Washed, Sanctified and Justified in the Sacraments of the Catholic Church.
Showing posts with label Mass. Show all posts
Showing posts with label Mass. Show all posts
Friday, November 5, 2021
Sunday, December 17, 2017
The Last Supper and the Crucifixion are inextricably united.
Your questions are loaded with misunderstanding. The Last Supper and the Crucifixion are inextricably united.
Anti-Catholic asks:
The Last Supper is not the Sacrifice on the Cross
WHEN did Jesus cry out to Abba to remove this cup from Him : before the Supper of before the Cross?
WHEN was the Sin of believers paid for: at the Supper or on the Cross?
WHEN was propitiation made: at the Supper or on the Cross?
WHEN was the Blood of Christ shed for our forgiveness ; at the Supper or on the Cross?
WHEN was the wrath of God appeased : at the Supper or on the Cross?
WHEN was he pierced for our transgressions, When was he crushed for our iniquities; at the Supper or on the Cross?
WHEN did the Lord lay on him the iniquity of us all; at the Supper or on the Cross?
WHEN was the Lord’s will to crush him and cause him to suffer, and though the Lord makes his life an offering for sin; at the Supper or on the Cross?
WHEN did God make Him who had no sin to be sin for us, so that in Him we might become the righteousness of God;at the Supper or on the Cross?
At what "event " did these thing happen?
You see, the Last Supper is the first Mass. And the Mass is our Passover. In order to understand the New Testament Mass, you must understand the Old Testament Passover.
1. In the Old Testament,
a. The Passover Lamb was killed and
b. The Passover Lamb was eaten.
Those are not two sacrifices, but one. The Passover Lamb was killed in order that it might be eaten.
2. The same in the New Testament.
a. Jesus Christ is the Lamb of God.
John 1:29
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
b. Jesus Christ is also our Passover, sacrificed for us.
1 Corinthians 5:7
Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
c. He is sacrificed for us in order that He may be eaten:
John 6:57
King James Version (KJV)
57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.
d. Therefore, Christ released the grace of God from the Cross. But unless you eat of the flesh of the Son of God, you do not apply those graces to your life. And you will die in your sins:
53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.
e. And finally, the Crucifixion is the Sacrifice of the Mass which we participate in when we eat the Body and Blood of our Lord in the Holy Eucharist.
Saturday, June 17, 2017
The Body and Blood of the Lord
Why is the Eucharist so important? Let's go to the book of Hebrews to find out.
Heb 10:25-31
First, St Paul says:
Heb 10:25-31
First, St Paul says:
25 Let us not neglect our church meetings,
We call that the Mass. He says, don't neglect to meet together for the Mass. Why? He'll tell us next.
as some people do, but encourage and warn each other, especially now that the day of his coming back again is drawing near.
Apparently, people were already skipping out on the Mass, back then.
26 If anyone sins deliberately by rejecting the Savior after knowing the truth of forgiveness, this sin is not covered by Christ’s death; there is no way to get rid of it.
Then he says that neglecting to meet together for the Mass is the same thing as rejecting Christ's sacrifice. It amounts to a deliberate sin against Christ.
This is why missing the Mass is considered a mortal sin in the Catholic Church.
27 There will be nothing to look forward to but the terrible punishment of God’s awful anger, which will consume all his enemies.
Those who miss the Mass are considered God's enemies and can be certain that they will be punished for their ingratitude.
28 A man who refused to obey the laws given by Moses was killed without mercy if there were two or three witnesses to his sin. 29 Think how much more terrible the punishment will be for those who have trampled underfoot the Son of God and treated his cleansing blood as though it were common and unhallowed,...
There's the answer! Why is the Eucharist so important? Because it is the Body and Blood of Christ.
Why is missing the Mass considered to be a trampling underfoot of the Son of God?
Because it is offering of the Body of Christ which hung on the Cross for the forgiveness of our sins.
Why is it considered to be an insult to the cleansing blood of Christ?
Because it is truly the offering of the Blood of Christ which was shed for our salvation.
Notice how he compares the Old Testament gathering to the New. Saying that the New Testament gathering truly offers the Body and Blood of our Lord. Thus, to miss the Mass is no trivial thing.
Let's go to 1 Cor 11:27 So if anyone eats this bread and drinks from this cup of the Lord in an unworthy manner, he is guilty of sin against the body and the blood of the Lord. 28 That is why a man should examine himself carefully before eating the bread and drinking from the cup. 29 For if he eats the bread and drinks from the cup unworthily, not thinking about the body of Christ and what it means, he is eating and drinking God’s judgment upon himself; for he is trifling with the death of Christ. 30 That is why many of you are weak and sick, and some have even died.
Back to Hebrews 10:29...
...and insulted and outraged the Holy Spirit who brings God’s mercy to his people.
It is such a wicked sin that St. Paul virtually equates it with the blasphemy of the Holy Spirit:
Mark 3:28 “I solemnly declare that any sin of man can be forgiven, even blasphemy against me; 29 but blasphemy against the Holy Spirit can never be forgiven. It is an eternal sin.”
30 For we know him who said, “Justice belongs to me; I will repay them”; who also said, “The Lord himself will handle these cases.” 31 It is a fearful thing to fall into the hands of the living God.
Yes, the Mass is so important that willfully missing it turns us into God's enemies. Please, inform those whom you love. Do not neglect the Mass. Because doing so is to insult the Body and Blood of the Lord.
Sunday, April 16, 2017
The Passover is the Mass
Where in Scripture do we find the passover becomes the Mass?
Here.
Matthew 26:
16 And from that time he sought opportunity to betray him.
17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?
18 And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples.
Note that Jesus prepares the disciples for a Passover. But this is what He says during that Passover:
26 And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.
27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;
28 For this is my blood of the new testament, which is shed for many for the remission of sins.
That, of course, is a description of the Eucharistic meal. The very same meal we receive at every Mass.
Jesus prepared the disciples for a Passover. But during that Passover, celebrated the Mass. St. Paul obviously understands this:
1 Corinthians 5:7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
Here.
Matthew 26:
16 And from that time he sought opportunity to betray him.
17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?
18 And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples.
Note that Jesus prepares the disciples for a Passover. But this is what He says during that Passover:
26 And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.
27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;
28 For this is my blood of the new testament, which is shed for many for the remission of sins.
That, of course, is a description of the Eucharistic meal. The very same meal we receive at every Mass.
Jesus prepared the disciples for a Passover. But during that Passover, celebrated the Mass. St. Paul obviously understands this:
1 Corinthians 5:7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
Thursday, February 23, 2017
Sunday, February 19, 2017
Tuesday, January 10, 2017
Come back to the Mass, come back to the Catholic Church. You will be blessed.
Quote:
AE said:
I'm not sure.
I've been with Protestants that seem more "full" than most Catholics I've met. Some of them don't even have the luxury of the Sacrament of Confession and somehow manage not to go nuts worrying if they die before they get the absolution they will go to hell. I think that says alot about having a "fullness" of faith..
How many Catholics do you know who go nuts about that?
What is harder? Which provides more faith building? ....
Quote:
A.) I'm going to trust God still loves me even though I've sinned and I hope not to do it again,.... or.....
B.)I know I sinned mortally by not going to Mass, even though I'm not sure I believe I should be going there-
I suggest you learn the value and meaning of the Mass and learn that to skip the Mass is a sacriligious insult to our Lord and His Sacrifice for our salvation:
Hebrews 10:25-31
King James Version (KJV)
25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. 26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28 He that despised Moses' law died without mercy under two or three witnesses:
29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. 31 It is a fearful thing to fall into the hands of the living God.
Quote:
yet this means God has cut me off
Quote:
and I better go back to doing something I'm not sure I should be doing (confession
Hebrews 13:17
King James Version (KJV)
17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.
In confession we submit to and obey the Priest who is in charge of and accounts for our soul. Submitting to confession is profitable for you in respect of salvation.
The Priest is the ambassador of Christ:
Quote:
and Mass) so that I will not go to hell because it takes the priest to clear me of that sin. ???
2 Corinthians 5:20
Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.
Do you not know that confession is also called the ministry of reconciliation? Do you think it a mere coincidence that it is mentioned in this verse?
Quote:
When I wasn't an unsure catholic, I was pretty sure it is both A. and B. that is really Catholic. However, it seems to me that Protestants do a better job of following the Lord, because that is all of WHO they have to go to. None of this worrying about if what a priest said was wrong. Its harder and takes more courage to have to pray an issue out and just trust. That's why Protestants have my utter respect.
Scripture tells you NOT to lean upon your own understanding:
Proverbs 3:5
Trust in the LORD with all thine heart; and lean not unto thine own understanding.
Scripture tells you to obey the Church or be cast out:
Matthew 18:17
King James Version (KJV)
17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
Hebrews 13:17
King James Version (KJV)
17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you
Scripture tells you to attend the Mass as I mentioned before (Heb 10:25-31).
Quote:Be assured, you don't need to understand what the Church teaches. But you need to have faith in Christ and believe. Believing does not mean understanding. We step in faith, not by sight.
Sorry. I understand what you say, because I do believe and love the "fullness" of the Catholic faith... but then again... I don't understand it. Its like the difference of being in Galilee and then in Jerusalem for me. One's got all the goods at their fingertips, the other has to rely on God to make do with what they have.
Come back to the Catholic Church. You will be blessed.
Sincerely,
De Maria
Wednesday, December 21, 2016
Keep the Mass in Christ-Mass
In this secular world, Christians decry the fact that non-Christians have taken Christ out of Christmas. But that was bound to happen after non-Catholic Christians took the Mass out of Christmas. Christ-mas is Christes Masse. Or the Mass of Christ.
Historically, every Christian holiday has been celebrated in the context of the Mass. That is why we have the ancient celebrations of Michaelmas (the feast of Saint Michael the Archangel), Lammas (the festival of the wheat harvest), Candlemas ( Purification of the Blessed Virgin, Feast of the Presentation of Christ in the Temple.), and Hallowmas (All Saints Tridium).Wiki says:Christmas (Old English: Crīstesmæsse, meaning "Christ's Mass") is an annual commemoration of the birth of Jesus Christ[6][7] and a widely observed cultural holiday, celebrated generally on December 25[3][4][5] by billions of people around the world.[2][8] A feast central to the Christian liturgical year, it closes the Advent season and initiates the twelve days of Christmastide, which ends after the twelfth night.[9] Christmas is a civil holiday in many of the world's nations,[10][11][12] is celebrated by an increasing number of non-Christians,[1][13][14] and is an integral part of the Christmas and holiday season.
First, non-Catholics took the Mass out of Christmas. Sure, they celebrate Christ, but they don't worship Him the way that God wants Him to be worshipped. In the Mass.
Hebrews 10:25-31
King James Version (KJV)
25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.
26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28 He that despised Moses' law died without mercy under two or three witnesses:
29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. 31 It is a fearful thing to fall into the hands of the living God.
That, is a description of the Mass and the anger which God feels when people neglect the Mass.
First they took the Mass out of Christmas. And now they have taken Christ out of Christmas. It was bound to happen.
Today, the Catholic Church continues to celebrate Christmas in the fullest sense of the word. The Catholic Church celebrates Christ in the Mass.
Thursday, September 1, 2016
The difference between prayer, worship and Liturgy
There is very little difference between the words "prayer" and "worship". But they do not mean exactly the same thing.
The basic difference in this day and age, is that worship is only directed to God but prayer can be directed to either God or the Saints.
So, what is prayer?
Let us begin by studying about the word, "prayer", what it means today and what it used to mean long ago.
To pray is to communicate with God or the Saints, our faith, our love, and our wants. So, we can say that prayer is communication.
Prayer today is basically considered an act of faith in God. An act of worship. A Catholic and Protestant can agree upon this. But, for some strange reason, Protestants tend to give a word one meaning and deny the fact that most words have multiple meanings. Therefore they deny the fact that prayer has another very important definition, and it is still seen in books which are written in the ancient language. One of those is the King James Bible:
Luke 14:18
And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.
And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.
Notice that in this verse, the word "pray" is used in the sense of petition, beseeching or begging. And this is the other sense which the Church recognizes in the word, "prayer".
Therefore, today, there are at least three religious senses to the word "pray".
1. We can pray to God in the sense of praise, worship or adoration.
2. We can pray to God in the sense of petition or request.
3. This one requires a bit of further explanation. As we have seen, a prayer or request can be addressed to anyone, God or man. In the Old Testament, prayer was addressed to God and man. But prayer was not addressed to the dead, faithful or not.
2. We can pray to God in the sense of petition or request.
3. This one requires a bit of further explanation. As we have seen, a prayer or request can be addressed to anyone, God or man. In the Old Testament, prayer was addressed to God and man. But prayer was not addressed to the dead, faithful or not.
However, there is a New Dispensation in the New Testament. Jesus has shown us that those who die in the state of grace are counted amongst the living:
John 11:26
And whosoever liveth and believeth in me shall never die….
And whosoever liveth and believeth in me shall never die….
To prove this, Jesus spoke to Moses and Elijah on the top of the mountain:
Matthew 17
King James Version (KJV)
1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, 2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. 3 And, behold, there appeared unto them Moses and Elias talking with him.
4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.
King James Version (KJV)
1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, 2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. 3 And, behold, there appeared unto them Moses and Elias talking with him.
4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.
And Scripture tells us that all the Baptized are now on top of that mountain with the Saints:
Hebrews 12:21-24
King James Version (KJV)
21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:) 22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.
King James Version (KJV)
21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:) 22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.
And so, in the New Testament era, we can make prayers of praise and petition to the Saints who went before us to the heavenly Kingdom.
We do not worship them, but we do acknowledge the love of God towards them as we do towards all our fellow men.
So what is worship?
In our explanation of the word "prayer", we used the word "worship" a couple of times already. Like prayer, worship has a meaning which is universally accepted and another which is no longer used frequently, an archaic sense.
To worship is to acknowledge and praise God's authority and power over us. In today's world, worship is only directed to God.
However, worship was not always exclusively directed to God. We can see this in the ancient text of the King James Bible where Joshua worships the angel:
Joshua 5:14
And he said, Nay; but as captain of the host of the Lord am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant?
And he said, Nay; but as captain of the host of the Lord am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant?
However, Joshua was merely showing reverence for an authoritative figure. In older times, in America and Britain, Kings and Judges were referred to as "your worship". Because of the recognition of their authority and power.
archaic honor given to someone in recognition of their merit.
[as title] (His/Your Worship) chiefly British used in addressing or referring to an important or high-ranking person, especially a magistrate or mayor:
we were soon joined by His Worship the Mayor
Today, we no longer use the word, worship, to describe the honor we give anyone but God. Instead we use the words reverence, honor and veneration.
I'm sure you've noticed that prayer and worship have much in common. They are almost synonymous when it comes to prayer directed to God. Prayer directed to God is the worship of God. Because any prayer directed to God acknowledges and praises His power and authority over our lives.
Indirectly, prayer directed to the Saints is the worship of God because in doing so, we also acknowledge the great thing which God has done through that Saint. Much like when we praise a painting. When we praise a painting we indirectly praise the painter who made the painting. When we praise a Saint and acknowledge the holiness of the Saint, we indirectly acknowledge the God who made the Saint.
Liturgy
Liturgy is the work of man. It is frequently called the Mass. It is the public gathering of the people of God to acknowledge God's authority and power over our lives. Therefore, worship is the main purpose of the Liturgy. However, the Liturgy includes every form of prayer we can offer to God. Praise, glory, honor, thanksgiving, petition, sacrifice, etc. It also includes rites and rituals which were commanded by God that we should do in remembrance of His Son.
Many people think that private prayer and worship are all that is necessary and that Liturgy is optional. But that is far wrong. It is clearly explained in Scripture that God takes great offense with those who do not honor Him in the Liturgy on the appointed day:
Hebrews 10:25-31
King James Version (KJV)
25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.
26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.
28 He that despised Moses' law died without mercy under two or three witnesses:
29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.
31 It is a fearful thing to fall into the hands of the living God.
Heavenly Liturgy
What is the heavenly Liturgy? Scripture reveals that the saints and angels in heaven are always praying to God. Therefore, we are taught that all our prayers on earth are linked to the prayers of the angels in heaven.
This is especially true in the Mass. Where we believe that we, humans on earth, join the whole cohort of heaven in proclaiming God's glory. This is why the Church recommends that we pray continually in order that we may always be united to the Mass and to the heavenly Liturgy of the saints and angels.
With that in mind, through the centuries the Church has given us many tools in order to encourage us to pray continually.
and many, many other devotions are taught by and supported by the Church. We should take advantage of these and to the yearnings in our heart in order to always remain united to God, wherever we may be.
I hope this helps. Let me know if there is anything which needs clarifying. See also New Dispensation and Prayer for the dead.
Tuesday, August 16, 2016
Thursday, March 24, 2016
Sunday, November 29, 2015
Why is the Eastern rite Liturgy not referred to as the “Mass”?
It is actually an error to do so. But no one seems to know why. Yet the reason seems perfectly clear to me. It is because of the Eucharist.
The Eastern rite Liturgy is called the Eucharist, the Divine Liturgy, the Love Feast and Our Lord’s Table. It confects a true Eucharist in all regards. But it is never called the Mass because it does not celebrate the Eucharist with Masah. Masah is the Greek word for unleavened bread. It goes back to the Hebrew, “matzha”. Which dates all the way back to the time of the Passover which was celebrated with unleavened bread.
The Western rite (i.e. Roman) Liturgy has always been called the “Misa” or Mass because it celebrates the Eucharist with unleavened bread. As the Scripture says:
Exodus 12:15 Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.
1 Corinthians 5:7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
If the Mass were a derivation of the word “dismissal”, you would expect the same to be true in the Eastern rite, since they also have a dismissal. Yet, that is not the case.
Friday, November 13, 2015
Why it's called the Mass, (aka Its not from Ite misa est).
Masa/dough
A couple of weeks ago, on Catholic365, I asked the question, "Why is it called "the Mass"? In that article, I challenged the consensus that the name of the Catholic Liturgy comes from the dismissal. And I suggested the Mass derives from the Latin root "masa" which is an ancient and universal word signifying bread.
Massah/test
I followed that up with another article, The Mass, St. John chapter 6 and the test of faith. In this article, I suggested that it is more likely that the name of the Mass derives from the Hebrew word massah or test. Another ancient word which can be traced to Moses' time, when the Israelites tested God in the desert. That ties back to the idea that the Doctrine of the Eucharist is so hard for many to believe, that it is a test (massah) of faith as witnessed in John 6 when many walked away from Christ based upon that Teaching.
Masa goes back to Moses
What I didn't know at the time, is that the Latin root, "masa" derives from the Greek word "mazza" which signifies "wheat cakes" and that Greek word derives from the Hebrew "matstsah" which means, unleavened bread. And that ties the word "masa" directly to the Passover. Again, all the way back to Moses' time.
Not a Teaching from the Early Church
But, someone said that I am opposing the Church. They claimed this was a Teaching from the early Church.
That is not the case, the oldest document I could find that ties the Mass to the dismissal, is from the Catholic Encyclopedia, Liturgy of the Mass. This article makes the claim that "mass" derives from the Latin "misa" in the dismissal of the Latin Mass. But I think I've detected several errors in the logic used to arrive at that conclusion.
Let's go through it together. I'll skip to the pertinent parts. But you can examine my findings in the link above.
Under the Category, "Name and Definition"
The first paragraph is an introduction to the theory that the word "misa" was not in extensive use in the first and second centuries. He says:
The 2nd paragraph begins in the same vein. Relating how, in the first period (the first 300 years), even in Rome, the Greek language was the language of Christianity.
Nothing there with which to disagree. One thing to note, however, is that during that period, none of the names for the Mass signify a dismissal or departure. Many of them do make a reference to the Eucharist, such as, eucharistia and koinonia.
The 3rd paragraph begins the transition, in the West, from the Greek to the Latin language and the appearance of the word, misa. Let's look at what he says:
1st. He (St. Ambrose) dismissed the Catechumens.
How did he dismiss them? Did he use the word, "misa" in the sense of dismissal when he did so?
2nd. There I was told suddenly that they had sent soldiers
How did they send them? Did they use the word, "misa" in the sense of sending when they did so?
Apparently not, I'm sure he would have said so since the entire point of this article is how "mass" is derived from a form of "dismissal".
But there's more.
3rd. But I remained at my place and began to say Mass [missam facere coepi].
St. Ambrose uses the word "missa" for the Mass in such a matter of fact manner that the author is forced to admit,
Still on the 3rd paragraph, the author continues:
Intermission (pun not intended)
To me, that puts the last nail on the coffin for the idea that the "mass" comes from the dismissal. However, something to note in the remainder of the article. Although, the author wants us to see a progressive use of the word "misa" as dismissal and then somehow to jump to the conclusion that "misa" therefore comes from dismissal, we need only remember that the word "misa" as the Eucharist already exists. There is no need to conclude that "misa" comes from "dismissal". In fact, it is very likely in my mind, that the word "misa" becomes a conjugal form of "mittere" due to the its continued association with the dismissal.
What? Isn't that what the author says?
No. I'm saying that dismiss comes from misa. Not that misa comes from dismiss. I'm saying that the root word for dismissal comes into existence due to its continued assocation with the dismissal at the end of the Mass of the Catechumens.
In other words, Its time for the Mass takes on the meaning, its time to depart (i.e. misa). Anyway, let's get back to the article:
4th paragraph, he says,
But, even if I'm wrong, we know that the word "missa" for Mass, already exists. Therefore, this would be an example of the word now becoming associated with the dismissal. Not an example of the dismissal being the source of the name for the Mass.
4th paragraph continued
He says that phrase is used very frequently. And I say, the phrase doesn't mean what he thinks it means.
Anyway, in the 4th paragraph, he continues with examples of that phrase as though they prove his point, when in fact, they prove simply that the Mass was always called the Mass. Then he says that "misa" suddenly gets the connotation as the entire Liturgy. Which, I think is disproved by his very first comments on the subject in paragraph 3.
But in the 5th paragraph, he says,
He goes on and says:
Then he says:
mission (n.) 
1590s, "a sending abroad," originally of Jesuits, from Latin missionem (nominative missio) "act of sending, a despatching; a release, a setting at liberty; discharge from service, dismissal," noun of action from past participle stem of mittere "to send," oldest form probably *smittere, of unknown origin.
Essentially, what the Catholic Encycopledia has proven, is that the word "dismiss" comes from the name for the Liturgy of the Eucharist, the Mass.
Let me know what you think.
A couple of weeks ago, on Catholic365, I asked the question, "Why is it called "the Mass"? In that article, I challenged the consensus that the name of the Catholic Liturgy comes from the dismissal. And I suggested the Mass derives from the Latin root "masa" which is an ancient and universal word signifying bread.
Massah/test
I followed that up with another article, The Mass, St. John chapter 6 and the test of faith. In this article, I suggested that it is more likely that the name of the Mass derives from the Hebrew word massah or test. Another ancient word which can be traced to Moses' time, when the Israelites tested God in the desert. That ties back to the idea that the Doctrine of the Eucharist is so hard for many to believe, that it is a test (massah) of faith as witnessed in John 6 when many walked away from Christ based upon that Teaching.
Masa goes back to Moses
What I didn't know at the time, is that the Latin root, "masa" derives from the Greek word "mazza" which signifies "wheat cakes" and that Greek word derives from the Hebrew "matstsah" which means, unleavened bread. And that ties the word "masa" directly to the Passover. Again, all the way back to Moses' time.
Not a Teaching from the Early Church
But, someone said that I am opposing the Church. They claimed this was a Teaching from the early Church.
That is not the case, the oldest document I could find that ties the Mass to the dismissal, is from the Catholic Encyclopedia, Liturgy of the Mass. This article makes the claim that "mass" derives from the Latin "misa" in the dismissal of the Latin Mass. But I think I've detected several errors in the logic used to arrive at that conclusion.
Let's go through it together. I'll skip to the pertinent parts. But you can examine my findings in the link above.
Under the Category, "Name and Definition"
The first paragraph is an introduction to the theory that the word "misa" was not in extensive use in the first and second centuries. He says:
....the Holy Eucharist was celebrated as Christ had instituted it at the Last Supper, according to His command, in memory of Him. But it was not till long afterwards that the late Latin name Missa, used at first in a vaguer sense, became the technical and almost exclusive name for this service.I can't disagree with that. The only thing to say, perhaps, is that there is really no way to know, since we don't have very much from that early date.
The 2nd paragraph begins in the same vein. Relating how, in the first period (the first 300 years), even in Rome, the Greek language was the language of Christianity.
Nothing there with which to disagree. One thing to note, however, is that during that period, none of the names for the Mass signify a dismissal or departure. Many of them do make a reference to the Eucharist, such as, eucharistia and koinonia.
The 3rd paragraph begins the transition, in the West, from the Greek to the Latin language and the appearance of the word, misa. Let's look at what he says:
All these were destined to be supplanted in the West by the classical name Missa. The first certain use of it is by St. Ambrose (d. 397). He writes to his sister Marcellina describing the troubles of the Arians in the years 385 and 386, when the soldiers were sent to break up the service in his church: "The next day (it was a Sunday) after the lessons and the tract, having dismissed the catechumens, I explained the creed [symbolum tradebam] to some of the competents [people about to be baptized] in the baptistry of the basilica. There I was told suddenly that they had sent soldiers to the Portiana basilica. . . . But I remained at my place and began to say Mass [missam facere coepi]. While I offer [dum ofero], I hear that a certain Castulus has been seized by the people" (Ep., I, xx, 4-5). It will be noticed that missa here means the Eucharistic Service proper, the Liturgy of the Faithful only, and does not include that of the Catechumens. Ambrose uses the word as one in common use and well known.There are some very interesting things said there.
1st. He (St. Ambrose) dismissed the Catechumens.
How did he dismiss them? Did he use the word, "misa" in the sense of dismissal when he did so?
2nd. There I was told suddenly that they had sent soldiers
How did they send them? Did they use the word, "misa" in the sense of sending when they did so?
Apparently not, I'm sure he would have said so since the entire point of this article is how "mass" is derived from a form of "dismissal".
But there's more.
3rd. But I remained at my place and began to say Mass [missam facere coepi].
St. Ambrose uses the word "missa" for the Mass in such a matter of fact manner that the author is forced to admit,
It will be noticed that missa here means the Eucharistic Service proper, the Liturgy of the Faithful only, and does not include that of the Catechumens. Ambrose uses the word as one in common use and well known.In fact, St. Ambrose is using the term in the same way that it is used today. The author makes noise about it being a reference to the Liturgy of the Faithful. But, so what? It remains a reference to the Eucharist as he also admits.
Still on the 3rd paragraph, the author continues:
There is another, still earlier, but very doubtfully authentic instance of the word in a letter of Pope Pius I (from c. 142 to c. 157): "Euprepia has handed over possession of her house to the poor, where . . . we make Masses with our poor" (cum pauperibus nostris . . . missas agimus" — Pii I, Ep. I, in Galland, "Bibl. vet. patrum", Venice, 1765, I, 672). The authenticity of the letter, however, is very doubtful. If Missa really occurred in the second century in the sense it now has, it would be surprising that it never occurs in the third. We may consider St. Ambrose as the earliest certain authority for it.Personally, if that is the only reason he doubts the authenticity of this letter, then he has no grounds at all except his own presupposition that it could not be true.
Intermission (pun not intended)
To me, that puts the last nail on the coffin for the idea that the "mass" comes from the dismissal. However, something to note in the remainder of the article. Although, the author wants us to see a progressive use of the word "misa" as dismissal and then somehow to jump to the conclusion that "misa" therefore comes from dismissal, we need only remember that the word "misa" as the Eucharist already exists. There is no need to conclude that "misa" comes from "dismissal". In fact, it is very likely in my mind, that the word "misa" becomes a conjugal form of "mittere" due to the its continued association with the dismissal.
What? Isn't that what the author says?
No. I'm saying that dismiss comes from misa. Not that misa comes from dismiss. I'm saying that the root word for dismissal comes into existence due to its continued assocation with the dismissal at the end of the Mass of the Catechumens.
In other words, Its time for the Mass takes on the meaning, its time to depart (i.e. misa). Anyway, let's get back to the article:
4th paragraph, he says,
From the fourth century the term becomes more and more common. For a time it occurs nearly always in the sense of dismissal. St. Augustine (d. 430) says: "After the sermon the dismissal of the catechumens takes place" (post sermonem fit missa catechumenorum — Serm., xlix, 8, in P.L., XXXVIII, 324).I'm not a Latin expert, but I read that as saying, "After the sermon, ends (fin) the mass of the Catechumens". And, of course, the Catechumens are dismissed.
But, even if I'm wrong, we know that the word "missa" for Mass, already exists. Therefore, this would be an example of the word now becoming associated with the dismissal. Not an example of the dismissal being the source of the name for the Mass.
4th paragraph continued
The Synod of Lérida in Spain (524) declares that people guilty of incest may be admitted to church "usque ad missam catechumenorum", that is, till the catechumens are dismissed (Can., iv, Hefele-Leclercq, "Hist. des Conciles", II, 1064).I put that phrase in the Google Translate tool and here is what I got, "as far as the mass of catechumens". Try it yourself.
He says that phrase is used very frequently. And I say, the phrase doesn't mean what he thinks it means.
Anyway, in the 4th paragraph, he continues with examples of that phrase as though they prove his point, when in fact, they prove simply that the Mass was always called the Mass. Then he says that "misa" suddenly gets the connotation as the entire Liturgy. Which, I think is disproved by his very first comments on the subject in paragraph 3.
But in the 5th paragraph, he says,
The origin and first meaning of the word, once much discussed, is not really doubtful. We may dismiss at once such fanciful explanations as that missa is the Hebrew missah ("oblation" — so Reuchlin and Luther), or the Greek myesis ("initiation"), or the German Mess ("assembly", "market").I was quite surprised when I read this. I didn't realize that he knew anything about these arguments. But, it seems really arrogant of him to say that these can merely be dismissed because he says so. In my opinion it is much more plausible for these to be the source of the name for the Mass, than the convoluted and faulty reason he has proposed.
He goes on and says:
Nor is it the participle feminine of mittere, with a noun understood ("oblatio missa ad Deum", "congregatio missa", i.e., dimissa — so Diez, "Etymol. Wörterbuch der roman. Sprachen", 212, and others).This is what most people seem to believe today. I guess they didn't bother to read the whole article.
Then he says:
It is a substantive of a late form for missio. There are many parallels in medieval Latin, collecta, ingressa, confessa, accessa, ascensa — all for forms in -io. It does not mean an offering (mittere, in the sense of handing over to God), but the dismissal of the people, as in the versicle: "Ite missa est" (Go, the dismissal is made). It may seem strange that this unessential detail should have given its name to the whole service.I guess he didn't bother to read the etymology for the word, "missio". It turns out, that the word "missio" comes from the Catholic Church. It is attributed to the Jesuits.
Essentially, what the Catholic Encycopledia has proven, is that the word "dismiss" comes from the name for the Liturgy of the Eucharist, the Mass.
Let me know what you think.
Sunday, November 8, 2015
Wednesday, November 4, 2015
Friday, June 26, 2015
Protestants! Read all of Scripture! Scripture doesn't contradict Itself!
Hebrews 10:25-31
King James Version (KJV)
25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.
26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.
28 He that despised Moses' law died without mercy under two or three witnesses:
29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.
31 It is a fearful thing to fall into the hands of the living God.
This is where you find Jesus. In the Eucharist. If you reject Him there, you bring upon yourself your condemnation:
1 Corinthians 11:29-30
King James Version (KJV)
29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
30 For this cause many are weak and sickly among you, and many sleep.
Sincerely,
De Maria
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