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

A 15th-century Mass

The Mass or Eucharist is the central act of worship in the Catholic Church,^[1] which describes it as "the source and summit of the Christian life".^[2] Many of the other sacraments are celebrated in the framework of the Mass. The term "Mass" is generally used only with Latin Rite, while the Byzantine Rite Eastern Catholic Churches use the term "Divine Liturgy" and other such Churches use analogous terms in accordance with each one's tradition.

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").^[3][4] "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" ^[5]

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

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

Overview[link]

Depiction of the first Mass in Chile, by Pedro Subercaseaux

The Council of Trent reaffirmed traditional Christian teaching that the Mass is the same Sacrifice of Calvary offered in an unbloody manner: "The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different ... And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and offered in an unbloody manner... this sacrifice is truly propitiatory." ^[6] The Council declared that Jesus instituted the Mass at his Last Supper: "He offered up to God the Father His own body and blood under the species of bread and wine; and, under the symbols of those same things, He delivered (His own body and blood) to be received by His apostles, whom He then constituted priests of the New Testament; and by those words, Do this in commemoration of me, He commanded them and their successors in the priesthood, to offer (them); even as the Catholic Church has always understood and taught."^[7]

The Catholic Church sees the Mass as the most perfect way it has to offer latria (adoration) to God. The Church believes that "The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it."^[8] It is also Catholic belief that in objective reality, not merely symbolically, the wheaten bread and grape wine are converted into Christ's body and blood, a conversion referred to as transubstantiation, so that the whole Christ, body and blood, soul and divinity, is truly, really, and substantially contained in the sacrament of the Eucharist, though the empirical appearances of the bread and wine remain the same.^[9][10] In its official declarations, the Catholic Church does not use the term "accidents", associated with Aristotelian philosophy, but instead speaks of the "appearances" (in Latin, species)^[11] and, as shown for instance in the Latin text of the Nicene Creed, in which the Son is said to have the same substantia as the Father, the word "substance" was in ecclesiastical use for many centuries before Aristotelian philosophy was adopted in the West,^[12]

Texts used in the Roman-Rite Mass[link]

The Roman Missal contains the prayers, antiphons and rubrics of the Mass. Earlier editions also contained the Scripture readings, which were then fewer in number. The latest edition of the Roman Missal gives the normal ("ordinary") form of Mass in the Roman Rite.^[14] But, in accordance with the conditions laid down in the motu proprio Summorum Pontificum of 7 July 2007, the 1962 edition of the Roman Missal, the latest of the editions that give what is known as the Tridentine Mass, may be used as an extraordinary form of celebrating the Roman Rite Mass.

The Lectionary presents passages from the Bible arranged in the order for reading at each day's Mass. Compared with the scripture readings in the pre-1970 Missal, the modern Lectionary contains a much wider variety of passages, too many to include in the Missal.

A Book of the Gospels, also called the Evangeliary,^[15] is recommended for the reading from the Gospels, but, where this book is not available, the Lectionary is used in its place.

Structure of Mass in the Roman Rite[link]

Within the fixed structure outlined below, the Scripture readings, the antiphons sung or recited during the entrance procession or communion, and the texts of the three prayers known as the collect, the prayer over the gifts, and the postcommunion prayer vary each day according to the liturgical season, the feast days of titles or events in the life of Christ, the feast days and commemorations of the saints, or for Masses for particular circumstances (e.g., funeral Masses, Masses for the celebration of Confirmation, Masses for peace, to begin the academic year, etc.).

Introductory rites[link]

The priest enters, with a deacon, if there is one, and altar servers. The deacon may carry the Book of the Gospels, which he will place on the altar, and the servers may carry a processional cross and candles and incense. During this procession, ordinarily, the entrance chant is sung.^[16] If there is no singing at the entrance, the entrance antiphon is recited either by some or all of the people or by a lector; otherwise it is said by the priest himself.^[17] When the priest arrives at his chair, he leads the assembly in making the sign of the cross, saying: "In the name of the Father, and of the Son, and of the Holy Spirit",^[18][19] to which the people answer: "Amen." Then the priest "signifies the presence of the Lord to the community gathered there by means of the Greeting. By this Greeting and the people’s response, the mystery of the Church gathered together is made manifest" ^[20] The greetings are derived from the Pauline epistles.

High altar of the Capuchin church in Ostend, Belgium.

Then the priest invites those present to take part in the Act of Penitence, of which the Missal proposes three forms, the first of which is the Confiteor. This is concluded with the priest's prayer of absolution, "which, however, lacks the efficacy of the Sacrament of Penance." ^[21] "From time to time on Sundays, especially in Easter Time, instead of the customary Penitential Act, the blessing and sprinkling of water may take place as a reminder of Baptism." ^[21]

"After the Penitential Act, the Kyrie, eleison (Lord, have mercy), is always begun, unless it has already been part of the Penitential Act. Since it is a chant by which the faithful acclaim the Lord and implore his mercy, it is usually executed by everyone, that is to say, with the people and the choir or cantor taking part in it." ^[22] The Kyrie may be sung or recited in the vernacular language or in the original Greek.^[23]

"The Gloria in excelsis (Glory to God in the highest) is a most ancient and venerable hymn by which the Church, gathered in the Holy Spirit, glorifies and entreats God the Father and the Lamb... It is sung or said on Sundays outside Advent and Lent, and also on Solemnities and Feasts, and at particular celebrations of a more solemn character." ^[24] In accordance with that rule, the Gloria is omitted at funerals. It is also omitted for ordinary feast-days of saints, weekdays, and Votive Masses. It is also optional, in line with the perceived degree of solemnity of the occasion, at Ritual Masses such as those celebrated for Marriage ("Nuptial Mass"), Confirmation or Religious Profession, at Masses on the Anniversary of Marriage or Religious Profession, and at Masses for Various Needs and Occasions.

"Next the Priest calls upon the people to pray and everybody, together with the Priest, observes a brief silence so that they may become aware of being in God’s presence and may call to mind their intentions. Then the Priest pronounces the prayer usually called the “Collect” and through which the character of the celebration finds expression." ^[25]

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 first reading is followed by a Responsorial Psalm, a complete Psalm or a sizeable portion of one. A cantor, choir or lector leads, and the congregation sings or recites a refrain. The second reading is from the New Testament, typically from one of the Pauline epistles. The reader typically concludes each reading by proclaiming that the reading is "the word of the Lord," and congregation responds by saying "Thanks be to God."

The final reading and high point of the Liturgy of the Word is the proclamation of the Gospel. This is preceded by the singing or recitation of the Gospel Acclamation, typically an Alleluia with a verse of Scripture, which may be omitted if not sung. Alleluia is replaced during Lent by a different acclamation of praise. All stand while the Gospel is chanted or read by a deacon or, if none is available, by a priest. To conclude the Gospel reading, the priest or deacon proclaims: "The Gospel of the Lord" and the people respond, "Praise to you, Lord Jesus Christ." The priest or deacon then kisses the book.^[26] [[File:Deacon Friel.jpg|thumb| If a deacon participates, he reads the Gospel. If a deacon is not present, the celebrating priest or a concelebrant, if there is one, proclaims it.^[27]

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. Ordinarily the priest celebrant himself gives the homily, but he may entrust it to a concelebrating priest or, occasionally, to the deacon, but never to a lay person. In particular cases and for a just cause, a bishop or priest who is present but cannot concelebrate may give the homily. On days other than Sundays and Holy Days of Obligation, the homily, though not obligatory, is recommended.^[28]

On Sundays and solemnities, all then profess their Christian faith by reciting or singing the Nicene Creed or, especially from Easter to Pentecost, the Apostles' Creed, which is particularly associated with baptism and is often used in Masses for children.

The Liturgy of the Word concludes with the Universal Prayer or Prayer of the Faithful. The priest begins it with a brief introduction, then a deacon, a cantor or another lay person announces some intentions for prayer, to which the congregation responds with a short invocation such as "Lord hear our prayer". The priest concludes with a longer prayer.

Liturgy of the Eucharist[link]

[[Image:4200-20080119-0624UTC--nazareth-church-of-the-annunciation-grotto.jpg|thumb|right|Mass in the Grotto of the Annunciation, Nazareth.]] The linen corporal is spread over the center of the altar, and the Liturgy of the Eucharist begins with the ceremonial placing on it of bread and wine. These may be brought to the altar in a procession, especially if Mass is celebrated with a large congregation.^[29] The bread (made only from wheat, recently made, and, in the tradition of the Latin Church, unleavened)^[30] is placed on a paten, and the wine (from grapes), mixed with a little water, is put in a chalice. As the priest places each on the corporal, he says a silent prayer over each individually, which, if this rite is unaccompanied by singing, he is permitted to say aloud, in which case the congregation responds to each prayer with: "Blessed be God forever." Then the priest washes his hands, "a rite in which the desire for interior purification finds expression."^[31]

The congregation, which has been seated during this preparatory rite, rises, and the priest gives an 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 that have been set aside.

The Eucharistic Prayer, "the centre and high point of the entire celebration",^[32] then begins with a dialogue between priest and people. This dialogue opens with the normal liturgical greeting, "The Lord be with you", but in view of the special solemnity of the rite now beginning, the priest then exhorts the people: "Lift up your hearts." The people respond with: "We lift them up to the Lord." The priest then introduces the great theme of the Eucharist, a word originating in the Greek word for giving thanks: "Let us give thanks to the Lord, our God," he says. The congregation joins in this sentiment, saying: "It is right and just."

The priest then continues with one of many Eucharistic Prayer prefaces, which lead to the Sanctus acclamation: "Holy, Holy, Holy Lord God of hosts. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest."

In some countries, including the United States, the people kneel immediately after the singing or recitation of the Sanctus. However, the general rule, where the Episcopal Conference has not decided otherwise, is that they kneel somewhat later, for the Consecration,^[33] when, according to Catholic faith, the whole substance (what they are prior to the consecration) of the bread and wine is converted into that of the body and blood of Christ (which are now inseparable from one another and from his soul and divinity),^[34] while the empirical appearances of bread and wine remain unaltered; see Transubstantiation).

Mass at the Grotto at Lourdes. The chalice is displayed to the people immediately after the consecration of the wine.

The Eucharistic Prayer includes the Epiclesis, through which the Church implores the power of the Holy Spirit that the gifts that have been set aside may become Christ's body and blood and that the Communion may be for the salvation of those who will partake of it.^[35]

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.^[36]

"Take this, all of you, and eat of it: for this is my body which will be given up for you." and "Take this, all of you, and drink from it: for this is the chalice of my blood, the blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins. Do this in memory of me."

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.^[37]

The Eucharistic Prayer also includes the Anamnesis, expressions of offering, and intercessions for the living and dead.

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. The unofficial term "The Great Amen" is sometimes applied to this Amen.

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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 the embolism: "Deliver us, Lord, we pray, from every evil, graciously grant peace in our days, that, by the help of your mercy, we may be always free from sin and safe from all distress, as we await the blessed hope and the coming of our Savior, Jesus Christ." The people then add the doxology: "For the kingdom, the power, and the glory are yours, now and forever."

Next comes the rite of peace (pax). After praying: "Lord Jesus Christ, who said to your Apostles: Peace I leave you, my peace I give you; look not on our sins, but on the faith of your Church, and graciously grant her peace and unity in accordance with your will. Who live and reign for ever and ever", the priest wishes the people the peace of Christ: "The peace of the Lord be with you always." The deacon or, in his absence, the priest may then invite those present to offer each other the sign of peace. The form of the sign of peace varies according to local custom for a respectful greeting (for instance, a handshake or a bow between strangers, or a kiss/hug between family members).

While the "Lamb of God" ("Agnus Dei" in Latin) litany is sung or recited, the priest breaks the host and places a piece in the main chalice; this is known as the rite of fraction and commingling.

If extraordinary ministers of Holy Communion are required, they may come forward at this time, but they are not allowed to go to the altar itself until after the priest has received Communion.^[38] The priest then presents the transubstantiated elements to the congregation, saying: "Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb." 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 of the deacon and concelebrants and, if necessary, extraordinary ministers of Holy Communion, distributes Communion to the people.^[39]

"The faithful communicate either kneeling or standing, as has been determined by the norms of the Conference of Bishops. However, when they communicate standing, it is recommended that before receiving the Sacrament they make an appropriate sign of reverence, to be determined by in the same norms."^[39] (In the United States, Communion is to be received standing, though individual members of the faithful may choose to receive while kneeling; and the sign of reverence specified is a bow of the head.)

Then the distributing minister says: "The body of Christ" or "The blood of Christ", according as the element distributed is the consecrated bread or the consecrated wine, or: "The body and blood of Christ", if both are distributed together (by intinction).^[40] The communicant responds: "Amen." In most countries the communicant may receive the consecrated host either on the tongue or in the hand, at the communicant's own discretion. In others it may be received only on the tongue. Many faithful then make the sign of the Cross, though this is not prescribed or even recommended in any of the official liturgical texts.

While Communion is distributed, singing of an appropriate approved chant or hymn is recommended. If there is no singing, a short antiphon may be recited either by the faithful, by some of them or by a lector. Otherwise, the priest himself recites it after he himself receives communion and before he distributes it to others.^[41]

"The sacred vessels are purified by the Priest, the Deacon, or an instituted acolyte after Communion or after Mass, insofar as possible at the credence table."^[42] Then the priest concludes the Liturgy of the Eucharist with the Prayer after Communion, for which the people are invited to stand.

Concluding rite[link]

After the Prayer after Communion, announcements may be made. The Missal says these should be brief. The priest then gives the usual liturgical greeting and imparts his blessing. The liturgy concludes with a dialogue between the priest and congregation. 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.

The people then depart. In some countries the priest customarily stands outside the church door to greet them individually.

Time of celebration of Mass[link]

Since the Second Vatican Council, the time for fulfilling the obligation to attend Mass on Sunday or a Holy Day of Obligation now begins on the evening of the day before,^[43][44] and most parish churches do celebrate the Sunday Mass also on Saturday evening. By long tradition and liturgical law, Mass is not celebrated at any time on Good Friday (but Holy Communion is distributed, with hosts consecrated at the evening Mass of the Lord's Supper on Holy Thursday, to those participating in the Celebration of the Passion of the Lord) or on Holy Saturday before the Easter Vigil (the beginning of the celebration of Easter Sunday), in other words, between the annual celebrations of the Lord's Supper and the Resurrection of Jesus (see Easter Triduum).

Priests are required to celebrate Mass frequently and are earnestly recommended to do so daily.^[45] However, "apart from those cases in which the law allows him to celebrate or concelebrate the Eucharist a number of times on the same day, a priest may not celebrate more than once a day" ^[46], and "a priest may not celebrate the Eucharistic Sacrifice without the participation of at least one of the faithful, unless there is a good and reasonable cause for doing so" ^[47].

Priests may be required by their posts to celebrate Mass daily, or at least on Sundays, for the faithful in their pastoral care. The bishop of a diocese^[48] and the pastor of a parish^[49] are required to celebrate or arrange for another priest to celebrate, on every Sunday or Holy Day of Obligation, a Mass "pro populo" - that is, for the faithful entrusted to his care.

For Latin-Rite priests, there are a few general exceptions to the limitation to celebrate only one Mass a day.^[50] By very ancient tradition, they may celebrate Mass three times at Christmas (the Midnight Mass or "Mass of the Angels", the Dawn Mass or "Shepherd's Mass", and the Day Mass or "Mass of the Divine Word", each of which has its own readings and chants).

On All Souls' Day they may also, on the basis of a privilege to all priests by Pope Benedict XV in August 1915, celebrate Mass three times; only one of the three Masses may be for the personal intentions of the priest, while the other two Masses must be applied, one for all the faithful departed, the other for the intentions of the Pope. A priest who has concelebrated the Chrism Mass, which may be held on the morning of Holy Thursday, may also celebrate or concelebrate the Mass of the Lord's Supper that evening. A priest may celebrate or concelebrate both the Mass of the Easter Vigil and Mass during Easter day (the Easter Vigil "should not begin before nightfall; it should end before daybreak on Sunday"; and may therefore take place at midnight or in the early hours of Easter morning). Finally, a priest who has concelebrated Mass at a meeting of priests or during a pastoral visitation by a bishop or a bishop's delegate, may celebrate a second Mass for the benefit of the laity.

In addition to these general permissions, the Local Ordinary may, for a good reason, permit priests to celebrate twice (they are then said to "binate," and the act is "bination") on weekdays, and three times ("trinate," and "trination") on Sundays and Holy Days (canon 905 §2). Examples would be: if a parish priest were to need to celebrate the usual, scheduled daily Mass of a parish, and a funeral later in the morning, or three Masses to accommodate all of the parishioners in a very populous parish on Sundays. In particularly difficult circumstances, the Pope can grant the diocesan bishop permission to give his priests faculties to trinate on weekdays and quadrinate on Sundays.

In many countries, the bishop's power to permit priests to celebrate two Masses on one day and three Masses on one day is widely availed of, so that it is common for priests assigned to parish ministry to celebrate at least two Masses on any given Sunday, and two Masses on several other days of the week. Permission for four Masses on one day has been obtained in order to cope with large numbers of Catholics either in mission lands or where the ranks of priests are diminishing.

Summary table regarding priests with pastoral responsibilities[link]

Duration of the celebration[link]

The length of time that it takes to celebrate Mass varies considerably. While the Roman Rite liturgy is shorter than other liturgical rites, it may on solemn occasions - even apart from exceptional circumstances such as the Easter Vigil or an event such as ordinations - take over an hour and a half. The length of the homily is an obvious factor that contributes to the overall length. Other factors are the number of people receiving Communion and the number and length of the chants and other singing.

For most of the second millennium, before the twentieth century brought changes beginning with Pope Pius X's encouragement of frequent Communion, the usual Mass was said exactly the same way whether people other than a server were present or not. No homily was given,^[51] and most often only the priest himself received Communion.^[52] Moral theologians gave their opinions on how much time the priest should dedicate to celebrating a Mass, a matter on which canon law and the Roman Missal were silent. One said that an hour should not be considered too long. Several others that, in order to avoid tedium, Mass should last no more than half an hour; and in order to be said with due reverence, it should last no less than twenty minutes. Another theologian, who gave half an hour as the minimum time, considered that Mass could not be said in less than a quarter of an hour, an opinion supported by others, including Saint Alphonsus Liguori, who said that any priest who finished Mass in less than that time could scarcely be excused from mortal sin.^[53]

Special Masses[link]

Ritual Masses[link]

A Mass celebrated in connection with a particular rite, such as an ordination, a wedding or a profession of religious vows, may use texts provided in the "Ritual Masses" section of the Roman Missal. The rite in question is, most often, a sacrament, but the section has special texts not only for Masses within which Baptism, Confirmation, Anointing of the Sick, Orders, and Holy Matrimony are celebrated, but also for Masses with religious profession, the dedication of a church, and several other rites. Confession (Penance or Reconciliation) is the only sacrament not celebrated within a Eucharistic framework and for which therefore no Ritual Mass is provided.

The Ritual Mass texts may not be used, except perhaps partially, when the rite is celebrated during especially important liturgical seasons or on high ranking feasts.

A Nuptial Mass^[54] is a Ritual Mass within which the sacrament of marriage is celebrated. If one of a couple being married in a Catholic church is not a Catholic, the rite of Holy Matrimony outside Mass is to be followed. However, if the non-Catholic has been baptized in the name of all three Persons of the Trinity (and not only in the name of, say, Jesus, as is the baptismal practice in some branches of Christianity), then, in exceptional cases and provided the bishop of the diocese gives permission, it may be considered suitable to celebrate the marriage within Mass, except that, according to the general law, Communion is not given to the non-Catholic (Rite of Marriage, 8).

References[link]

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The Catholic Church, also known as the Roman Catholic Church, is the world's largest Christian church, with more than one billion members.^[1] Led by the Pope, it defines its mission as spreading the Gospel of Jesus Christ,^[2] administering the sacraments^[3] and exercising charity.^[4]

The Catholic Church is among the oldest institutions in the world and has played a prominent role in the history of Western civilisation.^[5] It teaches that it is the one true Church founded by Jesus Christ,^[6][7] that its bishops are the successors of Christ's apostles and that the Pope is the sole successor to Saint Peter.^{[8][note 1][9][note 2][note 3]}

Catholic doctrine maintains that the Church is infallible when it dogmatically teaches a doctrine of faith or morals.^{[10][11][12][note 4]} Catholic worship is centred on the Eucharist in which the Church teaches that bread and wine become the body and blood of Christ.

The Church holds the Blessed Virgin Mary in special regard. Catholic beliefs concerning Mary include her Immaculate Conception without original sin, her Motherhood of God ^[13] and her bodily Assumption into Heaven at the end of her earthly life.^{[14][note 5]}

Name[link]

The term "catholic" is derived from the Greek word καθολικός (katholikos) meaning "universal" and was first used to describe the Church in the early 2nd century.^[15] The term katholikos is equivalent to καθόλου (katholou), a contraction of the phrase καθ' ὅλου (kath' holou) meaning "according to the whole".^[16] "Catholic Church" (he katholike ekklesia) first appears in a letter of St Ignatius written in about 110.^[17] In the "Catechetical Discourses" of St. Cyril of Jerusalem, "Catholic Church" is used to distinguish it from other groups that also call themselves the church.^[17][18]

Since the East-West Schism of 1054, the church that remained in communion with the See of Rome continued to call itself "Catholic" while the Eastern churches have generally been known as "Orthodox" or "Eastern Orthodox".^[19] Following the Reformation in the 16th century, the Church continued to use the term "Catholic" to distinguish itself from the various Protestant denominations that split off.^[19]

The name "Catholic Church" is the most common designation used in official church documents.^[20] It is also the term which Paul VI used when signing documents of the Second Vatican Council.^[21] However, Church documents produced by both the Holy See^[22] and by certain national episcopal conferences^[23] occasionally refer to the Roman Catholic Church. The Catechism of Pope Pius X published in 1908 also used the term "Roman" to distinguish the Catholic Church from other Christian communities who are not in full communion with Rome.^[24]

[edit] Organisation and demographics

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Papacy and Roman Curia[link]

The Church holds that Christ instituted the papacy, upon giving the keys of Heaven to Saint Peter. Represented in a painting by Pietro Perugino.

The Church's hierarchy is headed by the Bishop of Rome, the pope, a position which makes him the leader of the worldwide Catholic Church (which is composed of the Latin Church and the Eastern Catholic Churches in full communion with the see of Rome). The current office-holder is Pope Benedict XVI, who was elected in a papal conclave on 19 April 2005.^{[note 6]}

The office of the pope is known as the Papacy. His ecclesiastical jurisdiction is often called the "Holy See" (Sancta Sedes in Latin), or the "Apostolic See" (meaning the see of the Apostle Saint Peter).^[25][26] Directly serving the Pope is the Roman Curia, the central governing body that administers the day-to-day business of the Catholic Church. The pope is also head of state of Vatican City State,^[27] a sovereign city-state entirely enclaved within the city of Rome.

Following the death or resignation of a pope,^{[note 7]} members of the College of Cardinals who are under age 80 meet in the Sistine Chapel in Rome to elect a new pope.^[29] The position of cardinal is a rank of honour bestowed by popes on certain ecclesiastics, such as leaders within the Roman Curia, bishops serving in major cities and distinguished theologians. Although this election, known as a papal conclave, can theoretically elect any male Catholic as pope, since 1389 only fellow cardinals have been elevated to that position.^[30]

For advice and assistance in governing, the Pope may turn to the College of Cardinals, the next highest level in the hierarchy.^[31]

Autonomous particular churches[link]

The Catholic Church is made up of 23 autonomous particular churches, each of which accepts the paramountcy of the Bishop of Rome on matters of doctrine.^[32] These churches, also known by the Latin term sui iuris churches, are communities of Catholic Christians whose forms of worship reflect different historical and cultural influences rather than differences in doctrine. In general, each sui iuris church is headed by a patriarch or high ranking bishop,^[33] and has a degree of self-governance over the particulars of its internal organisation, liturgical rites, liturgical calendar and other aspects of its spirituality.

The largest of the particular churches is the Latin Church which reports over one billion members. It developed in western Europe and North Africa before spreading throughout the world. The Latin Church considered itself to be the oldest and largest branch of Western Christianity,^[34] a heritage of certain beliefs and customs originating in Western Europe that are also shared by many Christian denominations that trace their origins to the Protestant Reformation.^[34]

Relatively small in terms of adherents compared to the Latin Church, but important to the overall structure of the Church, are the 22 self-governing Eastern Catholic Churches with a membership of 17.3 million as of 2010.^[35] The Eastern Catholic Churches follow the traditions and spirituality of Eastern Christianity and are composed of Eastern Christians who have always remained in full communion with the Catholic Church or who have chosen to reenter full communion in the centuries following the East-West Schism and earlier divisions. Some Eastern Catholic Churches are governed by a patriarch who is elected by the synod of the bishops of that church,^[36] others are headed by a major archbishop,^[37] others are under a metropolitan,^[38] and others consist of individual eparchies.^[39] The Roman Curia has a specific department, the Congregation for the Oriental Churches, to maintain relations with them.

Examples of Eastern Catholic Churches can be found in the side bar "Major Sui Iuris Churches".

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