The root of the Mass is the Last Supper, a Passover meal.
Jesus Rodriguez Diocese of Florida Most Rev. Fr. Bernie LT 602 Liturgy: The Mass/Para-liturgies/weddings/funerals June 14, 2012 Fr. Pat Gaffney THE LITURGY OF THE MASS The Mass is the most beautiful act of worship of Almighty God and a precious treasure of our Catholic Church. To fully appreciate the Mass, one has to understand its historical development. The root of the Mass is the Last Supper, a Passover meal. Here our Lord and the apostles read the Sacred Scriptures, and then for the first time our Lord Jesus Christ took bread and wine, pronounce the words of consecration, and gave His Body and Blood to them. The action of this first Mass must be understood in the whole context of our Lord's passion, death and resurrection. Since that time, the Church has offered the Mass, which participates in the ever-present, ever-lasting reality of the Last Supper and the passion, death and resurrection. Granted, the Mass has evolved over time, but the essential elements and structure have not. Three of the best references describing the Mass of the early Church are the Didache(teaching of the twelve apostles), St Justin the Martyr's First Apology, and St Hippolytus' Apostolic Tradition. These references attest to the living tradition of the Mass. The form of the Mass we have today was promulgated by Pope Paul VI in 1969. The Order of the Mass comprises four major parts: The
How is Spiritual and Religious Awareness in the Contemporary World Reflected in Popular Music?
How is Spiritual and Religious Awareness in the Contemporary World Reflected in Popular Music? Pop music has thrived since the post-war boom in youth culture and is now an established part of our contemporary culture. Spirituality can be defined as that which affects ones inner life or spirit, an incorporeal aspect to life which is often associated with religion. This essay will look at the aspects of spirituality such as the desire for something beyond the self, the search for community, the search for meaning and the expression of love and other emotions, and whether they are reflected in popular music. This essay will look at religious awareness in the contemporary world and how this is reflected in popular music. Our post-modern society is increasingly one without a shared set of values. Society is isolated in the present with little heritage and a fear or ambivalence of the future[1]. Consumer culture places greater emphasis on ‘things’, personal relationships become devalued. Average church attendance in the Church of England in 2005 was 988,000[2] every week. CD sales in the UK in 2005 were 33,375,000, and 11,443,000 downloads[3] (with the majority of all purchases made by those aged 25-44), this equates to an average of 861,885 CD and download sales a week. What these figures don’t tell us is how many people listen to music, and those figures are much
In the minds of Roman Catholics living in the North America, regardless of abortion being legalized, it is still viewed as a sin
ST. # 998170214 Selvathayabaran ,Tharrny CHRISTIANITY, THE ROMAN CATHOLIC CHURCH AND ITS CONTRIBUTION TO GLOBALIZATION PROFESSOR DAVID PERLEY November 25th 2011 In the globalized world today, Roman Catholics in North America are having a difficult time in finding a balance between the region where they reside and their own beliefs. The contestation over the reasons in which a woman maybe permitted to terminate a pregnancy has not lent itself into having a straightforward resolution. Religious opinions on the subject have further played an essential role. Regardless of religious adherence, abortion in the United States has been made legal in the earlier months of pregnancy, and with restrictions in later months based on privacy of rights. In the minds of Roman Catholics living in the North America, regardless of abortion being legalized, it is still viewed as a sin, because “from the moment of conception the embryo is a living person” (Wassmar 3). Therefore killing a foetus, is considered murder in their view, and murder is a sin in accordance with the Ten Commandments. This religious viewpoint is present due to the internal religious artefact, the bible. According to Peter Beyer “ Religiousness might be broadly present in the consciousness of individuals, but it would have a great deal of difficulty having an real social effect” (Beyer 98). In relation to this
An Examination of the Biblical Flood Story
The Biblical story of the great flood represents two or more different flood story traditions, combined and interwoven, seen in the various internal conflicts, confusing narrative, and the inclusion of anachronistic material, such as laws and cultural ideas from much later in the development of the Hebrew culture. The story as presented in Genesis 6-9 may be outlined as follows: God or YHWH[1] saw that creation was corrupt, sinful.[2] He therefore decided to destroy all living creatures. However, one man, Noah, found favour with God[3], because of his righteousness[4]; God decided to save Noah and his wife, along with their three sons and their wives. God instructed Noah in the building of an ark to detailed specifications. God also commanded Noah to bring along a male and female of every kind of animal[5], though later in the story, Noah is told to bring seven pairs of each kind of clean animal, and one pair each of the unclean ones,[6] introducing an obvious anachronism, as the Hebrew dietary restrictions did not yet exist, and until near the end of the flood story, humanity was vegetarian. The flood came, caused by forty days and forty nights[7] of rain, assisted by the opening of the earth's springs[8]. The narrative conflicts on how long the flood lasted, giving one account of fifty-four days (forty days plus two weeks)[9] and another, interwoven with the other account,
Ever since its discovery in 1873 and its publication ten years later, the Didache has been one of the most disputed early Christian texts.
The Didache Ever since its discovery in 1873 and its publication ten years later, the Didache has been one of the most disputed early Christian texts. It is an ambiguous text, described as 'anything between anything between the original of the Apostolic Decree (c. 50 AD) and a late archaising fiction of the early third century.'1 Originally bearing no title, author or date, the written work was given the title "The Training of the Lord Through the Twelve Apostles to the Gentiles", which scholars abbreviated to the Greek word for training: Didache. It is thought that, like many other early Christian writings, a single individual is not responsible for it; rather, it belonged to various communities. It is believed to have been written in the generation following the death of Jesus and offers a comprehensive guide to the adaptation of Judaism for Gentile converts. Consisting of two sections, the Didache offers teachings on the way of life versus the way of death and also deals with the issues of liturgy and church discipline. ` The Didache still holds importance in the world today. It represents the first attempt to adapt the way of Jesus to the needs of everyday life; something which Paul and the twelve apostles also did. However, unlike any other Scriptures, the Didache offers a full blown account of how the early Christians saw themselves and how they lived their everyday
Compare the twelfth century dramatic pieces of "The Holy Resurrection" and "The Conversion of Paul".
Hutson, Makary Medieval Drama October 27, 2003 The evolution of drama in the twelfth century was highlighted by the introduction of innovative elements to improve upon traditional depictions of biblical stories, as well as further improvement of the techniques already in practice. Epitomizing these developments, "The Holy Resurrection" and "The Conversion of Paul" include characteristics of drama that were very modern in the period they were written while retaining preexisting dramatic elements. At the same time, the two plays differ in many respects, with the former being much longer and reflecting greater characterization then the latter. Both plays utilized sets that, to a certain degree, created parallel actions that would help to emphasize their respective themes. While varying in their respective content, both "The Holy Resurrection" and "The Conversion of Paul" make use of more sophisticated sets and increased characterization of traditional roles while, at the same time, retaining and utilizing elements from the plays that preceded them to more dramatically depict biblical liturgy for their medieval audience. One of the most notably effective dramatic effects used in both plays is the simultaneous presence of complementary settings. In "The Holy Resurrection," the backgrounds of heaven and Jesus' tomb are set on opposite from hell and the jail, creating a constant
Dating Joseph and the Exodus: In Search of a Consistent and Defensible Chronology
Dating Joseph and the Exodus: In Search of a Consistent and Defensible Chronology David Thatcher HIST111 James Harrison 9 September 2010 We are all likely familiar with the story of Israel in Egypt and the Exodus. Joseph was sold into slavery by his brothers and brought down to Egypt, where he eventually ascended to a ruling position and moved all his family into Egypt, specifically the "Land of Goshen." Over time, the Egyptian rulers enslaved the Israelites because they had become numerous and feared that they would rebel. They served the Pharaohs with hard, forced labor for many years, until God sent Moses to tell the Pharaoh to let the people go. The Pharaoh would not, and so ten plagues were sent. At the end of the tenth plague the Pharaoh relented and let the people go, but then pursued them to the sea, at which point God opened up the waters to let His people pass, but closed them to destroy Pharaoh's army. The Israelites went on to conquer the land promised to them of God, the land of Canaan. If there was a migration of Israel out of Egypt to Canaan, when did it happen? The date of the Biblical Exodus is a hotly debated issue for many reasons. Probably the most important reason is the view of many Christian fundamentalists who hold the Bible to be literally inerrant in all matters. For them, defending a certain view of the Exodus is tantamount to defending the
Compare and contrast Muslim view of the after-life with any other view.
Compare and contrast Muslim view of the after-life with any other view. Muslims believe that the present life is a trial in preparation for the next realm of existence. When a Muslim dies they are washed and wrapped in a clean white cloth and buried after a special prayer, if at all possible the same day. Islam teaches that after death there will be a day of judgement. When people die they will remain in their grave till the day of judgement. Muslims who have followed the teachings of Allah will go to paradise, which will be a perfect world of rest and pleasure. Here they will stay forever. However for those people who have ignored Allah's teachings will go to hell where they will be punished. Belief in the day of resurrection is an essential aspect of the Muslim faith. All believing Muslims must submit to the belief that Allah created all life as per His will and He will cause all life to die. In addition He will then bring all the dead back to life when He wishes. This rebirth will be the final day of resurrection for humanity where all will stand before Allah and account for their deeds in this world. According to the Muslims, Allah is informing human beings through Muhammad, that He is the creator and ressurector of all human life. The warning from Allah is clear to Muslims. Muslims must believe in Allah's promise that He will bring people back to life so that they may
Jesus of Nazareth.
The world has never been the same since the birth of one man, Jesus of Nazareth. Very little is known of Jesus' earlier family existence, particularly of his parents, Mary and Joseph. Interestingly, only two of the four canonical Gospels recount Jesus' family origins before he began his teachings. The Gospel of Mark, believed by scholars to be the first Gospel to be written, commences at Jesus' baptism by John the Baptist, when Jesus was an adult. Although John begins his Gospel by describing how the eternal Word transforms itself into flesh on earth, he does not delve into Jesus' childhood or infancy. Therefore, if one wishes to read narratives regarding Jesus' birth from the New Testament, the Gospels of Matthew and Luke are the only places one can turn to. When asked about the birth of Jesus, most people recall the coming of the magi who are guided by a star and bear gifts of gold, frankincense and myrrh to the infant Jesus. Others remember shepherds inspired by angels to go and pay homage to their newborn king. While both replications are correct, one may be surprised to learn that they are not contained in both Gospels. Luke's account does mention any magi following a star; likewise, Matthew makes no reference to shepherds. Although these are only minor differences, many more do exist and create major problems for scholars trying to reconcile these contrasts.
Catastrophic Dimensions
Catastrophic Dimensions Abstract: This essay's intent is to assess the relationship between the anti-Catholic legislation passed by the Irish parliament of 1613-1615 and the emergence of a distinct national identity in early modern Ireland. Key Words: Catholic, Irish, National Identity For almost four centuries, the royal administration in Ireland had distinguished between the Gaelic Irish populations in the hinterlands of Leinster, Munster, Connacht, and Ulster, and the English population in the Pale, that relatively urbanized settlement centered on Dublin, and in the outlying towns and earldoms of Leinster and Munster. The parliament of 1613-1615 gave legal force to a new, equally impermeable cleavage between the two components of the Anglo-Irish(1) colonial community: the Old and New English. The New English were recent Protestant transplants, sent from England by the crown during the sixteenth century to operate the Irish government. The Catholic Old English were natives of Ireland. Descendants of the original twelfth-century Anglo-Norman conquerors, the Old English shared an Anglo-Irish heritage and the common interests shaped by that heritage.(2) By securing the rigorous enforcement of the Oath of Supremacy, the implementation of revenue-generating recusancy fines, the expulsion of all Jesuits and seminary priests from Ireland, and the confiscation of Catholic lands