The Deeply Biblical Celebration: Part 1-The Start of Mass
The Mass is as old as the Eucharist itself. Extending back arguably to the feeding of the thousands, but definitely and sacramentally, to the Last Supper which is intimately united with Our Lord's Passion, Death, and Resurrection. Therefore/Thereby, the Mass is not only Biblical but is a living and perpetual extenuating of the essential/substantial nature of what scripture is and does. The next few posts will discuss not only the significance of the parts of the Mass and the words they use but also their intensely Biblical roots. In this post, let us look specifically at the first parts of the Mass. The Introductory Rites, as we call them, draw us to be one i.e the One Church, but most importantly one with God, and this movement is deeply scriptural. NOTE: the point of posts like this is to give you a guide to enter in Biblically into this mystery not so much to reveal a mystery but point toward it in a way that will allow the reader to be able to intentionally enter into it in a new and profound and scriptural way.
It helps to remember that the Mass is an intensely Christian experience, moment, and mystery. Therefore, it is absolutely saturated in the fruits and blessings that precipitate from a life lived in Christ. A number of saints have commented on the supernatural joy that accompanies the Eucharist. Where there is joy there is often singing, and this is where the mass begins. Up until then, the faithful gather in prayer and this is another fruit of not only Christian life but love. The celebrant and other ministers enter in procession and reverence the altar with a bow and/or a kiss. This is the way creation became, a certain emptiness to the fullness at the creation of man. We also know the story of salvation in which God’s chosen one’s preceded Christ’s coming there is also symbolism here. The reverence of the altar is symbolic of the reverence for Christ which is at the heart of the assembly. Then, we make the sign of the Cross recalling our Baptism and unity with Christ (Matthew 28:19; cf. John 14:13-14; Acts of the Apostles 2:21). We follow this with an "Amen"(Nehemiah 8:6; Psalm 41:14; Romans 16:27; Hebrews 13:20-21; Revolution 7:16). The celebrant greets those present t in words taken from Scripture (Either 2 Corinthians 13:14 or Phillipians 1:2/Ephesians 1:2 or 2 Timothy 4:22/cf. Matthew 1:23 & 28:20; The congregation responds with Galatians 6:18/2 Timothy 4:22). On Sundays, especially in the Season of Easter, in place of the customary Act of Penitence, from time to time the blessing and sprinkling of water to recall Baptism may take place (cf. Galatians 6:18; 2 Timothy 4:22). The Act of Penitence follows the greeting. "Let us acknowledge our sins, and so prepare ourselves to celebrate the sacred mysteries."(cf. Psalms 51:5). The faithful recall their sins and place their trust in God's abiding mercy (cf. Leviticus 5:5; Nehemiah 1:5-9; Daniel 9:3-19; James 5:16). The Act of Penitence includes the Kyrie Eleison, a Greek phrase meaning, "Lord, have mercy"(Psalm 41:4; cf. Psalm 123:3; Matthew 15:22; 17:15; 20:30-31). This litany recalls God's merciful actions throughout history (1 Chronicles 21:8, Baruch 3:2). On Sundays (exceptions during lent and advent) and solemnities, the Gloria follows the Act of Penitence. The Gloria begins by echoing the song of the angels at the birth of Christ: "Glory to God in the highest!"(Luke 2:14; Revelation 4:11; 5:11-14). In this ancient hymn, the gathered assembly joins the heavenly choirs in offering praise and adoration to the Father and Jesus through the Holy Spirit(cf. Psalm 148:13; cf. Psalm 2:7; John 1:14; cf. John 1:29). "The Gloria is a very ancient and venerable hymn in which the Church, gathered together in the Holy Spirit, glorifies and entreats God the Father and the Lamb." [1] The Introductory Rites conclude with the Opening Prayer, also called the Collect. The celebrant invites the gathered assembly to pray and, after a brief silence, proclaims the prayer of the day. The Opening Prayer gives a context for the celebration. "The people, uniting themselves to this entreaty, make the prayer their own with the acclamation, Amen."[2]
In conclusion, each aspect of the Introductory Rites has exactly this effect "introducing" and "have the character of a beginning, introduction, and preparation".[3] If we expect to come into contact with God in a mystery we must first "remove our shoes" because we will be "standing on holy ground"(cf. Exodus 3). It is as though we quickly prepare ourselves as the prophets prepared Israel for the Incarnation. This preparation comes before not only do we hear God's Word sent to meet man in the depths of man's mind and heart but also a communion firstly in a spiritual and then in a physical way. Thus, this preparation, this moving from the world and from sin into a relationship with God is absolutely necessary if we are to welcome Him into our Minds, Hearts, and Bodies. This is the essence of what is meant by sacrament an encounter with God for a particular end in which we come into contact with the Divine in every aspect of our being.[4] Every encounter with God is at least analogically liturgical.
Now watch the Introductory Rights of a Mass and stop after each main point of the post and look up the verses and read them and recall other aspects of Scripture that embody the content of that scripture as you watch
Let all mortal flesh keep silence Hymn:
Let all mortal flesh keep silence,
And with fear and trembling stand;
Ponder nothing earthly-minded,
For with blessing in his hand,
Christ our God to earth descendeth,
Our full homage to demand.
King of kings, yet born of Mary,
As of old on earth he stood,
Lord of lords, in human vesture,
In the body and the blood;
He will give to all the faithful
His own self for heavenly food.
At his feet the six-winged seraph,
Cherubim, with sleepless eye,
Veil their faces to the presence,
As with ceaseless voice they cry:
Alleluia, Alleluia,
Alleluia, Lord Most High!
FN:
This is a blanket citation for USCCB's description of the Introductory Rites which largely provided the language of the Body of the post which provided to be concise and could not be rivaled in paraphrase or summary nor would a direct quote superimposed with so many citations be appropriate or without confusion to the reader.
- General Instructions of the Roman Missal: https://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20030317_ordinamento-messale_en.html#A._The_Introductory_Rites
- Ibid.
- Ibid.
- Catechism of the Catholic Church, 1131.
