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72-680: A statio (Latin for "position" or "location") is the place where, in the Roman Rite , a devotion to the stations of the Cross is celebrated. On specific station days, on which in the Late Roman Catholic liturgy of the Late Antiquity a devotion to the stations of the Cross took place led by the bishop or his representative, the bishop, the clergy and the faithful gathered in an assembly church ( ecclesia collecta ) for

144-486: A conflation of the four versions of the words of institution. Luther's Small Catechism shows this, Our Lord Jesus Christ, on the night when he was betrayed, took the bread, and when he had given thanks, he broke it and gave it to his disciples and said: Take; eat; this is my body which is given for you. Do this in remembrance of me. In the same way he also took the cup after the supper, and when he had given thanks, he gave it to them saying, Drink of it, all of you. This cup

216-490: A euchological and disseminated manner, that is to say they are integrated in the prayers of thanksgiving, praise and intercession which follow." These prayers in fact speak of "the commemoration of the Body and Blood of your Christ, which we offer to you on the pure and holy altar, as you have taught us in his life-giving Gospel." It has therefore been argued that it is the prayer as a whole, not some isolated words within it, that

288-530: A narrative of that event. Eucharistic scholars sometimes refer to them simply as the verba (Latin for "words"). Almost all existing ancient Christian churches explicitly include the Words of Institution in their eucharistic celebrations and consider them necessary for the validity of the sacrament. This is the practice of the Catholic Church 's Latin liturgical rites and Eastern Catholic liturgies ,

360-667: A result of the invention of printing and in obedience to the decrees of the Council of Trent of 1545–1563 (see Quo primum ). Several Latin liturgical rites that survived into the 20th century were abandoned after the Second Vatican Council . The Roman Rite is now the most widespread liturgical rite not only in the Catholic Church but in Christianity as a whole. The Roman Rite has been adapted through

432-655: A result, does not ordinarily permit intercommunion between members of these Churches. In a 1993 letter to Bishop Johannes Hanselmann of the Evangelical Lutheran Church in Bavaria , Cardinal Ratzinger (later Pope Benedict XVI) affirmed that "a theology oriented to the concept of succession [of bishops], such as that which holds in the Catholic and in the Orthodox church , need not in any way deny

504-469: A short phrase and follows it up with a prayer called the embolism , after which the people respond with another 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 displays the consecrated elements to

576-479: A short service of worship ( collecta ). From there, they went on a procession to the station church . Sometimes the procession would stop at churches or shrines along the way to hold a short devotion to the stations of the Cross. Collecta processions took place on days of penance , such as the ember days , the feast of Candlemas , on Ash Wednesday and several weekdays in Lent . With the adoption of Roman liturgy in

648-686: Is a mistake. Eastern rites have been modified later too; some of them quite late. No Eastern Rite now used is as archaic as the Roman Mass." In the same book, Fortescue acknowledged that the Roman Rite underwent profound changes in the course of its development. His ideas are summarized in the article on the "Liturgy of the Mass" that he wrote for the Catholic Encyclopedia (published between 1907 and 1914) in which he pointed out that

720-410: Is efficacious in the sacrament, and that the Words of Institution that Jesus himself spoke at his Last Supper are consecratory at every Eucharist, whether they are repeated or only implied, in accordance with the teaching of John Chrysostom : "That saying, 'This is my body', once uttered, from that time to the present day, and even until Christ's coming, makes the sacrifice complete at every table in

792-600: Is found in the Book of Common Worship and is used among those in the Presbyterian Church USA : Breaking of the Bread The Lord Jesus, on the night of his arrest, took bread, and after giving thanks to God, he broke it, and gave it to his disciples, saying: Take, eat. This is my body, given for you. Do this in remembrance of me. In the same way he took the cup, saying: This cup

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864-539: Is my Body, which is given for you: Do this in remembrance of me. Likewise, after supper, he took the Cup; and, when he had given thanks, he gave it to them, saying, Drink ye all of this; for this is my Blood of the New Testament, which is shed for you and for many, for the remission of sins: Do this, as oft as ye shall drink it, in remembrance of me. The Lutheran liturgy differs from that of other Protestants by using

936-433: Is my body which will be given up for you. 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. From the time of Peter Lombard on, the prevailing theology of the Catholic Church considered the eight words in bold above to be on their own

1008-467: Is not found in the Missals. 1. take this, all of you, and eat of it: this is my Body, which will be given up for you. Take this, all of you, and drink from it: this is the cup of my blood , the blood of the new and everlasting covenant. it will be shed for you and for all so that sins may be forgiven. Do this in memory of me. 2. Take this, all of you, and eat of it: for this

1080-827: Is not included in, for instance, the Catechism of the Catholic Church , published in definitive form in 1997. On 17 January 2001 the Congregation for the Doctrine of the Faith declared that the Holy Qurbana of Addai and Mari, a probably second-century anaphora in which the Words of Institution are not spoken, "can be considered valid." The Guidelines for Admission to the Eucharist between the Chaldean Church and

1152-484: Is noted for its sobriety of expression. In its Tridentine form, it was noted also for its formality: the Tridentine Missal minutely prescribed every movement, to the extent of laying down that the priest should put his right arm into the right sleeve of the alb before putting his left arm into the left sleeve ( Ritus servandus in celebratione Missae , I, 3). Concentration on the exact moment of change of

1224-570: Is professed on Sundays and solemnities, and the Universal Prayer or Prayer of the Faithful follows. The designation "of the faithful" comes from when catechumens did not remain for this prayer or for what follows. The Liturgy of the Eucharist begins with the preparation of the altar and gifts, while the collection may be taken. This concludes with the priest saying: "Pray, brethren, that my sacrifice and yours may be acceptable to God,

1296-556: Is shown, a bell (once called "the sacring bell") is rung and, if incense is used, the host and chalice are incensed ( General Instruction of the Roman Missal , 100). Sometimes the external bells of the church are rung as well. Other characteristics that distinguish the Roman Rite from the rites of the Eastern Catholic Churches are genuflections and keeping both hands joined together. In his 1912 book on

1368-519: Is still redolent of that liturgy, of the days when Caesar ruled the world and thought he could stamp out the faith of Christ, when our fathers met together before dawn and sang a hymn to Christ as to a God. The final result of our inquiry is that, in spite of unsolved problems, in spite of later changes, there is not in Christendom another rite so venerable as ours." In a footnote he added: "The prejudice that imagines that everything Eastern must be old

1440-406: Is the New Testament in my blood, shed for you for the forgiveness of sins. Do this, as often as you drink it, in remembrance of me. By doing so, they include the phrase "My blood, which is shed for you for the forgiveness of sins..." This reflects Lutheran sacramental theology in which the sacrament is a means of grace and actively forgives sins. The following version of the Words of Institution

1512-477: Is the traditional chant of the Roman Rite. Being entirely monophonic, it does not have the dense harmonies of present-day chanting in the Russian and Georgian churches. Except in such pieces as the graduals and alleluias , it does not have melismata as lengthy as those of Coptic Christianity . However, the music of the Roman Rite became very elaborate and lengthy when Western Europe adopted polyphony . While

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1584-570: The Aramaic language , at his Last Supper. The formulas generally combine words from the Gospels of Mark, Matthew and Luke and the Pauline account in 1 Corinthians 11:24–25 . They may even insert other words, such as the phrase " Mysterium fidei ", which for many centuries was found within the Roman Rite 's Words of Institution, until that phrase was placed after it in 1970, and has a counterpart in

1656-691: The Deuterocanonical Books ), or the Acts of the Apostles during Eastertide . The first reading is followed by a psalm, recited or sung responsorially. The second reading is from the New Testament epistles, typically from one of the Pauline epistles . A Gospel acclamation is then sung as the Book of the Gospels is processed, sometimes with incense and candles, to the ambo; if not sung it may be omitted. The final reading and high point of

1728-845: The Eastern Orthodox Church , and all the churches of Oriental Orthodoxy , including the Armenian , the Coptic , the Ethiopian and the Malankara , as well as the Anglican Communion , Lutheran churches Methodist churches and Reformed churches. The only ancient eucharistic ritual still in use that does not explicitly contain the Words of Institution is the Holy Qurbana of Addai and Mari , used for part of

1800-471: The Scriptural readings, and one or more books for the antiphons and other chants. Gradually, manuscripts came into being that incorporated parts of more than one of these books, leading finally to versions that were complete in themselves. Such a book was referred to as a Missale Plenum (English: "Full Missal" ). In response to reforms called for in the Council of Trent , Pope Pius V promulgated, in

1872-541: The Second Vatican Council , numerous other Eucharistic prayers have been composed, including four for children's Masses. Central to the Eucharist is the Institution Narrative , recalling the words and actions of Jesus at his Last Supper , which he told his disciples to do in remembrance of him. Then the congregation acclaims its belief in Christ's conquest over death, and their hope of eternal life. Since

1944-577: The necessary and sufficient "sacramental form" of the Eucharist . Pope Eugene IV 's Decree for the Armenians, issued after the Council of Florence , declared: "The words of the Savior, by which He instituted this sacrament, are the form of this sacrament; for the priest speaking in the person of Christ effects this sacrament. For by the power of the very words the substance of the bread is changed into

2016-526: The sign of the cross with the people and formally greets them. Of the options offered for the Introductory Rites, that preferred by liturgists would bridge the praise of the opening hymn with the Glory to God which follows. The Kyrie eleison here has from early times been an acclamation of God's mercy. The Penitential Act instituted by the Council of Trent is also still permitted here, with

2088-542: The 7th century on (see Pre-Tridentine Mass ), in particular through the infusion of Gallican elements, noticeable chiefly in the variations for the course of the year. This infusion Fortescue called the "last change since Gregory the Great" (who died in 604). The Eucharistic Prayer normally used in the Byzantine Rite is attributed to Saint John Chrysostom , who died in 404, exactly two centuries before Pope Gregory

2160-627: The Apostolic Constitution Quo primum of 14 July 1570, an edition of the Roman Missal that was to be in obligatory use throughout the Roman Catholic Church except where there was a traditional liturgical rite that could be proved to be of at least two centuries' antiquity. The version of the Mass in the 1570s edition became known as the Tridentine Mass . Various relatively minor revision were made in

2232-718: The Assyrian Church of the East issued by the Pontifical Council for Promoting Christian Unity in agreement with the Congregation for the Doctrine of the Faith and the Congregation for the Oriental Churches on 20 July 2001 say that "the words of the institution of the Eucharist are in fact present in the anaphora of Addai and Mari, not in the form of a coherent narration and in a literal way but in

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2304-650: The Frankish region in the early Middle Ages , the Rite of the Collecta spread further. In addition, the assembly of celebrants and the element of liturgical services before the start of church services and the gathering of the convent of a monastery before the liturgy of the hours in the cloister of the abbey was described as a statio . Likewise the term is commonly used for the intermediate stations during pilgrimages , walks of penance and processions , as well as

2376-480: The Great. The East Syrian Eucharistic Prayer of Addai and Mari , which is still in use, is certainly much older. The Roman Missal ( Latin : Missale Romanum ) is the liturgical book that contains the texts and rubrics for the celebration of the Mass in the Roman Rite of the Catholic Church. Before the high Middle Ages , several books were used at Mass: a Sacramentary with the prayers , one or more books for

2448-628: The Last Supper and leads the congregation in praise of God . The Mass is composed of two parts, the Liturgy of the Word and the Liturgy of the Eucharist . Although similar in outward appearance to the Anglican Mass or Lutheran Mass , the Catholic Church distinguishes between its own Mass and theirs on the basis of what it views as the validity of the orders of their clergy, and as

2520-627: The Liturgy of the Word is the proclamation of the Gospel by the deacon or priest. On all Sundays and Holy Days of Obligation , and preferably at all Masses, a homily or sermon that draws upon some aspect of the readings or the liturgy itself, is then given. The homily is preferably moral and hortatory. Finally, the Nicene Creed or, especially from Easter to Pentecost , the Apostles' Creed

2592-660: The Roman Mass, Adrian Fortescue wrote: "Essentially the Missal of Pius V is the Gregorian Sacramentary; that again is formed from the Gelasian book, which depends on the Leonine collection. We find the prayers of our Canon in the treatise de Sacramentis and allusions to it in the 4th century. So our Mass goes back, without essential change, to the age when it first developed out of the oldest liturgy of all. It

2664-735: The Sacrament. The Liturgy of the Presanctified Gifts does not contain the Words of Institution, since it is actually a Vespers service at which the faithful receive from the Reserved Mysteries (Sacrament) which were consecrated the Sunday before (hence the name: "Pre-sanctified"). In Oriental Orthodox Churches , liturgies generally have the Words of Institution in the Anaphora . The Egyptian liturgy of St. Basil,

2736-629: The Syrian liturgy's τὸ μυστήριον τῆς καινῆς διαθήκης ("the mystery of the new covenant"). There is no consensus among scholars if the Words of Institution were used in the celebrations of the Eucharist during the first two or three centuries or if their use was only sporadic. In her study, The Function of the Words of Institution in the Celebration of the Lord's Supper , Ros Clarke refers to evidence that suggests that Words of Institution were not used in

2808-411: The Words of Institution are the only portion of the Anaphora chanted aloud by the priest: For the bread : "Take, eat: this is My Body, which is broken for you for the remission of sins." For the wine : "Drink of it, all of you: this is My Blood of the New Testament, which is shed for you and for many, for the remission of sins." Orthodox Christians do not interpret the Words of Institution to be

2880-497: The Words of Institution, saying that "the words of Eucharistic Institution are indeed present in the Anaphora of Addai and Mari, not in a coherent narrative way and ad litteram , but rather in a dispersed euchological way, that is, integrated in successive prayers of thanksgiving, praise and intercession." No formula of Words of Institution in any liturgy is claimed to be an exact reproduction of words that Jesus used, presumably in

2952-476: The acclamation " Holy, Holy ....Heaven and earth are full of your glory. ...Blessed is he who comes in the name of the Lord. Hosanna in the highest." The anaphora , or more properly "Eucharistic Prayer", follows, The oldest of the anaphoras of the Roman Rite, fixed since the Council of Trent , is called the Roman Canon , with central elements dating to the fourth century. With the liturgical renewal following

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3024-565: The actions by saying some words identifying the bread with Jesus' body, and similarly with respect to the cup. Father Robert Taft concludes that, although there were not extant pre- Nicene (325 AD) Eucharistic prayers that contained the Words of Institution, "the eucharistic gifts were consecrated in the eucharistic prayer." Ludwig Ott points to the First Apology of Justin Martyr from c.  155 AD which states "we have been taught,

3096-435: The almighty Father." The congregation stands and 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. Then in dialogue with the faithful the priest brings to mind the meaning of "eucharist", to give thanks to God. A variable prayer of thanksgiving follows, concluding with

3168-418: The body of Christ, and the substance of the wine into the blood". The Decree did not limit the words to the eight in bold, but was popularly taken to mean that, on their own, they are all that is needed for effecting the sacrament. The theological opinion about the necessity and sufficiency of pronouncing certain parts of the Words of Institution (the eight words bolded in the English translation given above)

3240-471: The bread and wine into the Body and Blood of Christ has led, in the Roman Rite, to the consecrated Host and the chalice being shown to the people immediately after the Words of Institution . If, as was once most common, the priest offers Mass while facing ad apsidem (towards the apse), ad orientem (towards the east) if the apse is at the east end of the church, he shows them to the people, who are behind him, by elevating them above his head. As each

3312-457: The caution that it should not turn the congregation in upon itself during these rites which are aimed at uniting those gathered as one praiseful congregation. The Introductory Rites are brought to a close by the Collect Prayer. 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

3384-431: The celebration during the 2nd century. She says that the evidence from the early church suggests that the words of institution were not then used liturgically, but only catechetically, and so the narrative of the Last Supper was not used in celebrating the Eucharist. What was essential, she says, was the ritual, consisting of the four actions of taking bread, giving thanks, breaking it, and giving it to be eaten, accompanying

3456-445: The centuries and the history of its Eucharistic liturgy can be divided into three stages: the Pre-Tridentine Mass , Tridentine Mass , and Mass of Paul VI . It is now normally celebrated in the form promulgated by Pope Paul VI in 1969 and revised by Pope John Paul II in 2002, but use of the Roman Missal of 1962 remains authorized under the conditions indicated in the 2021 papal document Traditionis Custodes . The Roman Rite

3528-410: The centuries following, culminating in the 1962 edition promulgated by Pope John XXIII . Pope John XXIII opened the Second Vatican Council that same year, whose participating bishops ultimately called for renewal and reform of the liturgy. The 1969 edition of the Roman Missal was promulgated by Pope Paul VI , issued in response to the council, introduced several major revisions, including simplifying

3600-435: The choir sang one part of the Mass the priest said that part quietly to himself and continued with other parts, or he was directed by the rubrics to sit and wait for the conclusion of the choir's singing. Therefore, it became normal in the Tridentine Mass for the priest to say Mass, not sing it, in contrast to the practice in all Eastern rites. Only on special occasions and in the principal Mass in monasteries and cathedrals

3672-473: The churches." While thus accepting as valid the Anaphora of Addai and Mari even when the Words of Institution are not explicitly spoken, the document of the Pontifical Council for Promoting Christian Unity "warmly invites" an Assyrian priest celebrating the Eucharist when Chaldean Christians are participating to insert the Words of Institution in that circumstance, as permitted by the Assyrian Church itself. In Eastern Orthodox and Eastern Catholic Churches ,

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3744-412: The confection of the Sacrament. The Words of Institution of the Roman Rite Mass are here presented in the official English translation of the Roman Missal in the form given in the following italicized text, firstly in the obsolete first and second editions of the Roman Missal, and secondly in as they are translated in the current third edition of the Roman Missal. The distinction here made by bolding

3816-423: 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," to which all respond: "Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed." Then Communion is given, often with lay ministers assisting with the consecrated wine. According to Catholic teaching, one should be in

3888-420: The earliest form of the Roman Mass, as witnessed in Justin Martyr 's 2nd-century account, is of Eastern type, while the Leonine and Gelasian Sacramentaries, of about the 6th century, "show us what is practically our present Roman Mass". In the interval, there was what Fortescue called "a radical change". He quoted the theory of A. Baumstark that the Hanc Igitur , Quam oblationem , Supra quæ and Supplices , and

3960-403: The early church an essential part of the Eucharistic prayer has been the epiclesis , the calling down of the Holy Spirit to sanctify our offering. The priest concludes with a doxology in praise of God's work, at which the people give their Amen to the whole Eucharistic prayer. All together recite or sing the " Lord's Prayer " ("Pater Noster" or "Our Father"). The priest introduces it with

4032-405: The exception of the Anglican Communion and Lutheranism , rely exclusively on the words of Paul as recorded in 1 Corinthians 11:23-26. ( ESV ): For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, 'This is my body which is for you. Do this in remembrance of me. In

4104-410: 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 at Communion, and certain other prayers vary each day according to the liturgical calendar. The priest enters, with a deacon if there is one, and altar servers (who may act as crucifer , candle-bearers and thurifer ). The priest makes

4176-400: The food over which thanksgiving (Eucharist) has been made by the prayer of the Word which came from Him [Christ] is both flesh and blood of that same incarnate Jesus" and "by words stemming from Him [Christ]". From a Catholic dogmatic viewpoint, Ott's thesis is supported, while Taft's conclusion seemingly contradicts the Council of Trent , which declared the Words of Institution necessary for

4248-412: The force and literalness of the words of institution underlies the arguments between a symbolic, memorialist view of the Lord's Supper as found in a variety of Protestant denominations, a sacramental union , as with the Lutheran Churches, and a pneumatic presence , as with the Reformed Churches. Most of the established churches in the Protestant tradition employ a mirroring of Paul's words surrounding

4320-417: The list of saints in the Nobis quoque were added to the Roman Canon of the Mass under "a mixed influence of Antioch and Alexandria", and that " St. Leo I began to make these changes; Gregory I finished the process and finally recast the Canon in the form it still has." Fortescue concluded: In the same article Fortescue went on to speak of the many alterations that the Roman Rite of Mass underwent from

4392-439: The moment the "Gifts" (sacramental bread and wine) are changed into the Body and Blood of Christ . In fact, they do not define a specific moment of change; however, they understand the process to be completed (perfected) at the Epiclesis (the calling-down of the Holy Spirit upon the Gifts) despite some Church Fathers , even eastern ones like Saint John Chrysostom, stating that the Words of Institution "complete" or "bring about"

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4464-404: The most common liturgy among Coptic Christians in Egypt, has the Words of Institution right before the Epiclesis . Although, the Words of Institution were considered consecratory by some Coptic Patriarchs in the past, the general historic view (especially in Egypt) sees that the consecration spans the entirety of the liturgy, culminating in the Epiclesis. Protestant denominations generally, with

4536-483: The people, choosing a formula by which the people are "sent forth" to spread the good news . The congregation responds: "Thanks be to God." A recessional hymn is sung by all, as the ministers process to the rear of the church. Words of Institution The Words of Institution , also called the Words of Consecration , are words echoing those of Jesus himself at his Last Supper that, when consecrating bread and wine, Christian eucharistic liturgies include in

4608-502: The ritual of some other rites. In large churches of the Middle Ages and early Renaissance the area near the main altar, reserved for the clergy, was separated from the nave (the area for the laity ) by means of a rood screen extending from the floor to the beam that supported the great cross (the rood) of the church and sometimes topped by a loft or singing gallery. However, by about 1800 the Roman Rite had quite abandoned rood screens, although some fine examples survive. Gregorian chant

4680-417: The rituals and permitting translations into local vernacular languages. The version of the Mass in this missal, known colloquially as the Mass of Paul VI , is currently in use throughout the world. The Roman Rite of Mass no longer has the pulpitum , or rood screen , a dividing wall characteristic of certain medieval cathedrals in northern Europe, or the iconostasis or curtain that heavily influences

4752-510: The salvation-granting presence of the Lord [ Heilschaffende Gegenwart des Herrn ] in a Lutheran [ evangelische ] Lord's Supper". The Decree on Ecumenism , produced by Vatican II in 1964, records that the Catholic Church notes its understanding that when other faith groups (such as Lutherans, Anglicans , and Presbyterians ) "commemorate His death and resurrection in the Lord's Supper, they profess that it signifies life in communion with Christ and look forward to His coming in glory". Within

4824-433: The same way also he took the cup, after supper, saying, 'This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me. For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. Protestantism has typically utilized the words of institution as a central part of its Communion service, though precise traditions vary by denomination. The debate over

4896-428: The state of grace, without mortal sin, to receive Communion. Singing by all the faithful during the Communion procession is encouraged "to express the communicants' union in spirit" from the bread that makes them one. A silent time for reflection follows, and then the variable concluding prayer of the Mass. The priest imparts a blessing over those present. The deacon or, in his absence, the priest himself then dismisses

4968-491: The up to four stations in the procession to the outer altars during Corpus Christi processions. Roman Rite The Roman Rite developed in the Latin language in the city of Rome and, while distinct Latin liturgical rites such as the Ambrosian Rite remain, the Roman Rite has gradually been adopted almost everywhere in the Latin Church. In medieval times there were numerous local variants, even if all of them did not amount to distinct rites, yet uniformity increased as

5040-443: The words of institution, while Congregationalist and Baptist churches use the words themselves without the full citation of Paul's wording. The following version of the Words of Institution is found in the 1662 Book of Common Prayer commonly used in the Anglican Communion : [Who], in the same night that he was betrayed, took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat; this

5112-490: The year by the Assyrian Church of the East and the Ancient Church of the East due to their tradition of using the Holy Leaven . The Chaldean Catholic Church and the Syro-Malabar Catholic Church , two of the Eastern Catholic Churches , use the same Anaphora , but insert in it the Words of Institution. However, groups authorized by the Catholic Church to review the Qurbana recognized the validity of this eucharistic celebration in its original form, without explicit mention of

5184-484: Was the Mass sung. The Catholic Church sees the Mass or Eucharist as "the source and summit of the Christian life", to which the other sacraments are oriented. Remembered in the Mass are Jesus ' life , Last Supper , and sacrificial death on the cross at Calvary . The ordained celebrant ( priest or bishop ) is understood to act in persona Christi , as he recalls the words and gestures of Jesus Christ at

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