The Deeply Biblical Celebration: Part 2-The Word

We have brought ourselves to terms with the sin that plagued us "from the beginning". We have repented of what has separated us from God and beseeched the prayers of our brothers while asking God for His forgiveness in each other's midst. We then proclaimed His Glory, recalling what He does for our redemption and His role as the one God. We gather all our prayers in a summary prayer. Now we sit to listen to what our Lord has to say. With Him, we recall the Old Testament, sing/speak in the language of the psalms, and look to the epistles for early Christian wisdom, and then we look into the Life of Jesus which gives meaning to the prior readings. Holy Mother Church acts most like herself drawing its members from the world to enter into the life of Her Savior and listening to Him. At hearing His Word, the faithful proclaim His and pray for the world.

It is not hard to imagine there is something Biblical about the Liturgy of the Word. At this moment, we are drawn not only into the history of man with God but also the story of which we are a part, the life of Christ, and of Jews for whom the scriptures are an essential element of gathering to worship God (Luke 4:17-21; Deuteronomy 31:11; Nehemiah 8:1-3; Jeremiah 36:8; Joshua 1:8). The Jewish concept of memory "anamnesis" draws the past into the present. These things, therefore, must extend themselves into the life of a Christian, Who are necessarily Messianic Jews who live as their Messiah did, does, said, and says (Acts of the Apostles 2:42; Matthew 13:1-43). "For in the readings, as explained by the homily, God speaks to his people, opening up to them the mystery of redemption and salvation, and offering them spiritual nourishment; and Christ himself is present in the midst of the faithful through his word."[1] We end the readings proclaiming them to be the Word and give thanks to God as Paul and Peter did(1 Peter 1:25, Romans 6:17; 2 Corinthians 9:15). The Gospel is the most reverenced and sublime reading from the scripture during which the faithful recognize Jesus speaking through the reader and for with they stand and signify with a unique response (Psalms 146-150;  Revelation 19:1-6 - or - Psalms 24:7-10;  1 Thessalonians 2:12;  2 Timothy 4:18). Different than, but similar to, the prior readings we proclaim it to be the Gospel and give praise to God.(Romans 16:25;  Mark 1:1) The Liturgy draws us, thus, into mediation on/in/with Christ, especially through brief periods of meditative silence. Having heard the Master speak, the servants reflect, and respond. The homily is an  "exposition of some aspect of the readings from Sacred Scripture or of another text from the Ordinary or from the Proper of the Mass of the day and [takes] into account both the mystery being celebrated and the particular needs of the listeners."[2] They give an orthodox statement of belief in each other's presence (Mark 9:24;  John 11:27;  cf. John 14:1;  1 John 5:10). The love and faith we were given thus far pours out into our prayer, as we pray for the world and for each other (Exodus 9:29-30; Exodus 10:17-18; Jeremiah 42:2-4;  Acts of the Apostles 8:22-24). 

In conclusion, the Liturgy of the Word is a subliminal encounter with scripture. After we have renounced the world, we fill our minds and hearts with Him who called us. As the world "gives" peace, it fades quickly with the Source. How much more is the peace Christ gives, who does not die, and loves infinitely. Drawing all time into one moment and thus it
s participants into eternity, we hear God continue to speak His singular Word, which does not return to Him without effect. This nourishment is grown/extrapolated by the Priest through whom Christ was made manifest. The grace flows into the faithful through this Word, unites them to Himself, and prepares them to receive/unite with Him even further.

"In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it.

There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light. The true light, which enlightens everyone, was coming into the world.

He was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him. But to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God."

"For as the rain and the snow come down from heaven,

    and do not return there until they have watered the earth,

making it bring forth and sprout,

    giving seed to the sower and bread to the eater,

so shall my word be that goes out from my mouth;

    it shall not return to me empty,

but it shall accomplish that which I purpose,

    and succeed in the thing for which I sent it."

<-Previous Post | Next Post->

Learn more about Liturgy in the Catholic Church

FN:

1. 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
2. Ibid.