Posted on 04/29/2003 7:29:55 AM PDT by NYer
The Entrance Rite:
- Sign of the Cross (Matt 28:19; cf. John 14:13-14; Acts 2:21)
- Formal Greetings:
- A- “The grace of our Lord Jesus Christ…” (2 Cor 13:14)
- B- “The grace and peace of God our Father…” (Eph 1:2)
- C- “The Lord be with you.” (2 Tim 4:22; cf. Matt 1:23; 28:20)
- Lord, Have Mercy (Matt 15:22; 17:15; 20:30-31)
- Glory to God (Luke 2:14; cf. Rev 4:11; 5:11-14)
- Prayers & Amen (Neh 8:6; Ps 41:13; Rom 16:27; Heb 13:20-21; Rev 7:16)
The Liturgy of the Word:
- Alleluia (Psalms 146-150; Rev 19:1-6)
- Profession of Faith (Mark 9:24; John 11:27)
The Liturgy of the Eucharist:
- Holy, Holy, Holy (Isa 6:3; Rev 4:8);
- Blessed is he… (Ps 118:26; Mark 11:10)
- Words of Institution (Mark 14:22-24; Matt 26:26-28; Luke 22:19-20; 1Cor 11:23-25)
- Memorial Acclamations:
- A- “Christ has died, Christ is risen, Christ will come again” (cf. 1 Thess 4:14-15; 1 Cor 15:3-23)
- B- “Dying you destroyed our death…” (1 Cor 16:22)
- C- “When we eat this bread…” (1 Cor 11:26)
- D- “Lord, by your cross and resurrection…” (Luke 4:42)
- Lord’s Prayer (Matt 6:9-13; Luke 11:2-4; cf. Mark 14:36; Gal 4:6)
- Doxology: "for the kingdom, the power, and the glory..." (after Matt 6:13 only in some biblical manuscripts; cf. Rev 4:11)
- Greeting of Peace (John 14:27; 16:33; 20:19-20; 20:26)
- Lamb of God (John 1:29, 36; cf. Rev 5:6-13; 22:1-3)
- Communion Preparation: “Lord I am not worthy…” (Luke 7:1-10)
- The Hail Mary:
- “Hail Mary, full of grace, the Lord is with you” (Luke 1:28);
- “Blest are you among women, and blessed is the fruit of your womb” (Luke 1:42; cf. Deut 7:12-13; 28:4)
Blessed are you, Lord God of all creation ....
Amazon.com:
The Lamb's Supper: The Mass as Heaven on Earth reawakens a surprising ancient view of the Eucharist, as the harbinger of the supernatural drama described by the New Testament book of Revelation. Catholic theologian Scott Hahn thinks that many worshippers receive the sacrament of communion without ever considering its links to the end of the world, the Apocalypse, and the Second Coming. Hahn wants to change our minds; he wants us to know that "The Mass--and I mean every single Mass--is heaven on earth." Literally. So, Hahn declares, "Now heaven has been unveiled for us with the death and resurrection of Jesus Christ ... Jesus Christ Himself says to you: 'Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and eat with him, and he with Me' (Rv. 3:20)." Hahn's enthusiasm, as evident even from these short quotes, is considerable--and infectious. Furthermore, he delivers his arguments with great levity (demonstrated in chapter titles such as "Oath Meal"), which makes The Lamb's Supper quite a tasty read. --Michael Joseph Gross
From Publishers Weekly:
As with his earlier Rome Sweet Home, Hahn's The Lamb's Supper seeks to bring scriptural exegesis and Roman Catholic ritual tradition into fruitful dialogue. The central thrust of this piece is that Catholic liturgy offers the best interpretive paradigm for studying the Book of Revelation. Hahn divides his subject matter into three main sections, considering in turn Scripture in the canon of the Mass, various interpretive approaches to the Book of Revelation and the mutual illumination of the Catholic Mass and John's Apocalypse. Apart from vapid section titles (e.g., "Guided Missal," "Resisting a Rest" and "The Need to Heed the Creed"), which detract from the serious themes presented, Hahn treats the material quite competently, and he is candid in his enthusiasm for both biblical liturgics and liturgical exegesis. Hahn's work is a fine introduction to eucharistic theology for the Catholic layperson, offering a crash course in the history of sacrificial worship in ancient Israel. The book has an ecumenical appeal, especially for Lutherans and Anglicans desiring to better acquaint themselves with Catholic ritual and the New Testament. The only consideration noticeably absent from Hahn's liturgical review of Revelation is whether the doxological splendors of the Mass are marred or made manifest in the hastily prepared English translations of the Latin Rite issued in the wake of the Second Vatican Council. (Oct.) Copyright 1999 Reed Business Information, Inc.
From Kirkus Reviews:
Hahn, a Protestant minister who converted to Roman Catholicism, has written extensively about the Catholic faith in previous books (A Father Who Keeps His Promises, not reviewed, etc.). Here he examines the relationship between the Divine Liturgy and the Book of Revelation. Attending his first Mass, Hahn was struck by the word used to describe Jesus: lamb. Not the majestic, awe-inspiring language we usually reserve for God. But the Book of Revelation calls Jesus lamb, too, 28 times in 22 chapters. This was Hahn's first inkling that the key to understanding the Mass was Revelation, and the key to understanding Revelation was the Mass. His was not a new insight, but if Christians in the know have long understood the connections between Revelation and the Mass, most average church-goers would cock an eyebrow quizzically at the suggestion that the last book of the Bible has anything to do with bread and wine. Hahn's exploration of the connections between them is marred by superficiality, exemplified, but not limited to, a penchant for peppering the text with cute, near-pun subheadings, such as ``Well Bread'' and ``Moriah Carry.'' Still, if taken in the (light) spirit in which it is offered, this is worthwhile addition to one's eucharistic library. -- Copyright ©1999, Kirkus Associates, LP. All rights reserved.
(But since its only anti-Catholicism, its ok, you're safe. Should we just flame you, or should we hit the abuse button?)
For them anyone, Mary, any priest, the janitor, can re-offer Jesus to the Father any day of the week.
This is a VERY unfair statement! Not EVERY priest does that!
No, no, NO! Mary ("Queen of the clergy") actually supplies the priests.
The feeding of the 5000 and the 4000 and the amounts of leftovers always spoke to me of "bread for the Jews" and "bread for the rest of the world."
In that context of symbology, it must be pointing to a real body of Christ that is broken for us.
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