As Catholics we generally assume the persistence of a standard form of the Mass. Vatican II brought some minor alterations, but for the most part things remained predictable: patterns drawn from the Christian scripture. This book challenges this perception. It explores the evolution of today’s Eucharist in the context of believers from different cultural and historic realities. Quite a task! Early traditions varied: evening versus morning celebrations, full meals (agape) versus the more streamlined ritualized Eucharist of today. Complete meals usually included “leftovers” for those in need.

Likely the Mass we know today began as an evening addendum to the Jewish Sabbath celebration; but as different communities evolved, it became for some a morning ritual. “Morning,” a time when light came, had a metaphoric significance (from darkness to light). Change to morning may have connected to baptismal practice. The author explores some of the possible reasons for this shift and the development of a liturgy of the word. Interesting questions about the content of the meal (full meal, bread, wine, water, olives?) emerge. There are some early hints as to the development of hierarchical control.

The synoptics describe an “institution narrative,” within a Passover meal. The author suggests that these narratives may have reflected later contemporary practice rather than a reenactment of some terminal supper. In the final part of Luke’s gospel, we see an informal “liturgy of the word” as the unrecognized risen Lord explains the scriptures to disillusioned followers and then shares a meal where those present recognize Christ in the “breaking of the bread.” In John we have no clear institution narrative or even a Passover meal setting. Rather we have an extended “liturgy” of the word in a pre-Passover meal of Jesus with his disciples. This is the one area that the author does not pursue in depth. Since John’s treatment of institutional meals is unique, it deserved more.

Many of the sources, the ancient texts and bits of history and the commentaries by ancient and modern scholars present differing and sometimes contradictory conclusions. The final section of this book offers some historical, theological, and pastoral conclusions. Stewart is a serious scholar who does not take himself seriously, providing a bit of whimsy and demonstrating a humility that invites others to pursue the questions farther. He examines all the pertinent evidence he could find, presents it in a fair and open way, but allows the reader to choose from this rich banquet to digest at leisure and perhaps refill the plate as undiscovered “dishes” come to the table. He notes in the Introduction that history uncovers only “degrees of messiness” and merely “scraps” of evidence. The title of Chapter 4 puts it well: “Two Roots or a Tangled Mess?” He muses that his work yields “more gaps than resolution.”

The last sixty pages contain an overwhelming thirty pages of bibliography, an alphabetized list of authors and references to scripture and other sources. The book includes pointed questions which the author raises but does not completely resolve. Consequently, it provides significant room for the persistent scholar to go further, to take up the well-organized, exquisitely researched pieces presented here and move them forward.

This is not a book for the faint of heart, however. It would not make the best seller list for college students. It is thorough in its research, leaving no available historical stone left unturned. It will appeal to those scholars, perhaps graduate students, who wish to dive deep into the origins of today’s liturgical practice. It will certainly blow a few minds!