Session 2Res onses THE MASSThe Liturgy of the Word

The Readings from Scripture1. a. The Catechism affirms that God is the author of Scripture.

b. The human writers of Scripture are true authors, using their own abilities and powers. They are freeto write whatever they want written. But the human writer's intention is perfectly united to God'sintention. As the Catechism explains, God works in them and through them so that they writewhatever God wants written and no more.

In this sense, the Scriptures are like Christ himself: fully human and fully divine.

c. The Bible teaches us many things about the power of God's word:

i. Isaiah 55:10-11 - God's word is compared to the rain and snow that waters the earth and makesthe land fruitful. God says his word shall not return empty but shall always accomplish hispurpose.

ii. Hebrews 4:12 - The word of God penetrates through the obstacles in our soul. It pierces the heartand lays bare our soul before God, discerning the real thoughts and intentions in our hearts. Thispassage refers primarily to the Word of God incarnate-the Word who was made flesh and dweltamong us (see John 1:1-5, 14).But these insights also may be applied to the way Jesus penetratesour hearts through the word of God inspired in Sacred Scripture.

iii. 2 Timothy 2:14-17 - The word of God is inspired by God and provides instruction for salvation.It is helpful for teaching, reproof, and correction. It equips us for every good work.

The First Reading2. a. The Old Testament is still important today. Though the Old Testament contains some matters that

are imperfect and provisional, it bears witness to God's love and offers much wisdom on humanlife as well as a treasury of prayers. Most of all, it shows how God prepares Israel for the coming ofJesus. To fully understand the climax of the biblical story of salvation that comes in Jesus and theChurch in the New Testament, we must understand the story that went before. This is the story ofGod's plan gradually unfolding in the Old Testament-a story that reaches its culmination in theNew (see Catechism No. 122.)

b. We should read the Old Testament in light of the New. In the Old Testament, we see God preparingHis people for the coming ofJesus through various prophecies and prefigurings and through hiscovenantal plan. In this way, we will see the unity of God's plan of salvation in Scripture. As an oldsaying put it, "the New Testament lies hidden in the Old and the Old Testament is unveiled in theNew" (Catechism No. 129).

The Responsorial Psalm3. The antiphonal structure of the Responsorial Psalm at Mass may reflect the pattern found in the follow-

ing passages:

a. Psalm 124:1 - A leader seems to invite the people to join in the praise of God. He begins to tell of aparticular saving act of God, and then instructs the assembly to join in: "Let Israel now say... "

b. Revelation 5:11-14 - First, myriads of angels say "Worthy is the lamb who is slain to receive power,and might and honour and glory and blessing ... "

All the Creatures then respond in agreement: "To him who sits on the throne be blessing and honourand glory and might forever and ever ... "

Finally, the four living creatures in heaven join the chorus of praise, saying, "Amen"

c. Other places in the Mass with this back-and-forth of praise or thanksgiving include:

"The Lord be with you ... and with your spirit"(At the beginning of Mass, before the Gospel, and at the end of Mass)

"The Lord be with you ... and with your spirit""Lift up your hearts ...We lift them up to the Lord.""Let us give thanks to the Lord Our God .. .It is right and just"(Beginning of the Preface to the Eucharistic Prayer)

Priest: "Through him, and with him, and in him, 0 God, almighty Father, in the unity of theHoly Spirit, all glory and honor is yours, forever and ever."People: "Amen."(The Doxology at the end of the Eucharistic Prayer)

The Second Reading and the Gospel4. a. These unique rituals and prayers are given specifically for the reading of the Gospel:

The people stand.

The people say or sing "Alleluia."

The priest or deacon processes with the Book of the Gospels (or the Lectionary) from the altarto the lectern from where the Gospel will be proclaimed.

The priest says a prayer asking God to cleanse his heart and lips that he may be worthy to pro-claim the Gospel. (In the case of a deacon reading the Gospel, the priest prays a similar prayerfor him.)

The priest or deacon and people trace the sign of the cross over their foreheads, lips, and breasts.(The priest or deacon also traces it on the Book of the Gospels or Lectionary.)

b. The Gospel reading receives extra attention in the Mass because Jesus is the center of all Scriptureand the Gospels are our principle source for the life and teachings of Christ.

The Homily5. To make sure that the word of God is understood properly, the Levites in Nehemiah not only read from

the Book of the Law (the Scriptures), they also "gave the sense" so that the people could understand thereadings. Similarly, at Mass, the Scriptures are not just read. They are explained by a bishop, priest ordeacon-someone who participates in the authority Jesus gave to the apostles and their successors toteach (see Matthew 10:1-8,40).

6. Jesus' ministry reflects this practice in these passages:

a. Mark 1:21 - Jesus taught in the synagogues (he did not just read the Scriptures there).

b. Luke 4:18-30 - Jesus read a prophecy from the book ofIsaiah and then went on to announce that thisprophecy was being fulfilled in their midst. He also explained the meaning of this prophecy. The goodnews prophesied by Isaiah was not just for the Jews, but for the Gentiles as well. He used an analogyfrom the Old Testament. Just as God blessed a widow from Sidon and a man from Syria through theministries of Elijah and Elisha, so God will bless the nations through Jesus' ministry. Once again,note how Jesus did not just read from Scripture - he explained its meaning and application.

7. a. Encourage discussion of ways the Christian view of the world (as summed up in the Creed) isdifferent from the way many modern men and women view and live their lives.

Here are just a few ideas:

On a basic level, some in the modern world do not believe in God or a Creator. The universe isjust here, by chance.

- Others might vaguely believe in a God or "higher power," but not in Jesus Christ who died forour sins. They may have a sense of "spirituality" and "morality" in their lives-but one that is ontheir own terms. They do not accept Jesus as the Lord of their lives and thus do not think theyneed to follow his teachings and his Church. In a sense, they make up their own religion andtheir own God according to their own likes and dislikes.

- Many people today see their lives as their own, rather than seeing God as the creator of all thingsand their lives as a gift from God. Thus, they do not see that God has a plan for their lives andthat he calls them to live according to that plan. They do what they will with their lives, ratherthan live as if they will have to give an account for their choices and action at the last judgment.

b. Similarities between the Christian Creed and the Shema: Both affirm monotheism: there is only oneGod.

Differences: The Christian Creed is Trinitarian. It affirms belief in only one God (as does the Shema),but then explains that this one God exists as Father, Son, and Holy Spirit. The Christian Creed alsotells more of the story of God's plan, moving from Creation, to Christ's redeeming work, to the ac-tivity of the Holy Spirit in the Church, to the final judgment. The Old Testament Shema is more of astatement of faith than a retelling of the story of salvation. Finally, the Shema goes on to explain howone should act in light of belief in God ("... and you shall love the Lord with all your heart, and withall your soul, and with all your might" Deuteronomy 6:5). Though this is not explicitly mentionedin the Christian Creed, the call to entrust one's self to the Lord is in the background of the word"believe" (see the book A Biblical Walk Through the Mass, pp. 74-76.)

c. The Israelites were meant to do these things with their creed:

Have it on their hearts

The passage also mentions having it as a "frontlet." Called phylacteries in the New Testament (seeMatthew 23:5), frontlets were small leather containers that carried written Scripture passages.They were worn on the forehead and on their arms as an expression of devotion to God's word.

d. Though Christians are not called to follow the specific ways in which ancient Israelites recited theircreed and reminded themselves of it, we can be inspired by their devotion to the Shema in numer-ous ways. For the ancient Israelites, the Shema was not just a list of doctrines. It was more like anational anthem, summing up their identity as God's people and underscoring what set them apartfrom the other nations. Similarly, the Christian Creed sums up our identity as God's people today. Itencapsulates the story of salvation from Creation, to Christ, to the Final Judgment, and by doing so,it reminds us of our own life stories: where we come from, who we are now, and where our ultimatedestination lies. Like the ancient Israelites, we should have this story constantly on our minds toguide us in the way we live each day. We should teach it diligently to our children so that they have atrue sense of Catholic identity and mission and a constant reminder of what is truly most importantin life.

Prayer of the Faithful8. These verses tell us a number of things about the importance and/or effect of intercessory prayer:

a. Acts 12:1-7 - During a persecution in Jerusalem, Peter was imprisoned. The people prayed for himand an angel came to help him escape.

b. 1 Thessalonians 1:2-3 - Paul constantly prayed for the Christians he was leading.

c. 2 Corinthians 1:11- Paul asked people to intercede for him and his ministry.

9. Individuals may share prayer intentions with each other if there is time.