Praise & Worship (i.e. contemporary) Mass

[jax8686]

And in conclusion, Christ Jesus is not my bud, my bro or my homie. He is not my best friend. He is my LORD my MASTER and the means of my salvation. I bow down to HIM, and worship HIM and adore HIM I am not his equal in any way shape or form.

while He is our master, He also became our equal by becoming man. He came as a friend, and unless you realize that, you’re missing a very vital part of the relationship you could have…

And while I have no doubt as to your sincerity, I think it is a little presumptuous to say that you would do something at the Crucifixtion that none of the Apostles did, or the Blessed Virgin or anyone that was there.

This was said figureatively, being that one of the directions of the conversation was that only music that would have been acceptable around the cross should be acceptable at Mass… im sure not many people would have stood around the foot of the cross singing hymns either…?

 

[JSmitty2005]

totustuusmaria:

cheddarsox:

This got me thinking…I wonder what Jesus did during the Last supper, If He faced the Apostles or if he faced away and offered Himself up to God. Is the Eucharist more in the style of the Last supper or the Crucifixion? I really don’t know.

cheddar

From Spirit and the Liturgy:

This is, of course, a misunderstanding of the significance of the Roman basilica and of the positioning of its altar, and the representation of the Last Supper is also, to say the least, inaccurate. Consider, for example, what Louis Bouyer has to say on the subject:

The idea that celebration versus populum was the original form, indeed the way the Last Supper itself was celebrated, rests purely and simply on a mistaken idea of what a banquet, Christian or even non-Christian, was like in antiquity. In the earliest days of Christianity the head of table never took his place facing the other participants. Everyone sat or lay on the convex side of an S-shaped or horseshoe-shaped table. Nowhere in Christian antiquity could anyone have come up with the idea that the man presiding at the meal had to take his place versus populum. The communal character of a meal was emphasized by precisely the opposite arrangement, namely, by the fact that everyone at the meal found himself on the same side of the table (54f).

In any case, there is a further point that we must add to this discussion of the ‘shape’ of meals: the Eucharist that Christians celebrate really cannot adequately be described by the term ‘meal’. True, Our Lord established the new reality of Christian worship within the framework of a Jewish (Passover) meal, but it was precisely this new reality, not the meal as such, which He commanded us to repeat. Very soon the new reality was separated from its ancient context and found its proper and suitable form, a form already predetermined by the fact that the Eucharist refers back to the Cross and thus to the transformation of Temple sacrifice into the reasonable worship of God.