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the introductory rites: History. Theology. Spirituality. New Translation

“Come to me, all of you!”. the introductory rites: History. Theology. Spirituality. New Translation. “As this broken bread was scattered over the hills and then, when gathered, became one mass, so may thy Church be gathered from the ends of the earth into thy kingdom”. .

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the introductory rites: History. Theology. Spirituality. New Translation

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  1. “Come to me, all of you!” the introductory rites: History. Theology. Spirituality. New Translation

  2. “As this broken bread was scattered over the hills and then, when gathered, became one mass, so may thy Church be gathered from the ends of the earth into thy kingdom”. DIDACHE, ca. 80-90 A.D.

  3. God of love and mercy, when your children sinned and wandered far from your friendship, you reunited them with yourself through the blood of your Son and the power of the Holy Spirit.

  4. You gather them into your Church, to be one as you, Father, are one with your Son and the Holy Spirit. c

  5. (diocese). You call them to be your people, to praise your wisdom in all your works. You make them the body of Christ and the dwelling place of the Holy Spirit.

  6. Keep us one with you and with one another. May we continue to enjoy the gift of your love, Share it with others, and spread it everywhere.

  7. We ask this in the name of Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, God, forever and ever.

  8. The Eucharistic CELEBRATION AND THE PROCESS OF COVENANT-MAKING Assembly-Word- Sacrament-Mission

  9. The central concept the links the Old Testament and the New Testament is that of the Covenant. The stages of the process of covenant-making are basically the same in the case of Yahweh-Israel and of Jesus-Community of Disciples/Church.

  10. First, a people was convoked. In the Old Testament, this stage took a long while involving generations of patriarchs: Abraham, Isaac, Jacob. Yahweh dealt with each of these great Fathers as individuals in a very unique and personal way but in all cases in view of forming a great people. In the New Testament, Jesus chose and called his disciples in very disparate circumstances in view of forming out of them a community of disciples.

  11. The second was God’s offer of the covenant and the people’s response. At Sinai, God spoke to Moses up the mountain (Ex 19:3-24) offering him the special covenantal relationship that would make them his special possession, dearer to him than any other people. To the offer, the people responded: “Everything the Lord has said, we will do.” God’s Word was given and it was accepted. To his close band of disciples, Jesus gave his Word—both himself who is the Father’s Word Incarnate and his preaching—to which they responded by leaving everything and following him: “Lord, to whom shall we go? You have the Word of eternal life!”

  12. In the third phase, the covenant offered and accepted by means of Word is ratified by means of blood-sacrifice. • In the Old Testament, Moses intermediated the rite of ratification by erecting an altar, sending the young men to offer animal sacrifices, saying over it: “This is the blood of the covenant which the Lord has made with you in accordance with all these words of his.” • In the company of his disciples, on the eve of his death, Jesus referred to bread and wine as his body and blood saying: “This is the cup of my blood… of the new and everlasting covenant which will be shed for you and for all so that sins may be forgiven.”

  13. In the fourth phase, the covenanted people were to emerge from the encounter as witnesses of the marvelous work God wrought for them. • Through them and their history of deliverance all other people shall know the goodness and mercy of God. • This, too, was to be the mission of the Twelve emerging from their experience of living with and listening to Jesus, eating with him, and witnessing his self-emptying death. Eventually, this mission was to be made explicit by Jesus himself: “Go out to all the world, make disciples… baptize, teaching everything I have commanded you.”

  14. Assembly-Word- Sacrament-Mission

  15. The process of making the covenant between God and his people with its four phases has become the paradigm on which sacramental celebrations are modeled.

  16. Every sacramental celebration, as reformed by Vatican II, consists of an Introductory Rites intended to form a community of faith out of those who came to gather; a Celebration of the Word, by which through the structure of this part and the selection of scriptural passages proclaimed in a particular celebration, God re-proposes his special covenantal relationship which the faith community give their assent to: “Thanks be to God,” “I believe in God…;”

  17. then, celebration of the Sacrament involving action done on certain material elements corresponding to the Mystery content of the particular sacrament. Finally, each sacramental celebration in different ways and degrees sends those who have gathered, heard and accepted the work, took part in the sacrifice to be witness of what they have heard and seen so that, hearing from transformed witness, others may come and be part of the next cultic gathering—this time, bigger.

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