Background for Teaching the Mass

The Eucharist is the "source and summit of the Christian life " (CCC para 1324),
therefore it is essential that students be given an understanding of it that will inspire the appropriate awe and
reverence for it. They need to realize that the main focus of the Mass
is to give worship to God and to offer ourselves along with Christ to God.

We must get out this self-centered mode that we go to get something; that it is entertainment.
If we give as we are called to do, then we will be more open to receive what God has to give us.

Scripture — Eucharist encompasses two related realities.

Old Testament: The Passover — (see Exodus Chapter 12)

1. This is the most significant historical event for the Jews and they still celebrate it to this day.
2. Key elements to draw students attention to
a. sacrifice of the lamb,
b. Verse 14 - God's command to celebrate the passover as a perpetual institution, and
c. All had to eat the lamb to be part of the saving action.

New Testament - Death and Resurrection of Jesus Christ

1. Link to Last Supper to Old Testament as this was a passover meal (see This Rock article by Scott
Hahn - The Hunt for the Fourth Cup) – http://www.catholic.com/thisrock/1991/9109feal.asp.
2. Accounts in the four gospels.
3. Gospel of John Bread of Life Discourse Chapter 6.

The Sacrament of the Eucharist

Vocabulary
1. Sacrament - an outward sign instituted by Christ to give grace, which means that the visible
signs and rituals actually make happen on the spiritual and unseen level what they say they are
doing.
2. Eucharist - Greek word which means thanksgiving.
3. Liturgy - the work of the people.
4. Chronos - our time, secular time.
5. Kairos - God's time, eternal.
6. A Mystery of Faith - a truth revealed by God that we believe is true because he told us about it,
and it does not always make sense to our mind.

All names of the Eucharist - see Catechism para. 1328 – 1332.

The Sacramental Sacrifice: Thanksgiving, Memorial, and Presence

1. Jesus is really substantially present after the consecration of the bread, and wine - Body and
Blood, Soul and Divinity.
2. Outward appearance is the same but essence or substance is changed.
3. This transformation is called transubstantiation.

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Objections Anticipated (only need to be addressed if students raise them)
1. To the changing of bread and wine to body and blood — If God became flesh in Jesus why could
he not also become bread and wine
2. Jesus died once for all - we cannot keep re-sacrificing him - use chromos and kairos. From our
perspective, yes, Jesus died on the Cross at a specific moment in history but God is not just
everywhere, he is everywhen and so He always, eternally sees His Son on the cross. The Mass
actually represents that moment in history for our benefit so that we are actually at Calvary
when Jesus is sacrificing himself and are to offer ourselves to God as a living sacrifice. We are
also participating in the eternal worship of God which is going on in heaven —see Revelation
Chapter 4.
3. God forbids human sacrifice - true, but Jesus was human and he sacrificed himself. He is Son of
God and Lamb of God. God forbids every human sacrifice except the one he makes himself.
4. Aren’t we cannibals if we eat Jesus
OT - Jews ate lamb to be part of the saving action
NT - we eat the Lamb of God to be part of the New Covenant
5. How can God be confined to Bread and Wine? He's infinite. – Good question - but God has
already chosen to confine himself when he became God in the flesh in Jesus, the Son of God.
We must remember that God the Son always existed, see the opening of John's Gospel. He
chose to take flesh 2000 years ago as a Jew as part of the plan of salvation. Today he chooses
to come to us under the appearance of bread and wine.
6. When Jesus spoke the words, "This is my body, he only meant it symbolically. - But that's not
what Jesus taught. See the Bread of Life discourse in John's gospel, John 6:22 and following
particularly 55ff. When people couldn't accept his teaching they went away. He didn't run
after them saying "Guys, come back, I only meant it symbolically. Whenever Jesus taught in
parables and there was confusion about what it meant he always explained it. (An example of
this is Nicodemus about being born again).

Prepared by Dorothy Burns, Director of Religious Education, October 2002. Some of these points were
brought out in the keynote address given by Troy Davies at Faith Days 2002.

An Excellent Reference for a more indepth look at the Eucharist - The Lamb's Supper by Scott Hahn

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 Celebration of Mass
Mass
The common name for the Eucharistic liturgy of the Catholic Church. Also referred to as Eucharist,
Celebration of the Liturgy, Eucharistic celebration, Sacrifice of the Mass or Lord’s Supper.

Do not use: “Saying Mass” or “Performing Mass”.

Instead use: “Celebrating mass”, “Concelebrating Mass”,
“Celebrating the Liturgy”, or “Celebrating the Eucharist”

Liturgy (The public prayer of the Church)

Entrance Procession - (Priest, deacon, altar servers, lectors, enter the church or designated
place for celebration of the liturgy.)

Entrance Song/Music - (The song/music which takes place during the entrance procession.)

Veneration of the Altar - (The revering of the altar with a kiss and the optional use of incense.)

Greeting – (The celebrant greets all present at the liturgy, expressing

the presence of the Lord to the assembled community)

Priest: In the name of the Father, and of the Son, The "altar" is by its very nature
and of the Holy Spirit. a table of sacrifice and at the
We begin the Mass (All together make the sign of the cross.) same time a table of the
with the sign of the
paschal banquet. It is a symbol
Cross - the oldest All: Amen. of Christ as well as of the
gesture of our faith -
whole Christian Community.
and a greeting. In this
Priest: The grace of our Lord Jesus Christ and the The veneration of the altar at
way we go back to
love of God and the communion of the Holy Spirit the beginning of the
the earliest traditions
be with you all. celebration is an act of
of the Eucharist. The
greeting, which recalls that
sign of the cross, a
the common table is holy and
traditional prelude to All: And with your spirit. sacred to the action of the
prayer, is a form of
assembly. It is the place from
self-blessing with
which prayer ascends like
strong baptismal
incense before God.
overtones.

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Penitential Rite – (A general acknowledgment of sinfulness by the entire assembly, accompanied
by requests for God’s mercy and forgiveness.)

Priest: Brothers and sisters, let us acknowledge our sins, and so prepare ourselves to celebrate the
sacred mysteries.
Recalling our faults and sins, in
All: I confess to almighty God, preparation for the unity of the
and to you, my brothers and sisters, Eucharist, is an ancient
that I have greatly sinned tradition in the Church. We
in my thoughts and in my words, recall our common need for
in what I have done and in what I have failed to do; salvation and God's merciful
We strike our breast during the next two lines: compassion.
through my fault, through my fault,
through my most grievous fault;
therefore I ask blessed Mary, ever virgin,
all the Angels and Saints,
and you, my brothers and sisters,
to pray for me to the Lord, our God.

Priest: May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.

All: Amen.

Gloria – (Ancient hymn of praise in which the Church glorifies God. It is used on all Sundays (outside of
Advent and Lent), and at solemn celebrations. The text originates from the Christmas narrative in the
Gospel of Luke (Luke 2:14).)

All: Glory to God in the highest,

and on earth peace to people of good will.
We praise you, we bless you, we adore you, we glorify you
we give you thanks for your great glory,
This joyful prayer – The
Lord God, heavenly King, O God, almighty Father.
Gloria - is really a song of
Lord Jesus Christ, Only Begotten Son, praise, a "canticle". The
Lord God, Lamb of God, Son of the Father, Gloria - - is found in Christian
you take away the sins of the world, prayer books as early as the
have mercy on us; year 380!! At first, it was
you take away the sins of the world, sung only on special feasts,
receive our prayer; but later it was included in
you are seated at the right hand of the Father; every Sunday celebration.
have mercy on us.
For you alone are the Holy One, you alone are the Lord,
you alone are the Most High,
Jesus Christ,
with the Holy Spirit,
in the glory of God the Father. Amen.

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Opening Prayer – (This prayer by the celebrant expresses the general theme of the celebration.)
Priest: Let us pray.

(After a time of silent prayer, the Priest sings or says the Opening Prayer, which is different for
each Mass. At the end, the people proclaim their consent.)

All: Amen.

Liturgy of the Word – (That section of the celebration where readings from the Scriptures are
proclaimed and reflected upon.)

First Reading (Old Testament selection)
Lector: A reading from the Book (or Letter, or Acts)
of...
(Different readings are prescribed for each day; after
the lector ends, the people respond:)
Lector: The Word of the Lord.
The presence of the Old Testament in
the first reading manifests the
Church's firm conviction that all
Scripture is the Word of God. God is
speaking to His chosen people in the
words of love through the whole
Liturgy of the Word. The reading
prepares the table of God's Word for
the faithful and open up the riches of
the Bible for them.

All: Thanks be to God!

The Responsorial Psalm is the Responsorial Psalm

Assembly's response to the reading,
which has just been proclaimed. The
Between the first and second readings, a psalm is
Christian Community uses God's
spoken or sung by the entire assembly. The
Word - taken from the Psalms of the
Old Testament - as a response to response is repeated after each verse. If sung, a
God's Word, thereby making God's cantor or choir sings the verses of the psalm; (the
Word their own. people join in the repeated response).

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 Second Reading (New Testament selection)

Lector: A reading from the Book (or Letter, or Acts) of...

(Different readings are prescribed for each day; after the lector In the Second Reading, formerly termed
ends, the people respond:) the Epistle, the assembly encounters the
early Church living its Christian faith. This
witness of the apostolic community
Lector: The Word of the Lord.
provides an example for all times, since
Christians of every age are to recall the
All: Thanks be to God! love of the Father made present in
Christ, the good news of redemption
and the duty of Christian love. All
followers of Jesus are called to live
decently and without blemish, to be
tolerant of one another and to be
steadfast in the faith.

Alleluia Acclamation or Gospel Acclamation – (This acclamation of praise to God follows the second
reading and prepares the assembly for the Gospel.)

Choir or Cantor: Alleluia! All repeat: Alleluia!

Choir or Cantor: (verse) All repeat: Alleluia!

The "Alleluia" may be repeated two or more times.

Gospel:
The Gospel is very sacred, since these are
the words and deeds of Christ, we surround
Before the Gospel Proclamation:
it by many distinct acts of respect; one of
these is that we stand for the Gospel
Reading. Whereas, any lector could Priest: The Lord be with you.
proclaim the other readings, a special All: And with your spirit.
minister was appointed to read the Gospel.
In the early Church it was the Deacon who Priest: A reading from the Holy Gospel according
was considered the special example of to... [Matthew, Mark, Luke, or John]
Christ as servant. Only in the absence of a
Deacon does the Priest proclaim the All: Glory to you, O Lord!
Gospel. The making of small signs of the
Cross on the book, forehead, mouth and
After the Gospel Proclamation:
heart express readiness to open one's mind
to the Word, to confess it with the mouth,
and to safeguard it in the heart. We are Priest: The Gospel of the Lord.
now ready to listen to the Gospel.
All: Praise to you, Lord Jesus Christ!

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Homily

The homily (sermon) is a reflection by the celebrant or other minister on the Scripture readings and
on the application of the texts in the daily lives of the assembled community.

Profession of Faith – (The assembly together recalls and proclaims the fundamental teachings of the
Roman Catholic faith. The Profession of Faith, also referred to as the Creed, is used on all Sundays
and Holy Days.)

Nicene Creed

All: I believe in one God, And now, as we stand together to

proclaim our faith through the Creed,
the Father almighty,
we are responding "Yes" to the
maker of heaven and earth,
message of God's Word. The oldest
of all things visible and invisible. faith statement in the Church is called
I believe in one Lord Jesus Christ, the Apostle's Creed.
the only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father;
through him all things were made. We bow at the words "BY THE
For us men and for our salvation POWER OF THE HOLY SPIRIT WAS
he came down from heaven, INCARNATE OF THE VIRGIN MARY,
At the words that follow up to and including and become man, all bow AND BECAME MAN" because the
by the the Holy Spirit Incarnation is the most sacred
was incarnate of the Virgin Mary, and became man. moment of all creation.

For our sake he was crucified under Pontius Pilate,

he suffered death and was buried.
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory
to judge the living and the dead,
and his kingdom will have no end.

I believe in the Holy Spirit, the Lord, the giver of life,

who proceeds from the Father and the Son,
who with the Father and the Son he is adored and glorified,
who has spoken through the prophets.
I believe in one holy, catholic and apostolic Church.
I confess one Baptism for the forgiveness of sins
and I look forward to the resurrection of the dead
and the life of the world to come. Amen.

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General Intercessions / Prayer of the Faithful

Prayer of intercession for all of humankind; for the Church, civil authorities, those with various needs,
for all peoples, and for the salvation of the world. The celebrant invites all to pray, another minister
proclaims the prayers of petition and the assembly responds by asking God to hear and to grant their
requests.

Lector: …let us pray to the Lord.

All: Lord, hear our prayer. (repeated after each petition)

Liturgy of the Eucharist – (The section of the celebration when the gifts of bread and wine are
prepared and the Eucharistic Prayer is proclaimed by the celebrant, and the Blessed Sacrament is
distributed to the assembly.)

The second major part of the Mass contains elements of two ancient traditions - the meal, or bread
breaking, which Jesus left as His memorial; and the Hebrew tradition of sacrifice offered to God. These two
elements weave together in the symbolic actions and prayers of the Eucharist.

Please note that up until now, all of the actions have taken place away from the altar (either at the Priest's
chair or at the pulpit also known as the ambo). Everything will now center on the altar where the Eucharistic
Sacrifice will take place. The altar is prepared; the gifts are "set apart" and presented as a sign of the
community's desire to incorporate itself in the sacrifice of Christ.

You will recall that when Jesus was at Supper with His Disciples, He took bread, broke the bread and gave it
to His Disciples saying, "Do this in memory of me." The Mass then, is the perpetuation of the Last Supper of
Holy Thursday and the Sacrifice on the Cross, of Good Friday.

Blessed Sacrament - The Eucharist, the Body and Blood of Christ, whether at the Mass or
reserved in a special place in the Church.

Preparation of the Gifts - The time in the Mass when the bread and wine to be used in the
celebration are brought to the celebrant, usually by representatives of the faithful.

Offertory Song - Music used during the presentation of gifts to the celebrant and as the altar is
prepared for the Liturgy of the Eucharist.

Incense - Incense (material used to produce a fragrant odor when burned) is used as a symbol of
the Church’s offering; the rising smoke represents the prayers of the assembly rising to God.

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Washing of Hands - An expression of the desire for inward purification. The celebrant washes his hands
in symbolic cleansing to prepare himself just as the gifts have been prepared as an offering to the Lord.

Presentation of the Gifts / Preparation of the Altar: The priest washes his hands as a
symbol of internal purification to
prepare for the most sacred part
Priest: Blessed are you, Lord God of all creation, of the Mass. In former days, it was
The priest (deacon) quite often a real necessity for the
for through your goodness we have received
mixes a little water Priest to wash his hands after
with the wine to the bread we offer you: fruit of the earth and
receiving the gifts of the people -
symbolize the human work of human hands, it will become for us the which may have included fresh
and the divine natures bread of life. fish and live chickens as well as
of Christ joined in the bread and wine!
Mystery of the All: Blessed be God for ever.
Incarnation - God
becoming human as Priest: Blessed are you, Lord God of all creation, for through your goodness
the Priest continues. we have received the wine we offer you: fruit of the vine and work of
human hands, it we become our spiritual drink.

All: Blessed be God for ever.

Priest: Pray, my brothers and sisters, that my sacrifice and yours may be acceptable to God, the
almighty Father.

All: May the Lord accept the sacrifice at your hands,

for the praise and glory of his name,
for our good, and the good of all his holy Church.

Prayer Over the Gifts - The prayer by the celebrant asking that the gifts to be offered be made holy and
acceptable in the eyes of the Lord.

(The Priest sings or says this prayer, which is different for each Mass. At the end, the people respond:)

All: Amen.

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Eucharistic Prayer - The prayer of thanksgiving and sanctification. It is the center and high point of the
celebration. During the Eucharistic Prayer, the Church believes that the bread and wine become the
Body and Blood of Jesus Christ.

Now we arrive at the most sacred part, the Eucharistic Prayer, "the center and high point to the entire
celebration. It is essentially a statement of praise and thanksgiving for God's works of salvation, making
present both the body and blood of the Lord and his great redeeming actions in our lives.

Recall that since the Apostles were Jews, they brought their familiar religious practices to Christianity. The
Eucharistic Prayer is based on the Jewish Table Prayers. The priest prays to God on our behalf, but as a
reminder that we are all offering this prayer, we will enter into a dialogue three times. The first will take
place at the beginning of the Preface.

Preface Dialogue - The introductory dialogue between the celebrant and assembly in which all are
invited to join in prayer and thanksgiving to God. The Holy, Holy, Holy. The response of the community
to the preface and a continuation of the general theme of praise and thanks. Also called the Sanctus.

Preface Dialogue:

Priest: The Lord be with you.

All: And with your spirit.

Priest: Lift up your hearts.

All: We lift them up to the Lord.

Priest: Let us give thanks to the Lord, our God.

All: It is right and just.

Sanctus:

All: Holy, Holy, Holy Lord God of hosts.

Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.

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Memorial Acclamation:

Priest: The mystery of faith.

All: We proclaim your Death, O Lord, and profess your Resurrection until you come
again.
(One of three possible responses)

Consecration - The prayer and blessing during which the bread and wine become the Body and Blood of
Jesus Christ.

Intercessions - A series of prayers for the Church, the world, the Pope, clergy and laity, and the dead.

Doxology - A final prayer of praise of God.- summarize the Eucharistic Prayer

Priest: Through him, and with him, and in him, O God, almighty Father, in the unity of the Holy
Spirit, all glory and honour is yours, for ever and ever.

Amen - Also called the Great Amen. It is the acclamation by the people expressing their agreement with
all that has been said and done in the Eucharistic prayer.

All: Amen! (may be sung more than once)

COMMUNION RITE
Lord's Prayer - (“Our Father…” The prayer of petition for both daily food (which for Christians means
also the Eucharistic bread) and the forgiveness of sins.)

Priest: At the Saviour’s command and formed by divine teaching, we dare to say,

All: Our Father who art in heaven,

hallowed be thy name;
thy kingdom come,
thy will be done, on earth as it is in heaven.
Give us this day our daily bread,
and forgive us our trespasses,
as we forgive those who trespass against us,
and lead us not into temptation,
but deliver us from evil.

Priest: Deliver us, Lord, we pray from every evil, graciously grant peace in our days, that, by
the help of your mercy, we may be always free from sin and safe from all distress, as we
await the blessed hope and the coming of our Saviour, Jesus Christ.

All: For the kingdom, the power, and the glory are yours, now and forever.

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 Sign of Peace - Before sharing the Body of Christ the members of the assembly are invited to express
their love and peace with one another.

Priest: Lord Jesus Christ, you said to your Apostles: Peace I leave
The Sign of Peace has been part of you, my peace I give you, look not on our sins, but on the faith of
the Mass as early as the fourth your Church, and graciously grant her peace and unity in
century. Peace - "SHALOM" - means accordance with your will. Who live and reign for ever and ever.
all possible prosperity. We pray that
each person will live in total and All: Amen.
complete harmony with nature, self
and God. In the sign of peace we Priest: The peace of the Lord be with you always.
make a spiritual pledge to be open
to each other as Christ would, both All: And with your spirit.
in the celebration of the Liturgy and
after it. Since the Risen Christ is the
source of all peace, this gesture Deacon or Priest: Let us offer each other a sign of peace.
expresses faith that Christ is present
in the Assembly because of
reconciliation and wholeness.
Breaking of the Bread - The celebrant recreates gestures of Christ at
the Last Supper when He broke the bread to give to His disciples. The action signifies that in communion
the many are made one in the one Bread of Life which is Christ.

Lamb of God (“Agnus Dei”) - An invocation during the breaking of the bread in which the assembly
petitions God for mercy and peace.

All: Lamb of God, you take away the sins of the world: have mercy on us.
Lamb of God, you take away the sins of the world: have mercy on us.
Lamb of God, you take away the sins of the world: grant us peace.

Holy Communion - After saying a preparatory prayer, the celebrant (or other designated ministers)
gives communion (the consecrated bread and wine) to himself and the other ministers at the altar, and
then communion is distributed to the congregation.

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 Communion:

Priest: Behold the Lamb of God, behold him who takes away the sins of the world.
Blessed are those called to the supper of the Lamb.
A small portion of the large host is now
All: Lord, I am not worthy that you should enter under my roof,
placed into the chalice signifying the
but only way the word and my soul shall be healed.
union of the Body and the Blood of
Christ. Just as the double consecration,
that is, OF the bread and OF the wine, Communion Song - The music that is used as the consecrated
represented the death of Christ, so it bread and wine – the Body and Blood of Christ – is distributed to
was deemed necessary to symbolize the the faithful.
reuniting of the Body and Blood of
Christ before communion – a symbolic Prayer After Communion - The final prayer by the celebrant in
re-enactment of the Lord's resurrection. which he petitions that the Sacrament be beneficial for all.

Priest: Let us pray.

(All pray in silence for a while, unless a period of silence has already been observed. Then the Priest sings
or says the Prayer after Communion, which is different for each Mass. At the end, the people proclaim
their consent.)
All: Amen.

Concluding Rite - The brief rite which consists of the celebrant’s greeting to all present, final
blessing and dismissal; followed by a concluding song and concluding procession.

Priest: The Lord be with you.

All: And with your spirit.

Priest: May almighty God bless you,

the Father, and the Son, and the Holy Spirit.
All: Amen.

Dismissal:

Deacon or Priest: Go forth, the Mass is ended.

All: Thanks be to God!

The Priest will now reverence the altar once again as he did when he began the Liturgy. It is similar to the
ritual of love when we visit a friend or relative. The kiss of farewell at the end of the celebration mirrors the
kiss whereby the altar is greeted at the beginning of Mass. Both are gestures venerating the table as the
symbol of Christ.

A hymn is usually sung as the ministers leave the sanctuary. All those attending the Mass are expected to
remain until the ministers have reached the rear of the Church, so that they can greet us as we leave.

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The Eucharist is explored throughout the NORE (National Office of Religious Education)
programs, but most specifically in the school editions in the following units:

Grade 1 - We Belong to God

In September the students begin to learn how to plan a celebration (simple liturgy). During
Unit 7 (Lent) the students study scripture stories of 'meals' and Jesus' caring for others.

Grade 2 - We Belong to the Lord Jesus

The entire program is arranged around the parts of the Mass- Gathering Rite, Liturgy of the
Word, Liturgy of the Eucharist, Sending Forth.

Grade 3 - In the Spirit We Belong

During the month of October the students study the Mass parts and plan and participate in a
Eucharist celebration.

Grade 4 - Come and See

During September the students study the Liturgy of the Word and attend a parish Mass or
classroom liturgy to receive bibles. During Lent they prepare for and participate in the liturgies
of Holy Week. In June the sacraments of initiation are reviewed.

Grade 5 - May We Be One

In November the students study the structure and flow of the Mass, the link between the
Eucharist and the Last Supper of Jesus and prepare and participate in a celebration of the
Eucharist.

Grade 6 - You Shall Be My Witnesses

In June students connect the Eucharist with their mission in life and help prepare and
participate in a celebration of the Eucharist.

Grade 7 - Believe in Me- the Creed, Father and Son

Grade 8 - Stand By Me- the Creed, Holy Spirit and Church

Unit 2 - sacramental theology including the Eucharist
Unit 8 - discussion of why we go to Mass and planning a Mass

Grade 9 - With Me- the Beatitudes and Ten Commandments

Grade 10 - Christ and Culture

Unit 10 - explores Eucharistic community and the planning and celebration of a Mass.

Grade 11 - Believing-Scripture - Jesus and the Reign of God

Grade 12 - In Search of the Good- moral living, sacrament of marriage

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 Our Sunday Obligation
Maureen Kelly, MA

“Much obliged” is an old fashioned phrase first noted in the Old Oxford English Dictionary in
the sixteenth century. Over the centuries, the phrase has lost some of its richness. Originally,
it meant to be bound to a person by ties of gratitude. Today, the phrase is more often used
as an automatic response to someone who has performed a perfunctory service.
Unfortunately, this practice does not convey the sense of truly being bound to each other by
gratitude. What a loss! Because of that loss, many people understand the word obligation as
a burden rather than a commitment and duty that flows from a relationship. Obligation is a
form of indebtedness that comes from within the heart of a relationship.

Think of the obligations that make for a rich family life. A parent does not say, “I wonder if I
have to feed my children this week?” Husbands and wives carry out a myriad of obligatory
tasks in service to each other during the course of a week and never ask, “Do I have to?” In
loving relationships, we are grateful for the gift of each other and we express that gratitude
by doing right actions because we want to do so. Obligatory behaviors grow out of
communication, intimacy, and personal and communal relationships. These examples can
help us reflect on our “obligation to attend Mass on Sundays and on holy days of obligation
and rest from servile labor” (Catechism of the Catholic Church, #2041).

The heart of Sunday obligation is gratitude. The word Eucharist means “to give thanks.” We
gather each week because we are “much obliged” to God — for everything. This obligation
is not an automatic response to someone who has performed a perfunctory service. We
come together to “give thanks” to God, our Father who is the source of all life and creation,
and to Jesus, God’s Son who gave us eternal life through his death on the Cross that is made
present in every Mass as we participate again in Christ’s death and Resurrection through the
Eucharist.

Each time we “attend Mass,” we bring our lives, our very selves, to the Eucharist. We gather
together as a community, grateful to have each other as fellow pilgrims in faith and grateful
to be nourished by the body and blood of Christ. Just as the relationships and obligations in
families are nurtured and strengthened by intimacy and communion, so too does our
participation in the Eucharist nurture and strengthen our relationship with the Trinity. Food
nourishes our body in the same way that our participation in Holy Communion nourishes our
spirit and unites us together as individuals and as a community in Christ. Acting on our
Sunday obligation of being “much obliged” gives us reason to be “more obliged” in the
most authentic sense of obligation.

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Section 3: Eucharist Revised: July 2016
Questions for Reflection

 In what ways do I live out my Sunday obligation? What impact does my participation in
the Eucharist have on my daily life?
 How can I explain Sunday obligation to someone who asks, “Do you have to go to Mass
every Sunday?

Actions to Take

 Volunteer to become part of one of the liturgical committees or groups of liturgical

ministers in your parish.
 Think about what you can do to improve your experience of Sunday worship.
 Talk with your family or another faith-sharing group about ways to make Sunday a day of
worship.

Scripture Corner
Exodus 34:10 – 26; Psalm 100; John 4:4 – 42
Read and reflect on these passages. What do you bring to the worship experience in the
light of your reflection?

Maureen A. Kelly is an expert on sacramental catechesis and religious education. She holds an MA in theology
from the Catholic University of Louvain and is a founding member of the North American Forum on the
Catechumenate.

© 2006 Archdiocese of Chicago: Liturgy Training Publications, 1800 North Hermitage Avenue, Chicago, IL
60622-1161; 1-800-933-1800; www.ltp.org.

This page may be reproduced for personal or parish use. The copyright notice must appear with the text.

It also may be downloaded at www.ritemagazine.org.

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Section 3: Eucharist Revised: July 2016
 Why Go To Mass?
by Steven R. Hemler

Not every Mass is going to be a great and deeply moving experience. Lifelong Catholics may have
grown so used to the ritual that they aimlessly go through the motions and find their minds often
wander. So, why bother going to Mass? Here is a list of the "Top 10" reasons:

Reason #10: To Follow the Commands of God, Jesus, and the Church
The third of the Ten Commandments given to Moses by God is, "Remember to keep holy the
Sabbath day." Christians observe Sunday as a day of worship and rest in order to honor the
Resurrection of the Lord Jesus. Before his Crucifixion, Jesus instituted the Eucharist at the Last
Supper when he took bread, blessed it, broke it, and gave it to them, saying, "This is my body, which
will be given for you. Do this in memory of me." When we celebrate the Mass, we repeat the Last
Supper, as Jesus commanded us to do. In doing this, we remember his great act of love for us on the
Cross - taking our sins upon himself so that we can live with him forever in heaven. Therefore, the
Church teaches that we must fulfill the command of Jesus by attending Mass. The Catechism of the
Catholic Church (#2042) explains that attending Mass on Sundays and Holy Days of Obligation is the
first of the five Precepts of the Church. Willingly disobeying this precept is seriously sinful.

Reason #9: To Develop and Express Our Faith Commitment

Another reason to go to Mass is to develop the habit of worshiping and glorifying God. Human
beings ordinarily develop by forming habits, some good and some bad. The discipline of worshiping
God helps us to grow into being habitual "adorers of God," even when we do not feel like it. Like any
other major commitment, our spiritual life involves discipline and restraint. Mass can sometimes be
boring. Children and young people often wonder why the Mass can't be more "fun." But, if someone
lives just to "have fun" they will most likely end up being selfish and unhappy. Focusing on our own
selfish desires is empty and unfulfilling. It is only when we get out of ourselves and live for God and
others that we truly find peace and happiness. Participation in the Mass is our duty as baptized
Christians, but it is much more than that. It is an opportunity to actively express our commitment to
Jesus Christ and to help fulfill our role in the Church.

Reason #8: To Gather Together in Christian Fellowship

Living a truly Christian life is not easy and a supportive community is vitally important. We cannot live
as Christians just by ourselves. We are, rather, called to enter into relationships with others on our
Christian journey through this life. Without fellow Christians, our faith would be stunted, fade away
and die. It is while united in active celebration together at Mass that we will most powerfully
experience the joy implicit in Jesus' saying "For where two or three meet in my name, I shall be there
with them." Active involvement in a broad range of parish activities, beginning with Mass, gives
great meaning and support to our lives as Christians.

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Reason #7: To Receive God's Help and Healing
It is hard to do difficult things alone. Following Jesus can be tough work. We go to Mass to receive
the help we need to live the Christian life. Going to Mass gives us a sense that there are other people
who are also struggling to live better lives and maybe we can all make it together. It's been said,
"The Church is not a haven for saints, but a hospital for sinners." We don't go to Mass to proclaim
our holiness, but rather we go to humbly seek God's help and healing. To change our lives - in Biblical
terms, to repent, to convert - we need the help and support of others. At Mass, we join with others
who are also trying to live the gospel and follow Jesus, and we share in the Spirit of Christ and we are
empowered by that Holy Spirit.

Reason #6: To Celebrate With Song

Congregational singing has always been one of the most powerful ways to for the community to
pray together. In the words of St. Augustine, "Singing is praying twice." Many find good liturgical
music quite inspiring and an important part of worshipping God in a community of believers. But,
liturgical music cannot be mistaken as entertainment. Music in worship is also a means towards
prayer, contemplation and reflection. Good liturgical music is carefully selected to reinforce the
central message of the Word of the Lord during Mass.

Reason #5: To Pray and Worship God Together

From the earliest days of Christianity, men and women have brought their deepest needs and desires
to the table of the Lord, confident that they will be joined to Christ's great act of intercession before
the Father. So, we can bring our deepest desires to the table of the Lord, confident they will be
heard. St. John Vianney said of liturgical prayer, "Private prayer is like straw scattered here and there:
If you set it on fire it makes a lot of little flames. But gather these straws into a bundle and light
them, and you get a mighty fire, rising like a column into the sky; public prayer is like that." So, we
come together to join our prayers of Adoration, Contrition, Thanksgiving, and Supplication (the
acronym "A.C.T.S.") with the other members of our faith community. If we love God, we will want to
spend some of our time with Him as He wants us to - giving ourselves to Him in worship.

Reason #4: To Receive the Word of God

During the Liturgy of the Word, we hear Christ's voice in the scripture readings. As Vatican II's
Constitution on the Sacred Liturgy states, "it is He himself who speaks when the Holy Scriptures are
read in the Church." We also hear Christ's voice in the homily, when the priest seeks to apply these
inspired words to our lives. We know that if we listen in the right frame of mind, asking Jesus to open
our hearts and minds, we will receive a message - a personal message.

Reason #3: To Commemorate Christ and Perpetuate His Sacrifice on the Cross
Whenever we gather together at Mass, we remember Christ. Furthermore, as the bishops said at
Vatican II, "…it is the liturgy through which, especially in the divine sacrifice of the Eucharist, the
work of our redemption is accomplished." At each Mass, God makes present and available to us, with
lavish generosity, the saving power of the cross. Through the Mass, we offer God our praise, sorrow
for our sins, and our deepest thanks for the gift of our redemption.

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Reason #2: To Strengthen Us for Our Mission
The Mass provides us with a sense of why we are here, namely to love and serve the Lord and one
another. When we hear the words, "Do this in memory of me," we hear God's voice not just
challenging us to go to Mass but also challenging us to that self-giving love that the Mass celebrates.
We are to live as Christ lived and act as Christ would act. The hard part of the Eucharist is not only
believing that the bread and wine become Christ's body and blood, but the most difficult thing is
accepting the challenge to "do this" - to live with that same self-giving love.

The Mass not only gives us a sense of what we ought to do, it also strengthens us for doing it. When
we hear "The Mass is ended; go in peace" we know that Christ has come physically to the altar, then
flows outward to the congregation, who carry Him out into the world. Our Lord does not send us out
into the world as orphans. Rather, He equips us for the journey. He has formed us by teaching us
through His Word, and He has fed us with His very Presence.

Finally, the #1 Reason to Go to Mass: To Be Filled with Jesus Christ

At the Consecration, the bread and wine, through the power of the Holy Spirit, become the Body and
Blood of Christ. When we receive Holy Communion, we receive Jesus Himself. He said this very
plainly: "Whoever eats my flesh and drinks my blood remains in me and I in him."

Without physical food we will die physically. In the same way, without spiritual food we will die
spiritually. By receiving Holy Communion we receive the graces needed to become more like Christ.
It's been said, "We are what we eat." St. Augustine expressed this well when he said about Eucharist,
"Believe what you receive. Receive what you believe. Become what you receive." This is why we are
called to receive Holy Communion regularly and frequently.

Vatican II emphasized that the Mass is the "summit" toward which all our activities point and it is the
"source" from which all our blessings flow. The Mass is the Lord giving Himself to us in His Word and
in His Real Presence, and calling forth our self-giving in return. Going to Mass allows us to meet Christ
within His community and to be with others whose faith makes a difference. This enables us to make
the lived Presence of Christ - going forth and doing God's work in the world - the central element of
our lives.

Copyright © Steve Hemler. Steve Hemler has been involved in youth ministry, pro-life political activism and religious
education. His articles have been published in America, Liguorian, Church, Modern Liturgy, Religion Teacher's Journal,
Liturgical Catechesis, and National Review.

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 A Euchristic Healing
Michael Forrest
Abridged from New Oxford Review, September 2003

The following is my personal account of a day I will remember for the rest of my life. It occurred in the late
spring of 1996.

During my conversion from Baptist Protestantism to Catholicism, I underwent many challenges. One was
particularly troublesome. As a Baptist, I was taught that the Lord's Supper was strictly symbolic. The first
time I heard that Catholics believe that the Eucharist is Christ's Body, Blood, Soul, and Divinity, I thought it
was absolutely bizarre and idolatrous.

After I became a Catholic, I was still unsettled regarding the Eucharist. Yet, I "willed" myself to believe
because I had done enough self-study to know that the early Church clearly believed that the Eucharist was
no mere symbol, but rather, the Real Presence of Christ.

Yet in my gut I still struggled. I prayed that God would remove my doubts. My wife Paula, a cradle Catholic,
prayed for me as well.

One Sunday we were preparing for Mass. My wife was in the rear seat, buckling our youngest child in our
Dodge Caravan, and I was buckling our oldest son in the front seat. I was holding on to the center beam of
the Caravan in order to balance myself as I leaned over to buckle him in. My wife didn't see my hand. I
suspect you're already cringing. You guessed it. From the inside, she slammed the heavy sliding door shut
across my fingers—hard enough to lock it in place!

I immediately dropped to my knees and began yelling. My wife was so distraught that she was unable to
open the door from the inside. I had to pull myself up and open the door with my other hand. The very top
of my pinky had been caught, my "ring finger" was caught about halfway to two-thirds of the way up, and
the top quarter of my middle finger had been injured as well.

Blood had been ejected through the skin and was dripping down my palm from both my ring finger and
middle finger. All three fingers had been "flattened" from where they had been caught, up to the tips, and
my ring finger and middle finger were about twice their normal width. I quickly assessed the damage and
asked my wife to call my brother and sister-in-law so we could drop off our children before heading to the
emergency room.

Then, after I wrapped a paper towel and face towel around my hand to stop the bleeding, a sudden "peace"
and clarity came over me. Though I was in great pain, I felt a compulsion to pray. I asked my wife to pray
with me. Together, we knelt in our family room. I prayed first that God would take away my wife's agony
over causing my injury. Then I prayed that God would heal my hand and make sure that I could continue to
play the piano. (I am a professional pianist/keyboardist.)

As I stood, I blurted out, "We're going to Mass anyway." I can remember thinking to myself, "We are? OK,
fine." My wife said, "Michael, what is wrong with you? We have to get you to the hospital—your fingers are
broken!"

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I told her I didn't understand either but that I was convinced we needed to go to Mass regardless. We
returned to the van and dropped off the kids at my brother and sister-in-law's house. We were the very last
people to arrive at church. We sat in the back. Keeping mild pressure on the wounds to stop the bleeding,
I noticed that the pastor was speaking very forcefully and eloquently on the Real Presence of Christ in the
Eucharist. I remember thinking that he sounded rather "Baptist" in his passion, which was very unusual
for him. My wife leaned over and said, "Isn't this what you've been praying about, Michael?"

All of a sudden, I understood why I needed to be at Mass. God intended me to hear this impassioned
sermon in order to dispel any lingering doubts about the Eucharist. I remember being thankful, telling God
that I completely believed now. When the time came for Communion, I was the last person in line, with my
hand still wrapped up and in pain. As we moved forward, I "heard," almost as if the word was implanted in
my consciousness, "Kneel." I remember thinking, "Did I just think that?" The word repeated more
forcefully, "Kneel." I got goosebumps.

Finally, I understood somehow that I was supposed to kneel when receiving communion. I remember
continuing down the aisle nervously thinking, "I hope no one thinks I'm trying to be 'Mr. Pious and Holy' or
something." When I finally arrived in front of the pastor, he looked down with concern at my red-and-white
towel-wrapped hand, as if to say, "What happened to you?" I sheepishly asked, "Is it OK if I kneel, Father?"
He replied, "Sure."

I knelt and received Communion. When I stood, I noticed a vague sensation of warmth. When I got back to
our pew, I asked my wife for some clean tissues for my wounds. As I took off the towel, I noticed Paula's jaw
drop and her eyes grow wide. She exclaimed in a whisper, "Oh my goodness, look at your hand!" To my
amazement, my fingers were perfectly back in shape. The blood that had collected under the surface of my
skin appeared to be receding back into my fingers before our eyes.

I thought, "This is a miracle!" I hesitated and then bent my fingers. There was no pain.

After almost everyone had left the church, the pastor came down toward the back, and Paula and I walked
over to him. After I explained what had happened, he said, "You know, before Mass, I had a strong feeling
that this homily was very important. I wasn't exactly sure why. Now I know."

He then asked me if I knew what the day was. I didn't, other than that it was Sunday. He said, "This is the
feast of Corpus Christi, Michael. It's all about the Real Presence of Christ in the Eucharist!" Then he
continued, "What are the chances that all this would happen right before Mass, that you would be the last
one in line so that everyone would see you with that towel around your hand kneeling to receive —and that
all this would happen on Corpus Christi? This isn't just for you, Michael; this is for the Church."

I did not speak about what had happened to anyone except my pastor and family for quite some time
because I didn't want to give anyone the impression that I thought I was "special." With time, others
convinced me that in trying to be "modest," I had hidden a wonderful work that God had done. In these
days, when Christ's Real Presence in the Eucharist is doubted by so many Catholics, I fervently hope that we
approach this Sacrament and all the Sacraments with a spirit of awe and thanksgiving. If my story helps
anyone toward that goal in some small way, it would be a great source of joy to me.

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 The Miracle of Lanciano
Fr. William Saunders

Recently, one of our parish priests mentioned the Eucharistic miracle of Lanciano in his sermon and also
mentioned some scientific studies that had been performed. Could you please provide a little more
information concerning this miracle

The miracle of Lanciano is the first, and many believe the greatest, Eucharistic Miracle of the Catholic
Church. Keep in mind that strictly speaking a miracle is an extraordinary event produced directly by
God or by His will and command through an agent, such as a saint. The miracle occurs in a religious
context and is a clear sign of supernatural, divine intervention. Most importantly, the miracle arouses
within the spectator or recipient a greater conviction of faith in God.

With this in mind, we now turn to the miracle in question which occurred in the 700s in the town of
Lanciano, then known as Anxanum, an ancient Roman city, located southeast of Rome. There the
monks of St. Basil had established a monastery under the patronage of St. Longinus, traditionally
believed to be the centurion at the crucifixion who proclaimed, “Truly, this was the Son of God” (Mt
27:54) and pierced the side of our Lord with his lance (Jn 19:34).

One day, a certain monk was offering the Holy Sacrifice of the Mass. Although we do not know his
identity, an ancient document described him as “...versed in the sciences of the world but ignorant in
that of God.” Apparently, he had been plagued by doubts about transubstantiation: he agonized
over whether the bread and wine changed substantially into the Body and Blood of our Lord at the
words of consecration, and whether our Lord was truly present in the Holy Eucharist.

This time, when the monk pronounced the words of consecration, the host was miraculously
changed into flesh and the wine into blood. The monk was awestruck. Weeping joyously, he regained
his composure. He called the congregation around the altar and said, “O fortunate witnesses, to
whom the Blessed God, to confound my unbelief, has wished to reveal Himself visible to our eyes!
Come, brethren, and marvel at our God, so close to us. Behold the Flesh and Blood of our Most
Beloved Christ.” Those who witnessed the miracle soon spread the news throughout the
surrounding area.

Shortly after the occurrence, the Blood coagulated into five globules of different sizes, but the Flesh
remained the same. The archbishop ordered an investigation. The testimony of witnesses was
recorded. The Flesh and Blood appeared to be human flesh and blood. The archbishop sent a scale
for the weighing of the globules: each individual globule weighed the same as the other individual
ones (although different in size) or as all five together or as any other combination. Eventually, the
Flesh and the globules of Blood were placed in a special ivory reliquary, but not hermetically sealed.
Church authorities certified the miracle although the original document was lost some time in the
16th century.

Over the centuries, different religious orders have had custody of the Church and the relics: originally
the Basilians until 1176, followed by the Benedictines until 1252, and since then by the Franciscans. In
1258, the Franciscans built a new Church under the patronage of St. Francis of Assisi to replace the
decaying Church of St. Longinus. The relics to this day remain at this basilica under the care of the
Franciscans.

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Since the first basic investigation, the Church has permitted other studies on the relics. In 1574, Msgr.
Rodrigues once again weighed the five globules in the presence of witnesses and arrived at the same
conclusion. Remember though that eight centuries had passed and no visible sign of deterioration
had taken place.

In 1713, the original ivory reliquary was replaced by one of silver and crystal. The Flesh is displayed in a
monstrance just like the Sacred Host, and the globules of Blood are in a crystal chalice, which some
believe is the actual chalice used by the monk for Mass.

The most thorough study occurred in 1970-71. Pope Paul VI permitted a series of scientific studies on
the precious relics to verify their nature. Dr. Odoardo Linoli, professor of anatomy and pathological
histology, chemistry and clinical microscopy, and head physician of the hospital of Arezzo, conducted
the study. He was assisted by Dr. Ruggero Bertelli, professor emeritus of human anatomy at the
University of Siena. The analyses were performed in accord with scientific standards and
documented, and Dr. Bertelli independently corroborated Dr. Linoli’s findings. In 1981, using more
advanced medical technology, Dr. Linoli conducted a second histological study; he not only
confirmed the findings but also gathered new information.

The major findings from this research include the following: The Flesh, yellow-brown in color, has the
structure of the myocardium (heart wall) and the endocardium, the membrane of fibrous-elastic
tissue lining all the cardiac cavities. These have the same appearance as in the human heart. No
traces of preservatives were found in the elements.

The blood was also of human origin with the type AB. Proteins in the clotted Blood were normally
fractioned with the same percentage ratio as those found in the sero-proteic make-up of normal,
fresh human blood. The blood contained these minerals: chlorides, phosphorus, magnesium,
potassium, sodium, and calcium.

Professor Linoli asserted that the blood, if taken from a cadaver, would have deteriorated rapidly.
Given that these samples were centuries old, free of preservatives, and never hermetically sealed in
the reliquaries, they should have deteriorated. However, he underscored that the samples had the
same properties as fresh human blood and flesh.

Moreover, the doctors both concluded that only the skill of a trained pathologist could have
obtained such a sample, a tangential cut of the heart — a round cut, thick on the outer edges and
lessening gradually and uniformly to the central area.

The beauty of the miracle of Lanciano reflects the words our Lord spoke, “I am the Bread of Life. He
who feeds on my Flesh and drinks my Blood has life eternal and I will raise him up on the last day. For
my Flesh is real food and my Blood real drink. The man who feeds on my Flesh and drinks my Blood
remains in Me, and I in him” (Jn 6:35, 54-56). We must, therefore, never forget that when we
participate at Mass, we witness a miracle, and through the reception of Holy Communion we share in
the divine life of our Savior.

ACKNOWLEDGEMENT
Saunders, Rev. William. "The Miracle of Lanciano." Arlington Catholic Herald.
This article is reprinted with permission from Arlington Catholic Herald.

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THE AUTHOR
Father William Saunders is dean of the Notre Dame Graduate School of Christendom College and pastor of Our Lady of
Hope Parish in Sterling, Virginia. The above article is a "Straight Answers" column he wrote for the Arlington Catholic Herald.
Father Saunders is also the author of Straight Answers, a book based on 100 of his columns and published by Cathedral
Press in Baltimore.
Copyright © 2003 Arlington Catholic Herald

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 The Lectionary AT A GLANCE

 Year A – Matthew
 Concept dates back to the Synagogue with appointed readings for feasts
and Sabbaths  Year B - Mark (and 5 Sundays of
John)
 Before Council of Nicea (325) a lectionary existed only for feasts
 Year C – Luke
 Sunday readings followed the reading of a chosen book until it was finished
 The Gospel of John is read
 Many Rites used 3 "lessons" and included Old and New Testament, some throughout Easter, and is
used for other liturgical
used 2 "lessons"
seasons including Advent,
Christmas, and Lent where
 Before Vatican II, the Mass readings were repeated each year appropriate.

 Revised Lectionary in 1969 provides 3 lessons on Sundays and feasts. Was Lectionary includes...
revised again in 1998.
 3 Year cycle of Sunday Readings
 Since then, the Sunday readings are on a 3 year cycle (A, B, C) and the
weekday readings are on a 2 year cycle (I (odd years) and II (even years)  2 Year cycle of weekday
beginning on 1st Sunday of Advent Readings

 Variety of other readings for

 First reading/lesson is usually from Hebrew Scriptures and is paired
various circumstances
with the Gospel and followed by the Psalm.
 Responsorial Psalms and
 During Easter, the 1st reading is from the Acts of the Apostles instead of the Alleluia verses
Old Testament which, by an ancient tradition, is not read during the season.
The reading of Acts presents the life, growth and witness of the early Church. Also

 Second reading/lesson is usually a letter from Paul or James and does not  General Principles for the
reference other readings. Liturgical Celebration of the
Word of God
 Letters of Peter and John are read during Easter & Christmas
 Celebration of the Liturgy of
the Word at Mass
 Gospels are read continuously or semi-continuously
 Offices and Ministries in the
 This changes for feasts and seasons when readings are thematic. Celebration of the Liturgy of
the Word at Mass
 Since 1992 the Canadian Roman Catholic lectionary is based on the New
Revised Standard Version (NRSV) of the Bible, the copyright for which is held  General Arrangements for the
by the National Council of Churches of Christ in the United States of America. Readings for Mass

 Description of the Order of

 Canadian lectionary was revised again in 2009
Readings

 Adaptations and Translations

ECHOING GOD'S WORD, CALGARY, ALBERTA. SEPT. 23 & 24,2011 |

Wort/2 American Forum on the Catechumenate
USED WITH PERMISSION

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 THE FOUR GOSPELS AT A GLANCE

Matthew Mark Luke John

DATE OF WRITING
70 – 90 A.D. 65 – 70 A.D. 70 – 90 A.D. 90 – 100 A.D.
PLACE OF WRITING
Antioch in Syria Rome Greece Syria or Palestine
TARGET AUDIENCE
Jewish Christians Gentiles Greeks All Christians
PURPOSE FOR WRITING
To assert that Jesus is To present the person To give an orderly To lead to faith in Jesus
the long-awaited of Jesus through his account of the ministry as God’s son so those
Messiah who fulfills actions and miracles of Jesus so readers will who believe will gain
Israel’s hopes and the rely on the gospel to Eternal life.
words of the prophets build their faith
PORTRAIT OF JESUS
Promised Messiah Suffering servant, Son of Man Son of God/Word God
Hidden Messiah
CHARACTER OF THE AUTHOR
Teacher/Catechist Storyteller Historian Theologian
MAJOR EMPHASIS
Jesus’ teachings Jesus’ actions Jesus’ humanity Jesus’ teachings
THEMES
Jesus fulfilled Old The identity of Jesus Salvation is a joyous The role of “signs” in
Testament Prophecy surprise building faith

Jesus identifies with the The importance of the Salvation is offered to Dualistic struggle
lowly cross every one between forces of light
and darkness

Jesus is the world’s Discipleship Jesus identifies with the
savior not just Israel’s lowly and respects and
defends the dignity of
all
Mary is the first Disciple
Faith in Jesus necessary
for eternal life
Jesus is the divine Son
of God

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 From: ECHOING GOD’S WORD
James B. Dunning

Chapter 6: CONVERSING WITH SCRIPTURE

A METHOD FOR CONVERSING WITH SCRIPTURE

Steps Stage 1 Stage 2 Stage 3

Facilitator Preparation Catechist Planning

Conversation
Step 1 Proclaim the text Proclaim the text Impressions of
learners, materials,
Initial Impressions Write impressions Declare first exegesis, place in the
impressions year, options
Step 2 Consult research Dialogue with research Proclaim the text
again
The Text
Step 3 Design the catechist Group finds meaning Design the session for
session in the Scripture for the learners
Converse, Correlate, today
Decide

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 Sacred Vessels, Vestments and Furnishings found in a Church

1. lectionary The book of Scripture readings proclaimed at

Mass.

2. paschal candle The tall candle lit at the Easter Vigil and kept
near the baptismal font.

3. chasuble The outer vestment worn by the priest at

Mass.

4. thurible The vessel that holds charcoal on which

incense is burned.

5. altar The table on which the sacrifice of the Mass

takes place.

6. cruets The vessels that contain water and wine used

at Mass.

7. monstrance The vessel in which the Blessed Sacrament is

placed for adoration.

8. priest’s stole The vestment worn by the priest over the alb
and under the chasuble.

9. processional cross The cross that leads our processions and

stands near the altar.

10. holy oils The oils blessed by the bishop and used for the
Sacraments.

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11. chalice The cup used by the priest at Mass to contain
the Precious Blood of Jesus.

12. sacramentary The book, used by the priest, containing the

prayer texts of the Mass.

13. paten A dish-like vessel holding the Body of Christ for

Communion.

14. tabernacle A sacred box-like vessel in which the Blessed

Sacrament is reserved.

15. ambo The platform from which the Scripture

readings are proclaimed.

16. sanctuary lamp A perpetually lit lamp near the Tabernacle

signifying the presence of the Blessed
Sacrament.

17. deacon’s stole A diagonal vestment worn by the deacon over

one shoulder.

18. alb A white linen vestment worn by priests,

deacons, altar servers.

19. baptismal font A font filled with holy water in which baptisms
take place.

20. ciborium A covered container or vessel for holding the

Blessed Sacrament.

Teacher Faith Formation 29 | P a g e

Section 3: Eucharist Revised: July 2016