, or in his absence, the priest himself then dismisses the people, choosing one of four formulas, of which the first is "Ite, missa est" in Latin or its equivalent in other languages. The congregation responds: "Thanks be to God." The priest and other ministers then leave, often to the accompaniment of a recessional hymn.

Mass in Anglicanism[link]

This unreferenced section requires citations to ensure verifiability.

"Mass" is one of many terms used to describe the Eucharist in the Anglican tradition. 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 employed.^[18] In the English-speaking Anglican world, the term used identifies the Eucharistic theology of the one using it. "Mass" is an Anglo-Catholic term.

Structure of the rite[link]

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 which both owed their form and contents chiefly to the work of Thomas Cranmer, who had rejected the medieval theology of the Mass in about 1547^[19] Although the 1549 rite retained the traditional sequence of the mass, its underlying theology was Protestant. In the 1552 revision, this was made abundantly plain 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 liturgiologist (Arthur Couratin) "a series of communion devotions; disembarrassed of the Mass with which they were temporarily associated in 1548 and 1549".^[19] The further development of the 1552 rite is described in the Article on The Book of Common Prayer and some rites such as the 1637 Scottish rite and the 1789 one in the United States of America went back to the 1549 model.^[20] 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^[21](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: Beginning with a Trinitarian-based greeting or seasonal acclamation; followed by the Collect for Purity; the Gloria in Excelsis Deo or some other song of praise, Kyrie eleison, and/or Trisagion; and then the collect of the day. During Lent and/or Advent especially, this part of the service may begin or end with a penitential rite.
• Proclaiming and Hearing the Word: Usually two to three readings of Scripture, one of which is always from the Gospels, plus a psalm (or portion thereof) or canticle between the lessons. This is followed by a sermon or homily; the recitation of the Apostles' or Nicene Creeds;
• The Prayers of the People: Very varied in their form. The passing of the peace may be included at this point.
• The Celebration of the Eucharist: The gifts of bread and wine are brought up, along with other gifts (such as money and/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 benedictus, the Words of Institution, the Anamnesis, an Epiclesis a petition for salvation and a Doxology. The Lord's Prayer precedes the fraction (the breaking of the bread), followed by the Prayer of Humble Access and/or the 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 are 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 and in Anglican rites in the rest of the world the Confession is near the beginning of the service.

Special masses[link]

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

Ceremonial[link]

Some Anglo-Catholic parishes use Anglican versions of the Tridentine Missal, such as the English Missal, The Anglican Missal, or American Missal, for the celebration of mass, all of which are intended primarily for the celebration of the Eucharist. Many Anglo-Catholic parishes in the Church of England use A Manual of Anglo-Catholic Devotion (successor to the earlier A Manual of Catholic Devotion). In the Episcopal Church USA, 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, propers for special feast days, and instructions for proper ceremonial order. These books are used as a more expansively Catholic context in which to celebrate the liturgical use found in the Book of Common Prayer and related liturgical books.

These are often supplemented in Anglo-Catholic parishes by books specifying ceremonial actions, such as A Priest's Handbook by David Michno, Ceremonies of the Eucharist, by Howard E. Galley, and Ritual Notes by E.C.R. Lamburn. Other guides to ceremonial include the General Instruction of the Roman Missal, Ceremonies of the Modern Roman Rite (Peter Elliott), Ceremonies of the Roman Rite Described (Adrian Fortescue), and The Parson's Handbook (Percy Dearmer). In Evangelical Anglican (i.e. Protestant) parishes, the rubrics detailed in the Book of Common Prayer are considered normative.

Mass in Lutheranism[link]

In the Book of Concord, Article XXIV ("Of the Mass") of the Augsburg Confession (1530) begins thus: "Falsely are our churches accused of abolishing the Mass; for 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)".

Martin Luther rejected parts of the Roman Rite Catholic Mass, specifically the Canon of the Mass), which, as he argued, did not conform with Hebrews 7:27. In that verse, the Old Testament priests, who needed to make a sacrifice for sins on a regular basis, are contrasted with the single priest Christ, who offers his body only once as a sacrifice. The theme is carried out also in Hebrews 9:26, 9:28, and 10:10. He composed as a replacement a revised Latin-language rite, Formula missae in 1523 and the vernacular Deutsche Messe in 1526.

In German, the Scandinavian languages, Finnish, and some English Lutherans, use the word "Mass" for their corresponding service,^[22] but in most English-speaking churches, they call it the "Divine Service", "Holy Communion, or "the Holy Eucharist".

The celebration of the Mass in Lutheran churches follows a similar pattern to other traditions, starting with public confession (Confiteor) by all and a Declaration of Grace said by the priest or pastor. Followed by the Introit, Kyrie, Gloria, collect, the readings with an alleluia (alleluia is not said during Lent), homily (or sermon) and recitation of the Nicene Creed. The Service of the Eucharist includes the General intercessions, Preface, Sanctus and Eucharistic Prayer, elevation of the host and chalice and invitation to the Eucharist. The Agnus Dei is chanted while the clergy and assistants first commune followed by lay communicants. Postcommunion prayers and the final blessing by the priest ends the Mass. A Roman Catholic or Anglican of the Anglo-Catholic party would find its elements familiar, in particular the use of the sign of the cross, kneeling for prayer and the Eucharistic Prayer, bowing to the processional crucifix, kissing the altar, incense (among some), chanting, and vestments.

Lutheran churches often celebrate the Eucharist each Sunday, if not at every worship service. This is in keeping with Luther's preference and the Lutheran confessions.^[23] Also, eucharistic ministers take the sacramental elements to the sick in hospitals and nursing homes. The practice of weekly communion is increasingly the norm again in most Lutheran parishes throughout the world. This restoration of the weekly Mass has been strongly encouraged by the bishops and pastors of the larger Lutheran bodies.

The celebration of the Eucharist may be included in weddings, funerals, retreats, the dedication of a church building and at annual synod conventions. The Mass is also an important aspect of ordinations and confirmations in Lutheran churches.

See also[link]

• Mass (music)
• Mass of Paul VI
• Eucharistic theologies contrasted
• Pontifical High Mass
• Gnostic Mass
• Chantry
• Red Mass
• Requiem

References[link]

Bibliography[link]

THE GENERAL INSTRUCTION OF THE ROMAN MISSAL. Canadian Conference of Catholic Bishops Publication Service. ISBN 978-0-88997-655-9. http://www.romanmissal.ca/GIRM.pdf. Retrieved November 19, 2011. 

Further reading[link]

• Baldovin,SJ, John F., (2008). Reforming the Liturgy: A Response to the Critics. The Liturgical Press.
• 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.
• Fr. Nikolaus Gihr (1902). The Holy Sacrifice of the Mass: Dogmatically, Liturgically, and Ascetically Explained. St. Louis: Freiburg im Breisgau. OCLC 262469879. http://www.archive.org/details/holysacrificeofm00gihriala. Retrieved 2011-04-20. 
• Johnson, Lawrence J., (2009). Worship in the Early Church: An Anthology of Historical Sources. The Liturgical Press.
• 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.

External links[link]

Wikiquote has a collection of quotations related to: Mass (liturgy)

Wikimedia Commons has media related to: Mass (liturgy)

Roman Catholic doctrine

• Catechism of the Catholic Church, 1322-1419
•  "Liturgy of the Mass". Catholic Encyclopedia. New York: Robert Appleton Company. 1913. 
• Why Fast Before Communion? by Fr. William Saunders
• Catholic Apologetics of America
• Links to documents on the Mass
• Celebrate The Liturgy

Present form of the Roman rite of the Mass

• The Order of Mass
• Fr. Larry Fama's Instructional Mass
• Today's Mass readings (New American Bible version)
• The Readings of the Mass (Jerusalem Bible version)
• Mass Readings (text in official Lectionary for Ireland, Australia, Britain, New Zealand etc.)
• Forum about Liturgy

Tridentine form of the Roman rite of the Mass

• Latin Mass § CatholicLatinMass.org
• SanctaMissa.org: Multimedia Tutorial on the Latin Mass
• The Holy Mass: A Pictorial Guide with Text
• Text of the Tridentine Mass in Latin and English

(For links on Post-Tridentine vs. "Tridentine" controversy, see Mass of Paul VI)

Anglican Doctrine and practice

• The Anglican Missal online

Lutheran doctrine

• Article 24 of the Augsburg Confession, regarding the Mass
• Article 23 of the Defense of the Augsburg Confession, regarding the Mass
• The Church of Sweden Service Book including the orders for High and Low Mass

v t e Gregorian chants of the Roman Mass Ordinary Kyrie · Gloria · Credo · Sanctus · Agnus Dei · Ite missa est , Benedicamus Domino or Requiescant in pace Proper Introit · Gradual · Alleluia or Tract · Sequence · Offertory · Communion Accentus Collect · Epistle · Gospel · Secret · Preface · Canon · Postcommunion

v t e Order of Mass in the Roman Rite Forms Pre-Tridentine Mass · Tridentine Mass (extraordinary form) · Mass of Paul VI Types Missa Cantata · Coronation Mass · Chapter and Conventual Mass · High Mass · Low Mass · Nuptial Mass · Papal Mass · Pontifical High Mass · Red Mass · Requiem Mass · Missa sine populo · Votive Mass Introductory rites Vesting prayers · Asperges · Introit · Penitential Rite / Confiteor · Kyrie · Gloria · Collect · Dominus Vobiscum · Oremus Liturgy of the Word First Reading · Responsorial Psalm · Epistle · Gradual · Tract · sequentia · Alleluia · Gospel · homily · Credo (Nicene Creed) · General Intercessions Liturgy of the Eucharist Offertory · Orate fratres · Secret prayer · Eucharistic Prayer · Canon of the Mass (texts & rubrics / history) · Preface (Sursum corda / Sanctus / Hosanna) · Words of Institution (Transubstantiation) · Elevation · Memorial Acclamation / Mystery of faith · Epiclesis · Lord's Prayer · Embolism · Doxology · Sign of peace / Pax · Agnus Dei · Fraction · Holy Communion · Communion (chant) · Ablutions · Postcommunion (Thanksgiving) · Dismissal (Ite missa est / Benedicamus Domino) · Last Gospel Participants Acolyte · altar server (female) · bishop · boat boy · cantor · choir · crucifer · deacon · Extraordinary minister of Holy Communion  · laity (Eucharistic Congress) · lector · priest · subdeacon · usher Parts of the Sanctuary/Altar altar crucifix · ambo · altar rails · Credence table · lavabo · tabernacle · misericord · piscina · kneeler Altar cloths altar linens · corporal · pall · purificator · lavabo towel · burse · chalice veil · antependium Candles and lamps altar candle · altar candlestick · Paschal candle · sanctuary lamp · triple candlestick · votive candle Liturgical vessels aspergillum · ciborium · chalice · cruet · paten · pyx Liturgical objects altar bell · collection basket · flabellum · funghellino · holy water · incense (use) · processional cross · sacramental bread (wafer) · sacramental wine (or must) · thurible · water Liturgical books of the Roman Rite collectarium · evangeliary · lectionary (revised) · Roman Missal · Roman Pontifical · sacramentary Vestments (pontifical) Alb · chasuble · dalmatic · episcopal sandals · headcover · humeral veil · mantilla · manuterge · pallium · stole · surplice · tunicle · vimpa Concepts and actions Antiphon · Blood of Christ · Body of Christ · church etiquette · closed communion · commemoration · Communion and the developmentally disabled · Communion under both kinds · Crucifixion of Jesus (atonement) · ecclesiastical Latin · Eucharistic discipline · music · Eucharistic fast · First Communion · General Instruction of the Roman Missal · genuflection · grace (ex opere operato) · Host desecration · infant communion · In persona Christi · intercession of saints · intinction · Koinonia · the Last Supper · liturgical colours · liturgical year (proper) · Melchizedek priesthood · Order of Mass · prayer (effects of prayer) · Ordines Romani · Real Presence · reserved sacrament · responsory · Sign of the Cross · Sunday (Lord's Day) · viaticum Related Agape feast · benediction of the Blessed Sacrament · Catholic liturgy · Congregation for Divine Worship and the Discipline of the Sacraments · Council of Trent · church music (Mass) · Corpus Christi (feast) · Ecclesia de Eucharistia · Epiousios · Eucharistic adoration · Eucharistic miracle · Eucharistic theology · Fourth Council of the Lateran · historical roots of Catholic Eucharistic theology · Holy day of obligation · Liturgical Movement · Missale Romanum · Mysterium Fidei (encyclical) · origin of the Eucharist · Pope Pius XII Liturgy Reforms · Pro multis · Quo Primum · Roman Catholic theology · Sacraments of the Catholic Church · sacristy · Summorum Pontificum · traditionalist Catholic · Tra le sollecitudini · Vatican II (Sacrosanctum Concilium) · Year of the Eucharist Catholicism Portal

v t e Sacraments, rites, and liturgies of the Catholic Church Sacraments Baptism · Reconciliation · Eucharist · Confirmation · Matrimony · Holy Orders · Anointing of the Sick Rites and liturgies Mass · Papal Mass · Pontifical Mass · Solemn Mass · Sung Mass · Low Mass · Tridentine Mass · Benediction of the Blessed Sacrament · Liturgy of the Hours · Ambrosian Rite · Antiochene Rite · Byzantine Rite · Carmelite Rite · Carthusian Rite · Mozarabic Rite · Norbertine Rite · Roman Rite · Sarum Rite · East Syrian Rite · West Syrian Rite · Anglican Use · Asperges · Exorcism · Funeral · Requiem · Alexandrian Rite Defunct rites and liturgies Benedictine Rite · Cistercian Rite · Durham Rite · Pre-Tridentine Mass · African Rite · Aquileian Rite · Celtic Rite · Gallican Rite · Missa Sicca · Missa Nautica · Missa Venatoria Pope Portal  · Catholicism Portal

Sunday (ⁱ/ˈsʌndeɪ/ or /ˈsʌndi/) is the day of the week between Saturday and Monday. For most Christians, Sunday is observed as a day for worship of God and rest, due to the belief that it is Lord's Day, the day of Christ's resurrection.

Sunday is a day of rest in most Western countries, part of 'the weekend'. In most Muslim countries, and Israel, Sunday is a working day.

According to the Hebrew calendars, traditional Christian calendars, Sunday is literally the "first day" of the week. According to the International Organization for Standardization ISO 8601 Sunday is the seventh and last day of the week.

No century in the Gregorian calendar starts on a Sunday, whether its first year is '00 or '01.^[1] The Jewish New Year never falls on a Sunday. (The rules of the Hebrew calendar are designed such that the first day of Rosh Hashanah will never occur on the first, fourth, or sixth day of the Jewish week; i.e., Sunday, Wednesday, or Friday).

Etymology[link]

A depiction of Máni, the personified moon, and his sister Sól, the personified sun, from Norse mythology (1895) by Lorenz Frølich.

The English noun Sunday derived sometime before 1250 from sunedai, which itself developed from Old English (before 700) Sunnandæg (literally meaning "sun's day"), which is cognate to other Germanic languages, including Old Frisian sunnandei, Old Saxon sunnundag, Middle Dutch sonnendach (modern Dutch zondag), Old High German sunnun tag (modern German Sonntag), and Old Norse sunnudagr (Danish and Norwegian søndag, Icelandic sunnudagur and Swedish söndag). The Germanic term is a Germanic interpretation of Latin dies solis ("day of the sun"), which is a translation of the Ancient Greek heméra helíou.^[2] The p-Celtic Welsh language also translates the Latin "day of the sun" as dydd Sul.

In most Indic languages, the word for Sunday is Ravi-vāsara or Aditya-vāsara or its derived forms — vāsara meaning day, Aditya and Ravi both being a style (manner of address) for Surya, the chief solar deity and one of the Adityas. Ravi-vāsara is first day cited in Nakshtra Jyotish, which provides logical reason for giving the name of each week day. In the Thai solar calendar of Thailand, the name ("Waan Arthit") is derived from Aditya, and the associated color is red.

In Russian the word for Sunday is Воскресенье (Voskreseniye) which means "Resurrection". In other Slavic languages the word means "no work", for example Polish: Niedziela, Belorussian: Нядзеля, Croatian: Nedjelja, Serbian and Slovenian: Nedelja, Czech: Neděle,Bulgarian: Неделя.

The Modern Greek word for Sunday, Κυριακή, derives from Κύριος (Lord) also, due to its liturgical significance as the day commemorating the resurrection of Jesus Christ, i.e.The Lord's Day.

Position in the week[link]

Culture and languages[link]

In the Judaeo-Christian as well as in Islamic tradition, Sunday has been considered as the first day of the week. A number of languages express this position either by the name for the day or by the naming of the other days. In Hebrew it is called יום ראשון yom rishon, in Arabic أحدal-ahad, in Persian and related languages یکشنبه yek-shanbe, all meaning "first". In Greek, the names of the days Monday, Tuesday, Wednesday, and Thursday ("Δευτέρα, "Τρίτη,", "Τετάρτη," and "Πέμπτη") mean "second," "third", "fourth", and "fifth," respectively. This leaves Sunday in the first position of the week count. The current Greek name for Sunday, Κυριακή (Kyriake), means "Lord's Day" coming from the word Κύριος (Kyrios), which is the Greek word for "Lord". Similarly in Portuguese, where the days from Monday to Friday are counted as Segunda-feira, Terça-feira, Quarta-feira, Quinta-feira and Sexta-feira, while Sunday itself similar to Greek has the name of "Lord's Day" (domingo). In Vietnamese, the working days in the week are named as: "Thứ Hai" (second day), "Thứ Ba" (third day), "Thứ Tư" (fourth day), "Thứ Năm" (fifth day), "Thứ Sáu" (sixth day), "Thứ Bảy" (seventh day). Sunday is called "Chủ Nhật," a corrupted form of "Chúa Nhật" meaning "Lord's Day." Some colloquial text in the south of Vietnam and from the church may still use the old form to mean Sunday.

A similar system of naming days of the week occurs in Portuguese. Monday is "segunda-feira," which means "second day," also showing Sunday ("domingo") to be counted as the first day. Modern Latin uses "feria secunda" for Monday.

Slavic languages implicitly number Monday as day number one, not two. For example, Polish has "czwartek" (4th) for Thursday and "piątek" (5th) for Friday. Hungarian péntek (Friday) is a Slavic loanword, so the correlation with "five" is not evident to Hungarians. Hungarians use Vasárnap for Sunday, which means "market day".

In the Maltese language, due to its Siculo-Arabic origin, Sunday is called "Il-Ħadd," a corruption of "wieħed" meaning "one." Monday is "It-Tnejn" meaning "two." Similarly Tuesday is "It-Tlieta" (three), Wednesday is "L-Erbgħa" (four) and Thursday is "Il-Ħamis" (five).

In Armenian, Monday is (Erkushabti) literally meaning 2nd day of the week, Tuesday (Erekshabti) 3rd day, Wednesday (Chorekshabti) 4th day, Thursday (Hingshabti) 5th day. Saturday is (Shabat) coming from the word Sabbath or Shabbath in Hebrew, And "Kiraki" coming from the word "Krak" meaning "fire" is Sunday, "Krak" describing the sun by fire. Apostle John also refers to the "Lord's Day" (in Greek, Κυριακή ημέρα, "kyriake hemera" i.e. the day of the Lord) in Rev. 1:10, which became the Armenian word for Sunday.

However, in many European countries calendars almost always show Monday as the first day of the week.^[3]

In the Persian calendar, Sunday is the second day of the week. However, it is called "number one" as counting starts from zero; the first day - Saturday - is denoted as 00.

ISO 8601[link]

The international standard ISO 8601 for Representation of dates and times states that Monday is the first day of the week.

Sunday and Sabbath[link]

Christians from very early times have had differences of opinion on the question of whether Sabbath should be observed on a Saturday or a Sunday. The issue does not arise for Jews, for whom "Shabbat" is unquestionably on Saturday, nor for Muslims whose day of assembly (jumu'ah) is on a Friday.

The first given evidence for a differentiation, between traditional Jewish "Shabbat" observance and the religious observance of the first day of the week, appears in Acts 20:7 where the disciples met and "broke bread" together. Some believe this was a participation in the ordinance of the sacrament. Seventh-day Sabbatarians say that the believers met on all days of the week to "break bread" together for the sake of meals and fellowship, such as in Acts 2:46, regarding the incident in Acts 20:7 as nothing outside of usual practice.

Col. 2:16 suggests that early Christians had been judged by others in their traditions of eating foods and in observance of particulars of Sabbath and festivals. Also, the Jews had defined "forty minus one" works to be abstained from on "Shabbat," and Jesus and his disciples had been accused of breaking some of these customs during his ministry.

The Apostle John also refers to the "Lord's Day" ("kuriake hemera") in Rev. 1:10. "Kuriake," meaning "Lord's," later became the Greek word for Sunday. However, in light of the texts Mark 2:28 and Luke 6:5 it is seen that Jesus himself (as the Son of Man) claimed to be the Lord of the Sabbath, and that day fell on the seventh day. Some early Christians observed Sabbath on Saturday, while others gathered for worship on Sunday. However, in AD 363 a seventh-day Sabbath was prohibited by Canon 29 of the Council of Laodicea.^[4]

The ancient Romans traditionally used the eight-day nundinal cycle, a market week, but in the time of Augustus, the seven-day week also came into use. The two weeks were used side-by-side until at least the Calendar of 354 and probably later,^[5] despite the official adoption of Sunday as a day of rest by Constantine in AD 321.^[6] Mithraism kept Sunday holy in honor of Mithras.^[7] On 7 March 321, Constantine I, Rome's first Christian Emperor (see Constantine I and Christianity), decreed that Sunday would be observed as the Roman day of rest:

On the venerable Day of the Sun let the magistrates and people residing in cities rest, and let all workshops be closed. In the country, however, persons engaged in agriculture may freely and lawfully continue their pursuits; because it often happens that another day is not so suitable for grain-sowing or vine-planting; lest by neglecting the proper moment for such operations the bounty of heaven should be lost.^[8]

Many Christians today consider Sunday a holy day and a day of rest and church-attendance. Denominations which observe Saturday as Sabbath are called "Sabbatarians", but the name "Sabbatarian" has also been claimed by Christians, especially Protestants, who believe Sunday must be observed with just the sort of rigorous abstinence from work associated with "Shabbat". For most Christians the custom and obligation of Sunday rest is not as strict. A minority of Christians do not regard the day they attend church as important, so long as they attend, as the apostles and disciples gathered on Sundays, on Saturdays, and whenever they could. There is considerable variation in the observance of Sabbath rituals and restrictions, but some cessation of normal weekday activities is customary.

In Orthodox Christian families and communities, working and requiring somebody else to work are prohibited, including buying goods or services, use of public transport, gardening or driving or washing a car.^{[verification needed]} Allowed exceptions include religious services, electricity, and urgent medical matters. In Roman Catholicism, those who work in the medical field, those in law enforcement, and soldiers in a war zone are dispensed from the usual obligation to avoid work on Sunday.

The majority of Christians observe Sunday as the Lord's day. However, throughout the history of Christianity, some groups have continued or revived the observance of a Saturday Sabbath. More recently, Christians in the Seventh-day Adventist, Seventh Day Baptist, and Church of God (Seventh-Day) denominations, as well as many Messianic Jews have revived the practice of abstaining from work and gathering for worship on Saturdays.

Many languages lack separate words for "Saturday" and "Sabbath." Eastern Orthodox churches, as well as many Roman Catholics, distinguish between Sabbath (Saturday) and Sunday, which some Christians traditionally call the Lord's Day (Rev. 1:10). However, many Protestants and Roman Catholics do refer to Sunday as Sabbath, though this is by no means a universal practice among Protestants and Catholics. Quakers traditionally refer to Sunday as "First Day" eschewing the pagan origin of the English name, while referring to Saturday as the "Seventh day".

In Roman Catholic liturgy, Sunday begins on Saturday evening. The evening Mass on Saturday is liturgically a full Sunday Mass and fulfills the obligation of Sunday Mass attendance, and Vespers (evening prayer) on Saturday night is liturgically "first Vespers" of the Sunday. The same evening anticipation applies to other major solemnities and feasts, and is an echo of the Jewish practice of starting the new day at sunset ("Shabbat" starts on Friday night).

In the Eastern Orthodox Church, Sunday begins at the Little Entrance of Vespers (or All-Night Vigil) on Saturday evening and runs until "Vouchsafe, O Lord" (after the "prokeimenon") of Vespers on Sunday night. During this time, the dismissal at all services begin with the words, "May Christ our True God, who rose from the dead ...." Anyone who wishes to receive Holy Communion at Divine Liturgy on Sunday morning is required to attend Vespers the night before (see Eucharistic discipline). Among Orthodox Christians, Sunday is considered to be a "Little Pascha" (Easter), and because of the Paschal joy, the making of prostrations is forbidden, except in certain circumstances. The Russian word for Sunday is "Voskresenie," meaning "Resurrection day." The Greek word for Sunday is "Kyriake" (the "Lord's Day").

The Czech, Polish, Slovenian, Croatian, Serbian, Ukrainian and Belarusian words for Sunday ("neděle," "niedziela," "nedelja," "недеља", "неділя" and "нядзеля" respectively) can be translated as "without acts (no work)."

Common occurrences on Sunday[link]

In government and business[link]

In the United States and Canada, government buildings are closed on Sunday, with a lesser number being closed on Saturday as well. Businesses also tend to close or are open for shorter periods of the day on Sunday than on other days of the week. Non-retail offices such as corporate headquarters are typically closed on both Saturdays and Sundays.

National and regional elections in Belgium and Peru are always on Sunday, because voting is mandatory.

In media[link]

Many American and British daily newspapers publish a larger edition on Sundays, which often includes color comic strips, a magazine, and a coupon section; may only publish on a Sunday, or may have a "sister-paper" with a different masthead that only publishes on a Sunday.

North American Radio stations often play specialty radio shows such as Casey Kasem's countdown or other nationally syndicated radio shows that may differ from their regular weekly music patterns on Sunday morning and/or Sunday evening. In the United Kingdom, there is a Sunday tradition of chart shows on BBC Radio 1 and commercial radio; this originates in the broadcast of chart shows and other populist material on Sundays by Radio Luxembourg when the Reithian BBC's Sunday output consisted largely of solemn and religious programmes.

Many American, Australian and British television networks and stations also broadcast their political interview shows on Sunday mornings.

In sports[link]

Major League Baseball usually schedules all Sunday games in the daytime except for the nationally televised Sunday Night Baseball matchup. Certain historically religious cities such as Boston and Baltimore among others will schedule games no earlier than 1:35 PM to ensure time for people who go to religious service in the morning can get to the game in time.

In the United States, professional American football is usually played on Sunday, although Saturday (via Saturday Night Football), Monday (via Monday Night Football), and Thursday (via Thursday Night Football or Thanksgiving) see some professional games. College football usually occurs on Saturday, and high-school football tends to take place on Friday night or Saturday afternoon.

In the UK, some club and Premier League football matches and tournaments usually take place on Sundays. Rugby matches and tournaments usually take place in club grounds or parks on Sunday mornings. It is not uncommon for church attendance to shift on days when a late morning or early afternoon game is anticipated by a local community.

One of the remains of religious segregation in the Netherlands is seen in amateur football: The Saturday-clubs are by and large Protestant Christian clubs, who were not allowed to play on Sunday. The Sunday-clubs were in general Catholic and working class clubs, whose players had to work on Saturday and therefore could only play on Sunday.

In Ireland, Gaelic football and hurling matches are predominantly played on Sundays, with the first (used to be second) and fourth (used to be third) Sundays in September always playing host to the All-Ireland hurling and football championship finals, respectively.

Professional golf tournaments traditionally end on Sunday.

In the United States and Canada, National Basketball Association and National Hockey League games, which are usually played at night during the week, are frequently played during daytime hours - often broadcast on national television.

Most NASCAR Sprint Cup and IndyCar events are held on Sundays. Formula One World Championship races are always held on Sundays regardless of timezone/country, while MotoGP holds most races on Sundays, with Middle Eastern races being the exception on Saturday. All Formula One events and MotoGP events with Sunday races involve qualifying taking place on Saturday.

Astrology[link]

Sunday is associated with the Sun and symbolized by its symbol ☉.

Named days[link]

• Black Sunday
• Bloody Sunday
• Cold Sunday
• Easter Sunday represents the resurrection of Christ for many Christians.
• Gaudete Sunday is the third Sunday of Advent.
• Gloomy Sunday
• Good Shepherd Sunday is the fourth Sunday of Easter.
• Laetare Sunday is the fourth Sunday of Lent.
• Low Sunday, first Sunday after Easter, is also known as the Octave of Easter, White Sunday, Quasimodo Sunday, Alb Sunday, Antipascha Sunday, and Divine Mercy Sunday.
• Palm Sunday is the Sunday before Easter.
• Passion Sunday, formerly denoting the fifth Sunday of Lent; since 1970 the term applies to the following Sunday also known as Palm Sunday.
• Selection Sunday
• Septuagesima, Sexagesima and Quinquagesima Sunday are the last three Sundays before Lent. Quinquagesima ("fiftieth"), is the fiftieth day before Easter, reckoning inclusively; but Sexagesima is not the sixtieth day and Septuagesima is not the seventieth but is the sixty-fourth day prior. The use of these terms was abandoned by the Catholic Church in the 1970 calendar reforms (the Sundays before Lent are now simply "Sundays in ordinary time" with no special status). However, their use is still continued in Lutheran tradition: for example, "Septuagesimae".
• Shavuot is the Jewish Pentecost, or 'Festival of Weeks'. For Karaite Jews it always falls on a Sunday.
• Stir-up Sunday is the last Sunday before Advent.
• Super Bowl Sunday
• Trinity Sunday is the first Sunday after Pentecost.
• Whitsunday "White Sunday" is the day of Pentecost.

See also[link]

Wikimedia Commons has media related to: Sunday

• Blue laws
• Saint Kyriake
• Sol Invictus
• Sunday (computer virus)
• Sunday Christian
• Sunday Island
• Sunday league football
• Sunday Morning
• Sunday roast
• Sunday school
• Sunday shopping
• Surya

Notes[link]

References[link]

• Barnhart, Robert K. (1995). The Barnhart Concise Dictionary of Etymology. Harper Collins. ISBN 0-06-270084-7

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