Liturgical Timeline of the Roman Mass

Jack P. Oostveen

Ecclesia Dei • NL

    Content

1      Introduction
2      Non-written Tradition
3      Christ's Fulfilment of the Law
3.1    General
3.2    Fragments of the Old Testament Law
3.3    Body of Christ
4      General aspects of the first centuries
4.1   Fragments from Sacred Scripture
4.2   Fragments from Apostolic Fathers
4.3   Additional note on the Didache
4.3.1   Didache
4.3.2   Fortescue
4.3.3   Baumstark
4.3.4   Parsch
4.3.5   Jungmann
5      Timeline of the Components of the Holy Mass
5.1   From Introit Antiphon to Confiteor
5.2   From Kyrie Litany to Oration/Collect
5.3   From Readings to Dismissal
5.4   From Gospel to Nicene Creed
5.5   From Prayers of the Faithful to Offertory Chant
5.6   From Offertory Prayers to Orate Fratres
5.7   From Secret to Sanctus
5.8   From Canon to Consecration/Mysterium Fidei
5.9   From second part of the Canon to the Sign of Peace
5.10  From Fraction to the Commixture
5.11  From the Communion of the Priest to the Comunion of faithful
5.12  From the Communion Antiphon to the Post-Comunion Prayer
5.13  From Oratio Super Populum to Final Blessing
6      References


Because a revision is ongoing which needs some time. Herewith some changes will be made throughout the coming period. Note that the last date of revision is indicated above.

1    Introduction

The purpose of this Timeline is to gain insight into the centuries-long organic development of the form of the H. Mass to resolve the polarization within the Church due to "the Liturgical Crisis". A crisis that just like the "Hermeneutical Crisis has his root into a "Misunderstanding of the Distinction between the Natural and Supernatural Order" that comforth from a misunderstanding of the Church: "I beleive in the one Holy, Catholic and Apostolic Church" (link to a pdf format).

Originally, this timeline of the H. Mass (Chapter 5) was based on articles from the Catholic Liturgical Library in 2001. On the one hand, these articles were removed shortly after they were informed about the visualization of the Timeline and recently the website itself has been disappeared. The files are not available on www.archive.org either. These articles, on the other hand, were mainly based on studies on which the Liturgical Movement in the first half of the twentieth century had based their theories into a reconstruction of the Holy Mass of the first century too [1, 2, 3, 4, 5]. It was assumed that the liturgical form from the apostolic era would be the purest source of the liturgy. And this source should be approached as closely as possible. However, this pure backwardist effort implicitly means that a liturgical form, which has been able to develop through a historical, centuries-long maturing process under the guidance of the Holy Spirit, was disqualified as incorrect and in need of replacement. Although a simple problem analysis would have led to the following conclusion, but even the simplest problem analysis is lacking:

Such an attempt, which seeks to replace a mature liturgical form of the Holy Mass with a reconstruction of a premature form, entails the danger that old heresies and abuses, which in fact had long been overcome through precisely that maturation process, will now revive again alongside any new heresies and abuses due to "reconstruction-faults".
This will inherently create the symptom that all Eucharistic devotions will be destroyed too.

     It is this implicit consequence that necessitates a critical assesment of the Timeline of the H. Mass by keeping track of the true facts and critizing the interpretations. While indeed "(Later} Christian authors, like Tertullian (220), Cyprian of Carthage (258) and Basil of Caesarea (379) confirmed the importance of unwritten liturgical and devotional practices" [6, p38]. One must consider that "the very nature of oral Tradition frustrates the historian's effort at reconstruction; our knowledge of liturgical practice in the earliest period is very limited and much scholarship in this field is hypothetical" [6, p38]. Therefore it has to consider that the implicite consequences of the oral or non-written tradition together with the social memory in relation to the preserving act of the Divine Inspiration by the H. Spirit in relation to the distinction between the natural and supernatural order.

2    Non-written Tradition

The "celebration of the Eucharist" by the early Christians was shaped by Apostolic Tradition, which was initially handed down not by references to written texts but in fidelity to oral teaching with a special role for social memory [6, p37-38]. This social memory ensures that any deviation from the apostolic teachings and practices is corrected at the source by the social community. It is indeed the continuous transmission of experience, from day to day, from year to year, relating to the unwritten revelation within the continuous continuity of transmission from generation to generation of a community, both orally and in practice. This corrects any deviations. If such a deviation cannot be corrected, it will give rise to conflict within such a social community. This was already the case in the time of the apostles, where their authority was appealed to, who then resolved such local conflicts with their letters. This is also why commonly accepted apostolic oral teachings and non-divisive practices, such as the Eucharistic Lent, are not mentioned in writing by the apostles and their successors in their additional letters. After all, in such a case there was no reason for social memory to bring these matters under the authority of the apostles. And when such a conflict arose after the death of the apostles, it is the duty of the local bishops, the Pope and even the Church through a Council respectively to resolve such conflict. By listening to the majority, the minority, and above all listening to the unequivocal Truth in accordance with the teaching of the Apostles, as Pope Clement did in his letter to the Corinthians in 96.
The importance of the oral or non-written Tradition can be seen from the following overview.
1. The first proclamation of the Gospel by the Apostles at Pentecost was undoubtedly oral. Christ left us no written Revelation. He taught His disciples orally and by His example. And after His Ascension, he sent them the Holy Spirit at Pentecost, which directly inspired them to preach the Gospel of Christ orally, not waiting to have the Gospel written.
2. It took about 30 years of oral proclamation before the first three Gospels were written independently of each other, but all inspired by the Holy Spirit. St. Matthew certainly summarized his own proclamations of the Lord's Gospel, while St. Mark, as a disciple of St. Peter, wrote the Gospel as proclaimed by St. Peter, and St. Luke, a physician and close friend of St. Paul, had summarized the Gospel proclaimed by St. Paul. These Gospels were written to support the proclamation of the Gospel by the Church, these written Gospels could not immediately be used throughout the entire Church. To do this, they had to be copied many times by hand.
   Because the Gospels were written by the apostles as an aid to the Church's proclamation of the Gospel, these books are essentially owned by the Church, which is therefore the only competent authority to interpret these books.
3. The various letters of the Apostles were addressed more or less specifically to local churches where they had appointed one of their own disciples as bishop, to specific individuals or to a particular group, usually to inspire and/or correct them by reminding them to their oral teachings that they had received. These letters thus supplemented the oral proclamation in order to solve local problems that often resulted from misunderstanding the Gospel.
4. The "Acts of the Apostles", the written Testimonies by St. Luke of the examples given by the Apostles, is clearly not a daily record. It deals with the main examples of the early years of proclaming by the Apostles. Among these examples it must be remind how the Apostles solved a certain disagreement by the first Council in Jerusalem. Here two opposite groups, a majority and a minority, could argue their views, after which "Peter" in this case decided for the arguments of the minority and everyone followed his decission. Isn't it true that this example shows us the clear procedure for a Council to solve an internal disagreement in the Church.
5. Then, about thirty years after the first three Gospels, St John additionally wrote the Fourth Gospel. This Gospel is clearly complementary and supplementary in character and obviously a first example of deepening the Revelation to refutate the ancient Gnostic and Ebionist heresies [6, p3; 7].
6. Finally, the "Apocalypse", written by St John at the end of his life, has a completely different, deeper and more prophetic character.
7. It should be understood well that with the death of the (last) Apostles, who were the only ones taught by Christ Himself, the "Age of Revelation" was ended. From that moment on a new era started based on the Revelation proclaimed in its full essence by the Apostles both in oral and in written format, as well as by their examples in a world of oral tradition with social memory. This beautiful Treasure had to be consolidated and guarded from any alteration, preserved and protected with the aim of the Divine Inspiration of the Holy Spirit. Nothing may lost, changed or added to it.
8. Finally, it was not until the 4^th century that the full list of written Tradition or canonical books was established. This canon was then confirmed by the Council of Rome (382), the Synod of Hippo (393), two of the Councils of Carthage (397 and 419) respectively, as well as by the Council of Florence (1431-1449) as an article of faith and finally also by the Council of Trent (1545-1563).
Although the written Tradition is sufficient for goodwilling people to accept Faith. It also did not go into the very details of the practices established by the Apostles, like in the case of our subject of the Timeline of the H. Mass: how to celebrate the Eucharist? This is clearly a matter of oral teaching and social memory as clearly communicated by Pope Paul VI when he had to intervene on the subject of Revelation at Vatican II (October 9^th, 1965): "Consequently, it is not from the Sacred Scripture alone that the Church draws her certainty about all points of revelation" (Verbum Dei 9) [9, p397-398].
The summary above makes it clear that in addition to the oral Revelation, the Apostles also gave us the written summary of Revelation in the form of the Gospels and the Apostolic letters. They also show us how to act in case of internal troubles and misunderstings. They did so by their letters and like St. John, who gave us a clear example through the fourth Gospel, his letters and the book of Revelation how to refute heresies by deepening the truth. He did so in case of the heresies of Ebion and Cerinthus (50-100) [7, p3]. The condition for these processes of refutation must be considered as communicated by Pope John XXIII in his "Announcement of the Second Vatican Council" by "clarity of thought, solidarity of religious unity and living flame of Christian fervor" [11] and in his "Opening Address" as well: "Never depart from the sacred heritage of truth received from the Church Fathers" and remain "in unity and in accord with the teachings of the Church Fathers". Therefore, any refutation must be a "refutation in unity with the Fathers" as it is restricted by "Not departing from the Sacred Heritage of Truth received from the Church Fathers" [12]. Such deepening of faith can never contradict faith.
More specifically aspects of the non-written tradition with regard to the present subject of the Liturgical timeline are:
• One cannot deny that "non written" tradition specifically has been preserved in Rites, Sacraments and Liturgy, which is particularly effective there [6, p664]. Just like the fact that the Canon of Sacred Scripture is not known from the Scripture itself but only from this Tradition [6, p608].
• Guided by the Holy Spirit the liturgical law, "Lex Credendi, Lex Orandi", guarantees the living Faith as unity between on the one hand the "organic growth" in understanding faith by a process of maturation through "refutation of heresies" after the example of St. John and on the other hand the development of "devotional understanding of the Orandi". This implies that any replacement of "organically growth of the Credendi" and/or its associated "devotional development of the Orandi" by a reconstruction of an ancient use that was lost in the process of maturation will create an enormous risk for reintroducting ancient heresies.

Note that it is for every written text, that a correct understanding, requires reading that text in the same spirit by which it was written. So in case of the written Tradition this is through the One, Catholic and Apostolic Church, who owned the written Tradition.

3    Christ's fulfilment of the Law

3.1   General

Before discussing the Timeline of the H. Mass, one needs to know the essence of the H. Mass itself. The H. Mass as instituted by Christ himself at the Last Supper, just before he was imprisoned by the Sanhedrin and sentenced to death cannot be an accidental concept that arose spontaneously among the Apostles or the first Christians. Since Christ was born to fulfill the Law, this fulfillment must necessarily be the fundamental link between the Old and New Testaments and thus between the Temple and the H. Mass.
Therefore to understand the H. Mass one must understand how Christ fulfilled the Jewish Law which was given by God and reported by Moses in Exodus as well as the following books Leviticus, Nummeri and Deuteronomium and thereafter also as prophesized by the Prophets. In chapter 3.2 this link is highlighted by a restricted overview of the fragments from the book of Exodus mainly. While chapter 3.3 is exposing how Christ works throughout history through His Historical, Sacramental and Mystical Body.

3.2   Fragments of the Old Testament Law

So, while Christ is born to fulfil the Law, it is Christ, Priest in the order of Melchisedech, who by fulfilling the Law, has offered Himself for our sins on Golgotha (Lk 24:44-49). Therefore, the origin of the liturgy and the H. Mass must be linked to this fulfilment of the Old Testament Law i.e. the Jewish Temple Cult. And while the Jewish Temple Cult is the subject of the Law, this means that the Christ Sacrifice is the fulfilment of the Old Testament Temple Cult and that the H. Mass is linked to it.

This fulfilment of the Law did not start with Christ hanging on the Cross, Christ standing before the Sanhedrin or Christ instituting the Eucharist at the Last Supper or something like that, but with His Conception and Birth: "He was born to fulfil the Law". The Birth of the "Innocent Lamb of God" that was born in the "Stable of the City of David", Bethlehem, i.e. the stable of the lambs usually destined for the Paschal Sacrifice. Therefore the Shepherds of this stable were the first to be informed by the angels about the "Birth of the Lamb of God" in their stable. And as it began with the Conception and Birth of the "Lamb of God" it ended with the sacrifice of the "Eternal Lamb of God" on the cross after which His glorious resurrection and ascension could take place. This process of fulfilment follows the Law as given in the Old Testament Temple Cult. Without claiming to be complete an overview of the fulfilment is given here as follows:

1. According to Exodus 12:3 the "Children of Israel" had to choose an unblemished lamb for the Passover sacrifice on the 10^th day of the 1st month (Nissan), so 4 days before the actual slaughter would take place. Indeed, that day the "Children of Israel" shouted (Matt. 21:9), "Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!" (Hosanna means, "Please save us!"). In doing so, the messianic prophecy was fulfilled as given by Psalm 118, one of the Hallel Psalms (Psalms of Praise) recited during Passover meal "Save us, pray I! Blessed is he who comes in the name of the Lord! Blessed is the Kingdom to come! Our father David! Save us from the highest. Save us son of David! Blessed is the King who comes in the Name of the Lord, yea, the King of Israel!" So, by mass acclaim, Jesus is designated the Messiah. Unconsciously, the "Children of Israel" choose their Passover Lamb on the day the lambs were to be chosen.
2. Exodus 12:5 instructs that the Lamb must be checked for blemishes. Only a perfect, spotless and unblemished Lamb would suffice for the Passover.
   1. Now, while Christ is teaching in the Temple, he was approached by Pharisees, Sadducees, Herodian and other teachers of the Torah. Each group poses questions, trying to trap Him in his words. They were looking for any blemish, which might disqualify Him as Messiah. The narrative of these tests are preserved in Matthew 22. They could not find any fault with Him, the [Eternal] Passover Lamb indeed was without blemish.
   2. And after last Supper, on the same evening before His Crucifixion, the Sanhedrin continued this search of blemish themselves and could not find any blemish too and finally they condemned Him to death for His claim to be the Son of God.
   3. Then, Pilate and Herod respectively, representing the worldly Government, could not find any blemish either,
3. Then Pilate let the "Children of Israel" choose between Jesus and Barabbas. So, the "Children of Israel", who had acclaimed Christ being the innocent Passover Lamb without sin, now like at the associated Feast of "Yom Kippur" they designated Him as Scapegoat who bore the sins of the "Children of Israel" (Lev. 16:8-10).
4. He was then taken outside the City of Jerusalem, where He as Eternal High Priest, in the order of Melchisedech, sacrificed Himself, the innocent Passover Lamb as Scapegoat for our sins on the Cross at Calvary at the appointed time for the Passover Lamb to be slaughtered, i.e. the 9^th hour of the 14^th day of the 1st month (Exodus 12). Herewith Christ perfectly fulfilled the Old Testament Law concerning the associated Temple Feasts of "Passover" and "Yom Kippur" (Num. 29:11).
5. The Resurrection of Christ on the third day, took place on the Old Testament Temple Feast of the "First Fruits" (Exodus 13:1) that caused a paradigm shift by which Jesus Christ as the "Firstborn" is the "First Fruit" (Hebr. 1:6).
6. And the Old Testament Temple Feast of Pentecost (Lev. 23:15-16), concerning the remembrance of the gift of the Law of God, has been transformed now into the commemoration of the outpouring of the Holy Spirit and the gift of God's Law spiritually into our hearts and our consciences (II Cor. 1:12; II Cor. 3:7). Then, while God had said of the Israelites "and you shall be to me a kingdom of priests and a holy nation" (Exodus 19:6) it was after the outpouring of the Holy Spirit that Peter said similarly "But you are a chosen race, a royal priesthood, a holy nation, God's own people" (I Peter 2:9). Thus "a holy priesthood" who "offer spiritual sacrifices acceptable to God through Jesus Christ" (I Peter 2:5) during which the ordained priests "in Person of the High Priest, Christ" offers the Passover Lamb and then "in Person of the High Priest, Christ" eats first of the Passover Lamb as Sacrificial (Spiritual) Meal, after which the faithful as a "holy priesthood" follow. This is the one, true and eternal Sacrifice of the Eternal Passover Lamb, who is unblemished and appointed "scapegoat" He is bearing our sins. In this way Christ used the context of the Passover as a reminder of the "Exodus from Egypt, the land of slavery" and through the associated "Yom Kippur" for a paradigm shift into a commemoration of the "exodus out of the land of slavery to sin" of which He is the door to Heaven.

The institution of the Eucharist by Christ at the Last Supper was on the Thursday evening. This Last Supper could therefore neither be a Sabbath meal, as suggested by the new Offertory prayers of the 1969 Reform, nor the Sacrificial Passover Meal of Pesach. It was one day too early for it. Rather, it was the first meal of the 14th day of the first month when the 7-day Feast of the Unleavened Bread began. Whereas the Unleavened Bread signifies being unblemished (I Cor. 5:7, I John 3:5, Hebr. 7:26) in contrast to the leaven bread that stands as the common symbol for Sin (Amos 4:5, Hosea 7:4, Lk 12:1, Matt. 16:6-12, Gal. 5:9, I Cor. 5:6-8). So, the Last Supper was the first Passover Meal at which the symbolic Unleavened Bread was eaten in the evening before the Sacrificial Passover Meal. It was from this meal that Christ used the symbolic Unleavened Bread and Wine for a paradigm shift into His innocent and unblemished Body and Blood. That is why Christ had to institute the Eucharist at the Last Supper by commanding the apostles, "Do this in remembrance of me". With "Do this ..." He did not command them to repeat the Last Supper, but to repeat His Acts in union with and in commemoration of His Sacrifice on the cross as the ultimate fulfilment of the Law: "He took the Bread and blessed it", "He took the Cup and blessed it" (= Offertory: taking Bread and Wine from profane use to prepare them by offering it for sacred use), then "He consecrated both, Bread and Wine" (= Consecration) with "the Remembrance" (= Anamnesis), after which "He broke the consecrated bread" (= Fraction) and finally "he gave to eat the consecrated bread and wine, his flesh and blood" (= Communion as the Sacrificial/Spiritual Meal).

The institution of the Eucharist, therefore, does not refer to the Last Supper, but to the Sacrifice of our Lord as the innocent Lamb of God bearing as Scapegoat our sins. As such, the Eucharist is the same true and eternal Sacrifice for our sins in which Christ ultimately fulfilled the entire Old Testament Temple Cult. Mystically, the Eucharist at the Last Supper, preceding the Crucifixion, as well as all those taking place since then at each H. Mass by Christ in His "Mystical Body" is one and the same as the physical Sacrifice at Golgotha, It is Christ, the Eternal High Priest, who offers and sacrifices Himself on the cross for our sins.

3.3   Body of Christ

Primarily the historical Sacrifice of Christ on the Cross is perfect and unique. So, what can the Church as His "Mystical Body" add to it if this historical Sacrifice is perfect and unique? This can only mean that the Sacrifice of Christ's Mystical Body and His historical Body must be considered supernaturally as one and the same Sacrifice. Therefore, the sufferings of individual faithful offered through the "Mystical Body of Christ" is supernaturally united in the historical Sacrifice of Christ as well as the Sacramental Sacrifice of Christ, each time the H. Mass is celebrated [16, #81-84].

As the Holy Revelation speaks about (1) the Historical, (2) the Sacramental and (3) the Mystical "Body of Christ", whereas Christ is one, unique and undivided. In addition to the Encyclical of Pope Pius XII Mystical Corporus Christi (1943) that concerns the "Militant Church" mainly, this would mean that the several expressions of the "Body of Christ" must supernaturally be one and the same, unique "Body of Christ". And as such the Church would be fully participating in the entire historical life of Christ, including His last week of suffering, His Sacrifice on the Cross, His death as well as His Resurrection and Ascension.

Notice that all these distinctions of the "Body of Christ" were materially taken from the world in a similar way after they were firstly dedicated to God before becoming "Body of Christ" with one and the same spiritual form, Christ Himself. First of all, the "Historical Body of Christ" was taken from the Holy Virgin Mary, as prepared by the Holy Spirit. Through her free will she dedicated her body by offering her virginity to God. Secondly the "Sacramental Body of Christ", His "Body on the Cross", is taken from the world as prepared by the Holy Spirit through the unleavened bread at the Last Supper that stands for being unblemished. As such, it is dedicated to God each time at the H. Mass, when the Priest firstly offers "Bread and Wine" to God at the Offertory, by which this "Bread and Wine" is prepared for becoming the "Sacramental Body of Christ" through the Consecration, and offered "In Personna Christi" by the Priest. Thirdly, the "Mystical Body of Christ" is taken from the world too, when man prepared and inspired by the Holy Spirit dedicates themselves by free will to God through the Baptism becoming a member of the "Mystical Body of Christ".

In addition to these similarities, the "historical Body of Christ" can also be distinguished by (1) His historical Body walking on earth before His Death on the Cross, (2) His historical Body in His grave and (3) His historical Body in Heaven after His glorious Resurrection and Ascension. While a similar distinction can be made regarding the "Mystical Body of Christ", namely (1) the Militant Church on earth with the actual living Pope leading the fight against sin, (2) the Suffering Church in "Purgatory" that atones for its sins and (3) the Triumphant Church in Heaven that has triumphed over sin.

And while the members of the Militant Church are individual sinners along with all other sinners in the world, they are mandated by their free will with the grace and enlightenment from the Holy Spirit through the Sacraments given by Christ to fight against, atone for, and ultimately to triumph over their sins, while the Church itself as "Mystical Body of Christ" is and remains innocent, because Christ Himself is without sin.

Now, besides the reference through "in One, Holy, Catholic, and Apostolic Church" in the Nicene-Constantinopolitan Creed to our faith in the "Mystical Body of Christ", also a reference can be recognized between the entire closures of the Creed and the "Mystical Body of Christ" in her distinguished forms respectively.
     Namely:

1. "I acknowledge one baptism for the remission of sins" concerns the "Militant Church";
2. "I look for the resurrection of the dead" expresses the parallel with the "Suffering Church";
3. "the life of the world to come" is clearly the "Triumphant Church"

And so, the H. Mass is the "Sacrifice of Christ" and as "Memory of Christ" it is our "Living Creed"

4   General aspects of the first centuries

4.1   Fragments in the New Testament

One may deduce with reasonable certainty from fragments in the New Testament the following:

1. Preparatory elements of the H. Mass.
   As the "Eucharist" is the Sacrifice of the New Covenant, the fulfilment of the Jewish Temple Cult of the Old Covenant, these preparatory elements must most probably come from the Jewish Temple Cult [10, p62].
   With certainty the following elements can be found in the Sacred Scripture [1, p6]:
   1. Readings (1 Tim. 4:13; 1 Thess. 5:27; Col. 4:16):
      • as long as no written Revelation was available, the lectures could only come from the Old Testament (Septuagint), while the Gospel lectures were exclusively oral;
      • In contrast to the three-year cycle of lessons used at the Synagogue service, until 1969 the entire Church used a one-year cycle of lrctures, as did the Jewish Temple cult. This annual cycle of lectures confirms that it most likely emerged from the Jewish Temple cult.
   2. After the lectures came the sermons, exposions of what had been said (I Cor. 14:26; Acts 20:7);
   3. They sang psalms (I Cor, 14:26) and hymns (Eph. 5:18; Col. 3:16);
   4. Prayers were said publicly for all kinds of people (I Tim. 2:1-2; Acts 2:42);
   5. Collections of alms were made for the poor (Rom. 15:26; I Cor. 16:1-2; II Cor. 9:10-13).
   6. Profession of Faith (1 Tim. 4:12)
   7. Kiss of Peace (Rom 16:16; 1Cor. 16:20; ! Thess. 15:26; 1 Petr. 5:14)
2. Eucharist Sacrifice:
   This is the very command, "To do This in memory of Me", namely what Christ Himself had done. The four accounts of the Last Supper (Mt.26:26-28; Mk. 14:22-24; Lk.22:19-20; 1Cor. 11:23-25) are containing the essential nucleus of the Sacred Liturgy of the H. Mass in any Rite. This at least, we may be sure, was constant from the beginning, It would not have been an Eucharist at all if the celebrant had not done at least this [1, p1-2]:
   1. Bread and wine are brought to the altar;
   2. The celebrant gives thanks;
   3. He takes the bread, blesses it and says the words of institution: "FOR THIS IS MY BODY";
   4. He does the same over the wine: "FOR THIS IS THE CHALICE OF MY BLOOD OF THE NEW AND ETERNAL TESTAMENT: THE MYSTERY OF FAITH: WHICH SHALL BE POURED OUT FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS." and in addition "As often as you shall do these things, you do them in memory of Me";
   5. The bread is broken;
   6. The consecrated Bread and Wine are given to the people in Communion.
Additionally, from the terms like "Breaking of Bread" one cannot simply conclude that:
1. from the very first beginning the "Eucharist" would not be bound up with preparatory prayers said by the priest privately and publicly respectively, lectures and a sermon, singing Psalms and Hymns like in the Jewish Temple Cult;
2. it would be bound up with a real meal [1, p5-6; 2, p5-6;]
3. A key biblical text for the early Christian understanding of the Eucharist is the prophecy by Malachi 1:11 "For from the rising of the sun to its setting my name is great among the nations, and in every place incense is offered to my name, and a pure offering; for my name is great among the nations, says the Lord of hosts".
   From this prophecy it is clear that the "Eucharist is a pure Sacrifice" while the Church should be "a missionary Church" either.
4. Apostolic Practice and the Oral Tradition
   1. "Breaking of Bread"
      It can clearly be concluded that the Holy Scripture referred to "Breaking of Bread", "Lord's Supper" or "Celebration of the Eucharist" as a well known Apostolic Practice among the first Christians following exactly the essential lines of our Lord's action at the Last Supper [10, p1]. His command was "To do This" of what He had just done "in memory of Me" the fulfilment of Law and the Prophets by His Sacrifice on the Cross. As such the Written Revelation mentions the essential meaning only, but lacks any detailed description about the "Celebration of the Eucharist". So, this must be a subject of "Oral Tradition" and "Social Memory" within the group of ordained priests, originated from the Apostles and preserved by the Divine Inspiration.
   2. The daily and Sunday celebration of the "Breaking of Bread" at "Home".
      While Acts 2.42 speaks about a daily "Breaking of Bread" other places in the Sacred Scripture are specifically speaking about the Sunday's celebrations of "Breaking of Bread" or the "Lord's Supper" (1Cor. 16:2; Acts. 20:7-12; Rev. 1:10). Apparently, the distinction between the daily and the Sunday's H. Mass with the entire community of faithful on Sunday as we still meet today is of Apostolic origin.
   3. Eucharist Fast
      According Acts 2:46 "Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts," clearly the early Christians after first prayed in the temple and celebrating the "breaking of Bread" at home, they had apart from this "breaking of bread" a communal meal. Apparently, after that with the "breaking of Bread" the Eucharistic Fast from midnight on was ended, they had their non-liturgical meal, an agape. Both, Tertullian (155-220) [17, p173] and Augustinus (354-430) refer to the Eucharistic Fast from midnight as a matter of the Apostolic Practice [6, p74; 12, p324].
      In that case, with absolute certainty, the "Breaking of Bread" cannot be considered as being (combined with) a meal or agape. Such communial meal or agape must have taken place separately and after the "Eucharist Fast" was ended, so till after "Celebration of the Eucharist". In this light, isn't it true that according I Cor. 11:20-29 Saint Paul here fulminated against those who probably not only abstain from eating the host, but then show their lack of respect for the Eucharist by starting the meal before the Eucharist is ended: "why not just eat at home?" That is why he repeated his teaching about the Eucharist. The meal St. Paul mentioned must clearly be a communial meal after H. Mass when the "Eucharist Fast" from midnight on was finished and the faithfull finaly could eat their meal. This indirectly refers to the Eucharist Fast as Apostolic Practice too..
   4. They daily attend the Temple for the "Prayers of the Hour" (Acts 2:42,46; Acts 3:1) till the break with the Judaism. And after this break they continued the daily "Prayers of the Hour" in their "Home". Of course, the form may have changed, but in their essence they are still existing nowadays. This Apostolic practice is still continued in the Church up to now, as it is still separated from the Eucharist, like Lauds, Prime, Terce, Sext, None, Vespers, and Matins.
   5. Missionary Church:
      Apparently, the Missionary Church is an Apostolic practice
      1. They were missioning among the Jews by proclaiming the Gospel in the Temple to convert those, who were still not yet converted (Acts 2:42, 3:1,12-25, 5:19-27,42; Lk 24:52-53);
      2. Following the example of the Lord (Lk 4:15-16, Lk 6:6, John 23:20) the Apostles also went to the Synagogues (Acts 9:20). They did so, but only when they were outside Jerusalem with its about 70 Synagogues. It was at theseSynagogues that they firstly missioned by proclaiming the Gospel to convert the Jews to Christ, before going to mission among the pagans (Acts 9:20, 13:15-16,46, 14:1-5, 17:2,10,17, 18:5-6,19).
      With great certainty these proclamations in the Temple and the Synagogues cannot be considered as liturgical lectures and sermons as taken place among faithful during the H. Mass. On the contrary, this mission through proclamations of the Gospel to convert the Jews was precisely the source of the first Martyrs and the break with Judaism.(Acts 3:1, 4:1-3,17,21; 5:17-18,40, 7:54-59, 8:1-2)

4.2 Fragments from first two centuries

From the fragments of the first two centuries one may deduce with reasonable certainty a confirmation of the fragments in the New Testament.

• Didache, unknown author and uncertain dated. In addition to these uncertainties, this document is discussed seperately in the next chapter.
• St. Ignatius of Antioch, disciple of St. John, Bishop and Martyr(~50-107);
• St. Clement of Rome, disciple and third succesor of St. Petrus, († 96-98)
• St. Polycarp, Martyr disciple of St. John, Bishop and Martyr(69-155).
• Pliny the Younger, pagan governor of Bithynia and Pontus to the Emperor Trajan (111-113);
• St. Justin, born around 100, converted in 130 and martyred in 167;
• Tertullian, (155-210).

1. Eucharist Sacrifice, the preparatory elements of the Liturgy and the Command
   The most important components of this Eucharistic celebration are a liturgy of the Word, which includes Old and New Testament readings, namely "writings of the Prophets" and the "memoirs of the Apostles" [9, p83], sermons and intercessory prayers, followed by a Eucharistic prayer of blessing of fiber bread and wine mixed with water, from which those present receive [1, p25; 23, #65-67].

Generally

1. St. Ignatius of Antioch:
   "I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jeses Christ, the Son of God, who became afterwards of the seed of David and Abraham, and I desire the drink of God, namely His Blood, which is incorruptible love and eternal life". [29, #7]
   "Take heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to the unity of His blood; one altar; as there is one bishop, along with the presbytery and deacans, mfellow-servants: that so, whatsoever you do, you may do it according to God". [30, #4]
2. St. Clement of Rome:
   The Lord has commanded us to perform at stated times. He has enjoined offerings [to be presented] and service to be performed [to Him], and that not thoughtlessly or irregularly, but at the appointed times and hours. Where and by whom He desires these things to be done, He Himself has fixed by His own supreme will, in order that all things, being piously done according to His good pleasure, may be acceptable unto Him. Those, therefore, who present their offerings at the appointed times, are accepted and blessed; for inasmuch as they follow the laws of the Lord, they sin not. For his own peculiar services are assigned to the high priest, and their own proper place is prescribed to the priests, and their own special ministrations devolve on the Levites. The layman is bound by the laws that pertain to laymen [1, p11-12; 24, #40].
3. St. Polycarp:
   Let us then serve Him in fear, and with all reverence, even as He Himself has commanded us, and as the apostles who preached the Gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord [1, p5; 25, #6].
4. Tertullian:
   "The Roman Church," he says, "combines (miscet) the Law and the Prophets she unites in one volume with the writings of evangelists and apostles, from which she drinks in her faith. This she seals with the water (of baptism), arrays with the Holy Spirit, feeds with the Eucharist" [1, p38; 26, #36].
In more detail
1. St. Justin: Lessons from the Bible, as long as time allows [20, #67,3];
   Tertullian: The Mass of the Catechumens contains lessons from Scripture, sung psalms, a sermon and prayers. Psalms are sung alternately by two cantors between the lessons. The Catechumens and penitents are expelled after the sermon [1, p39];
2. St. Justin: Sermon by the Bishop [20, #67,4];
   Tertullian: Every Lord's day, they gather together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure [21, #XIV]
3. St. Justin: Prayers said by all standing for all kinds people[20, #65,1; #67,5];
   Tertullian: The attitude of public prayer is standing with uplifted hands, facing the East.8 He describes the clauses of public prayer: "Lifting up our hands . . . we pray always for all the emperors, that they may have a long life, a firm empire, a safe home, strong armies, a faithful senate, loyal people, quiet territory and whatever else may be desired by men and by Caesar" [1, p39];
4. St. Justin: Kiss of Peace [20, #65,3];
   Terullian: There was a kiss of peace after prayer with the brethren [1, p39];
5. St. Justin: Bread and wine with water are brought up and received by Bishop [20, #65,3; #67,5];
   Tertullian: After the "Mass of the Catechumens" the "offering of the sacrifice" follows. He alludes to the beginning of the preface and to the Sanctus: "Certainly it is right that God should be blessed by all men in every place and at all time for the due memory always of his benefits. . . . To whom that court of angels does not cease to say Holy, holy, holy. Wherefore we, fellows of the angels if we deserve to be, learn that heavenly voice towards God and the duty of future glory already here" [1, p40];
6. St. Justin: Thanksgiving (Eucharistic prayer, Anaphora) said by the Bishop [20, #65,3];
   Tertullian: The "thanksgivings (gratiarum actiones)" are said over the bread; he also calls this "to consecrate (consecrare)".
7. St. Justin: Memory of our Lord's passion, including the words of institution [20, #67,5];
   Tertullian: He quotes the words of Institution at the last Supper, but says nothing about their use at Mass [1, p40];
   St. Ignatius of Antioch, He spoke of the Eucharist, which is celebrated by the Bishop or his delegate, as an effective sign of the unity of the Church [6, p59];
8. St. Justin: The people end this prayer saying 'Amen' [20, #65,3; #67,5];
   Tertullian: The Lord's Prayer was said, it is the "legitima oratio"; its place in the service is not defined [1, p40];
9. St. Justin: Communion under both kinds [20, #65,5; #67,5];
   Tertullian: People received Communion under both' kinds, the celebrant giving the consecrated bread, the deacons the chalice. They are careful that nothing fall to the ground [1, p40]: "we feel pained should any wine or bread, even though our own, becast upon the ground" [18, p6o n21]
10. A collection for the poor [20, #67,6].
2. The key biblical text for the early Christian understanding of the Eucharist
   • Didache: After Malachi 1:10 the Didache recited what was spoken by the Lord: "In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations" [21, #XIV].
   • St. Justin: by referring to the prophecy of Malachi 1:10-12 Justin confirms that he understand the Eucharist as a priestly and sacrificial action, also regarding the common priesthood [6, p67]
   • Tertullian: His letters testify to a strong belief in the Eucharistic presence of Christ. He calls the Eucharist "the flesh of our saviour Jesus Christ, which suffered for our sins and which the Father by his goodness raised up" [6, p59].
   • St. Ignatius of Antioch, He regularly used the words "altar" or "sanctuary" in connection with the Eucharist, which indicates the cultic and sacrificial understandig [6, p59].
3. Apostolic Practice and the Oral Tradition
   1. The daily and Sunday celebration
      • Pliny the Younger: ascertained from them (the Christians) that they met "on a fixed day" before dawn to sing a hymn to Christ as to a God and commit themselves to moral conduct [6, p73].
      • Tertullian: Sunday was the Holy Day on which particularly the Eucharist was celebrated [1, p41].
      • Tertullian: He spoke of the Eucharist, which is celebrated by the Bishop or his delegate, as an effective sign of the unity of the Church [6, p59]
      • Mass was said every day too, very early in the morning [1, p41].
      • He records that the "sacrament of the Eucharist" or "sacrifice" at the "altar of God" is celebrated in the morning. Thereby he also clearly distinguishes the Eucharist from the convivial "supper of God" held in the evening.[6, p74];
   2. Eucharist Fast
      • Tertullian: he testifies to the requirement to fast before receiving the Eucharist as does the Apostolic Tradition [6, p74; 17].
      • Obviously the referrence to the practice of celebrating the H. Mass in the morning may most probably indicate the Apostolic practice of Eucharist Fast [6; p73].
   3. Additional Practices
      • There were stations-days and feasts [1, p41];
      • The Altar contained relics [1, p41];
      • Incense was used only for funerals [1, p41];

   Other authors of different regions in the late second and early third century offered a rich contribution to the theology of the Eucharist too, like Ireneus of Lyon (130-202), Clement (150-215) and Origines (185-254) of Alexandria and Cyprian (210-258) of Carthage. However, their writings contain little concrete information about the ritual shape and wording of the liturgy [6, p67].

4.3 conclusion

The Liturgical fragments from 1^st and 2^nd century are containing the same elements and structures as given by the fragments of the Sacred Scripture, in the east and in the west. And these fragments from before the Constantian era can still be found within the Traditional Latin Liturgy today as promulgated in 1962. This is certainly preserved by the Holy Spirit. Furthermore these fragments does not go into details as needed for teaching newly ordained Bishops and priests how to "Celebrate the Eucharist" either and so on. Apparently, all this must be a matter of the Oral Tradition.

4.4 Additional note on the Didache

4.4.1 Didache

The Didache is a document found in 1873 as a 1057 copy of an ancient writing. Why was this document, whose author is unknown, copied and then lost for centuries? Anyway, the Didache must be considered according to its own intention, namely "The Teaching of the Lord through the Twelve Apostles to the Nations", thus a catechetical document. This is confirmed by the content and especially by the order of the sixteen chapters, divided into three main parts, namely: the first is the 'Two Ways', the way of life and the way of death; the second part deals with baptism, fasting, the Eucharist and Holy Communion; the third speaks of ministry.
The Didache is mentioned by Eusebius of Caesarea (265-340) after the books of Scripture: "Let there be placed among the spuria the writing of the Acts of Paul, the so-called Shepherd and the Apocalypse of Peter, and besides these the Epistle known as that of Barnabas, and what are called the Teachings of the Apostles, and also . . . the Apocalypse of John, if this be thought fit . . ." [27, #III.25.4]. Therefore with certainty it must be written before Eusebius.
Further date determination of its origins, which fundamentally depends on human interpretation, is generally traced back to the end of the first century. Although some go back to the second century and some others prefers its origin around the mid of the first century. More of less depending of what one intends to proof!
Because the "Two Ways" also appears in Barnabas' Epistle (96-98) [28, #XVIII-XX] the date determination is mainly about the question "who copied who?". Did Barnabas copied the "Two Ways" from the Didache then the Didache must be from before 96-98, but did the Didache copied it from Barnabas then the Didache is from after 96-98. However because the identity between these documents is sometimes word for word, sometimes added to and dislocated, these documents could have had the same source by different routes too. Anyway the dating is all about the part of the "Two Ways" only.

Now, after first teaching about the Christian life [21, #I-#V] and a warning against false teachers [21, #VI]. The Didache continues, after the lesson on baptism [21, #VII] with fasting and the Lord's Prayer, which should be prayed three times a day [21, #VIII]. In [21, #IX] it continues with prayers of Thanksgiving concerning the Cup and the Broken Bread respectively, after which it goes on with the Thanksgiving after one has been filled. Then it moves on to teachers, apostles and prophets. This is mainly about how to recognize false prophets and how to receive and support the true Prophets [21, #XI-#XIII]. It then continues with the Christian Assembly on the Lord's Day [21, #XIV] with reference to the prophecy of Malachi 1:10 [21, #XIV],the Bishops and Deacons [21, #XV] and the eschatolic expectation of the Coming of the Lord [21, #XVI].

Curiously the Lord's Prayer being be prayed three times a day is mentioned together with the Fast [21, #VIII]. While in accordance to [21, #XIV] the full gathering for breaking the Bread, and thanksgiving is only every Lord's day, the statement in the Didache about the Lord's prayer must be bound up with the daily physical meals, thrice a day. This looks like a confirmation of the common use among the Jews and what all Christians did and are still doing up to the present era. Anyway this expression in the Didache does not concern the Liturgy of the H. Mass.
Another curious aspect concerns [21, #IX] at which the Thankgiving over Bread and Wine are set in a wrong order, namely, first the Wine and then the Bread. This is in full contrast to the fixed apostolic order and must be considered as absolute abnormal for Christian literature. How can such a distortion regarding the most essential part of the H. Mass really come from (ancient) Christianity?
Furthermore the way the Thankgiving prayers does not clearly mention the Words of the Institution must be considerered as another curiousity regarding the Thanksgiving [21, #IX]:

1. "We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever"
2. "We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6"

This also concerns the Thanksgiving after the Communion [21, #X]. None of these Thankgiving prayers are mentioning the Body or Flesh of Christ to be eat and the Cup of the Blood of Christ to be drink. This latter Thankgiving prayer is mentioning both a physical and a spiritual food and drink but nothing more than that: "You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant.". Although it is said that this text is a Christianized form of a Jewish sabbath prayer, still the question remains, what this text would mean? While others are physically eating and drinking, we are granted with spiritual food and drink. Is this the Docetist heresy about which St. Ignatius of Antioch wrote: "They abstain from the Eucharist and from prayer, because they confess not the Eucharist to be flesh of our Saviour Jesus Christ" [31, #7].

From this, one would be very careful to built conclusions on this non-canonical document from an unknown author, even it refers in [21, #XIV] to the Prophesy of Malachi 1:18. Let us consider that "because the Didache was rediscovered after so many centuries, it immediately became from the 1890s, the field of liturgical studies experienced a flurry of activity in gathering editing and publication of primary documents. From an increasing recognition of all importance of the documents results that almost crazy activity in search of what has been hitherto unknown; that inquisitiveness as to inedited which chararacterizes our time, and not infrequently is the cause of amusement or disdain according to disposition of the onlooker" [2, p45 note *]. Remarkable these liturgical historists came to most remarkable conclusions contradicting the fragments of the Sacred Scripture and the Apostlolic Fathers of the first two centuries.

4.4.2 Fortescue (1874 - 1923) [1]

In 1917 Fr. Fortescue published in his book [1, p4-11] a rather ambiguous narrative as interpretation of the Didache. After speaking about Christianized Synagogue services in contrast to Acts 2:42-47 and Acts 3:1, he came forth with the suggestion of which any proof lacks that we meet the "Love Feast" or "Agape" in the Didache. Then, he goes on 'but soon (after the first century) (it) disappear(s). It was open for abuses. . . We may then leave them aside (this) feature and consider only the normal elements that remained and still exist in all liturgies" [1, p4-5].

And then after referring to [21, #IX-X] he stated that some people think that it is not about the H. Eucharist at all but only about an Agape. While others think it concerns a private Eucharist. But Fortescue himself found it, in contrast to his first claim above, an incomplete description of an abnormal type of Euchristic service [1, p8-9]. And above all he supposed that the Thanksgiving prayers are Christian re-modelled Jewish prayers for blessing bread and wine on the eve of the Sabbath [1,p10].

4.4.3 Baumstark (1872 - 1948) [2]

In 1922 Fr. Baumstark speculated that "It was during this period (breach with Judaism), in the home setting, that the word service (of the Synagogue) joined itself to the Eucharistic meal" (acts 20:7-12) [2, p54] and "The Didache, the oldest Christian writing preserved apart from the New Testament canon (so non canonical), seems to indicate that, alongside the congregation's Sunday worship, with its Eucharistic Sacrifice, the Eucharist was also celebrated as of hold in home" [2, p54].

4.4.4 Parsch (1884 - 1954) [3]

in 1937 Fr. Pio Parsch (1887-1968) argued from the Didache "They (the first Christians) now knew that the Lord performed the "Breaking of Bread" at the ritual meal par excellence, namely that of the Paschal lamb, and they thought that the "breaking of bread" must be connected with a meal; this is how the love meal, the Agape, was born" [3, p18].

4.4.5 Jungmann (1889 - 1975) [4]

In 1948, immediately after his deduction from the New Testament above, Fr. Jungmann went on by referring to the Didache and speculated about the "Love Feast" or "Agape" as follows: "But several other arguments do lead to this conclusion (hypothetical concept of memorial meal). When we see the Apostles gathered together after our Saviour's resurrection, it seems to be the common table that brings them together (speculation 1) . That could also have been the case after Pentecost (speculation 2). This was then the opportunity at set times to combine with it the memorial meal of the Lord (conclusion), just as He Himself had combined it with a meal (projection). (This is followed by a "smoke-screen" of suggestions in which nothing is said) Every meal was already impressed with a reverential character, since it was always begun and ended with prayer. Especially the Sabbath meal - the meal on Friday night which initiated the Sabbath - possessed a highly religious stamp. An expansion of the table company beyond the family circle was a well-loved practice on this day just as at the Easter meal. Like these Sabbath meals in character were the community banquets which were held on certain occasions for one's circle of friends (Chaburah)" [4, p11] after which he stated "that the meal included the sacramental Eucharist is hardly likely" [4, p12].

Then under the header "Meaning of the Mass - the Mass and the Church" (1948) [4, p175-195] he argued "Thus the Eucharistic institution does more than commemorate our Saviour. In it the communion and society of the faithful with their Lord is continually renewed. The meal is a sufficiently striking proof of that. And we can therefore safely say that, aside from external activity, the meal is still in our time the basic form of Eucharistic celebration. However even in the biblical sources, this meal is distinguished as sacrificial meal." [4, p179] and stated that the H. Mass refers to both, the "Sacrifice of Christ" and the "Sacrifice of the Church". Then, in reference to the book "Mysterium Fidei" by Fr. De la Taille (1921) [4, p182 note 21] he clearly questioned the Doctrine of Trent: "We want to know how Christ's institution is to be understand as a sacrifice of the Church, in what relation it stands to the life of the Church in all its fullness, and especially what principles of liturgical formations are taken for granted it. To be more precise, how is this sacrifice with which the Church is supposed to offer up - how is it brought about?"" [4, p182]. He came forwards with the following statement "If, by way of contrast, we skim through the pertinent writings of the Fathers even casually, we are surprised to note that they use similar terms in reference to Christ's oblation in the Eucharist and in reference to our own. They emphasize with equal stress the fact that we (or the Church or the priest) offer up the Passion of the Lord, indeed that we offer up Christ himself" [4, p181/2]. Then in 1963 he wrote more explicit "... the declining Middle Ages followed the wrong track of regarding the Mass ..." and "Thinking of the Mass almost exclusively as a Sacrifice is a one-sided attitude resulting from the doctrinal controversies of the 16^th century" [41]. Herewith, he blames the Church in the Middle Ages for a one-sided emphasis on the "Sacrifice of Christ", which allowed the opposite reaction of the Reformation to arise. And above all he felt that the response of the Council of Trent was too influenced by the defence of the "Sacrifice of Christ" against the Reformation, as a result of which the "Sacrifice of the Church" remained unexposed [4, p183]. Herewith he is implicitly blaming the Holy Spirit for not well-preserving the Sacred Liturgy of the Church, something that he now claims for himself.

Herewith, Fr. Jungmann ambiguously and hypothetically projected the Last Supper as the original form of the second part of the H. Mass not only as a commemoration of our Saviour, but as "a memorial meal of the Last Supper with a the Eucharist proper as its nucleus". Despite the instruction by our Lord: "Do this in commemoration to me", he projected the institution of the Eucharist as a memorial meal, which would be a continuing renewal of the communion and society of the faithful with their Lord. Evidently, herewith, he divided the full commemoration to our Saviour into two contradictorily and competitive commemorations, namely that to our Saviour and that to the faithful i.e. ourselves.

       Note that Fr. Jungmann was a member of the Consilium, a commission installed by Pope Paul VI to reform the Sacred Liturgy after the Council.






5    Timeline of Liturgical Components of the Holy Mass

5.1    Color-Code See also the "Liturgical Crisis"
Oral Tradition mainly With only a few written fragments that do not have any detailed description of the entire Liturgy. --- "Later Christian authors, like Tertullian (220), Cyprian of Carthage (258) and Basil of Caesarea (379) confirms the importance of unwritten liturgical and devotional practice" [6, p38].	Oral Tradition + written testimonies and documents the Written Tradition developed by testimonies and documents based on the early Oral Tradition.	Reform influenced by the pursuit of a paradigm shift, from the perfected Temple Cult to Synagogue service/Last Supper setting. --- "The very nature of oral Tradition frustrates the historian's effort at reconstruction; our knowledge of liturgical practice in the earliest period is very limited and much scholarship in this field is hypothetical" [6, p38].

5.2  From Introit Antiphon to Confiteor

century	Introit antifoon	Prayers at the foot of the Altar
		Introibo ad Altare Dei - Judica me	Confiteor
Example by Christ	In the day time He was teaching in the Temple; and at night He went out, and abode in the mount that is called the Mount of Olives. And all the people came early in the morning to Him in the Temple, for to hear Him (Luc 21: 37-38)
1th	Psalms sung at the processional entering of the priest." Music of some kind is a very old and almost inevitable accompaniment od any procession, and the only hymn-book of the early Church was the book of Psalms. It was from that psalter that the Church took all her chants [1].	Private preparation of the Priest by saying prayers with no set form followed by a private admission of sin said while approaching the altar [1, p74].	The sacrifice of the Mass has always been preceded by a confession of sin (Didache). Originally part of prayers aid by priest as he approched the altar with no set form.[1]
2nd
3rd
4th	ca. 397:  St. Ambrose introduced practice of singing an antiphon before and after the psalm .[1].		The Confiteor fundamentally is a very early mediaeval prayer, but it had a great number of variant texts.[1].
5th	ca. 422-423: The Liber Pontificalis the Introit-psalm to Pope Celestine [1].
6th
7th		7th Century In silence
8th	ca. 700-900:  Psalm shrunk to one verse with antiphons [1].	8th Century Loudly
9th		9th Century Psalm 42 (Judica me) becomes a commonly used prayer followed by a "Confiteor" and the "Aufer a nobis". To avoid rushing, prayers are said while at the foot of the altar.
10th
11th	11th Century Introit-psalm is already reduced to its present state, one verse only [1].		1080:  Basic form of current Confiteor used at Cluny.
12th	Middle Ages:  Any embelishments added to elaborate on the psalm and fill the complicated melodies.		1184: Cistercian order added Mary to list of saints petitioned.
13th
14th			1314:  3rd Council of Ravenna limits saints petitioned by name to those in the current Tridentine form.
15th
16th	1570:  Simple form restored with promulgation of Tridentine Missal [1].	1570:  Prayers set in final form following Council of Trent [1].	1570:  Norm in Rome made universal in Tridentine Missal.
17th	1600-1900: Gradually dropped as a processional
18th
19th
20th	1907:  restored as processional music [1].
	1969:  Made optional said when there is no processional song.	1969:  Prayers abolished.	1969:  Confiteor re-written and added to new penitential rite as an open option.
	The Introductory Rite at the beginning of Mass marks a sweeping new change. It encompasses a Greeting or a Greeting of People, which "may" be expanded to include introductory remarks about the Mass of the Day, and the Penitential Rite (as optional the "Confiteor"), followed by "Kyrie," the "Gloria" and appropriate texts or songs. The many "may" instructions provided for in the Introductory Rite literally invite the celebrating priest to come up with his own fanciful ideas of what to do [14].
21st




5.3  From Kyrie Litany to Oration/Collect

century	Kyrie litany	Gloria	Oration or Collect
Example by Christ	In the day time He was teaching in the Temple; and at night He went out, and abode in the mount that is called the Mount of Olives. And all the people came early in the morning to Him in the Temple, for to hear Him (Luc 21: 37-38)
1th	In use by Churches in the East.	Intoned by angels at the birth of Christ, the "Hymnus Angelicus" continued by the early Church and developed into a song of praise of the Triune God [1].
2nd		c. 128-139: Pope Telsphorus supposedly added first half of Gloria to Christmas Mass [1].
3rd
4th	4thcentury: Introduced into the Roman rite from the East with the addition of "Christe eleison" and a litany Sung alternating between clergy and faithful [1].	c.360:  St. Hillary translated the rest of the Gloria that we have today [1].	4th Century: Original collects attributed to Pope Damascus (366-384) [1].
5th			5th-6th Century:  First record of collects found in missal.
6th	ca. 529:  The first witness for the "Kyrie" in Rome is the second Synod of Vasio: it is sung "frequentius" We can conclude that our "Kyrie" is the fragment of a litany, introduced in Rome about the year 500 [1].	c.498-514:  Pope Symmachus extended use of Gloria to all Sundays and births of martyrs but limited its use to bishops [1].
7th
8th
9th	890-1000:  Litany gradually dropped. Triple repetition of Kyrie, Christe, Kyrie becomes norm [1].
10th
11th	Middel Ages:  Variety of texts inserted to fill up complicated melodies [1].	11th century: Priests given permission to use Gloria same as bishops [1].
12th		Middle Ages: Many additional parts inserted into Gloria agains wishes of Rome [1].	ca. 1100:  Use of multiple collects adopted by Rome from Northern Europe.
13th
14th
15th
16th	1570:  Extraneous texts removed. Triple repetition restored [1].	1570:  Additions abolished [1].	1570:  Number of collects decreased to one for almost all occasions.
17th
18th
19th
20th	1969:  Triple repetition dropped. Now is just a responsory.		1969:  Number of collects decreased to one for all days [16]. Note that these collects in the 1969-Reform are understating or have entirely lost a numerous expressions of the Catholic Faith, such as the Kingship of Christ over the world and society, the battle against heresy and schism, the conversion of non-believers, the necessity of the return to the Catholic Church genuine truth: merits, miracles and apparitions of saints, God's wrath for sin and the possibility of eternal damnation . All of these aspects are deeply rooted in the biblical message and have distinctively shaped Catholic piety for almost two thousand years [16].
21st




5.4  From Readings to Dismissal

century	Readings	Graduale and Alleluia	Dismissal
1th	Lessons from the Bible read from earliest times has always been the chief part of the Liturgy of the Catechumens since the time of the Apostles. No set length or selections [1].	Psalms originally sung between readings followed by "Alleluia" [1].	Until the end of the sixth century catechumens were dismissed from the church at this time In all other rites the catechumens were dismissed after the sermon [1].
2nd
3rd
4th
5th	5th Century:  Number of readings reduced to two with a fixed length
6th		6th Century: Length reduced from entire psalm to two verses [1].
7th	7th Century:  Number of readings reduced to one from the Epistles except on certain feasts	7th Century:  When number of readings was reduced second psalm (tract) dropped except on certain occasions. "Alleluia" combined with "gradual" [1].	7th Century:  Dismissal abolished. In contrary to the Roman Rite, the dismissal of the catechumens is still existing in the Byzantine Rite today.
8th
9th
10th
11th
12th
13th
14th
15th
16th
17th
18th
19th
20th	1969:  Instead of introducing a second Reading besides the Reading of the traditional Order of Readings, the traditional Order of Readings has been abolished. A totally new Order of Readings is introduced in which the number of readings for Sundays were not only increased from one to two readings, but also a three year cycle of readings was created independently from the liturgical calendar. Note that this new Order of Readings is following the concepts on which the Protestant worship is based. It is designed primarily to serve the purpose of teaching the faithful [12]as if the Sacred Liturgy is meant to take place in a "house of study", being a Synagogue Service. This clearly fits the secret paradigm shift by the Liturgical Movement from "Temple Cult" into "Synagogue Service" as the hidden embryonic intent called on by Fr. Bugnini in 1961.	1969:  New responsorial psalms written as options in place of Gradual and Tract	1973:  New Rite of Christian Initiation provides option for a dismissal of the cathechumens after the homily.
21th




5.5  From Gospel to Nicene Creed

century	Gospel	Homily	Creed
Example by Christ	He said unto them: But whom say ye that I am? Peter answering said, the Christ of God. And he straitly charged them, and commanded them to tell no man that thing; Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day. (Luc 9: 20-22)
1th	The Gospel was originally read by a male lector and did not have a fixed length [1].	The sermon was given from the earliest times but was not an usual practice at all Masses in Rome	From the Apostolic times the "Lex Orandi" is regulated by the "Lex Credendi", which is the "Holy Trinity" as formulated in the Eucharist Prayers: the H. Mass is the living Creed chapter 3.2. The oldest formal creed ("Apostle's Creed)" were used as Baptism creeds [1]..
2nd
3rd
4th			325 The Council of Nicaea defined divinity of Christ against Arianism: the Nicene Creed [1]. 381 The Council of Constantinople add the definition of the divinity of the Holy Spirit against Macedonius: the Nicene-Constantinople Creed [1]. Both, the Nicaean and the Constantinople formulations are in fact elaborated form of the Trinitarian Creed that existed since the Apostolic time in the Eucharistic Prayer.
5th	ca. 400:  Reading the Gospel became the duty of the Deacon [1].
6th			589: in use in Spain as a proof of ortodoxy [1].
7th
8th
9th			ca 800: in use in Frankish celebrations.
10th
11th			1014: Nicene Creed added to the Mass on Sundays and feasts by Pope Benedict VIII, who also added the"Filioque" [1]. 1054: Schism with Eastern Church, due to the addition of "Filioque"
12th
13th
14th
15th
16th		1563:  Council of Trent commanded that sermons be given at all Sunday and feast day and other times deamed appropriate.
17th
18th
19th
20th
		1969:  Regulations concerning sermons reafirmed in GIRM.
21th




5.6  From Prayers of the Faithful to Offertory Chant

century	Prayers of the Faithful	Offertory Procession	Offertory Chant
1th	Prayers where said for the Church, state, poor, enemies, travelers, prisoners and anyone else thought to be in need of spiritual help [1].	The faithful would bring forward gifts of bread and wine for the consecration. Whatever was not consecrated was distributed to the poor [1].	A psalm was sung during the Offertory procession [1].
2nd
3rd
4th			c.300-400: Psalm shortened to a few verses with an antiphon [1].
5th		ca. 400: Other churches began preparing the gifts before Mass and held a solemn procession at this time [1].
6th	ca.500:  Prayers dropped except for a litany on Good Friday, possibly because the prayers were seen as repetative of the prayers in the Canon [1].
7th
8th
9th
10th		Practice of bringing bread and wine along with the offertory procession disappears [1]. So a Roman Synod under St. Gregory VII (1073-1085) insist on it that faithful give money instead of bread and wine. Our collection of money at offertory still represents the old offering of bread and wine [1].
11th			ca. 1000-1100: Shortened again to just an antiphon [1].
12th
13th
14th
15th
16th
17th
18th
19th
20th	1954:  Number of Prayers of the Litany on Good Friday reduced.	1969:  Besides the collection of money for the poor as the replacement of the Offertory Procession, a new procession has been introduced bringing bread and wine to the Altar.	1969:  Made optional. Sung if there is not an offertory song.
	1969:  Litany of Good Friday dropped; Introduction of "Prayers of the Faithful" with a completely different format and content.
21th




5.7  From Offertory Prayers to Orate Fratres

century

Offertory Prayers

Lavabo

Orate Fratres

Example by Christ

Christ ordered to repeat His acts: "He took the Bread and blessed it", "He took the Cup and blessed it" (=offertory: taking Bread and Wine from the profane use to prepare them for sacral use), . . .

1th

From the earliest times: Like Christ blessed bread and wine just before consecrating these into His Flesh and Blood, the early Church did so too. Here the Greek verbs "Eulogein" and "Eucharistein" can mean "to bless a sacrifice" in the Gospels. "Eulogein" has this meaning in the Old Testament and also in 1 Kor. 10:16, while "Eucharistein" has the same meaning in "Philo of Alexandria"

From the earliest times: No fixed prayers are known. Priest in the Old Testament had to wash their hands before entering the sanctuary and offering the Sacrifice. Washing hands was a symbol of innocence (a.o. Pilatus) and purity. Therefore, from ancient times Christians washed their hands before prayer (Hippolytus and Tertullian, 3rd century).

2nd

3rd

4th

Making a cross over bread and wine (Augustinus/Efrem) and with the patena and the chalice in Offertory. Offertory prayers over bread and wine can be found in the Ambrosiuan rite and in the Echarist of Serapion (egypt)

Usually Priests wash their hands twice, once after receiving the gifts and again in its current location. It is mentioned in the 4th century in Jerusalem and Antioch

5th

Offertory prayers over bread and wine are found in the Byzantine rite where the preparation of the offerings is called prothesis with prayers referring to the sacrifice on the Cross.

6th

Offertory prayers over bread and wine can be found in the Roman rite (Gregory the Great) at which water was poured into the Chalice with wine in the form of a cross

Its origin lies in the Syrian Liturgy, which has a similar prayer.

7th

8th

The words of the Psalm 25, 6-7 ("Lavabo") were said with washing of the hands at least from the 8th century.

It is mentioned in the Sacramentary of Amiens.

9th

10th

11th

12th

13th

14th

14th Century: Various offertory prayers came to be used in all parts of Europe [1].

14th Century: First washing vanished and Psalm 25 becomes a common prayer during the remaining washing [1].

14th Century: Various forms come into use asking the people to pray for the worthiness of the sacrifice [1].

15th

16th

1570: Prayers set into one form in the Tridentine Missal taking parts from various regions [1].

1570: Psalm 25 is made the universal prayer to the Holy Trinity in use in parst of Europe also made universal [1],

1570: Form standarized in Tridentine Missal [1].

17th

18th

19th

20th

1969: Prayers rewritten and shortened. After Pope St. Paul VI objected the abolishment of the Offertory Prayer, the Offertory prayer is replaced for a post-Christian rabbinic Judaistic table blessing. So this prayer bears no relation to the Offertories found in all Eastern and Western Rites This move clearly fit the paradigm shift of the Liturgical Movement from "Temple Cult" to the "Last Supper"-setting as the hidden embryonal intent Fr. Bugnini had called for in 1961. [15].

1969: Psalm 25 abolished. Replaced with a one-sentence prayer. Prayer to the Holy Trinity droppen

21th




5.8  From Secret to Sanctus

century	Secret	Preface	Sanctus
1th	Said silently from earliest times and always had different forms for different feasts.	Originally not considered separate from the Canon. Was much longer and contained a list op p1etitions
2nd			ca.119-128: Attributed to Pope Sixtus I. Sung at solemn feasts.
3rd
4th
5th
6th			529: council of Vaison orders Sanctus to be sung at all Masses
7th		ca. 600: Number of prefaces grew to 267.
8th		ca. 700: Number of prefaces reduced to 54 including the most common preface still used today.
9th		ca. 800: Number of prefaces reduced to 10, all of which are found in the Tridentine Missal. Preface now concidered a separate portion of the Mass
10th
11th		Number of prefaces increased to fifteen
12th
13th
14th
15th
16th
17th
18th
19th
20th	1969:  Secret made audible	1969:  Number of prefaces increased to 55.
21th




5.9  From Canon to Consecration/Mysterium Fidei

-->

century	The Canon to the Consecration	Consecration	Mystery of Faith
Example by Christ	Christ ordered to repeat His acts: . . . , then "He consecrated both, Bread and Wine" (=canon) with "the Remembering" (=Anamnesis), . . .
1th	Original form of Canon is unknown.	Original form was a blending of different Gospel accounts.
2nd
3rd
4th	Important parts goes at least back to the time of Pope Damasus (366-384).
5th	The Canon attained by Pope Gelasius (492-496) the form as it kept until now.
6th	589: Some modification by St. Gregory (590-604). Canon in current form still found in Tridentine Mass
7th		ca. 600: Words of consecration same as in Tridentine Mass, including the Expression of "Mysterium Fidei".
8th	ca. 750: Canon said silently.	Various ceremonies such as elevation of host and chalice and ringing of bells added. No set form.
9th
10th
11th
12th
13th
14th
15th
16th		1570:  Ceremonial form set for Tridentine Mass with elevation of host and chalice and ringing of bells.
17th
18th
19th
20th
	1960:  St Joseph added to the Canon. 1969: Three new Eucharistic Prayers added. Canon kept as an option. 2 Eucharistic Prayers of reconciliation added.	1969:  Words of consecration reformed; phrase "mysterium fidei" removed.	1969:  Phrase "mysterium fidei" removed from consecration and made into a new responsory.
21th




5.10  From second part of the Canon to the Sign of Peace

century	To the end of the Canon	Pater Noster	Sign of Peace
1st	Original form of Canon is unknown.	Pater Noster has been a part of all liturgies from the earliest times. Originally was said after Communion in Rome.	Sign of Peace has been a part of all liturgies. Originally came before the Canon.
2nd
3rd
4th	Important parts goes at least back to the time of Pope Damasus (366-384).
5th	The Canon attained by Pope Gelasius (492-496) the form as it kept until now.		ca. 400: Sign of Peace moved after the fraction and commixture.
6th	589: Some modification by St. Gregory (590-604). Canon in current form still found in Tridentine Mass. Women listed in Canon possibly added by St. Gregory.	ca 589: St. Gregory claims to have moved the Pater Noster to its current location
7th			Middle Ages: Practice of passing the peace from the priest to the deacon and to the faithful becomes common. In the Late Middle Ages: Practice slowly fades until it is a formality exchanged between the clergy at high Masses
8th	ca. 750: Canon said silent
9th
10th
11th
12th
13th
14th
15th
16th
17th
18th
19th
20th
	1969:  Three new Eucharistic Prayers added. Canon kept as an option. 2 Eucharistic Prayers of reconciliation added.		1969 Sign if Peace moved to its current location with the option for a general exchange of peace.
21th




5.11  From Fraction to the Commixture

.

century	Fraction	Agnus Dei	Commixture
Example by Christ	Christ ordered to repeat His acts: . . . , after which "He broke the consecrated Bread" (=Fraction) . . .
1st	Fraction was originally a much more complicated ritual involving laying out the broken host in the sign of the cross		Placing of a particle of the Host into the chalice is ancient and originally was done twice/ First, apiece of the Host from the previous Mass was added at the Pax. Second, right before Communion.
2nd
3rd
4th
5th
6th
7th	Ceremony involved in the fraction gradually dwindled until it reached its present form.
8th
9th
10th			Xth Century: First commixture disappears.
11th
12th		XIIth Century: Current triple repetition ending in dona nobis pacem adopted but some churches end with miserere nobis instead. Middle Ages: Additional texts inserted and often used as a communion song
13th
14th			1570:  XIVth Century: Current practice which is a shortened version of rite becomes the norm.
15th
16th		1570:  Additional texts dropped.
17th
18th
19th
20th
21th




5.12  From the Communion of the Priest to the Comunion of faithful

century

Communion of the Priest

Communion Prayers

Communion of the Faithful

1st

From the earliest times: the priest received Communion before everyone.

From the earliest times: the faithful received Communion under both species, standing. The Host was distributed in de hand but women were reguired to have a cloth over their hands to receive

2nd

3rd

4th

5th

6th

ca. 590: Practice of Communion on the tongue appears but not common.

7th

8th

9th

IXth-Xth Century: Prayers for holiness and grace appear in some missals but are not universally used.

10th

Xth-XIth Century: Communion in the hand decreases and is abolished for fear of profanation.

11th

Other prayers introduced but original prayers are most common and eventually become norm.

12th

Late Middle Ages: Prayers said before distribution of Communion outside of Mass become common during Mass. No set form.

XIIth-XVIth Century Practice of kneeling to receive Communion becomes primary practice.

13th

14th

15th

16th

17th

1614: Confiteor, Ecce Agnus Dei and Domine Non Sum Dignus added to Roman Missal

1614: After a long decrease in reception from the chalice, practice abolished to combat Hussite heresy.

18th

19th

20th

1969 Priest now chooses between the prayers instead of saying both.

1962 Confiteor dropped.

1963-1970: Communion under both species permitted in most cases along with option to recieve in the hand and standing. 1968: Permission granted for laity to distribute Communion in extraordinary circumstances for the first time in the history of the Church.

21th




5.13  From the Communion Antiphon to the Post-Comunion Prayer

century	Communion Antiphon	Ablutions	Post-Communion Prayer
1st			From the earliest times: A prayer without a set form was used and originally combined a prayer of thanksgiving and blessing which marked the end om Mass. The blessing eventually dwindled as a separate final blessing evolved. Over the centuries the prayers were standardized.
2nd
3rd
4th
5th	Vth Century: First mention of a Communion chant. Originally the Communion song sung alternately by choir, subdeacons and laity
6th
7th
8th		ca. 700: First mentions of a special hand cleansing following Communion.
9th		IXth century: Special ceremonies for cleansing the chalice appear but only include the use of water.
10th
11th		XIth Century: Cleansing begins to include wine.
12th	XIIth Century: Length decreased to a simple antiphon said by the priest after Communion but still occassionally sung as well.
13th		1256: Dominican ordo introduces ceremonies that eventually become the norm for the Latin church.
14th
15th
16th
17th
18th
19th
20th	1969: Antiphon may be sung during Communion. If there is no singing, it is recited by a reader or the laity. It may also berecited by the priest before he gives Communion to the faithful.	1969: Use of wine made optional.
21th




5.14  From Oratio Super Populum to Final Blessing

century	Oratio super populum	Placeat	Final Blessing
1st		Unknown date: Practice of the priest kissing the altar before leaving is very ancient but date of introduction is unknown. Took place following the dismissal.	From the earliest times: the faithful received Communion under both species, standing. The Host was distributed in de hand but women were reguired to have a cloth over their hands to receive
2nd
3rd	3th Century: Originally a prayer of blessing over the people.
4th
5th
6th	6th Century: Use of prayer dwindled until it was only used during Lent as a prayer over non-communicants. Some areas retained sporadic use of the prayers during the year.
7th
8th			8th Century: First mention of a final blessing separate from the post-communion prayer. Only given by the Pope.
9th		IXth Century: Prayer as found in the Tridentine Ordo appears in France and spreads quickly throughout Europe.
10th
11th		Middle Ages: Additional prayers added without a set form.	XIth Century: Priests geven permission te give blessing but not a mandatory part of the Mass.
12th
13th
14th			14th Century: Final blessing given by bishop is the same as in the Tridentine missal.
15th
16th		1570: Medival additions dropped and form standarized.
17th			1604: Final blessing given by all clergy standarized.
18th
19th
20th
	1969 Prayer dropped completely.	1969 Prayer dropped completely.	1969: Blessing moved to before the dismissal. Many new optional blessings added.
21th





6    References

1.   "The Mass: a study of the Roman Liturgy", Adrian Fortescue, second edition of 1913 and printed 1917 [public domain on the internet (print of 1914): https://archive.org/details/massstudyofroman00fort];
2.   "On the Historical Development of the Liturgy, Anton Baumstark (1921), reprint by Order of Saint Benedict, Collegeville, Minesota (2011), ISBN 978-0-8146-6096-6, [an internet link to the pdf version can be found here: [https://litpress.org/Products/GetSample/6096/9780814660966];
3.   "Het Heilig Misoffer, het middelpunt van onze eredienst", Pio Parsch (Dutch translation from 1937), Wed, J.R. van Rossum, The Neterlands;
4.   "The Mass of the Roman Rite: its origins and development" (Missarum Sollemnia, Volumes 1 and 2), Rev. Joseph A. Jungmann, S.J., 1951, ISBN-13 978-0-87061-274-9 [an internet link to the pdf version can be found here: https://www.ccwatershed.org/2014/01/25/josef-Fr. Jungmannstudy-roman-rite-mass-pdf/];
5.   "Liturgie Übermorgen, Gedanken zur Geschichte und Zukunft des Gottesdienstes, Klaus Gamber (1966), Herder Verlag, Germany;
6.   "The Roman Mass, from Early Christian Origins to Tridentine Reform, Uwe M, Lang (2022), Cambridge University,England, ISBN078-1-108-83245-8;
7.   "The History of Heresies and their Refutation (Vol. 1)". St. Alphonus M. Liguori, Reprinted by Amazon and internet http://www.saintsbooks.net/books/St.%20Alphonsus%20Maria%20de%20Liguori%20-%20The%20History%20of%20Heresies%20and%20Their%20Refutation.pdf;
8.   "Commentary on the Gospel of St. John", St. Thomas Aquinas, https://isidore.co/aquinas/english/SSJohn.htm#02
9.   "Henri de Lubac S.J., Vatican Council Notebooks" volume two, Henri de Lubac (2015); Ignatius Press, ISBN 978-1-62164-012-7;
10.   ""Konzilstagebuch Sebastian Tromp S.J.", Band 3/1 (1963-1964), Alexandra von Teuffenbach, Bautz Verlag, ISBN 978-3-88309-929-3;
11.   "Announcement of the Second Vatican Council", Pope John XXIII (1959), http://vatican2voice.org/91docs/announcement.htm];
12.   "Gaudet Mater Ecclesia, Opening address of the Second Vatican Council" (October 11th) , Pope John XXIII (1962) [because the Vatican website does not provide an English translation of this Opening Address, the translation by http://www.ourladyswarriors.org/teach/v2open.htm has been used and verified by the official Dutch translation];
13.   "My Body given for you, History and Thelogy of the Eucharist". Helmut Hoping (2019), Ignatius Press, ISBN 978-1-62164-189-6;
14.   "The Traditional Mass - History, Form and Theology of the Classical Roman Rite", Michael Fiedrowicz (2011/2019), Angelico Press ISBN 978-1-62138-523-3;
15.   "Reclaiming Our Roman Catholic Birth right", Peter Kwasniewski (2020), Angelico Press ISBN 978-1-62138-535-6;
16.   "The Organic Development of the Liturgy". Alcuin Reid, O.S.B. (2005),Ignatius Press, ISBN 978-1-58617-106-3;
17.   "The Reform of the Roman Liturgy, Its Problems and Background", Msgr. Klaus Gamber, ISBN 1-929291-88-4;
18.   "Annibale Bugnini, Reformer of Liturgy", Yves Chiron (2018); Angelico Press, ISBN 9781621384113;
19.   "All the Elements of the Roman Rite Myth busting", Part II, Matthew Hazell, 2021, New Liturgical Movement [https://www.newliturgicalmovement.org/2021/10/all-elements-of-roman-rite-mythbusting.html];
20.   "The Third Century between Peaceful Growth and Persecution - A Short History of the Roman Rite of Mass, Part III", Fr Uwe Michael Lang (2022), [https://adoremus.org/2021/04/the-third-centurybetween-peaceful-growth-and-persecution-a-short-history-of-the-roman-rite-of-mass-partiii/#post-17686-endnote-9: Tertullian, Ad uxorem, 2,5,3; Apostolic Tradition, 36];
21.   "The Didache, Unknown author, New Advent: https://www.newadvent.org/fathers/0714.htm;
22.   "The Case for Liturgical Restoration, Edited by Joseph Shaw (2019), Angelico Press, ISBN 978-1-62138-440-3;
23.   "First Apology, St. Justin, New Advent: https://www.newadvent.org/fathers/0126.htm;
24.   "Letter to the Corinthians, St. Clement of Rome, New Advent: https://www.newadvent.org/fathers/1010.htm;
25.   "Epistle of Polycarp to the Philippians, St. Polycarp, New Advent: https://www.newadvent.org/fathers/0136.htm;
26.   "Prescription against Heretics, Tertullian, New Advent: https://www.newadvent.org/fathers/0311.htm;
27.   "Church Hystory, Eusebius of Caesarea (265-340), New Advent: https://www.newadvent.org/fathers/2501.htm;
28.   "The Epistle of Barnabas, Barnabas(265-340), New Advent: https://www.newadvent.org/fathers/0124.htm;
29.   "The Epistle of Ignatius to the Romans, Ignatius of Antioch (~50-107), New Advent: https://www.newadvent.org/fathers/0107.htm;
30.   "The Epistle of Ignatius to the Philadelphians, Ignatius of Antioch (~50-107), New Advent: https://www.newadvent.org/fathers/0124.htm;
31.   "The Epistle of Ignatius to the Smyrnaeans, Ignatius of Antioch (~50-107), New Advent: https://www.newadvent.org/fathers/0109.htm; https://www.newadvent.org/fathers/0107.htm
    

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