_Of the Term Mass._
The adversaries also refer us to philology. From the names of the
Mass they derive arguments which do not require a long discussion.
For even though the Mass be called a sacrifice, it does not follow
that it must confer grace _ex opere operato_, or, when applied on
behalf of others, merit for them the remission of sins, etc.
_Leitourgia_, they say, signifies a sacrifice, and the Greeks call
the Mass liturgy. Why do they here omit the old appellation synaxris,
which shows that the Mass was formerly the communion of many? But
let us speak of the word liturgy. This word done not properly
signify a sacrifice, but rather the public ministry, and agrees aptly
with our belief, namely, that one minister who consecrates tenders
the body and blood of the lord to the rest of the people, just as one
minister who preaches tenders the Gospel to the people, as Paul says,
1 Cor. 4, 1: Let a man so account of us as of the ministers of Christ
and stewards of the mysteries of God, i.e., of the Gospel and the
Sacraments. And 2 Cor. 5, 20: We are ambassadors for Christ as
though God did beseech you by us; we pray you in Christ's stead, Be
ye reconciled to God. Thus the term _Leitourgia_ agrees aptly with
the ministry. For it is an old word, ordinarily employed in public
civil administrations, and signified to the Greeks public burdens, as
tribute, the expense of equipping a fleet, or similar things, as the
oration of Demosthenes, _FOR LEPTINES_, testifies, all of which is
occupied with the discussion of public duties and immunities:
_Phehsei de anaxious tinas anthrohpous euromenous ateleian
ekdedukenai tas leitourgias_, i.e.: He will say that some unworthy
men, having found an immunity, have withdrawn from public burdens.
And thus they spoke in the time of the Romana, as the rescript of
Pertinax, _De Iure Immunitatis_, l. Semper, shows: _Ei kai meh
pasohn leitourgiohn tous pateras ho tohn teknohn arithmos aneitai_,
Even though the number of children does not liberate parents from all
public burdens. And the Commentary upon Demosthenes states that
_leitourgia_ is a kind of tribute, the expense of the games, the
expense of equipping vessels, of attending to the gymnasia and
similar public offices. And Paul in 2 Cor. 9, 12 employs it for a
collection. The taking of the collection not only supplies those
things which are wanting to the saints, but also causes them to give
more thanks abundantly to God, etc. And in Phil. 2, 25 he calls
Epaphroditus a _leitourgos_, one who ministered to my wants, where
assuredly a sacrificer cannot be understood. But there is no need of
more testimonies, since examples are everywhere obvious to those
reading the Greek writers, in whom _leitourgia_ is employed for
public civil burdens or ministries. And on account of the diphthong,
grammarians do not derive it from _liteh_, which signifies prayers,
but from public goods, which they call _leita_, so that _leitourgeoh_
means, I attend to, I administer public goods.
Ridiculous is their inference that, since mention is made in the Holy
Scriptures of an altar, therefore the Mass must be a sacrifice; for
the figure of an altar is referred to by Paul only by way of
comparison. And they fabricate that the Mass has been so called from
_mzbh_, an altar. What need is there of an etymology so far fetched,
unless it be to show their knowledge of the Hebrew language? What
need is there to seek the etymology from a distance, when the term
Mass is found in Deut. 16, 10, where it signifies the collections or
gifts of the people, not the offering of the priest? For individuals
coming to the celebration of the Passover were obliged to bring some
gift as a contribution. In the beginning the Christians also
retained this custom. Coming together they brought bread, wine, and
other things, as the Canons of the Apostles testify. Thence a part
was taken to be consecrated; the rest was distributed to the poor.
With this custom they also retained Mass as the name of the
contributions. And on account of such contributions it appears also
that the Mass was elsewhere called _agapeh_, unless one would prefer
that it was so called on account of the common feast. But let us
omit these trifles. For it is ridiculous that the adversaries should
produce such trifling conjectures concerning a matter of such great
importance. For although the Mass is called an offering, in what
does the term favor the dreams concerning the _opus operatum_, and
the application which, they imagine, merits for others the remission
of sins? And it can be called an offering for the reason that
prayers, thanksgivings, and the entire worship are there offered, as
it is also called a eucharist. But neither ceremonies nor prayers
profit _ex opere operato_, without faith. Although we are disputing
here not concerning prayers, but particularly concerning the Lord's
Supper.
[Here you can see what rude asses our adversaries are. They say that
the term _missa_ is derived from the term _misbeach_, which signifies
an altar; hence we are to conclude that the Mass is a sacrifice; for
sacrifices are offered on an altar. Again, the word _liturgia_, by
which the Greeks call the Mass, is also to denote a sacrifice. This
claim we shall briefly answer. All the world sees that from such
reasons this heathenish and antichristian error does not follow
necessarily, that the Mass benefits _ex opere operato sine bono motu
utentis_. Therefore they are asses, because in such a highly
important matter they bring forward such silly things. Nor do the
asses know any grammar. For missa and liturgia do not mean sacrifice.
_Missa_, in Hebrew, denotes a joint contribution. For this may have
been a custom among Christians, that they brought meat and drink for
the benefit of the poor to their assemblies. This custom was derived
from the Jews, who had to bring such contributions on their festivals,
these they called _missa_. Likewise, _liturgia_, in Greek, really
denotes an office in which a person ministers to the congregation.
This is well applied to our teaching, because with us the priest, as
a common servant of those who wish to commune, ministers to them the
holy Sacrament.
Some think that _missa_ is not derived from the Hebrew, but signifies
as much as _remissio_ the forgiveness of sin. For, the communion
being ended, the announcement used to be made: _Ite, missa est_:
Depart, you have forgiveness of sins. They cite, as proof that this
is so, the fact that the Greeks used to say: _Lais Aphesis (laois
aphsesis)_, which also means that they had been pardoned. If this
were so, it would be an excellent meaning, for in connection with
this ceremony forgiveness of sins must always be preached and
proclaimed. But the case before us is little aided, no matter what
the meaning of the word _missa_ is.]
The Greek canon says also many things concerning the offering, but it
shows plainly that it is not speaking properly of the body and blood
of the Lord, but of the whole service of prayers and thanksgivings.
For it says thus: _Kai poiehson hemas axious genesthai tou
prospserein soi deehseis kai hikesias kai thusias anaimaktous huper
pantos laou._ When this is rightly understood, it gives no offense.
For it prays that we be made worthy to offer prayers and
supplications and bloodless sacrifices for the people. For he calls
even prayers bloodless sacrifices. Just as also a little afterward:
_Eti prospheromen soi tehn logikehn tautehn kai anaimakton latreian_,
We offer, he says this reasonable and bloodless service. For they
explain this inaptly who would rather interpret this of a reasonable
sacrifice, and transfer it to the very body of Christ, although the
canon speaks of the entire worship, and in opposition to the _opus
operatum_ Paul has spoken of _logikeh latreia_ [reasonable service],
namely, of the worship of the mind, of fear, of faith, of prayer, of
thanksgiving, etc.