The Mass is a still-living mystery, the origins of which go back to early Christian times
- INTRODUCTION!
296 The Mass is a still-living mystery, the origins of which go back to early Christian times.
It is hardly necessary to point out that it owes its vitality partly to its undoubted psychological efficacy, and that it is therefore a fit subject for psychological study.
But it should be equally obvious that psychology can only approach the subject from the phenomenological angle, for the realities of faith lie outside the realm of psychology.
297 My exposition falls into four parts: in this introduction I indicate some of the New Testament sources of the Mass, with notes on its structure and significance.
In section 2, I recapitulate the sequence of events in the rite.
In 3, I cite a parallel from pagan antiquity to the Christian symbolism of sacrifice and transformation: the visions of Zosimos.
Finally, in 4, I attempt a psychological discussion of the sacrifice and transformation.
298 The oldest account of the sacrament of the Mass is to be found in I Corinthians 11 :23ff.:
1 The following account and examination of the principal symbol in the Mass is not concerned either with the Mass as a whole, or with its liturgy in particular, but solely with the ritual actions and texts which relate to the transformation
process in the strict sense.
In order to give the reader an adequate account of this, I had to seek professional help.
I am especially indebted to the theologian Dr. Gallus Jud for reading through and correcting the first two sections.
For the tradition which I have received of the Lord and handed down to you is that the Lord Jesus, on the night he was betrayed, took bread, gave thanks, broke it, and said:
This is my body for you; do this in remembrance of me.
And after he had supped, he took the chalice also, and said:
This chalice is the new testament in my blood.
As often as you drink, do this in remembrance of me.
For as often as you eat this bread and drink the chalice, you declare the death of
the Lord, until he comes.
299 Similar accounts are to be found in Matthew, Mark, and Luke. In John the corresponding passage speaks of a “supper,” but there it is connected with the washing of the disciples’ feet.
At this supper Christ utters the words which characterize the meaning and substance of the Mass (John 15 : 1, 4, 5).
“I am the true vine.” “Abide in me, and I in you.” “I am the vine, ye are the branches.”
The correspondence between the liturgical accounts points to a traditional source outside the Bible.
There is no evidence of an actual feast of the Eucharist until after A.D. 150.
300 The Mass is a Eucharistic feast with an elaborately developed liturgy.
It has the following structure:
CONSECRATION
OBLATION COMMUNION
PRELIMINARIES CONCLUSION
301 As this investigation is concerned essentially with the symbol of transformation, I must refrain from discussing the Mass as a whole.
302 In the sacrifice of the Mass two distinct ideas are blended together: the ideas of deipnon and thysia.
Thysia comes from the verb Bv^iv, ‘to sacrifice’ or ‘to slaughter’; but it also has the meaning of ‘blazing’ or ‘flaring up.’ This refers to the leaping sacrificial fire by which the gift offered to the gods was consumed.
Originally the food-offering was intended for the nourishment of the gods; the smoke of the burnt sacrifice carried the food up to their heavenly abode.
At a later stage the smoke was conceived as a spiritualized form of food-offering; indeed, all through the Christian era up to the Middle Ages, spirit (or pneuma) continued to be thought of as a fine, vaporous substance.*
303 Deipnon means ‘meal.’
In the first place it is a meal shared by those taking part in the sacrifice, at which the god was believed to be present.
It is also a “sacred” meal at which “consecrated” food is eaten, and hence a sacrifice (from sacrificare, ‘to make sacred,’ ‘to consecrate’).
304 The dual meaning of deipnon and thysia is implicitly contained in the words of the sacrament: “the body which (was given) for you.”
This may mean either “which was given to you to eat” or, indirectly, “which was given for you to God.”
The idea of a meal immediately invests the word ‘body’ with the meaning of aap^, ‘flesh’ (as an edible substance).
In Paul, o-cojua and aap^ are practically identical.^
305 Besides the authentic accounts of the institution of the sacrament, we must also consider Hebrews 13:10-15 as a possible source for the Mass:
We have an altar, whereof they have no right to eat which serve the tabernacle.
For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
Let us go forth therefore unto him without the camp, bearing his reproach.
For here have we no continuing city, but we seek one to come.
By him therefore let us offer the sacrifice of praise to God continually. . . .
Carl Jung – Psychology and Religion
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