The Catholic MassThe Center of the Church’s Life (SC)

RCIA Lesson 13

The Early Celebration The First Three Centuries

• Grew from Jewish Roots

– Synagogue Worship centered on the Word (Luke 4:17-21, Acts 13:14-

16) and Prayer.

– Followed Jewish meal traditions. Blessing God in the breaking of the

bread. Berakah Spirituality (Living always in the light of God’s

blessing)

– Followed the pattern of the Covenant Memorial (Exodus 12:25-26)

• Around 80 AD Christian and Jewish Synagogue worship officially

parted.

• Formation of the Domestic Church – Proclaiming the Word Living

in Eucharist“For the apostates let there be no hope. And let the arrogant

government be speedily uprooted in our days. Let the Nazarenes

and the sectarians be destroyed in a moment. And let them be

blotted out of the Book of Life and not be inscribed together with

the righteous. Blessed art thou, O Lord, who humblest the

arrogant“ (BIRKAT HA-MINIM (Heb. ינִּים מִּ רְכַּת הַּ ", בִּ benediction concerning heretics"), )

The Synagogue at Capernaum

The Early Celebration Domus Ecclesia – The Domestic Church

On the day we call the day of the sun, all who dwell in the city or

country gather in the same place. The memoirs of the

apostles and the writings of the prophets are read, as much

as time permits. When the reader has finished, he who

presides over those gathered admonishes and challenges

them to imitate these beautiful things. Then we all rise

together and offer prayers* for ourselves . . .and for all others,

wherever they may be, so that we may be found righteous by

our life and actions, and faithful to the commandments, so as to

obtain eternal salvation.

When the prayers are concluded we exchange the kiss.

Then someone brings bread and a cup of water and wine

mixed together to him who presides over the brethren. He

takes them and offers praise and glory to the Father of the

universe, through the name of the Son and of the Holy Spirit

and for a considerable time he gives thanks (in Greek:

eucharistian) that we have been judged worthy of these

gifts. When he has concluded the prayers and thanksgivings,

all present give voice to an acclamation by saying: 'Amen.'

When he who presides has given thanks and the people have

responded, those whom we call deacons give to those present

the "eucharisted" bread, wine and water and take them to

those who are absent. (St Justin Martyr ~155AD)

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Preparation for the CelebrationSacristy

A room in the church or attached thereto, where the vestments,

church furnishings and the like, sacred vessels, and other

treasures are kept, and where the clergy meet and vest for the

various ecclesiastical functions.

The sacristy should contain cases, properly labelled, for the

various vestments in all the liturgical colors; a crucifix or other

suitable image in a prominent position to which the clergy bow

before going to the sanctuary and on returning (Ritus celebrandi

missam, II, i); a lavatory, where the officiating clergy may wash

their hands a book containing the obligations of the Church

regarding foundations and their fulfillment.

Vestments / Liturgical Colors Alb - The common garment of any ministers at the Eucharist. Symbolizes baptismal garment.

Cincture - A rope worn encircling the body around or above the waist. Besides its functional role in securing the alb and stole, the cincture bears a symbolic role, signifying chastity and purity.

Stole - The vestment that marks recipients of Holy Orders. A bishop or other priest wears the stole around his neck with the ends hanging down in front, while the deacon places it over his left shoulder and ties it cross-wise at his right side, similar to a sash.

Chasuble - Originated as a sort of conical poncho, called in Latin a "casula" or "little house." It was the common outer traveling garment in the late Roman Empire.

Dalmatic: Common Roman Coat of the 3rd Century. On account of the cruciform shape and original red ornamental stripes, it was regarded as symbolic of the sufferings of Christ. The vestment admonished the servant of the altar to offer himself as an acceptable sacrifice to God.

Ordinary

Time

Advent /

Lent

Gaudete /

Laetare

Sunday

Palm Sunday Good Friday Pentecost

Feasts of the Passion of the Lord,

Feasts of Martyrs, Apostles, and

Evangelists, Sacrament of Confirmation

Christmas to the Baptism of the Lord,

Holy Thursday, Easter season, Solemnity of

the Most Holy Trinity, Feasts of Our Lord other

than those of His Passion, Feast of All Saints,

Sacrament of Baptism, Matrimony, Holy

Orders, Funeral Rites

Participation of the FaithfulLex Orandi, Lex Credendi (the law of praying establishes the law of believing)

The Sign of the Cross: As followers of Jesus Christ, we are united to his passion, death, and

resurrection. We take the sign of his cross on to our own bodies. This central symbol of our faith becomes

the beginning point of our prayer, and its conclusion. It’s how we place boundaries in time and space that

say, “Now I’m praying; this time belongs to God.” Our actual words, “In the name of the Father and of the

Son and of the Holy Spirit,” reflect this delineation of sacred time and space, and recognize that all we are

and all we do is connected to the mystery of the Trinity.

Standing: Standing is a sign of respect and honor, so we stand as the celebrant who represents Christ

enters and leaves the assembly.

Kneeling: In the Middle Ages kneeling came to signify homage, and more recently this posture has come

to signify adoration, especially before the presence of Christ in the Eucharist. It is for this reason that the

bishops of this country have chosen the posture of kneeling for the entire Eucharistic Prayer.

Sitting: Sitting is the posture of listening and meditation, so the congregation sits for the pre-Gospel

readings and the homily and may also sit for the period of meditation following Communion.

Bowing: Bowing signifies reverence, respect, and gratitude. In the Creed we bow at the words that

commemorate the Incarnation. We also bow as a sign of reverence before we receive Communion. The

priest and other ministers bow to the altar, a symbol of Christ, when entering or leaving the sanctuary.

Participation of the FaithfulLex Orandi, Lex Credendi (the law of praying establishes the law of believing)

Genuflecting: As a sign of adoration, we genuflect by bringing our right knee to the floor. Many people

also make the Sign of the Cross as they bend their knee. Traditionally, Catholics genuflect on entering and

leaving church if the Blessed Sacrament is present in the sanctuary of the Church.

Singing: As we raise our voices as one in the prayers, dialogues, and chants of the Mass, most especially

in the Eucharistic Prayer, as well as the other hymns and songs, we each lend our individual voices to the

great hymn of praise and thanksgiving to the Triune God.

Praying in Unison: In the Mass, the worshiping assembly prays in one voice, speaking or singing together

the words of the prayers. By saying the same words at the same time, we act as what we truly are—one

Body united in Christ through the Sacrament of Baptism.

Being Silent : Silence in the Liturgy allows the community to reflect on what it has heard and experienced,

and to open its heart to the mystery celebrated” . We gather in silence, taking time to separate ourselves

from the concerns of the world and enter into the sacred action. We reflect on the readings in silence. We

may take time for silent reflection and prayer after Holy Communion. These times of silence are not merely

times when nothing happens; rather, they are opportunities for us to enter more deeply in what God is doing

in the Mass.

Structure of the MassIntroductory Rites

Entrance Procession and Hymn

Greeting

Penitential Rite – includes the Confiteor and Kyrie Eleison

Hymn of Praise – Gloria

Opening Prayer

“Every procession in the Liturgy is a sign of

the pilgrim Church, the body of those who

believe in Christ, on their way to the Heavenly

Jerusalem.” (USCCB - Praying with Body, Mind, and Voice)

First Reading – Normally a passage from one of the Books of the Old TestamentResponsorial Psalm – a reciting of one of the Old Testament Psalms [a religious chant, song or poem of praise]Second Reading – a passage from one of the non-Gospel texts in the New Testament, eg. St. Paul’s Letters to members of the early Church, The Acts of the Apostles, etcGospel GreetingGospel – a passage from one of the four GospelsHomilyProfession of Faith – Nicene CreedIntercessions

Liturgy of the Word

Ambo - A word of Greek origin, supposed to

signify a mountain or elevation

Liturgy of the EucharistCollection of the Gifts and Preparation of the AltarPrayer over the GiftsPreface and Acclamation - SanctusEucharistic Prayer Memorial AcclamationGreat AmenThe Lord’s PrayerSign of PeaceBreaking of the BreadLamb of God – Agnus DeiHoly CommunionCommunion HymnThanksgiving Prayer

Concluding Rites

Closing Prayer

Blessing

Dismissal

Recessional Hymn

The Mass

One of the most terrifying aspects about the gift of freedom is that it leaves us the option of rejecting God. God prepares an irresistible wedding feast and invites us to it… but so often we refuse. This is the phenomenon of impenetrability: the refusal to let ourselves be struck even by the most beautiful thing that is put before us. We prefer instead to let ourselves remain all closed.

Pope Emeritus Benedict XVI

The Catholic MassThe Center of the Church’s Life (SC)

RCIA Lesson 13