1. What is the meal berakoth in the synagogal liturgy?

Explain at least the following points:

the theological meaning of bereakah, tefillah, haggada and zikkaron and finally the rite of the
celebration of the Passover meal.
berakoth in Hebrew, a term equivalent to the Greek word Eucaristia. Eucaristia is
translated 'thanksgiving as is berakah (berakoth) 'blessing'. 'Thanksgiving' has come to
signify gratitude. We give thanks in the sense that we express to God our gratitude for a
particular favor that he has done for us. The primitive eucaristia, like the Jewish berakah
before it, is basically a proclamation, a confession of the mirabilia Dei. Its object is limited
to a gift received.
This berakah opens with a praise of God the Creator.
After the Shemah and the following prayer, comes the Tefillah of the 18 blessings.
Tefillah basically a prayer of supplication, it is considered to be a series of 'blessings'
because three proper berakoth precede it and three others follow its twelve petitions. [3
blessing + 12 supplications + 3 blessings 181
Haggada, is a kind of traditional homily on the origin and the ever-fresh sense of the feast.
special corresponding prayers and the dialogued recited during the pass over meal.
Zikkaron It is a sacred sign, given by God to his people who preserve it as their pre-
eminent spiritual treasure.
This sign or pledge implies a continuity, a mysterious remembrance of the great divine
actions commemorated by the holy days.
It is in this sense that the memory of the divine actions which the people have kept
faithfully can urge Adonai to 'remember' his people.
The rite of the celebration of the Passover meal is The Passover meal in primitive Israel
was probably the only sacrifice.
The obligatory prelude of the meal was the ritual hand-washing with which the Jews
also began their day.
Then, in a ceremonial meal, each person upon arriving drank a first cup of wine,
repeating for himself this following blessing: Blessed be you, YHWH our God, king of
the universe, who give us the first fruit of this wine.
The meal did not officially begin until the father of the family or the presiding member
of the community had broken the bread which was to be given to the participants, with
the blessing: Blessed be you, YHWH, our God, king of the universe, bring forth bread
from the earth.
It was looked upon as a general blessing for the whole meal that was to follow, and no
one who arrived later was allowed to partake.
The courses and the cups of "wine then followed, and each person in turn pronounced
a series of appropriate blessings.

2. Explain the structures of the two groups of the berakoth show how the expressions of the
first Christian prayers were modelled on the Jewish berakoth. Which are the three series of
berakoth prayers used by Christ?
The first group of berakoth is Synagogue service and the second is meal blessing.
Synagogue service
(A) The first concerns creation i.e., the creation of life.
 (B) The second refers to redemption, brought to mind by the promised land whose
fruits have just been eaten.
(C) The third develops the berakoth, i.e. a praise of God for his mirabilia that have
already been accomplished, of God in that Kingdom where he will ever be praised
for the definitive building of Jerusalem. (Tefillah)
Meal blessing
D) The first of these other berakoth is also 'blessing' for creation, and in this case for
the creation of light whether visible or invisible (knowledge).
(E) The 2nd is a 'blessing' for redemption which this time is concretized in the gift of
the Torah.
(F) The totality of the 18 blessing similarly represents a development of the berakah
for past gifts into an entreaty for future gifts, considered as the continuation and the
fulfillment of the mirabilia commemorated in praise.
How the Christians prayer modeled on Jewish berakoth
Both the ritual of the breaking of bread of the beginning of the meal and the cup of
blessing after the meal were a part not only of the paschal meal but also of the
Sabbath meal.
So it is very probable that the apostles associated the commemoration of the Lord,
with the Sabbath meal - at the beginning the consecration and distribution of the
bread, and at the end the consecration and distribution of the Chalice
The three sires of prayers used by Christ
1. The first of these berakoth is a blessing for nourishment received and it grows into
a cosmic blessing for all of creation, especially the continued creation of life.
Starting with the fact that the food of the Israelite is the fruit of the promised land.
2. The second is a blessing for this promised land. Parallel to the first, it opens out into
a blessing for the covenant, sealed by circumcision and the gift of the Torah. Thus, it
becomes a blessing for the whole history of salvation.
3. The third berakah is a supplication that the creative and redemptive action of God
in olden times be continued and renewed today, and that it finds its ultimate
fulfillment in the coming of the Messiah and the final establishment of the kingdom
of God.

3. Choose one of the following NT Eucharistic Texts and Explain (Mk 14:22-24, Mt 26:26-28,
Lk 22:19-20 1 Cor11:23-26. Explain also the differences and similarities between various
accounts of the last supper (Synoptics, John’s and Paul’s point of the last prayer)
Mk 14:22-24 ‘While they were eating, Jesus took bread, and when he had given thanks, he broke
it  and gave it to his disciples, saying,  “Take it; this is my body.”23  Then he took a cup, and when
he had given thanks, he gave it to them, and they all drank from it. 24  “This is my blood of
the[a]  covenant, which is poured out for many,” he said to them. 
The words and actions with the bread and cup (14.22-25) occur in the course of
the meal, as they were eating.
The two actions follow one another without a break; the two sayings have a
parallel form, This is my body and blood .
vv23-24: Jesus takes a cup, any cup, its contents are designated as 'my covenant-
blood which is being poured out for many, based on Exod.24,8 and Is.53.12.
 Mark's narrative of the Last Supper is embedded in his Passion story. the Supper
seems to be the Passover. we can understand the bread and cup episode as an
important and essential part of the Passion Narrative.
On the night before the crucifixion he lays bare his own inner purpose in
approaching and accepting death;
He makes it into a sacrificial offering to provide the blood for a new alliance between God
and the twelvefold Israel (Ex.24.4) and for 'many' (= all, Is.53.12) by the twofold sign; by
accepting the bread and cup the disciples accept his intention and their own share in it
The Accounts of The last Super
Synoptics (Mk 14:12-16, Mt.26:17-19, Lk 22:7-16) assert that the meal is the Passover
meal, taken on the evening before the festival; therefore for them the trial and
crucifixion take place on the Passover.
On the other hand John insists that Jesus was crucified before the Passover and died
along with the lambs(Jn 18.28; 19.14, 36). if the paschal character of the Supper were
established, the fact remains that Jesus did not select and sacramentalize any
distinctively paschal feature (the unleavened bread, the lamb, the bitter herbs), but
only the bread and normal festal custom.
In the earliest Christian allusion to Passover, Paul wrote (ICor. 5.7), 'Our Passover is
sacrificed, that is Christ; therefore let us keep festival....'
Perhaps this basic image expresses a belief shared with other early Christians, and
was interpreted in two ways, being applied by John to the death and by the synoptists
to the meal at which the death was designated as a sacrifice.
4. What are the three aspects which reveal Paul’s understanding of the Eucharist as the
source of Christian Unity? Sketch out the rite of the Lord’s Supper as Paul had introduced
it in Corinth and as he wished it to be maintained; according to him what do we proclaim
during Eucharistia and what is the content of this thanksgiving and proclamation?
There are three aspects which reveal Paul's understanding of the Eucharist as the
source of Christian unity:
(1) It is the ritual act whereby Christ's presence with his people is concretized.
(2) As a memorial and proclamation of Christ's sacrificial death, the Eucharist is a
rallying point.
(3) There is also an eschatological aspect to the Eucharist for the proclamation of
the Lord's death must continue 'until he comes' (a reference to the Parousia). NB:
The Eucharist establishes a fellowship (koinonia) between Christ and the
Christians, analogous to the Jewish and pagan sacrifices.

the rite of the Lord's Supper as Paul had introduced it in Corinth and as he wished
it to be maintained.
(1) It is a plenary session and should not begin until all are assembled.
(2) It is a real meal, to which the well-off contribute food and drink.
(3) It opens with the customary Jewish blessing of God over the bread.
[4 The meal continues, and at the end 'the cup of the blessing' is produced and the
thanksgiving is said before all drink of it.
[5] During that thanksgiving the death of the Lord, the risen, victorious ever-
present Lord of the community, is proclaimed, until he come'(11.26).
[6] The action needs a verbal proclamation and its antecedent in Jewish tradition is
the extended thanksgiving after the meal, i.e., the birkat ha-mazon.
The content of this thanksgiving and proclamation is the recalling of the wonderful works
of God in creation, election, and providence, and now in his Son and all he has done through
his death and resurrection. In this way the whole eucharistic action is performed 'for his
memorial (anamnesis).

5. What did the celebration of the eucharist look like during the time of the Apostles? And
what was the first shape and form of Mass?
The oldest celebration of the Eucharist took the form of a meal, at least for a few
decades.

• Proof for this is offered by St. Paul (ICori1), in the section concerning the Lord's
Supper.

• At least at Corinth the celebration was associated with a regular MEAL. After
our Lord's resurrection, the apostles assembled almost always on the occasion of a
meal; a common table seems to have drawn them together. The common meal was
the opportunity afforded for renewing their memorial Of the Lord.

• In the Jewish thought and in the conception of our Lord's parables, the meal had
a symbolic significance.

• A favourite image of messianic splendour was the festive meal (Lk.14:15-24). So

the apostles must have felt bound to preserve, the framework of a meal as the Lord
had done at the institution of the Eucharist.
• Now what did this meal look like?

• The Apostles fulfilled the commission of Christ by keeping as close as possible to

the procedure followed at the Last Supper. It is a universal belief that the Last
Supper was a PASCHAL MEAL.

• The oldest form of the Mass would have been the rite of the Pascal meal the only
further problem would be to determine how the new sacramental action was
combined with the old rite.
6. What did the prayer of thanksgiving and Eucharistic celebration in general look like in
the 2nd century?
St. Justin is his apology described the general form of the mass in the second century
Mass which followed Baptism; has triple preparation precedes the celebration proper:
A) Common prayer by those calling themselves brethren. [later called the 'prayer of the
faithful' which concludes the Ordo Communis]. Only the faithful take part in it.
B) The Kiss of Peace. The Kiss of peace appears here in the first place as a conclusion, as a
putting of one's seal on the prayer; It is called signaculum orationis by Tertullian.
C) The third and immediate preparation consists in this, that the gifts are brought to the
'president' (i.e. the bishop). It is the beginning of the offertory Then follows the
prayer of thanksgiving, and afterward the communion.

7. Explain the content and the structure of the one of the following patristic eucharistic
prayers
a. Didache Ch 9&10
 Here we are aware of the Jewish parallels. The whole is in continuity ,and ' follows the
traditional succession of the meal barakoth (blessing over the 1" cup, blessing over the broken
bread, threefold blessing over the last cup).
This prayer is applied to a sacred meal of a Christian community that is still very close to
Judaism. Therefore, here we have a eucharistic prayer Up to the final invocation 'Let grace come
.... there is nothing which may not have been Jewish before being taken over by the Christians.
The phrase 'Hosanna to the God of David' seems a cryptic expression, typical of primitive
Christianity, of belief in the divinity of Jesus. It seems to be an echo, by its correction of the
formula repeated by the gospels: Hosanna to the Son of David’ of the discussion Jesus had with
the scribes about psalm 110.
Did. 10,6 corresponds to the ‘Holy things to the holy’ of the Eastern liturgy. And these words
are an invitation to communion which seems to be the most ancient expression of the need for
penance on the part of Christians who wish to approach the holy table after having sinned.
Marantaha is the expression of the expectation of the Parousia,(1 Con 16:22) confirms what_ he
himself has allowed us to see the eschatological orientation of these first Christian Eucharist,
where they ‘proclaimed’ the death of the Lord; “until he come".
The entreaty for the coming of the Messiah was already to be found at the conclusion of the
Jewish barakoth over the cup. Therefore, the formula Maranatha itself might have been
borrowed by the first Christians from other earlier groups of pious Jews.
The Eucharist was at the heart of the life of the Church. It was celebrated weekly on the Lord’s
day and it was the sacrifice prophesied by the Lord through Malachi (Did. 14 quoting Mal.
1:21).
In order that their sacrifice might be pure, the Didache orders Christians to confess their sins
and be reconciled to their brothers and sisters before taking part in the Eucharist.
The Didache reflects the gradual disengagement of the Eucharist from the meal. Thus, the
prayers in Ch. 9 and Ch.10 probably belong to a preceding meal and the words of 10.6 represent
the liturgical dialogue introducing the Eucharist =proper, in which the baptized are invited to
the Eucharist and the non-baptized excluded (9.5)
The meal that preceded the Eucharist had the character of the liturgy of hope in which the
mighty acts of God were recalled and his future mighty acts looked forward to.
b. The Anaphora of Apostolic Tradition of Hyppolytus
Hippolytus was a presbyter and martyr of the Roman Church at the beginning of the third
Century (-236). He wrote a number of works - all in Greek, for Greek was still the language of
the Roman clergy.
1) Expression of thanksgiving: the prayer gives expression, as do the berakoth, to the reasons
for blessing the Lord. The formulation here is Christological the creative and redemptive
work of the incarnate word as he forms a people for himself through his death and
resurrection. Every point that is mentioned is given as a motive for thanksgiving.
2)Account of Institution: The commemoration of the Supper is made part of the ongoing
prayer, which at every point is addressed to the Father.
3) Commemoration (anamnesis) and offering: In keeping with the command of Christ Do it
in memory of me, the formulary continues: remembering therefore, and mentions the death
and resurrection. In the biblical acceptance of the word, to remember is not simply to refer
back to the past.
4) Invocation of the fruits of the sacrifice upon the communicants. Just as the thanksgiving
acquired a sacramental dimension, so the petition asks that God's wonderful works may find
their completion in the communion. The main object of the petition is that the faithful should
be 'filled with the Holy Spirit, and that their faith should be strengthened in the truth. They
are to receive these graces through participation in the sacred mysteries. The Eucharist is the
vehicle.
 5)Doxology. The final words of the prayer revive the theme of thanksgiving to the Father
through the mediation of Jesus Christ.
6) Amen. This is certainly intended as the response of the congregation.

8. According to comparative liturgists there were five areas composition and initial diffusion.
Which are they? Show the five basic schemas for the Eucharistic prayer which are still found
today in the texts that have remained in use. And show the differences in structures
between the Antiochian, Alexandrian and Roman Eucharistic Prayers?
Three are situated in the East and two in the West.
As a result, there are five basic schemas for the eucharistic prayer which are found
today in the most texts that have remained in use. They are the East Syrian, the
West Syrian, the Alexandrian, the Roman and the Gallican-Mozarabic types.
The West Syrian and Gallican-Mozarabic types
[1] The first part of an act of thanksgiving, leading to the hymn which we call the
Sanctus
[2] 2nd part of the thanksgiving, leading to the narrative of the Eucharistic
institution.
[3] A prayer of a special but practically universal type which is called the
`Anamnesis’, and seems to be a resuming and an amplification of the words Do this
in memory of me.
[4] Epiclesis i.e._ an invocation petitioning the descent of the Holy Spirit to
consecrate the bread and wine and to make them the body and the blood of the
Lord, and secondarily, a petition that God accept the sacrifice offered and that he
communicate his grace to the participants.
[5] A series of detailed Intercessions for all the needs of the Church and the world,
and of commemorations of saints.
[6] A final doxology in a Trinitarian form.
Schema roman Alexandrian and Antiochian
Schema
(Roman Canon) Alexandrian Structure Antiochian Structure
9. Explain briefly the Spirit
1 Preface (St. Mark etc.) (Addaiofand
of Missals Mari)
Pius V and
2 Sanctus 1 Preface of Paul VI
1 Preface
Pope 2 Sanctus
Pius suppressed
3 Post - Sanctus 2 Intercession
most of the sequences,
4 Epiclesis on the oblation 3 Sanctus 3 Post-Sanctus
organized the prayers
5 Institution Narrative 4 Post-Sanctus epiclesis that 4are always
Institution said
Narrative
silently, and
5 Anamnesis simplified
6 Anamnesis 5 Institution Narrative
the priest's gestures by
7 Epiclesis on the communion 6 Anamnesis 6 Intercession
excluding accretions that
8 Intercession 7 Epiclesis on the oblation stemmed from on
7 Epiclesis excessive
the oblation
devotion. Nevertheless,
8 Epiclesis on the communion
9 Doxology 8 Epiclesis on the communion
the Missal of 1570 did
9 Doxology 9 Doxology
not fulfill expectations.
The text was never
intended to forbid any
future changes made by
the same authority.
Paul VI
 These forms both respond to contemporary needs, and they are deeply rooted in
ancient tradition. They go beyond the earlier reforms in that they reach beyond the
changes that occurred during the middle ages.
The liturgy as carried out today presumes an inner renewal and a deep experience of
ecclesial life. The essential vision still remains: that the faithful be able to express in
their lives and manifest to other the mystery of Christ and the real nature of the true
Church’

10. Explain briefly the teachings of the council of Trent and of the reformers and the
Eucharist
Active Participation by the faithful remains an ideal.
Lay people attended mass with great devotion, despite the lack of active participation and
the use of Latin, and reformers in the church in the 16th and 17th c. brought to an end the
fanciful beliefs and distorted views associated popularly with the Mass.
There had been much improvement, but the Tredentine reformers were very cautious and
conservative. Over the centuries the Mass was overloaded with numerous minor
accretions, and these tended to conceal the essential elements.
11. Mention the component parts of the introductory rite of the Sunday Mass with their
historical developments and theological significances?
GENERAL STRUCTURE OF THE MASS
- INTRODUCTORY RITE
The Entrance Song
Telling about the Paschal meal, (Mt. 26:30 and Mk. 14:26 note that Jesus sang hymns with
his apostles. They were singing songs of the Hallel, i.e., Pss. 133 to 118 which concluded the
Paschal meal.
The purpose of the singing of a psalm at this point was to cover the entrance of the
ministers, which at a solemn papal mass in a large basilica would take some time.
Veneration and Kissing of the Altar
Later developments in the Roman liturgy had ministers carrying a thurible and the lights to
be placed around the table of sacrifice. The oldest documents do not mention a veneration of
the altar, from the time of St.Ambrose on the altar was regarded as a symbol of Christ.
According to Ordo I the bishop venerates the altar by kissing it, after having first knelt at the
Oratorium and recollected himself for a few moments. Kissing the altar is a gesture of
veneration and tender respect. At the same time it expresses an attitude of adoration toward
christ..
Incensing
It was already part of the OT worship services, in Christian era it was understood as a
symbol of prayer (Ps 141:2) let my prayer be counted as incense before you and the self-consuming
love of god and neighbor.
The Sign of the Cross
This contains a double confession: our salvation is based only on the cross of Christ ‘there is
no other name under heaven given among mortals by which we must be saved’ Act 4:12
and it is also way of remembering our Baptism. In his name we were born again and made
members of the people of God.
The Presider's Greeting and the Assembly’s Response
The priest begins by greeting the assembly. Three formulas are proposed.
 The first, in a Trinitarian form, is borrowed from 2Cor 13:14: The grace of our Lord Jesus
Christ.... The two other formulas are Christological.
The second one is the traditional: The Lord be with you.
The third is borrowed from Eph. 1:2: The grace and peace of God the Father....
The greeting expresses the very mystery of Jesus, Emmanuel, that is, God with us. At the
beginning of his Gospel, Matthew underlined the mystery of Christ: They will call him
Emmanuel, God with us (Mt 1:23). And at the end of his Gospel, he affirms this mystery
once again: Jesus says, I am with you all the days unt I the end of time (Mt 28:20).
The entire life of Jesus and the entire message of his Gospel are summed up in this double
affirmation of the presence of Emmanuel.

The Rite of Blessing and Sprinkling with Holy Water

• Holy water: A Symbol of Interior Cleansing

• Water is the natural element for cleansing, and hence its use was common in
almost every ancient faith, to denote interior purification.

• Among the Greeks and Romans the sprinkling of water, or "lustration, " was an
important feature of religious ceremonies. Cities were purified by its use, in solemn
processions.

• Fields were prepared for planting by being blessed with water.

• Armies setting out for war were put under the protection of the gods by being
sprinkled in a similar manner.

• Among the Egyptians the use of holy water was even more common, the priests
being required to bathe in it twice every day and twice every night that they might
thereby be sanctified for their religious duties.

• Among the Jews the sprinkling of the people, the sacrifices, the sacred vessels,
etc., was enjoined by the regulations laid down by Moses in the books of Exodus and
Leviticus; and it was from these practices’ of the Mosaic law that our Church took many
of the details of her ritual in regard to holy water.

• Three Reasons for sprinkingly or dipping our hand in holy water

• (1) In repentance for your sins. It reminds us to be sorrow for our sins with Ps 50.

• (2) For protection against the evil one: it is a sacramental which is a protection against the
snares of the devil. (See the prayers for the blessing of water)
• (3) It is a renewal of Baptism: of that great day when we renounced Satan, professed faith
in Christ, and were baptized into the Mystery of the Holy Trinity

The Penitential Preparation

• The preparation includes a rite of penance i.e., a repentant confession of guilt and a
prayer for forgiveness.
• Whenever the OT tells of encounter with God, it describes the incidents as awakening
consciousness of unworthiness and guilt. The persons encountered threw themselves to
the ground and covered their faces.
• When YHWH reveals himself to Isaiah in the glory of the Temple and calls him to his
service, the prophet groans: Woe to me, I am lost, for I am a man of unclean lips (Isa 6:4)
(see also Ex 3:6;Mt 17:6).
• Similarly, in the NT we find this confession of unworthiness in the presence of the self-
revealing God. When Jesus invites Peter to leave the fish of his lake and to follow him,
Peter signs: Go away from me, for I am a sinner (Lk.5:8).

KYRIE

• The Kyrie is a song through which the faithful acclaim the Lord and implore his
mercy.
What must be understood is: the Kyrie is a song through which the faithful acclaim...his
mercy

• The use of Kyrie as an acclamation or as an accompaniment to processional

movement is a valuable form of supplication when such litanies are called for.
• Kyrie is the humble prayer of the two blind men begging for light
(Mt.9:2?)., it is the tumultuous imploring of Bartimaeus on the road to Jericho
(Mk. 10:48), it is the audacious prayer of the Canaanite woman for her little girl
(Mt.15:22).

GLORIA
the Gloria belongs to the highest form of Christian prayer. Before the transcendence of
the Father who is celebrated by angelic multitudes, before the marvels of salvation that
God manifests in the midst of his people, before the Eucharist that makes the risen Lord
dwell in the heart of the celebrating community, what can the assembly do except repeat
Glory to you, O Lord'.
We know Well that we can add nothing to the infinity of this glory, whatever the splendour
of our song may be, whatever the stammering of our prayer may be.
But we also know that our human nobleness consists in acclaiming the nobleness of God,
in opening ourselves up to the radiance of this glory through the Amen of our soul.

The Opening Prayer (The Collect)

The introductory rites end with a opening prayer which was called the collect.
Although only the priest speaks the prayer, everyone who participates in the
celebration becomes a prayer of this prayer.
This group of persons is also a unity, united in fellowship with Christ. For this
reason, the praying faithful are often referred to in this prayer as 'your people,
your family, or your church'.
The Acts of the Apostles (4:32) describes the first congregation in Jerusalem as
being of one heart and soul'. This remains the normative pattern for every
Christian community.
The Oratio prima of the Roman rite was introduced by Leo I (440-61) or his
immediate predecessor.

The name derives from the Gallican rite: collectio, latter collectc; and refers to the
function of the payer, to its collecting or summing up of the people's intercessions.
The introductory rites end with an opening prayer which was called the collect.
Although only the priest speaks the prayer, everyone who participates in the celebration
becomes a prayer of this prayer.
This group of persons is also a unity, united in fellowship with Christ. For this reason
the praying faithful are often referred to in this prayer as 'your people, your family, or your
church'.
Amen
Amen is the transcription of a Hebrew word whose root evokes that which is
solid, stable, true, and faithful.
This word can be used as an adjective or an adverb.
Is 65:16 speaks about God-Amen (the Greek translates: true God), that is, the God
on whom one can rely in all confidence, the God for ever faithful.
As adverb, amen means either It is so, Truly, May it be sot may. that happen. The
liturgy uses the Adverb Amen in these two meanings.
When we affirm: God is creator of heaven and earth' (Creed) or further: His
marvelous love fills the universe (Ps.33:5), the response is not: May it be so.
Because it is that way whether we recognize it or not. We can simply respond:
Truly, it is so. That is the meaning of the Amen that follows all the doxologies.
But when we implore God: Have mercy on us and forgive us our sins, we humbly
add: Amen, may it be so.
12. Explain the historical and theological development of the penitential rite?
• The entire Church, down to its most sinful members, is holy pure and immaculate
(Eph 5:27). She is holy with the very holiness of Jesus. She is without sin, but not
without sinners. Her holiness consists in recognizing herself a sinner in order to be
able to welcome the forgiveness of Jesus.
• Therefore it is normal that the Christian celebration include the recognition and
forgiveness of sins.
 • The preparation includes a rite of penance i.e., a repentant confession of guilt and
a prayer for forgiveness.
• Whenever the OT tells of encounter with God, it describes the incidents as
awakening consciousness of unworthiness and guilt. The persons encountered
threw themselves to the ground and covered their faces.

• When YHWH reveals himself to Isaiah in the glory of the Temple and calls him to
his service, the prophet groans: Woe to me, I am lost, for I am a man of unclean
lips (Isa 6:4) (see also Ex 3:6;Mt 17:6).
• Similarly, in the NT we find this confession of unworthiness in the presence of the
self-revealing God. When Jesus invites Peter to leave the fish of his lake and to
follow him, Peter signs: Go away from me, for I am a sinner (Lk.5:8).
13. What is Doxology? How many types of Doxology are there in the liturgy? Explain
the theological meaning of the two doxologies in the mass?
Doxology: (Greet<: doxa praise, logos.= word). All the anaphora’s end with a
Trinitarian formula that is clearly doxological in character. The same words recur:
Praise, Glory, Honour, Blessing, and Adoration,
The Roman Liturgy kept the assertion of Christ's mediatorial role, At the end of
the Eucharistic Prayer, the liturgy returns to some extent to the theme of
thanksgiving,
Elevation: While he says the doxology, the priest lifts up the bread and wine in a
gesture of offering, In this gesture are signified the history of the world and its
ultimate destiny.
All of creation is born in the heart of the Father, fruit of his love, All of creation is
established in existence through Christ, ethe firstborn of all creation/ (Col 1:15).
All of creation is indwelt by the Holy Spirit who fills it with his love.
Having become the body of Christ in the bread and wine, changed into Eucharist, that
is, into thanksgiving and praise, creation now goes up to the Father. It is this
movement of the universe towards the eternity of God that the gesture of the
doxology signifies.
It is for this history of the world, in which is found our own history, that we give
glory to the Father, through the Son, in the Spirit.
• The Eastern Liturgy calls it The Great Doxology, as opposed to the little
doxology with which we ordinarily end the Psalms.
• Its Content: While the first part recalls the words sang by the angels the rest of
the hymn consists of acclamation of praise and supplication for mercy. It
concludes with a Trinitarian statement.
• The beginning takes up the angel's song of praise (Lk 2:13f.) which is the basic
theme of the entire hymn. That is why the bishops integrated it into the Christmas
Mass towards the 6th c.
This hymn is one of the most beautiful hymns in Christian tradition. Its beauty is
resplendent not so much in its literary composition but rather in its praise of God.
As doxology, the Gloria belongs to the highest form of Christian prayer. Before the
transcendence of the Father who is celebrated by angelic multitudes, before the marvels
of salvation that God manifests in the midst of his people, before the Eucharist that
makes the risen Lord dwell in the heart of the celebrating community, what can the
assembly do except repeat Glory to you, O Lord'.
We know Well that we can add nothing to the infinity of this glory, whatever the
splendour of our song may be, whatever the stammering of our prayer may be.
But we also know that our human nobleness consists in acclaiming the nobleness of
God, in opening ourselves up to the radiance of this glory through the Amen of our
soul.
It is here, for the first time since the beginning of the Mass, that the community enters
fully in the sacerdotal celebration to which it is called:
14. Explain all the elements of which show that the proclamation of the gospel is the climax
of the liturgy of the word?
Tradition, wisdom of the past, teaches us that from the 15 th c., Christian veneration
surrounded with honor the book which contained the Gospels.
Some were written in gold on parchment of gold. The covers were sometimes
extravagantly sumptuous.
In the Byzantine Churches, the Evangeliary is ordinarily the richest treasure. To be
sure, it is not a question of copying the riches of the past, but of imitating its spirit.
The Ordo Lectionum Missae writes with lyricism:
The proclamation of the Gospel constitutes the summit of the Liturgy of the Word. The
double tradition of the West and of the East has always established a certain
distinction b/n the books of readings. Indeed, the Book of the Gospels was made with
the greatest care, was decorated and venerated more than any other book or than other
books of readings. Therefore, it is extremely suitable that in our time also there be a
Gospel Book decorated with beauty and distinct from other books of readings (no.36).

15. Explain the history and theology of the prayer of the faithful?
This is the prayer of the faithful in the sense that it is a prayer which the faithful are
invited to make on their own in their own words. The intervention of the deacon before
the prayer, or on the part of the priest after the prayer has no other aim but to give them
guidance and in no way to substitute for them. But it seems that the liturgy of the
baptism of adults allows us to go back to a stage that is still earlier than that of the oratio
fidelium. At each of the scrutinies to which the catechumens are submitted, they are
invited to pray. They are then on their knees and pray in silence for a moment. The
celebrant invites them subsequently to “complete” their prayer. They rise and add the
Amen without the minister pronouncing any formula. This leads us to suppose that in
the beginning there was merely the invitation to a silent and personal prayer, without
the concluding collect, and indeed possibly without any initial admonition other than
the general invitation to prayer.
16. Explain the historical development and the symbolic meaning of Offertory?
The following two prayers are witnesses of the old offertory.
The first is a reminder of the ancient prayer in spiritual humiliation and It recalls the
prayers of apology: Bowing before the altar, the priest says silently: Lord God, we ask
you to receive us...
The second prayer is the one of the Lavabo. It s reduced to the minimum: Cord wash
away my iniquities. The rite of the lavabo or washing of hands is difficult to
celebrate and to interpret.
If the priest needs to wash his hands because he received the gift of the faithful, he
should do it seriously. A little drop of water on two fingers that are then wiped on a
little handkerchief is hardly sufficient.
Washing of the hands: a symbol of purity. Symbolic absolutions were common
among the Jews before a meal, a prayer as well as before a thanksgiving (berakah)
which was the origin of our Eucharistic prayer, Incense: a symbol of self-offering and
prayer as well as of the Church's intercession and reverence.
17. Explain the biblical basis and theological significance of Sanctus in the liturgy?
Holy Holy Holy Lord acclamation of the universe the biblical test the Sanctus is
presented as a cento of biblical texts Holy, Holy, Holy Lord God of power and might
Is.6:3 rev 4:8 heaven and earth are full of your glory Hossan in the highest Mt 21:9
Mk 11:10 blessed is he who comes in the name of the Lord Ps118:26 Mt 21:9 Mk11
Mt19:38 hosanna in the highest Mt 21:9 Mk 11:10 the first two accounts are
borrowed from the account of vison which will inaugurate the Ministry of Isaiah to
the seraphim of Isaiah, the liturgy likes to associate myriads of angels. The text of
Isaiah reads, the earth is full of his glory. The liturgy substitutes Heaven and earth
are full of your glory. The perspective is enlarged. It is both on earth and in heaven
that the angels and humanity along with all of creation, unite in a common
exultation for the eternal celebration of the Father.
The liturgy appears clearly like the descent of the Eternal into time, or like the
insertion of earthly acclamation in to the praise of heaven.
Hosanna comes from the Hebrew Hosanna and literally means give salvation the
word comes form [Ps 118:25 give salvation lord give! It was used consequently as an
acclamation of praise. On the feast of Tents, people made a procession with palms
while singing Hosanna the seventh day was called the great Hosanna. In the
Highest is a Hebrew expression. It means Hosanna to God who lives in the highest
of heavens.
Blessed is he who comes is likewise borrowed from Ps118:25 it is a matter of a
blessing uttered over a pilgrim who was entering the temple.
Tradition transformed the acclamation blessed be in the name of the Lord the one
who comes in to a messianic acclamation. Blessed be the one who comes in the name
of the lord. In the new testament the one who comes HO erchomenos in a messianic
title of Christ. When Jesus made his solemn entrance in to Jerusalem the crowd of
disciples holding the palms that they had gathered in Ps118:28 acclaim him Hosanna
to the son of David blessed be he who comes in the name of the Lord Hosanna in the
Highest of Heaven Mt21:9 The biblical climate of our Sanctus one of celebration of
glory is a royal theophany of the God of Hosts, of the Lord, cosmic praise to the
Master of the heavenly glory invading the earth/ royal liturgy of the Feast of Tents,
jubilation of clay of Patios, Parousia of the Messiah who comes in the name of the
Lord this ambiance of feasts that the Sanctus should evoke.
 The Sanctus was used above all in the liturgy of the synagogue; thus at least from
the 2nd c. AD on the Shema Israel, in the morning office was preceded by blessing for
the light and creation; in the course of which, the Sanctus was recited.
In the anaphora heaven is always mentioned along with earth as being filled with
the glory of God The Sanctus is the song of unity. we acclaim with one voice, with
the angels and the saints (EP Il), with all of creation
The ORDO affirms: The entire assembly...sings or recites the Sanctus. This
acclamation is an intrinsic part of the Eucharistic Prayer and all the people join with
the priest in singing or reciting it (GIRM 55).
A symphony of unity, the Sanctus gathers together in to one praise the cosmic
universe, the angelic world, the saints of heaven, and the Church of the earth.
Sanctus Post-Sanctus
Toward the Liturgy of Heaven:
According to Revelation, the Sanctus the acclamation of the heavenly liturgy, it
is said: Day and night the angels do not cease repeating: Holy, holy, holy, the
Lord, God of the universe, the (Ono -who was, Who-is, and Who-comes
Each Eucharist on earth invites us to travel towards this eternal praise of the
liturgy of heaven. Post-Sanctus: 'You are Holy indeed':
In the Il-IV Eucharistic Prayers, this prayer links the Sanctus to the epiclesis,
The Il EP states: you are holy indeed the fountain of holiness,
This is a perfect example of a filler text which serves as a link.

18. What is epiclesis? Mention the two types of Epiclesis? Explain the role of the holy
spirit in the celebration of the Eucharist according to the church fathers?
Once God had been blessed for all his wonderful deeds that culminated in the
paschal mystery, the next step was to express the 'today' of Christ's sacrifice this is
done through the account of institution and the anamnesis which were closely
connected.
Moment of Consecration: According to Eastern tradition, it the epiclesis which
consecrate the bread and wine into the body and blood of the risen Christ
According to Western tradition, it is the narration of the Institution that perform'
this consecration,
In reality, the Eucharistic Prayer forms a unity of praise, blessing, thanksgiving,
and requests. It is the entreaty of this prayer which is that true that the old Roman
Canon which closely not have an explicit epiclesis perfectly valid at valid the
anaphora of Addai and Mari which do not have a narration of Institution which
contains Anaphora of Addai and Mari in this anaphora what we do is more
important than what we say.
Who Consecrates? The epiclesis reveals exactly what the priest does: he says the
prayer through which the celebrating community asks the Father to send the Holy
Spirit over the bread and wine so that they may become the body and blood of
jesus Invocation of the Fruits of the Eucharist upon the Communicants
We find everywhere a petition for a divine intervention that affect the gifts so that those
who share in them may be sanctified
Though the Roman Canon does not mention the Spirit, closely, have the petition that
the participants in the Eucharist may receive its fruits.
 The petition here mediated through the image of the two altars and the twofold
movement associated with them: ascends to God and then comes back in approach
the offerings of the human beings ascends God and then comes back in blessing
upon those who approach the table of sacrifice.
As in the Egyptian tradition, the account of institution is preceded by an invocation of
divine consecratory power.
Epiclesis of Communion: (Send Your Holy Spirit upon The epiclesis Is the invocation
of the Holy Spirit upon the celebrating community so that it may share in the fruits
of the Eucharist. Two graces are especially requested that -the community may be
gathered together in to single' body and that it become an eternal offering to the
glory of the Farther Every grace originates as in its source in the love of the 'Father
of lights' (Jas 1:17), It is for by Christ. It is given to us by the Holy Spirit? he is, par
excellent, Donum Dei, the Gift of God to messianic times-
19. Explain the meanings of development of fraction and commixture, explain also the
theological meaning of the lamb of God?
The rite of commingling is (commixture) of placing a bit of the consecrated
bread into the chalice, The action had various meanings.
(a) The fermentum
Originally, a piece of the Eucharistic bread from the Papal was carried to the
priests of the churches of Rome who, because of the service that they fulfilled for
their faithful, could not attend the Papal Mass.
(Sancta); some of the consecrated bread was kept in order to give
Communion to the dying It was called the Sancta,
Commingling maintained the unity of the presbyterium of Rome With the Pope.
(Sign of resurrection) A symbolic explanation was also devised, The Eucharistic
bread and wine represent the body and blood of Christ, They appear separated on
the altar: which represents the death of Christ, By uniting thorn in the cup, we
signify 'the resurrection that has reunited for ever, for eternal life, the soul and body
of Christ.' (GIRM 83)
The Priest the Breaks the bread and puts a piece of the host into the chalice the
unity of the Body and Blood in the work of salvation namely, of the body of Jesus
Christ living and glorious
The Rite of fraction
it renews gesture at the Last Supper.
During the apostolic age, the Eucharistic celebration was called the breaking of the
bread'
Paul explains: is not the bread that we break of communion in the body of Christ?
Since there is only one loaf, we all form only one body, for which we partake of one
loaf (1Cor 10:16-17).
Formerly, it took a long time since one had to break the consecrated bread for the
entire assembly.
Beginning in the 13th c., the rite lost some of its significance, the hosts having
been prepared and cut in advance.
Presently, since there is only ono host to break, the one of the priests, the rite passes
almost unnoticed,
(GIRM 83) The Priest breaks the Eucharistic Bread, with the assistance, if the case
requires, of the Deacon or a concelebrant, The gesture of breaking bread done by
Christ at the Last Supper, which in apostolic times gave the entire Eucharistic Action
its name signifies that the many faithful are made one body (ICor 10:17) by receiving
 Communion from the one Bread of Life. which i5 Christ, who for the salvation of the
world died and rose again. The 'fraction or breaking of bread is begun after the
sign of peace and is carried out with proper reverence, and should not be
unnecessarily prolonged or accorded exaggerated importance. This rite is reserved
to the Priest and the Deacon.
the Lamb of God who takes away the sins of the world, praying and beseeching in your
presence that it be pleasing (to you) Lord, adorable Godhead, and that there be accepted
by your mercy this pure and holy oblation whereby you have been appeased and
reconciled, * for the sins of the world.
20. Explain the meaning and importance of the kiss of peace in our liturgy?
The history of the kiss of peace and its place in the liturgy: After telling the
Corinthians to live in harmony and peace, St. Paul tells the early Christian to
greet one another with a holy kiss. In Romans, after greeting a series of
people, Paul writes, "Greet one another with a holy kiss, all of the churches of
Christ send you greeting. " (Rm. 16: 16). Thus, to the divided Corinthian
community he makes it a sign of reconciliation, but to the Roman community
it expresses greetings of affection and love.
Peter tells his readers to greet one another with the embrace of true love. He
then concludes his letter with Greet one another with a loving kiss, Peace to
all of you who belong to Christ" (1Pt the kiss was sometime; but not always a
sign of reconciliation. According to the ancient custom, adults were baptized
and then confirmed by the bishop who immediately welcomed the new
Christian with a kiss Catechumens were not to give or receive the kiss of
peace. The Christian appropriation of a secular practice (cultural) when a was
the sign of initiation into a fraternity or society (Joseph Jungrnarj, The Early
Liturgy, p. 128),
Thus the Christian took a secular practice and incorporated it into the sacrament of
initiation where it took on added meaning- While the practice died out in secular
society as culture changed, its meaning in the Christian community continued.