Scripture in the Order of the Mass

Nearly everything we say at mass has its roots in Sacred Scripture. This guide will help you if anyone you know is in doubt about that. Catholics quote scripture all the time, and there actions are deeply scriptural. After all, scripture flowed out of the early Church. The Church came first, the New Testament and the canon of scripture second.

Greeting

Priest: In the Name of the Father and of the Son and of the Holy Spirit. (Matt. 28:19)
People: Amen (1 Chr 16:36)
Priest: The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. (2 Cor 13:13)
People: And also with you.

Liturgy of the Word

Penitential Rite

All: I confess to almighty God, and to you my brothers and sisters, that I have sinned through my own fault. (Jas. 5:16) In my thoughts and in my words, (Rom. 12:16) In what I have done and what I have failed to do; (Jas 3:6) and I ask the Blessed Virgin Mary, all the angel and saints, and you, my brothers and sisters, to pray for me to the Lord our God. (1 Thess 5:25)
Priest: May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life. (1 John 1:9)
People: Amen (1 Chr 16:36)
All: Lord have mercy. (Tb 8:4) Christ have mercy. (1 Tim 1:2) Lord have mercy.

Gloria

All: Glory to God in the highest, and peace to his people on earth. (Luke 2:14)
Lord God, heavenly King, almighty God and Father, (Rev 19:6)
we worship you, (Rev. 22:9) we give you thanks, (Eph. 5:20)
we praise you for your glory. (Rev 7:12)
Lord Jesus Christ, only Son of the Father, (2 John 3)
Lord God, Lamb of God, you take away the sin of the world:
have mercy on us; (John 1:29)
You are seated at the right hand of the Father, receive our prayer. (Rom 8:34)
For you alone are the Holy One, (Luke 4:34)
You alone are Lord, You alone are the Most High, Jesus Christ. (Luke 1:32)
with the Holy Spirit, in the glory of God the Father. (John 14:26)

[The Liturgy of the Word consists of four readings from Scripture: the first is typically from the Old Testament, the second a psalm, followed by a reading from one of the epistles. Finally, the Gospel is proclaimed during which the people stand out of respect for the Word. The chosen readings change daily.]

A Sermon on the readings follows.

(2 Tim 4:1-2)

Profession of Faith

All: We believe in one God, the Father Almighty, maker of heaven and earth, (Gen 14:19) of all that is seen and unseen. (Col 1:16) We believe in one Lord Jesus Christ, the only Son of God, (Luke 1:35) eternally begotten of the Father, God from God, Light from Light, True God from True God, begotten not made, one in being with the Father. (Heb 1:3) Through him all things were made. (John 1:2-3) For us men and for our salvation he came down from heaven: (John 3:13) by the power of the Holy Spirit he was born of the Virgin Mary, (Matt 1:18) and became man. For our sake he was crucified under Pontius Pilate, (John 19:16) he suffered, died and was buried. On the third day he rose again in fulfillment of the Scriptures. (1 Cor 15:3-4) He ascended into heaven (Luke 24:51) and is seated at the right hand of the Father. (Col 3:1) He will come again in glory to judge the living and the dead (2 Tim 4:1) and his kingdom will have no end. (Luke 1:33) We believe in the Holy Spirit, the Lord, the giver of Life, (Acts 2:17) who proceeds from the Father and the Son. (John 14:16) With the Father and Son he is worshiped and glorified. He has spoken through the prophets. (1 Peter 1:10-11) We believe in one holy, catholic and apostolic Church. (Rom 12:5) We acknowledge one baptism for the forgiveness of sins. (Acts 2:38) We look for the resurrection of the dead and the life of the world to come. (Rom 6:5) Amen.

Liturgy of the Eucharist

[The gifts are brought to the altar. These include the bread and wine and the offering collected from the people.] (Malachi 3:10)

Priest: Blessed are you, Lord, God of all creation. Through your goodness we have this bread to offer, which earth has given and human hands have made. (Eccl. 3:13) It will become for us the bread of life. (John 6:35)
People: Blessed be God forever. (Ps 68:36)
Priest: Blessed are you, Lord, God of all creation. Through your goodness we have this wine to offer, fruit of the vine and work of human hands. It will become our spiritual drink. (Luke 22:17-18)
People: Blessed be God forever. (Ps 68:36)
Priest: Pray, brethren, that our sacrifice may be acceptable to God, the almighty Father. (Heb. 12:28)
People: May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our sake and the good of all his Church. (Ps 50:23)

Eucharistic Prayers

Priest: Lift up your hearts.
People: We lift them up to the Lord. (Lam 3:41)
Priest: Let us give thanks to the Lord Our God. (Col 3:17)
People: It is right to give him thanks and praise. (Col 1:3)

Preface Acclamation

All: Holy, holy, holy Lord, God of power and might, heaven and earth are full of your glory. (Is 6:3) Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest. (Mark 11:9-10)

Eucharistic prayer

[There are four of these, based on ancient prayers of the Church. Eucharistic Prayer Two follows as an example:]

Priest: Lord, you are holy indeed, the fountain of all holiness. (2 Macc. 14:36) Let your spirit come upon these gifts (water and wine) to make them holy, so that they may become the body and blood of our Lord Jesus Christ. Before he was given up to death, (Phil 2:8) a death he freely accepted, (John 10:17-18) he took bread and gave you thanks. He broke the bread, gave it to his disciples, and said: Take this all of you, and eat it: this is my body which will be given up for you. When supper was ended, he took the cup. Again he gave thanks and praise, gave the cup to his disciples, and said: Take this, all of you, and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Do this is memory of me. (Mark 14:22-25) Let us proclaim the mystery of faith.

All: Dying you destroyed our death, rising you restored our life, Lord Jesus, come in glory. (Heb 2:14-15)

Priest: In memory of his death and resurrection, we offer you, Father, this life-giving bread, this saving cup. (John 6:51) We thank you for counting us worthy to stand in your presence and serve you. May all of us who share in the body and blood of Christ be brought together in unity by the Holy Spirit. (1 Cor.10:17) Lord, remember your Church throughout the world; make us grow in love together with our Pope and our bishop, and all the clergy. Remember our brothers and sisters who have gone to their rest in the hope of rising again: bring them and all the departed into the light of your presence. (2 Macc 12:45-46) Have mercy on us all; make us worthy to share eternal life with Mary, the virgin Mother of God, with the apostles and with all the saints who have done your will throughout the ages. May we praise you in union with them, and give you glory though your Son, Jesus Christ. (2 Thes 1:4-5) Through him, with him, in him, in the unity of the Holy Spirit, all glory and honor is yours, almighty Father, for ever and ever.

All: Amen. (Rom 11:36)

Communion Rite

The Lord's Prayer:

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. (Matt 6:9-13)
Priest: Deliver us, Lord, from every evil and grant us peace in our day. In your mercy keep us from sin and protect us from all anxiety as we wait in joyful hope for the coming of our savior, Jesus Christ. (John 17:15)
All: For the kingdom the power and the glory are yours, now and forever. Amen

Priest: Lord Jesus Christ, you said to your apostles; I leave you peace, my peace I give to you. (John 14:27) Look not on our sins, but on the faith of your Church, and grant us the peace and unity of your kingdom where you live forever and ever.
Priest: The peace of the Lord be with you always! (John 20:19)
People: And also with you!

[The priest then directs the people to exchange a sign, such as a handshake or a kiss, or a word of God's peace to one another.]

Breaking of the Bread

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. (John 1:29)

Communion

Priest: This is the Lamb of God who takes away the sins of the world. Happy are those who are called to his supper. (Rev. 19:9)
People: Lord, I am not worthy to receive you, but only say the word and I shall be healed. (Matt 8:8)

[Communion is distributed to the faithful at the altar by the priest and lay ministers.] Dismissal Priest: Blessed be the name of the Lord. Now and forever. (Dan 2:20) May almighty God bless you, the Father, and the Son, and the Holy Spirit. (Luke 24:51) Go in peace (Luke 7:50) to love and serve the Lord. (2 Chr 35:3)

[During the blessing the people make the Sign of the Cross, the traditional sign of the baptized and a public sign of their belief in the power of God.]
People: Thanks be to God. (2 Cor 9:15)

The context in which Jesus made that statement is in addressing religious leaders
by titles, not talking about children calling their fathers *Father*

While your scoffing at the Scriptural content of the Mass is easily overlooked for its foolishness...
your attempt to hijack "context" for your own needs was one straw too many.

THE context...?
Your interpretation?
Just WHO'S CONTEXT are you referring to? Your's? Or someone else's?
Because it's not my context, or 1st century context-
or even Dr. Bergsma's context from comment #21.
You need to reword a statement like that to say...
"The context in which I understand it..."
or "The context I feel this relates to..."
to differentiate between an interpretation or opinion, and not stating a verifiable fact.

And this is not to say that I disagree with your "context" either...-
as Jesus himself refers to dads as "Fathers" often...
But you can't claim a specific context you may have an affinity for...
when there isn't one explicitly referenced in scripture.
Which by the way, some "scholars" claim strong evidence to prove that the "man" - in "Call no man father..."
Is a direct reference to the Roman emperor, who in fact claimed the Deity of "God" in their day.
So context can abound all over...

The problem with your assessment - of that Jesus was "addressing religious leaders"
Is NOT in that verse- and in fact it is something you are adding to scripture.
Now again, that is NOT to say you are incorrect in your interpretation- you could be right-
all I am saying is it means you are making an unverifiable statement-
one that develops from outside of scripture- which btw also goes against your own rules.
If we allow that external analysis as you would like, some can then - in that same method and manner- assume Jesus was (or was not) referring
to what St. Paul (a "religious leader" we would agree) would say later on, in Romans,
"Abraham is the Father of us all"...
"He is our Father - IN the sight of God "
or when he declared
"for in Christ Jesus I became your FATHER through the gospel."
We can also derive from that verse then perhaps,
in the same method you are applying,
that Jesus was not referring to much later on Catholic Priests
who would lead their congregations in The "Our Father" - the Lord's Prayer
together at every Mass- as we give worship to the ONE Father in Heaven.

So I have to ask, since you mentioned you are amazed
at Catholic "rationalizations" on this verse...
When Christ said "Call no man Father on earth, BECAUSE YOU HAVE ONE Father in Heaven...
Are you rationalizing that Catholics Don't understand or know the difference
Between Father Bob down at the Parish Fish Fry in Scranton- and the ONE Almighty Father in Heaven, we worship at every Mass??

As seen in the Bible the concept of fatherhood is not restricted to just our earthly fathers and God. It is used to refer to people other than biological or legal fathers, and is used as a sign of respect to those with whom we have a special relationship.

For example, Joseph tells his brothers of a special fatherly relationship God had given him with the king of Egypt: “So it was not you who sent me here, but God; and he has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt” (Gen. 45:8).

Job indicates he played a fatherly role with the less fortunate: “I was a father to the poor, and I searched out the cause of him whom I did not know” (Job 29:16). And God himself declares that he will give a fatherly role to Eliakim, the steward of the house of David: “In that day I will call my servant Eliakim, the son of Hilkiah . . . and I will clothe him with [a] robe, and will bind [a] girdle on him, and will commit . . . authority to his hand; and he shall be a father to the inhabitants of Jerusalem and to the house of Judah” (Isa. 22:20–21).

This type of fatherhood applies not only to those who are wise counselors (like Joseph) or benefactors (like Job) or both (like Eliakim); it also applies to those who have a fatherly spiritual relationship with one. For example, Elisha cries, “My father, my father!” to Elijah as the latter is carried up to heaven in a whirlwind (2 Kgs. 2:12). Later, Elisha himself is called a father by the king of Israel (2 Kgs. 6:21).

Jesus is not forbidding us to call men “fathers” who actually are such—either literally or spiritually. He is warning people against inaccurately attributing fatherhood—or a particular kind or degree of fatherhood—to those who do not have it.

This is seen in how Paul wrote “I do not write this to make you ashamed, but to admonish you as my beloved children. For though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the gospel” (1 Cor. 4:14–15).

Sorry I missed this, as a veteran of at least 1,000 RC masses, and a former CCD teacher, and lector, before experiencing actual regeneration via true contrite repent faith in the risen Lord Jesus to forgive and redeem me by His sinless shed blood, on His account. Thanks be to God!

scripture flowed out of the early Church. The Church came first, the New Testament and the canon of scripture second.

Actually, the NT church flowed out of scripture, for an authoritative body of wholly God-inspired writings had been manifestly established by the time of Christ as being "Scripture, ("in all the Scriptures") "even the tripartite canon of the Law, the Prophets and The Writings, by which the Lord Jesus established His messiahship and ministry and opened the minds of the disciples to, who did the same, (Luke 24:27.44,45; Acts 17:2; 18:28, etc.)

And which body provided the epistemological prophetic and doctrinal foundation for the NT, which established its Truth claims upon Scriptural substantiation in word and in power. (Mt. 22:23-45; Jn. 5:36, 39; Acts 2:14-35; 4:33; 5:12; 15:6-21;17:2,11; 18:28; 28:23; Rm. 15:19; 2Cor. 12:12, etc.) In dissent from the magisterial stewards of Scripture, with even the veracity of apostolic preaching being subject to examination by Scripture. (Acts 17:11) Thus the veracity of even apostolic oral preaching could be subject to testing by Scripture, and not vice versa.

For God manifestly made writing His most-reliable means of authoritative preservation. (Exodus 17:14; 34:1,27; Deuteronomy 10:4; 17:18; 27:3,8; 31:24; Joshua 1:8; 2 Chronicles 34:15, 18-19, 30-31; Psalm 19:7-11; 119; Isaiah 30:8; Jeremiah 30:2; Matthew 4:5-7; 22:29; Luke 24:44, 45; John 5:46, 47; John 20:31; Acts 17:2, 11; 18:28; Revelation 1:1; 20:12, 15 And thus as abundantly evidenced , as written, Scripture became the transcendent supreme standard for obedience and testing and establishing truth claims as the wholly Divinely inspired and assured, Word of God.

Moreover, men such as the apostles could speak as wholly inspired of God and also provide new public revelation thereby (in conflation with what had been written), neither of popes and councils claim to do. Thus the written word is the assured infallible word of God.

Priest: The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. (2 Cor 13:13)

Which damnably presumes all the hearers are regenerate, mainly under the false premise of baptismal regeneration, much less by proxy faith, and which is the basis for Rome counting even proabortion, proLGBTQ public figures as members in life and in death, as are the liberal laity. It is conservative RCs that are at most risk to being censored.

People: And also with you.

Which damnably presumes this separate class of celibate (normatively) sacerdotal Catholic priesthood is that of the NT presbuteros (which was not even manifestly separate from episkopos).

Nearly everything we say at mass has its roots in Sacred Scripture.

Which equates to being scriptural as much as the roots in Scripture statement would for the doctrine of JWs.

and I ask the Blessed Virgin Mary, all the angel and saints, and you, my brothers and sisters, to pray for me to the Lord our God. (1 Thess 5:25)

Rather than being Scriptural, as you have been told before, nowhere in Scripture do we see any believers engaging in prayer to created beings in Heaven (PTCBIH), or instructed to do so, despite the Spirit inspiring the recording of over 200 prayers by believers, and despite this being a most basic practice, and despite there always being plenty of created beings to pray to, and occasions for it since the Fall. Yet the only prayers or offerings in Scripture to anyone else in the spiritual world is by pagans, including to the only Queen of Heaven see therein.

Note that elders and angels offering prayers (Rv. 5:8; 8:4,5) in memorial - like as in Lv. 2:2,15,16; 24:7; Num. 5:15; 16:9, "an offering of memorial" cf. Num. 16:9, - is not that of them being addressed in prayer, nor does it indicate that they had heard them previously, nor is it described as being a regular postal service, but it is one of the things which is a preclude to the final judgments upon the earth, testifying to the persecutions of the saints by the devil and world that it fit to be punished.

For when "He maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble. (Psalms 9:12; cf. Genesis 4:10) and before judgment God brings forth testimony of the warrant for it, which includes the cry of those martyred souls under the altar in Rv. 6:9, and with odors representing prayer, akin to Leviticus 6:15, "burn it upon the altar for a sweet savour, even the memorial of it, unto the Lord." (Leviticus 6:15)

Nor can Prayer to created beings in Heaven be extrapolated from general commands to pray or from requests for pray from other believers on earth, for this ignores the God-ordained divisions btwn realms. Which is why Christ had to come down to this earth, while only God is shown able to hear all prayer from Heaven, which is a Divine privilege and attribute nowhere shown to be given to humans.

The only heavenly intercessor btwn man and God is said to be Jesus Christ, (1 Timothy 2:5) and by Him believers have immediate spiritual access with humble contrite boldness into the holy of holies in Heaven to pray to the Lord God, (Hebrews 10:19) while the Spirit within believers cries out “Abba, Father,” (Galatians 4:6) and not “Mama, Mother.”

Through your goodness we have this bread to offer, which earth has given and human hands have made. (Eccl. 3:13) It will become for us the bread of life. (John 6:35)...Through your goodness we have this wine to offer, fruit of the vine and work of human hands. It will become our spiritual drink. (Luke 22:17-18)...Let your spirit come upon these gifts (water and wine) to make them holy, so that they may become the body and blood of our Lord Jesus Christ. Before he was given up to death, (Phil 2:8)

Philippians 2:8 states: "And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." (Philippians 2:8) However, unlike this body and every appearance of Christ in the Bible, and whose manifest incarnation is stressed, esp. in contrast to a christ whose appearance did not conform to His physical incarnation, (Is. 53; Lk. 24:39; John 20:27; 1 John 1:1-3; 4:2; 5:6,8) and which manifest (sight, touch, smell, behavior) incarnated body is what a literal understanding of " eat, this is my body" (Matthew 26:26) "blood...shed for you" (Luke 22:20) would mean the subjects saw, then rather than at least a glorified physical; body, the Catholic bread of life appears as inanimate objects - bread, wine, which are said to no longer literally exist when the priests utters the words of consecration - yet which are affirmed to be the true body and blood of Christ, even though by all know scientific tests they would be shown to be just what they appear to be (bread. wine), as would the incarnated body of Christ on earth of Phil 2:8 which was crucified (human).

Yet as per Rome, the eucharistic body and blood is said to only be locally present until the host begin to manifest (and here visibility becomes important) corruption/decay, (CCC 1377) meaning showing that that they are what they appear to be (bread, wine), at which point Christ also is no longer present in the location under that appearance.

A much fuller documented examination of the Cath teaching on the Lord's supper is here, by the grace of God. Of course, your RC propaganda has been much refuted before.

Remember our brothers and sisters who have gone to their rest in the hope of rising again: bring them and all the departed into the light of your presence. (2 Macc 12:45-46)

2 Macc 12:45-46 in its wider context, does not teach of believers being in rest nor of Purgatory awaiting entrance into Heaven, but of men slain due to their manifest idolatry, dying in mortal sin for whom their is not hope according to Rome herself, while 2 Macc offerings and prayers are made in the hope of them seeing the resurrection (of the just).

Communion is distributed to the faithful at the altar by the priest and lay ministers.] Dismissal Priest

Yet, in contrast to individuals going to an altar to receive a bit of bread and sip of wine, with the focus being on the elements, and (typically) quickly dispersing or talking to select friends, ignoring others, as explained to you before at length, in the only clear description in the epistles (aside from Jude;'s cursory mention of the "feast of charity), that of 1 Co. 10+11, then remembering the Lord's death is by showing the care He did and the unity His death wrought, via taking part in a communal meal, as being "one bread" themselves, while to isolate oneself and ignore others in need was to not come together to eat the Lord's supper,

And since this lack of effectual recognition of others who were bought by the sinless shed blood of Christ, that of "eating every one taketh before other his own supper: and one is hungry, and another is drunken" (1 Corinthians 11:21) then the correction given is not a discourse on the nature of the bread and wine, but of self-examination and, "Wherefore, my brethren, when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come." (1 Corinthians 11:33-34)

Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.