As we listen to this passage, I want you to pay attention to the various things happening. What elements, if any, are similar to how we celebrate Mass?

Luke 24:13-

Mass as Sacrifice
We do not come like the Jews to the temple with Animals to Sacrifice.
Sacrifice of Jesus Christ, son of God, who in his death on the cross offered his life as a total gift to the Father and redeemed the world [the Final Covenant]
Makes Christ Present- an active Sacrifice
Do this in Memory of Me

The Real Presence of Jesus
Uniquely present in th Eucharist.
Not a symbol
When Jesus taught on the Eucharist…

Holy Communion
The New Testament reveals Jesus to be the Passover Lamb sacrificed on Calvary for our sins. However, in the Passover, as in other Jewish sacrificial rites, it was not enough to have the animal killed. Eating the sacrificial lamb was an essential part of the Passover celebration. A communion meal followed the sacrifice, and it was the shared meal that expressed the sealing of the covenant and forged communion between the participants of God

So we as Catholics consider that the Eucharist is the source and summit of not only our worship, but it should be of our lives. You may or may not know, but we are in year one as a Church in the US of what the Bishops are calling the Eucharistic revival, which means the Bishops consider this to be so important, and I tend to agree with them on this, that we are spending 3 years intensely focusing on the idea that the source of our faith and what we are reaching for in our faith is the Eucharist and to be a Eucharistic people.

You will hopefully be hearing a lot about this in the next year or so which means you will have a little head start! But have you ever wondered, how did all the pieces of the Mass, our celebration of the Eucharist, come about? Hopefully this presentation will give you some insight into that question and allow you to enter more deeply into

During the pandemic, how many of you "watched" Mass online? What was that experience like? (poll?)

We are social creatures by God’s design. We have a deep drive within all of us to share our joys and losses.
• We don’t want others to fix us. Rather, we walk them to walk with us, celebrating the joys and helping us bear the burden of the losses.
• We need to gather and connect with our brothers and sisters in the Body of Christ as we begin to celebrate Mass.
• This is the first time that we encounter Christ at Mass: in our brothers and sisters when gathering. Just seeing people and making eye contact, maybe chatting, telling stories, holding someone’s hand while they cry, telling us about a sick family member – encountering Christ in the other – tells us that we loved and roots us in the Body of Christ.
• We all long to connect with Christ in others. It is part of our DNA.

"When we sing, we pray twice" St. Augustine
• Opening Song (Pss 19, 68, 95, 100, Eph 5:19, Col 3:16, Jam 5:13, Rev)
• Procession (Ex 13:18, 20-22) Why do we process? This is the second time that we can encounter Christ, now in the Celebrant.

The sign of the cross is not just the way to begin praying … it is a prayer in itself meant to pour out tremendous blessings in our lives.
When we make the sign of the cross – we enter a sacred tradition that goes back to the early centuries of Christianity, when this ritual was understood to be a source of divine power and protection.
Has roots in sacred scripture – prefigured in the Old Testament book of Ezekiel, where a mysterious mark on the forehead was used as a sign of divine protection and as a mark distinguishing the righteous from the wicked. The New Testament saints were sealed with a similar mark.
The power of God’s name

(Mt 28:19, Jn 3:14-15, Gal 6:14, Rev 7:3-4, 9:4)

From a biblical perspective this is no ordinary greeting.
These words convey the reality of Jesus’ presence with the community of believers assembled in his name.
This greeting also expresses the profound reality of God’s life dwelling within our souls by virtue of baptism.
With these words, the priest is praying that the divine life we received may continue to grow within us.
But also recalls to mind the words spoke to a whole roster of heroes from the Bible who were called by God on a daunting mission- a mission that stretched the individual to go out of their comfort zone and rely on God as never before.
God calls someone in this way, either he or his angels addresses the person with the assurance that ‘The Lord is with you”
Think of Moses and Mary...

Do you ever feel stretched or overwhelmed with the demands of life? Do you ever feel like Moses- inadequate for the mission God has entrusted to you?
These words can be a source of strength and encouragement for you!!

And with your spirit….
We are acknowledging the Holy Spirit’s unique activity through the priest during the sacred liturgy by virtue of his ordination.

(2 Cor 13:13, Rom 1:7, 1 Cor 1:3, Gal 1:3, 6:18, Eph 1:2, Phil 1:2)

3. I confess …
A practice of confessing ones sins, in public, is one we see in both the old testament and the new testament.

An examination of conscience
We are challenged to consider 4 areas in which we have fallen to sin:
In my thoughts and in my words, in what I have done and what I have failed to do
My fault, my most grievous fault .. this repetition more fully expressed sorrow for our sins… when we are at fault we say ‘I'm sorry’ but when we deeply feel sorrow we apologize in several ways and often.

4. Lord Have Mercy
God’s mercy fittingly flows after the 3-fold admission of one’s sin in the previous prayer.
It also parallels the 3-fold affirmation of God’s Holiness sung later in the Sanctus- when we join the angels and saints in heaven who never cease to sing “Holy Holy Holy Lord, God of Hosts”

• Penitential Rite (Ps 51, Mk 10:47-48, Jam 5:16, Jn 20:19-24)

Glory to God in the highest … favorite at Christmas & Easter
This is sung by the angels over the fields at Bethlehem announcing the Birth of Jesus to the shepherds. (Luke 2:14)

The rest of the Gloria is saturated with words from Scripture. Starts with the Father, and then like a 3-act play, summing up the story of Christ’s saving work moving from 1) his coming 2) his redeeming death to 3) his triumphant resurrection and ascension into heaven
• Gloria (Pss 24, 57, 96, 126; Lk 1:46-55; Rev 4-5)• Opening Collect (Ex 9:29, Ps 68:31, 2 Chr 6:12-13, 29-30, Isa 1:15)

Images of two tables… nourished by the table of Holy Scripture then fed by the body of Our Lord at the table of the Eucharist.
Scripture leads us to deeper communion with Jesus in the Eucharist. God’s spoken word.

The cycle of readings: currently in Year C - mainly hear from Luke's Gospel. Starting with the first Sunday of Advent we will begin a new liturgical year which is called Year A, during which we will hear mainly from Matthew's Gospel

First Reading
Responsorial Psalm: 150 hymns
Second Reading
Gospel

The Gospel has a special place because they are our principal source for the life and teaching of the Incarnate Word our Savior. This is why we do things that we do not do for other readings
Posture: Standing is a reverent posture of the assembled Jews when Ezra read from the book of the law.

Alleluia- means praise the Lord

Procession- gospel, candles – to further underscore the solemnity of what is about to happen.
God on my Mind, on my lips, forever in my heart… this prayer recalls how the prophet Isaiah’s lips needed to be purified before he proclaimed the word of the Lord to Israel.

10. Homily- teaches
After the Scripture readings, the celebrant preaches the homily. In the homily, the preacher focuses on the Scripture texts or some other texts from the liturgy, drawing from them lessons that may help us to live better lives, more faithful to Christ's call to grow in holiness.

11. The Creed- a summary statement of the faith used in the early Church as a rule or standard for Christian belief. Not scriptural itself but the Creed summarizes the story of Scripture.

12. Prayer of the Faithful- this is one of the most ancient parts of the Mass.

• Henri Nouwen strongly suggests that if we miss Christ in the Word, we will not encounter Him fully in His Body and Blood.

1. The Preparation of the Gifts/Offertory
Has roots in the Early Church, St Justin Martyr’s writings
Bread & Wine (used by Jesus in the last Supper)
Bread was a staple to sustain life. A sacrifice we see over and over in the old testament – to part with ones bread would have been a personal sacrifice, expressing the individual’s giving of himself to God.
Wine- also a staple, and used as a sacrifice. Offering of one’s self.
‘the fruit of the earth and work of human hands’
The rite symbolizes our giving of our entire lives to God in the offering of bread and wine.
More than money – not just a contribution to a good cause. It too expresses the giving of our lives to God. Our money embodies hours of our lives and hard work, which we now offer to God during Mass in the presentation of Gifts.
Lacking nothing, God is God with or without our gifts. But we need to grow in self-giving love, and this is one reason why he invites us to unite our lives to him in this way.

• Matthew 5:23-24, “23 Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you, 24 leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift.”

Mixing water & wine, washing hands & prayer offering
Wine symbolizes Christ’s divinity and water symbolizes our humanity.- mingling points to the incarnation: the mystery of God becoming Man. It also points to our call to share in Christ’s divine life

• Celebrant’s Preparation of Gifts (1 Chr 29:10; Pss 72:18-19, 119:10; Lk 1:68, Gen 14:20; Pss 66:20; 68:35)
• “By the mystery of this water and wine, may we come to share in the divinity of Christ who humbled himself to share in our humanity.”

This prayer has roots in Jewish table prayers recited at every meal.
“Lift Up Our Hearts” … our heart is the hidden center of which one’s thoughts, emotions, and actions originate. We are being summoned to give our fullest attention to what is about to unfold.
The Sanctus: Holy Holy Holy Lord… from the Old Testament and singing with the Angels… we repeat the words the crowds used to greet Jesus as He processed into Jerusalem “Hosanna” and “Blessed is he who comes in the name of the Lord” – both expressions originally in Psalm 118

The Words of Institution and Consecration
Passover …a liturgical ‘memorial’ … for the ancient Jews this was much more than remembering a past event. A Biblical memorial not merely recalled but it was re-lived. The past event was mystically made present to those celebrating the feast.
Passover, as if they were walking out of Egypt.
Mass as Sacrifice – understanding the Passover Sacrifice … and Jesus changing the words and becoming the Sacrifice.

• Notice the four eucharistic actions that are in each celebration of Eucharist and each feeding led by Jesus:
a. Takes
b. Blesses
c. Breaks
d. Gives

Where do we see this pattern in the Bible? (Feeding of the 5,000; Last supper; road to Emmaus...)

Lord's prayer: Mt. 6:9-13; Lk 11:2-4; Mk 14:36

Doxology Matt 6:13; cf. Rev 4:11; 11:15; 1 Chr 29:11

• Greeting of Peace (2 Cor 13:12, Jn 14:27, cf. John 16:33; 20:19, 21, 26)
• Breaking of the Bread & Lamb of God (Jn 1:29, 36; Rev 5:6-13; 22:1-3)
Behold the Lamb of God

Lord I am not worthy to receive you …

My Lord & My God.

The Communion Rite follows the Eucharistic Prayer, leading the faithful to the Eucharistic table.
The rite begins with the Lord's Prayer. Jesus taught this prayer to his disciples when they asked how to pray (cf. Mt 6:9-13, Lk 11:2-4). In this prayer, the people join their voices to pray for the coming of God's kingdom and to ask God to provide for our needs, forgive our sins, and bring us to the joy of heaven.

The Rite of Peace follows. The celebrant prays that the peace of Christ will fill our hearts, our families, our Church, our communities, and our world. As a sign of hope, the people extend to those around them a sign of peace.

In the Fraction Rite, the celebrant breaks the consecrated bread as the people sing the Agnus Dei or "Lamb of God." John the Baptist proclaimed Jesus as "the Lamb of God who takes away the sin of the world" (Jn 1:29). The action of breaking the bread recalls the actions of Jesus at the Last Supper, when he broke the bread before giving it to his disciples. One of the earliest names for the Eucharistic celebration is the breaking of the bread (Lk 24:35; Acts 2:42, 46).

Before receiving Holy Communion, the celebrant and assembly acknowledge their unworthiness to receive so great a gift. The celebrant receives Holy Communion first and then the people come forward.

As the people receive Holy Communion, the communion chant/song is sung. The unity of voices echoes the unity the Eucharist brings. All may spend some time in silent prayer of thanksgiving as well.
The Communion Rite ends with the Prayer after Communion which asks that the benefits of the Eucharist will remain active in our daily lives.

The celebrant then blesses the people assembled. Sometimes, the blessing is very simple. On special days, the blessing may be more extensive. In every case, the blessing is always trinitarian: "May almighty God bless you, the Father, and the Son, and the Holy Spirit." It is in the triune God and in the sign of the cross that we find our blessing.

After the blessing, the deacon dismisses the people. In fact, the dismissal gives the liturgy its name. The word "Mass" comes from the Latin word, " Missa." At one time, the people were dismissed with the words "Ite, missa est" (literally meaning "Go, she—meaning you, the Church—has been sent"). The word "Missa" is related to the word "missio," the root of the English word "mission." The liturgy does not simply come to an end. Those assembled are sent forth to bring the fruits of the Eucharist to the world.

c. "Go and announce the Gospel of the Lord." (cf. Mark 16:15)
d. "Go in peace, glorifying the Lord by your life." (cf. Ps 115:1; 1 Cor 10:31; 2 Th 1:12)
e. "Go in peace." (cf. Ex 4:18; Deut 10:11-13; Judg 18:6; 1 Sam 1:17; Mk 5:34; Luke 7:50; 8:48)