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A Biblical Walk Through the Mass: Understanding What We Say and Do In The Liturgy
As Catholics, the Catholic Mass is the center of our Faith. We celebrate it every day. We know all the responses. We know all the gestures. But do we know what it all means? In A Biblical Walk Through the Mass , Dr. Edward Sri takes us on a unique tour of the liturgy. Based on the revised translation of the Mass, this book explores the biblical roots of the words and gestures we experience in the liturgy and explains their profound significance. This intriguing look at the Catholic Mass is sure to renew your faith and deepen your devotion to the Eucharist. This book is used as the text for A Biblical Walk Through the Mass Study Program, but it may also be purchased separately.
160 pages, Paperback
First published March 1, 2006
738 people are currently reading
2153 people want to read
About the author
Edward Sri
58 books264 followersDr. Edward Sri is a nationally-known speaker on Scripture and Catholicism and the author of several best-selling books. Besides teaching at the Augustine Institute, Sri is a visiting professor at Benedictine College and a contributor to the popular apologetics series, Catholic for a Reason. Sri is also a founding leader with Curtis Martin of FOCUS (Fellowship of Catholic University Students).
He also is the creator and host of a new 18-part video series on the Catholic faith for parish adult faith formation called Symbolon (Augustine Institute), and he serves the general editor of a Opening the Word: Journey through the Sunday Readings (Augustine Institute).
Dr. Sri leads pilgrimages to Rome and the Holy Land for lay people each year.
He resides with his wife Elizabeth and their six children in Littleton, Colorado.
Education
STD, Pontifical University of St. Thomas Aquinas (Rome)
STL, Pontifical University of St. Thomas Aquinas (Rome)
MA, Franciscan University of Steubenville
He also is the creator and host of a new 18-part video series on the Catholic faith for parish adult faith formation called Symbolon (Augustine Institute), and he serves the general editor of a Opening the Word: Journey through the Sunday Readings (Augustine Institute).
Dr. Sri leads pilgrimages to Rome and the Holy Land for lay people each year.
He resides with his wife Elizabeth and their six children in Littleton, Colorado.
Education
STD, Pontifical University of St. Thomas Aquinas (Rome)
STL, Pontifical University of St. Thomas Aquinas (Rome)
MA, Franciscan University of Steubenville
Ratings & Reviews
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Displaying 1 - 30 of 202 reviews
May 30, 2012
As a cradle Catholic who attended Catholic school you wouldn't think I'd find this book worthwhile. But you'd be wrong. Edward Sri brings you step by step through the Mass and explains the biblical basis for all the parts of the Mass. He also explains the recent change in language and how it more closely represents the original Latin. No one likes change and I have struggled a bit with the new verbiage but this book gave me a greater appreciation for the changes.
We get so accustom to the routine of the liturgy and the familiarity of the prayers that sometimes we don't fully participate (at least I don't). But thanks to this book, the next time I attend Mass, I know I will experience it with a renewed reverence.
We get so accustom to the routine of the liturgy and the familiarity of the prayers that sometimes we don't fully participate (at least I don't). But thanks to this book, the next time I attend Mass, I know I will experience it with a renewed reverence.
January 20, 2012
Finished this back in September when I was preparing for our parish education program for the implementation New Roman Missal. Enjoyed it very much. Have actually read some parts of it several times and consider it a valuable resource. Dr. Sri knows Sacred Scripture and taught me a lot. The DVD series which goes along with it is also excellent.
May 6, 2015
...after reading this book... I will never see or experience the Holy Mass the same again... it educates the reader the significance of each part of the Mass based on its Biblical roots...
November 4, 2020
An AWESOME overview of the Mass and the reasoning behind the “why.” Why do Catholics do what they do in Mass? Every single piece and part serves a special purpose! We should be able to at least explain the “why.” It gives just enough detail from the second you enter church and make the sign of the cross all the way to the final blessing. A super easy read that can easily be finished in a day! (I highly suggest following along with his Mass bible study mentioned at the end of the book as well)
August 19, 2019
There’s an old trope that says that Catholics don’t really know their Bible all that well. I’ve always been rather skeptical of this narrative, at least when it comes to those Catholics who attend Mass regularly. It might be better to say that Catholics don’t know that they know the Bible, because they don’t think about all of the Scripture that is suffused into each of our liturgical actions.
Thankfully, there is Edward Sri’s book, “A Biblical Walk Through the Mass.” In just 148 pages, Sri breaks down the entire Mass into all of its constituent parts, and provides the Biblical basis for each word, action or concept that appears in that part of the Mass.
Sri’s book is divided according to the four main parts of the Mass. Part one, “Foundations,” explains the basic theology behind the Mass, and why for Catholics, it is the most central act of divine worship.
Part two, “Introductory rites,” covers the first section of the Mass, which includes the Sign of the Cross, the greeting, the Confiteor, Kyrie, the Gloria, and the Collect. He shows how this first part sets the stage for the rest of the Mass.
Part three, “The Liturgy of the Word,” covers the First Reading, Responsorial Psalm, Second Reading, the Gospel, the Homily, the Creed, and the Prayer of the Faithful. Perhaps the most valuable takeaway from this section is the genius that goes behind how the three scripture readings (plus the Psalm) are connected together such that they express a common theme every Sunday. They’re especially useful for showing that the Old and New Testaments present a common story, since a lot of Christians struggle with the question of how they are related.
Part four, “The Liturgy of the Eucharist,” explains the entire Eucharistic celebration. Beginning with the presentation of the gifts, it covers the mixing of the elements, the preface, Sanctus, Epiclesis, words of Institution, the Mystery of Faith, Anamnesis, the Lord’s Prayer, the Rite of Peace, Agnus Dei, and finally, Holy Communion. This is the most theologically-packed part of the Mass, and the book reflects this. The prayers and chants draw from a wide array of scriptural references, all of which serve to explain the rationale behind the Eucharist is so central for Catholics.
Finally, Part five, “The Concluding Rites,” covers the greeting, blessing and dismissal. This is the part from which the “Mass” derives its name. While short, it is nonetheless important because it is where Christians are called to take the blessings they have received out with them to the rest of their lives.
What “A Biblical Walk Through the Mass” reveals is that the entire Mass, from start to finish, has a thoroughly Biblical logic behind it. What’s more, this book shows that for the observant churchgoer, the Mass is a microcosm of the entire faith, as all of what we believe and practice are alluded to and taught in some part or another of the Mass. As such, this book will surely deepen every reader’s appreciation for both the Mass and Scripture, and the interplay between the two.
Thankfully, there is Edward Sri’s book, “A Biblical Walk Through the Mass.” In just 148 pages, Sri breaks down the entire Mass into all of its constituent parts, and provides the Biblical basis for each word, action or concept that appears in that part of the Mass.
Sri’s book is divided according to the four main parts of the Mass. Part one, “Foundations,” explains the basic theology behind the Mass, and why for Catholics, it is the most central act of divine worship.
Part two, “Introductory rites,” covers the first section of the Mass, which includes the Sign of the Cross, the greeting, the Confiteor, Kyrie, the Gloria, and the Collect. He shows how this first part sets the stage for the rest of the Mass.
Part three, “The Liturgy of the Word,” covers the First Reading, Responsorial Psalm, Second Reading, the Gospel, the Homily, the Creed, and the Prayer of the Faithful. Perhaps the most valuable takeaway from this section is the genius that goes behind how the three scripture readings (plus the Psalm) are connected together such that they express a common theme every Sunday. They’re especially useful for showing that the Old and New Testaments present a common story, since a lot of Christians struggle with the question of how they are related.
Part four, “The Liturgy of the Eucharist,” explains the entire Eucharistic celebration. Beginning with the presentation of the gifts, it covers the mixing of the elements, the preface, Sanctus, Epiclesis, words of Institution, the Mystery of Faith, Anamnesis, the Lord’s Prayer, the Rite of Peace, Agnus Dei, and finally, Holy Communion. This is the most theologically-packed part of the Mass, and the book reflects this. The prayers and chants draw from a wide array of scriptural references, all of which serve to explain the rationale behind the Eucharist is so central for Catholics.
Finally, Part five, “The Concluding Rites,” covers the greeting, blessing and dismissal. This is the part from which the “Mass” derives its name. While short, it is nonetheless important because it is where Christians are called to take the blessings they have received out with them to the rest of their lives.
What “A Biblical Walk Through the Mass” reveals is that the entire Mass, from start to finish, has a thoroughly Biblical logic behind it. What’s more, this book shows that for the observant churchgoer, the Mass is a microcosm of the entire faith, as all of what we believe and practice are alluded to and taught in some part or another of the Mass. As such, this book will surely deepen every reader’s appreciation for both the Mass and Scripture, and the interplay between the two.
January 16, 2025
Edward Sri is fantastic at walking through the parts of the Mass in a way that is engaging and easy to understand. I picked up this book to learn from the way he explains for the purpose of improving my ministry and catechesis. Along the way, I came across new truths that have strengthened my own understanding and prayer during the Mass.
February 16, 2023
This was exceptional. I learned so much and will think about and participate in mass differently going forward. I highly recommend for all Catholics.
April 20, 2021
I would hazard to say that if you're Catholic or interested in better-understanding the Mass, this would be be a worthy read.
August 10, 2011
Lead us not into temptation: This petition is not so much a prayer to avoid all trials and temptations in life. The biblical words express a request that God not allow us to enter into temptation in the sense of giving in to it. It is a prayer that God would strengthen us to overcome the temptations we face. Pope Benedict XVI taught that in this petition, it is as if we are saying to God, "I know that I need trials so that my nature can be purified. When you decide to send me those trials ... then please remember that my strength only goes so far. Don't overestimate my capacity. Don't set too wide the boundaries within which I may be tempted, and be close to me with your protecting hand when it becomes too much for me." As St. Paul said, "God is faithful, and he will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, that you may be able to endure it" (1 Cor 10:13).
A Biblical Walk Through the Mass by Edward Sri is full of moments like the one above where a line from the Our Father is considered. Familiar phrases that may flow unthinkingly from our lips are brought to new life. We are reminded how they apply to our own lives and perhaps given a new understanding.
Sri brings this depth and thoughtfulness to his explanation of the entire liturgy. Some places feature more biblical background, others instead contain thoughts from authorities like popes and Church fathers, but all are illuminated with Sri's own enthusiasm and love for the liturgy itself. One cannot read this without catching a spark that makes pages turn a bit more quickly or having some of that beauty splash onto the Mass the next time one attends. That has been my experience after reading this book.
In my opinion, one of the best unintended side effects of the new liturgy has been the recent spate of books covering the changes. We have gotten a variety of approaches and Sri's is one of the best. It is extremely accessible and helps us meet God personally in the liturgy. Highly recommended.
June 13, 2011
I thought I'd have to endure this book, and I started it because I'm fascinated with the upcoming changes in the Roman missal. Having heard the author interviewed, I had hopes, but nothing prepared me for the passion and beauty of this book. Sri writes with a tenderness about the Mass and reminded me of what I so love about the Eucharist. Behind the facts contained in this book is the deep water of true love for Jesus. Highly recommended.
November 26, 2024
Have you ever wondered why we say certain things at Mass, or what all the motions and elements mean? Then this is the book for you!!
Dr. Sri does more than just walk you through the Mass step by step, explaining each part line by line (though he does do this). He goes deep into the Jewish history of the relevant parts and explains WHY we do everything, not just that we do it. He describes its roots in early Christianity and Scripture, which is something I often think we’re missing as Catholics. This is a very easy-to-read, digestible dive into the structure and meaning behind the Mass. While easy to read, it still goes deep and hits home some deep theological points.
It’s really a beautiful collection of the “why”s of the Mass, which I think are essential for Catholics to know so that they can worship God and participate more fully.
Dr. Sri does more than just walk you through the Mass step by step, explaining each part line by line (though he does do this). He goes deep into the Jewish history of the relevant parts and explains WHY we do everything, not just that we do it. He describes its roots in early Christianity and Scripture, which is something I often think we’re missing as Catholics. This is a very easy-to-read, digestible dive into the structure and meaning behind the Mass. While easy to read, it still goes deep and hits home some deep theological points.
It’s really a beautiful collection of the “why”s of the Mass, which I think are essential for Catholics to know so that they can worship God and participate more fully.
April 21, 2023
I thoroughly enjoyed this book and its accompanying study guide. I’m a lifelong Catholic, well-versed with the order and practice of the Mass. But this in-depth Biblical Walk Through the Mass took me prayer-by-prayer on a beautiful guided journey that has enriched my Mass experience and given me a deeper appreciation for the words I utter when I stand in God’s house. This book is additionally full of Catholic apologetics, which I think would provide some helpful insight to my Protestant friends. Not only do I highly recommend this book, but I’ve also started buying copies and gifting them… ;)
May 20, 2020
A very good look at the Biblical basis for every part of the Mass.
August 30, 2022
Read for work - offering a study of it.
May 17, 2022
Super easy to read, and very informative. Ties Scripture in with the liturgy.
November 21, 2024
Even though the Karate Kid was able to translate “wax on, wax off” into karate moves, it generally helps to know the “why” behind what we’re doing. Similar to how there are optimal positions for playing a sport or an instrument, the Catholic Worship Workout of genuflecting, kneeling, sitting, and standing are meant to help open us up. Understanding the roots of these actions and the carefully-composed prayers from Mass can allow us to participate more mindfully. But because it’s easy to become de-sensitized to the Mass, understanding the traditions behind everything that we say and do can help us be more mindful (instead of just “going through the motions”). Below are some insights from Edward Sri's book (in addition to some of my own elaboration from external research).
.....................
THE LORD BE WITH YOU
“‘The Lord be with you’ is no ordinary greeting. This is not at all like an exchange in which the priest says, ‘Good morning,’ and the people respond, ‘And good morning to you, too, Father!’” (24). It acknowledges Jesus’s presence amid the community of believers (Mt 18:20). It says a prayer that the divine life that we received through baptism will continue to grow within us. It echoes the reassuring words that were said to Biblical heroes when they were about to embark on a mission outside of their comfort zone. Even though our missions aren’t as extreme as confronting rulers or delivering the baby Jesus, each of us have a unique role in our community: Isaac (Gn 26:3, 24), Jacob (Gn 28:13-15), Moses (Ex 3:12), Gideon (Jg 6:16), Joshua (Jos 1:5, 9), King David (2 Sam 7:3), Jeremiah (Jer 1:6-8), The Blessed Virgin Mary (Lk 1:28). The response used to be “And also with you.” However, as Edward Sri put it, this might have given us “the impression that our response was merely intended to express basic reciprocity: ‘May God be with you, too.’ But there is much more going on in this response. By saying ‘and with your spirit,’ the people are acknowledging the Holy Spirit’s unique activity through the priest during the sacred liturgy by virtue of his ordination. As Jeremy Driscoll explains, ‘The people are addressing the ‘spirit’ of the priest; that is, that deepest interior part of his being where he has been ordained precisely to lead the people in this sacred action. They are saying in effect, ‘Be the priest for us now,’ aware that there is only one priest, Christ Himself, and that this one who represents him now must be finely tuned to perform his sacred duties well‘” (28).
THE CONFITEOR
Confessing our sins publicly before God and the congregation at the start of Mass “prepares us to celebrate the sacred mysteries.” St. Paul warned that if you don’t examine yourself before receiving the Eucharist, you will partake in an “unworthy manner” (1 Cor 11:28, 27). A second-century text called the Didache similarly taught: “Assemble on the Lord’s Day, and break bread and offer the Eucharist; but first make confessions of your faults, so that your sacrifice may be a pure one.” The Confiteor reminds us that we aren’t merely supposed to avoid sinful thoughts, words, and actions. We are supposed to pursue the imitation of Christ (so what we fail to do matters too). “This is why the sin of the Rich Young Man is so tragic. He was a very impressive Jewish man who kept all the commandments — no small feat, indeed! However, he was unwilling to answer the call of Christ. He could not let go of his possessions, give to the poor, and follow Jesus. And this was his downfall! Though he might have received an ‘A’ on the first three levels of the Confiteor’s examination of conscience, he failed to pursue the higher good to which Jesus called him and therefore remained far from the kingdom of heaven (Mt 19:16-24)” (34).
KYRIE ELEISON
The Kyrie Eleison is an expression of our subjectiveness to God as we ask for forgiveness. God doesn’t push us to our limits just to make Himself feel superior (like in the game “Mercy”, where two kids interlock hands and squeeze as hard as they can until the person with the weaker wrists cries out, “Mercy!”). God only finds joy when we readily submit to Him out of free will. For example, consider the parable of the Prodigal Son. When Edward's daughter stole one of her brother’s toys but then noticed how much that hurt her brother, she promptly returned the toy, gave him a hug, and apologized: “I couldn’t believe my eyes! A second earlier, my blood pressure was rising with the cries of my toddler who had his toy stolen from him. But now I saw that my daughter felt badly about what she had done and wanted to set things right. She clearly did not like the fact that she hurt her brother’s feelings. She asked for his forgiveness. So instead of wanting to punish her, I now wanted to hug her! I saw not merely her wrongdoing (she took his toy). Even more, I saw her heart (she loves her brother, felt badly about hurting him, and sincerely apologized — all on her own initiative!)” (38-39). The Kyrie Eleison is also an expression of petition as we ask God for assistance. We could be asking for help with paralysis in our own lives, like: Blind men (Mt 9:27, 20:30-31; Mk 10:46-48, Lk 18:38-39), Lepers (Lk 17:13). Or we could be asking for help on behalf of someone, like: A mother whose daughter is possessed (Mt 15:22), A father whose son is epileptic (Mt 17:15).
GLORIA
The beginning words of Gloria echoes what angels sung when they were announcing the good news of Christ’s birth: “Glory to God in the highest, and on earth peace among men with whom he is pleased” (Lk 2:14). “It is fitting that we sing these words at the beginning of the Sunday liturgy (except in Advent and Lent), for there is a sense in which every Mass makes present the mystery of Christmas once again. As God was made manifest to the world in the baby Jesus some 2,000 years ago, so he is made present sacramentally upon our altars at the consecration in every Mass. We thus prepare ourselves to welcome Jesus by repeating the same words of praise that the angels used to herald Christ’s coming in Bethlehem” (43). When we say that Jesus is now seated at the right hand of the Father, we are recognizing His unique position of authority. This echoes Ps 110:1, Heb 1:13, and Mk 16:19. “Perhaps most remarkable is the line ‘you alone are the Lord.’ Lord (kyrios) in the Bible is a title for God. But in the ancient Roman world, ‘Lord’ was the title given to the emperor. This, while calling Jesus ‘Lord’ associated him with God (1 Cor 8:6; Phil 2:11), it was also extremely counter-imperial. The New Testament proclaims that Jesus is Lord, not Caesar! Someone in the ancient Roman world who said that Jesus alone is the Lord would have been seen as an enemy to the Roman Empire. Many early Christians, in fact, died for this belief, refusing to worship the emperor or the Roman gods. This line from the Gloria today challenges us to be loyal to Jesus Christ and his commandments above anything else in this world, whether it be a job, possessions, financial security, prestige, or family” (49).
LITURGY OF THE WORD
“The idea of having a cycle of readings from Scripture for liturgical worship is rooted in ancient Jewish practice. In the first century, the Law and the Prophets were regularly read in the context of synagogue worship. And the rabbis of the early third century testify to a regular pattern of readings from the Law and the Prophets for worship in the synagogue, which may reflect what was practiced in Jesus’ day. Some of the rabbinic evidence even points to the possible use of a three-year cycle of readings” (54-55). The Catholic Church used to have an annual cycle of readings that didn’t change from year to year. The Second Vatican Council replaced this practice with a three-year cycle (for a more comprehensive study).
One major difference between each of the three yearly reading plans is which Gospel is the focus:
-Year A: Gospel of Matthew
-Year B: Gospel of Mark
-Year C: Gospel of Luke
Each Liturgical Year starts in Advent, but to determine which cycle year you’re on, add the year’s digits. If the value is divisible by three, you’re on Year C. For example: 2 + 0 + 2 + 2 = 6 (which is divisible by 3, so 2022 is Year C).
The three Scripture readings tend to have some thematic tie to them. The order in which they are read tends to move from ancient Israel to Jesus.
-FIRST READING: Most of the time, the first reading is from the Old Testament. However, during the Easter Season, we get the first reading from the Acts of the Apostles.
-SECOND READING: The second reading is from the New Testament. Similar to how it’s hard to appreciate movie climaxes until you understand everything that led up to it, the prior look at the Old Testament helps us appreciate the New Testament readings.
-GOSPEL READING: The Gospel reading is the only reading that the congregation stands during (instead of sitting). This is similar to how the congregation stood in Neh 8:5. Standing shows our readiness to listen to the good news.
HOMILY
“Homily” comes from the Greek word ὁμιλία (homilía), meaning an explanation of a reading. It was ancient Jewish custom for leaders to help common folk interpret the meaning of Scripture (see Neh 8:8). Jesus Himself practiced this custom (see Lk 4:18-30, Mk 1:21, Lk 4:15).
PRESENTATION OF GIFTS
Offering bread and wine are symbols of offering one’s self. As the priest says in Mass, they are the “fruit of the earth and work of human hands.” Bread used to be a lot more than a side dish. Bread was a staple food in ancient Israel (see Lv 26:26, Ez 4:16). The Israelites gave up some of their bread as a sacrifice to God (Ex 29:2, Lv 2:4-7, Lv 7:13, Lv 23:15-20). Wine used to be a lot more than a side beverage. The Israelites commonly drank wine with meals, yet they also gave up some of their wine as a sacrifice to God (Neh 10:36-39, Ex 29:38-41). “As one commentator noted, ‘There is no scrap of bread which does not call to mind the hard work of plowing and sowing, the moist brow of the reaper, the weariness of the arms which have threshed the corn, and the grunts of the baker who kneaded the dough close to the scorching oven.’ The same could be said of the wine, which comes from the grapes which were harvested from the vines that had been carefully tended throughout the year. The practice of giving money (which eventually overshadowed the offering of oil, flax, and other sundry gifts) can be seen in the same light. Putting money in the basket is not simply a contribution to some good cause. It, too, expresses the giving of our lives to God. Our money embodies hours of our lives and hard work, which we now offer to God during Mass in the presentation of the gifts” (86-87). We don’t give God gifts because He needs them. It’s because we need to learn to let go. We give God our first fruits and first-born calves not because He needs them, but because we do. For us, having them means that we have security and certainty. By sacrificing them to God, we’re giving Him the best that we have to offer as a sign of trust. “Lacking nothing, God is God with or without our gifts. But we need to grow in self-giving love, and this is one reason why he invites us to unite our lives to him in this way. These small offerings help us to grow in sacrificial love. Moreover, though they do not count for much on their own, what gives them immense value is that we unite them with Christ’s perfect sacrifice” (88).
LITURGY OF THE EUCHARIST
Why do priests wash their hands in a basin of water during the Liturgy of the Eucharist? References to this practice are in Ex 29:4, Ex 30:17-21, and Nm 8:7. Psalm 24 also says, “Who shall ascend the hill of the Lord? And who shall stand in his holy place? He who has clean hands and a pure heart” (Ps 24:3-4). Because physical cleanliness is associated with spiritual purity, the ritual hand washing symbolizes preparation for going near God’s presence. What does “lifting up hearts” mean? When the priest says, “Lift up your hearts“, he’s echoing words from the Old Testament: “Let us lift up our hearts and our hands to God in heaven” (Lam 3:41).The heart represents the source of our emotions. By “lifting them up”, we are giving ourselves a wake-up call as we “set [our] minds on things that are above, not on things that are on earth” (Col 3:1-2).
What's the significance of the Sanctus? When Isaiah (in Is 6:3) and St. John (in Rv 4:8) were in the presence of God, they both felt unworthy, so they proclaimed, “Holy, holy, holy Lord”. Even the seraphim felt unworthy! As we too, enter the presence of God, it’s fitting that we fall to our knees at the end of this prayer. “We repeat words which the crowds used to greet Jesus as He processed into Jerusalem: ‘Hosanna’ and ‘Blessed is he who comes in the name of the Lord,’ Both expressions were originally in Psalm 118, a pilgrimage hymn recited on the way to the Temple for major feasts. Hosanna is a transliteration of a Hebrew word meaning ‘Save us,’ which became an expression of praise in liturgical worship. The blessing upon ‘he who comes in the name of the Lord’ was normally invoked on the pilgrims coming to the Temple. On the day we know as Palm Sunday, the crowds used these words to welcome Jesus as the one coming in the Lord’s name — in other words, the one representing God and acting on his behalf. It is fitting that we repeat these words at this moment in the Liturgy. Just as the crowds in Jerusalem welcomed Jesus into the holy city with these words from Psalm 118, so do we welcome Jesus into our churches, for he is about to become present in the Eucharist on our altars” (103-104).
THE LORD'S PRAYER
The Lord’s Prayer was taught by Jesus (Mt 6:9-13; Lk 11:1-4). The fact that we call God “Father” highlights our personal relationship with Him (and how He wants the best for us, like any parent would). The word “our” highlights how we are united in a covenant family. Everyone else at Mass are brothers and sisters in Christ.
LORD, I AM NOT WORTHY
In the gospel of Matthew, a centurion humbly approached Jesus and asked him to heal his paralyzed servant who’s at his house. As a Gentile outside of God’s covenant (who is also in charge of soldiers who are oppressing God’s people), the centurion acknowledged that he is not worthy to have Jesus come into his house. But because he believed that Jesus afar, the centurion pleaded: “But only say the word, and my servant shall be healed” (Mt 8:8). Jesus was amazed by the centurion’s faith and granted his request. Like the centurion, we need to acknowledge our unworthiness to have Jesus come under the “roof” of our souls and heal us in holy communion.
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Let's pause to take a deeper look at the Eucharist...
THE HISTORY OF PASSOVER
The celebration of the Eucharist was instituted by Jesus instituted at the Last Supper (Lk 22:19). Let’s take a look at The Last Supper. And not just why everyone was sitting on one side of the table… It was Passover, and Jesus, knowing he was about to be captured and killed, wanted to share a meal with his closest friends (the Apostles). Passover is a holy feast, important to our Jewish brothers and sisters even today. It observes the time that God delivered the Jewish nation from slavery in Egypt (Mt 26:19; Mk 14:16; Lk 22:13). In the first Passover, God instructed the people to sacrifice an unblemished lamb and mark their doorposts with the lamb’s blood. Death passed over every door that was marked. Every year ever since, the Israelites held a memorial meal (Ex 12:14). For them, a “memorial” (anamnesis in Greek) didn’t consist of merely recalling a past event. It involved re-living it.
SACRIFICE
At the Last Supper, Jesus adds something new. He speaks of Himself being a sacrifice (similar to how the lamb is a sacrifice). After all, Isaiah foretold that God would send someone to rescue Israel from sin by suffering “like a lamb that is led to the slaughter” (Is 53:7). “When Jesus says his body ‘will be given up for you,’ the term used in Luke’s gospel for ‘given up’ (didomai in Greek) is significant, for it is employed elsewhere in the New Testament in association with sacrifice (see, for example, Lk 2:24; Mk 10:45; Jn 6:51; Gal 1:4)” (109). “When Jesus speaks of his blood ‘which will be poured out … for the forgiveness of sins,’ he alludes to the atoning sacrifices in the Temple, which involved blood being poured out over the altar for the purpose of bringing forgiveness (see Lv 4:7, 18, 25, 30, 34)” (109). “Jesus speaks of ‘the blood of the new and eternal covenant.’ These words echo what Moses said in the sacrificial ceremony at Mount Sinai that sealed God’s covenant union with Israel as his chosen people (Ex 24: 1-17). In the midst of that sacrificial rite, Moses took the blood of the animals and announced, ‘Behold the blood of the covenant’ (Ex 24:8). Now, at the Last Supper, Jesus refers to his blood as ‘the blood of the new and eternal covenant.’ For the apostles present there, these words could not help but recall what Moses said about the sacrificial blood at Sinai and point to some kind of new sacrifice for a new covenant” (110). “When John gives the account of the soldiers raising up to Jesus’ mouth a sponge of vinegar, he notes it was put on a hyssop branch. Why does John mention this small detail? Because this was the same kind of branch used in the first Passover in Egypt. Moses instructed the elders of Israel to sacrifice the Passover lamb, dip hyssop in the blood of the lamb and use the stained hyssop to mark their doorposts with the lamb’s blood (Ex 12:22). John notes this so that we can see Jesus’ death as a Passover sacrifice. Just as hyssop was used in the first Passover sacrifice, now it is used on Calvary with Jesus, the new sacrificial Lamb” (136). “John’s gospel notes that when the soldiers took Jesus down from the cross, they did not break his legs as was ordinarily done to hasten death (Jn 19:33). John points this out because the Passover lamb was supposed to be one whose bones were not broken (Ex 12:46). Once again, Jesus’ death is portrayed as the sacrifice of a Passover lamb” (136-137). With all these clear sacrificial overtones, Jesus is offering up his own body and blood for the forgiveness of sins. Just like how God saved the ancient Jews from slavery, Jesus saves people from the slavery of death and sin. All that was left for Jesus to do was to carry out that sacrifice in a bloody manner on the cross.
.....................
THE LORD BE WITH YOU
“‘The Lord be with you’ is no ordinary greeting. This is not at all like an exchange in which the priest says, ‘Good morning,’ and the people respond, ‘And good morning to you, too, Father!’” (24). It acknowledges Jesus’s presence amid the community of believers (Mt 18:20). It says a prayer that the divine life that we received through baptism will continue to grow within us. It echoes the reassuring words that were said to Biblical heroes when they were about to embark on a mission outside of their comfort zone. Even though our missions aren’t as extreme as confronting rulers or delivering the baby Jesus, each of us have a unique role in our community: Isaac (Gn 26:3, 24), Jacob (Gn 28:13-15), Moses (Ex 3:12), Gideon (Jg 6:16), Joshua (Jos 1:5, 9), King David (2 Sam 7:3), Jeremiah (Jer 1:6-8), The Blessed Virgin Mary (Lk 1:28). The response used to be “And also with you.” However, as Edward Sri put it, this might have given us “the impression that our response was merely intended to express basic reciprocity: ‘May God be with you, too.’ But there is much more going on in this response. By saying ‘and with your spirit,’ the people are acknowledging the Holy Spirit’s unique activity through the priest during the sacred liturgy by virtue of his ordination. As Jeremy Driscoll explains, ‘The people are addressing the ‘spirit’ of the priest; that is, that deepest interior part of his being where he has been ordained precisely to lead the people in this sacred action. They are saying in effect, ‘Be the priest for us now,’ aware that there is only one priest, Christ Himself, and that this one who represents him now must be finely tuned to perform his sacred duties well‘” (28).
THE CONFITEOR
Confessing our sins publicly before God and the congregation at the start of Mass “prepares us to celebrate the sacred mysteries.” St. Paul warned that if you don’t examine yourself before receiving the Eucharist, you will partake in an “unworthy manner” (1 Cor 11:28, 27). A second-century text called the Didache similarly taught: “Assemble on the Lord’s Day, and break bread and offer the Eucharist; but first make confessions of your faults, so that your sacrifice may be a pure one.” The Confiteor reminds us that we aren’t merely supposed to avoid sinful thoughts, words, and actions. We are supposed to pursue the imitation of Christ (so what we fail to do matters too). “This is why the sin of the Rich Young Man is so tragic. He was a very impressive Jewish man who kept all the commandments — no small feat, indeed! However, he was unwilling to answer the call of Christ. He could not let go of his possessions, give to the poor, and follow Jesus. And this was his downfall! Though he might have received an ‘A’ on the first three levels of the Confiteor’s examination of conscience, he failed to pursue the higher good to which Jesus called him and therefore remained far from the kingdom of heaven (Mt 19:16-24)” (34).
KYRIE ELEISON
The Kyrie Eleison is an expression of our subjectiveness to God as we ask for forgiveness. God doesn’t push us to our limits just to make Himself feel superior (like in the game “Mercy”, where two kids interlock hands and squeeze as hard as they can until the person with the weaker wrists cries out, “Mercy!”). God only finds joy when we readily submit to Him out of free will. For example, consider the parable of the Prodigal Son. When Edward's daughter stole one of her brother’s toys but then noticed how much that hurt her brother, she promptly returned the toy, gave him a hug, and apologized: “I couldn’t believe my eyes! A second earlier, my blood pressure was rising with the cries of my toddler who had his toy stolen from him. But now I saw that my daughter felt badly about what she had done and wanted to set things right. She clearly did not like the fact that she hurt her brother’s feelings. She asked for his forgiveness. So instead of wanting to punish her, I now wanted to hug her! I saw not merely her wrongdoing (she took his toy). Even more, I saw her heart (she loves her brother, felt badly about hurting him, and sincerely apologized — all on her own initiative!)” (38-39). The Kyrie Eleison is also an expression of petition as we ask God for assistance. We could be asking for help with paralysis in our own lives, like: Blind men (Mt 9:27, 20:30-31; Mk 10:46-48, Lk 18:38-39), Lepers (Lk 17:13). Or we could be asking for help on behalf of someone, like: A mother whose daughter is possessed (Mt 15:22), A father whose son is epileptic (Mt 17:15).
GLORIA
The beginning words of Gloria echoes what angels sung when they were announcing the good news of Christ’s birth: “Glory to God in the highest, and on earth peace among men with whom he is pleased” (Lk 2:14). “It is fitting that we sing these words at the beginning of the Sunday liturgy (except in Advent and Lent), for there is a sense in which every Mass makes present the mystery of Christmas once again. As God was made manifest to the world in the baby Jesus some 2,000 years ago, so he is made present sacramentally upon our altars at the consecration in every Mass. We thus prepare ourselves to welcome Jesus by repeating the same words of praise that the angels used to herald Christ’s coming in Bethlehem” (43). When we say that Jesus is now seated at the right hand of the Father, we are recognizing His unique position of authority. This echoes Ps 110:1, Heb 1:13, and Mk 16:19. “Perhaps most remarkable is the line ‘you alone are the Lord.’ Lord (kyrios) in the Bible is a title for God. But in the ancient Roman world, ‘Lord’ was the title given to the emperor. This, while calling Jesus ‘Lord’ associated him with God (1 Cor 8:6; Phil 2:11), it was also extremely counter-imperial. The New Testament proclaims that Jesus is Lord, not Caesar! Someone in the ancient Roman world who said that Jesus alone is the Lord would have been seen as an enemy to the Roman Empire. Many early Christians, in fact, died for this belief, refusing to worship the emperor or the Roman gods. This line from the Gloria today challenges us to be loyal to Jesus Christ and his commandments above anything else in this world, whether it be a job, possessions, financial security, prestige, or family” (49).
LITURGY OF THE WORD
“The idea of having a cycle of readings from Scripture for liturgical worship is rooted in ancient Jewish practice. In the first century, the Law and the Prophets were regularly read in the context of synagogue worship. And the rabbis of the early third century testify to a regular pattern of readings from the Law and the Prophets for worship in the synagogue, which may reflect what was practiced in Jesus’ day. Some of the rabbinic evidence even points to the possible use of a three-year cycle of readings” (54-55). The Catholic Church used to have an annual cycle of readings that didn’t change from year to year. The Second Vatican Council replaced this practice with a three-year cycle (for a more comprehensive study).
One major difference between each of the three yearly reading plans is which Gospel is the focus:
-Year A: Gospel of Matthew
-Year B: Gospel of Mark
-Year C: Gospel of Luke
Each Liturgical Year starts in Advent, but to determine which cycle year you’re on, add the year’s digits. If the value is divisible by three, you’re on Year C. For example: 2 + 0 + 2 + 2 = 6 (which is divisible by 3, so 2022 is Year C).
The three Scripture readings tend to have some thematic tie to them. The order in which they are read tends to move from ancient Israel to Jesus.
-FIRST READING: Most of the time, the first reading is from the Old Testament. However, during the Easter Season, we get the first reading from the Acts of the Apostles.
-SECOND READING: The second reading is from the New Testament. Similar to how it’s hard to appreciate movie climaxes until you understand everything that led up to it, the prior look at the Old Testament helps us appreciate the New Testament readings.
-GOSPEL READING: The Gospel reading is the only reading that the congregation stands during (instead of sitting). This is similar to how the congregation stood in Neh 8:5. Standing shows our readiness to listen to the good news.
HOMILY
“Homily” comes from the Greek word ὁμιλία (homilía), meaning an explanation of a reading. It was ancient Jewish custom for leaders to help common folk interpret the meaning of Scripture (see Neh 8:8). Jesus Himself practiced this custom (see Lk 4:18-30, Mk 1:21, Lk 4:15).
PRESENTATION OF GIFTS
Offering bread and wine are symbols of offering one’s self. As the priest says in Mass, they are the “fruit of the earth and work of human hands.” Bread used to be a lot more than a side dish. Bread was a staple food in ancient Israel (see Lv 26:26, Ez 4:16). The Israelites gave up some of their bread as a sacrifice to God (Ex 29:2, Lv 2:4-7, Lv 7:13, Lv 23:15-20). Wine used to be a lot more than a side beverage. The Israelites commonly drank wine with meals, yet they also gave up some of their wine as a sacrifice to God (Neh 10:36-39, Ex 29:38-41). “As one commentator noted, ‘There is no scrap of bread which does not call to mind the hard work of plowing and sowing, the moist brow of the reaper, the weariness of the arms which have threshed the corn, and the grunts of the baker who kneaded the dough close to the scorching oven.’ The same could be said of the wine, which comes from the grapes which were harvested from the vines that had been carefully tended throughout the year. The practice of giving money (which eventually overshadowed the offering of oil, flax, and other sundry gifts) can be seen in the same light. Putting money in the basket is not simply a contribution to some good cause. It, too, expresses the giving of our lives to God. Our money embodies hours of our lives and hard work, which we now offer to God during Mass in the presentation of the gifts” (86-87). We don’t give God gifts because He needs them. It’s because we need to learn to let go. We give God our first fruits and first-born calves not because He needs them, but because we do. For us, having them means that we have security and certainty. By sacrificing them to God, we’re giving Him the best that we have to offer as a sign of trust. “Lacking nothing, God is God with or without our gifts. But we need to grow in self-giving love, and this is one reason why he invites us to unite our lives to him in this way. These small offerings help us to grow in sacrificial love. Moreover, though they do not count for much on their own, what gives them immense value is that we unite them with Christ’s perfect sacrifice” (88).
LITURGY OF THE EUCHARIST
Why do priests wash their hands in a basin of water during the Liturgy of the Eucharist? References to this practice are in Ex 29:4, Ex 30:17-21, and Nm 8:7. Psalm 24 also says, “Who shall ascend the hill of the Lord? And who shall stand in his holy place? He who has clean hands and a pure heart” (Ps 24:3-4). Because physical cleanliness is associated with spiritual purity, the ritual hand washing symbolizes preparation for going near God’s presence. What does “lifting up hearts” mean? When the priest says, “Lift up your hearts“, he’s echoing words from the Old Testament: “Let us lift up our hearts and our hands to God in heaven” (Lam 3:41).The heart represents the source of our emotions. By “lifting them up”, we are giving ourselves a wake-up call as we “set [our] minds on things that are above, not on things that are on earth” (Col 3:1-2).
What's the significance of the Sanctus? When Isaiah (in Is 6:3) and St. John (in Rv 4:8) were in the presence of God, they both felt unworthy, so they proclaimed, “Holy, holy, holy Lord”. Even the seraphim felt unworthy! As we too, enter the presence of God, it’s fitting that we fall to our knees at the end of this prayer. “We repeat words which the crowds used to greet Jesus as He processed into Jerusalem: ‘Hosanna’ and ‘Blessed is he who comes in the name of the Lord,’ Both expressions were originally in Psalm 118, a pilgrimage hymn recited on the way to the Temple for major feasts. Hosanna is a transliteration of a Hebrew word meaning ‘Save us,’ which became an expression of praise in liturgical worship. The blessing upon ‘he who comes in the name of the Lord’ was normally invoked on the pilgrims coming to the Temple. On the day we know as Palm Sunday, the crowds used these words to welcome Jesus as the one coming in the Lord’s name — in other words, the one representing God and acting on his behalf. It is fitting that we repeat these words at this moment in the Liturgy. Just as the crowds in Jerusalem welcomed Jesus into the holy city with these words from Psalm 118, so do we welcome Jesus into our churches, for he is about to become present in the Eucharist on our altars” (103-104).
THE LORD'S PRAYER
The Lord’s Prayer was taught by Jesus (Mt 6:9-13; Lk 11:1-4). The fact that we call God “Father” highlights our personal relationship with Him (and how He wants the best for us, like any parent would). The word “our” highlights how we are united in a covenant family. Everyone else at Mass are brothers and sisters in Christ.
LORD, I AM NOT WORTHY
In the gospel of Matthew, a centurion humbly approached Jesus and asked him to heal his paralyzed servant who’s at his house. As a Gentile outside of God’s covenant (who is also in charge of soldiers who are oppressing God’s people), the centurion acknowledged that he is not worthy to have Jesus come into his house. But because he believed that Jesus afar, the centurion pleaded: “But only say the word, and my servant shall be healed” (Mt 8:8). Jesus was amazed by the centurion’s faith and granted his request. Like the centurion, we need to acknowledge our unworthiness to have Jesus come under the “roof” of our souls and heal us in holy communion.
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Let's pause to take a deeper look at the Eucharist...
THE HISTORY OF PASSOVER
The celebration of the Eucharist was instituted by Jesus instituted at the Last Supper (Lk 22:19). Let’s take a look at The Last Supper. And not just why everyone was sitting on one side of the table… It was Passover, and Jesus, knowing he was about to be captured and killed, wanted to share a meal with his closest friends (the Apostles). Passover is a holy feast, important to our Jewish brothers and sisters even today. It observes the time that God delivered the Jewish nation from slavery in Egypt (Mt 26:19; Mk 14:16; Lk 22:13). In the first Passover, God instructed the people to sacrifice an unblemished lamb and mark their doorposts with the lamb’s blood. Death passed over every door that was marked. Every year ever since, the Israelites held a memorial meal (Ex 12:14). For them, a “memorial” (anamnesis in Greek) didn’t consist of merely recalling a past event. It involved re-living it.
SACRIFICE
At the Last Supper, Jesus adds something new. He speaks of Himself being a sacrifice (similar to how the lamb is a sacrifice). After all, Isaiah foretold that God would send someone to rescue Israel from sin by suffering “like a lamb that is led to the slaughter” (Is 53:7). “When Jesus says his body ‘will be given up for you,’ the term used in Luke’s gospel for ‘given up’ (didomai in Greek) is significant, for it is employed elsewhere in the New Testament in association with sacrifice (see, for example, Lk 2:24; Mk 10:45; Jn 6:51; Gal 1:4)” (109). “When Jesus speaks of his blood ‘which will be poured out … for the forgiveness of sins,’ he alludes to the atoning sacrifices in the Temple, which involved blood being poured out over the altar for the purpose of bringing forgiveness (see Lv 4:7, 18, 25, 30, 34)” (109). “Jesus speaks of ‘the blood of the new and eternal covenant.’ These words echo what Moses said in the sacrificial ceremony at Mount Sinai that sealed God’s covenant union with Israel as his chosen people (Ex 24: 1-17). In the midst of that sacrificial rite, Moses took the blood of the animals and announced, ‘Behold the blood of the covenant’ (Ex 24:8). Now, at the Last Supper, Jesus refers to his blood as ‘the blood of the new and eternal covenant.’ For the apostles present there, these words could not help but recall what Moses said about the sacrificial blood at Sinai and point to some kind of new sacrifice for a new covenant” (110). “When John gives the account of the soldiers raising up to Jesus’ mouth a sponge of vinegar, he notes it was put on a hyssop branch. Why does John mention this small detail? Because this was the same kind of branch used in the first Passover in Egypt. Moses instructed the elders of Israel to sacrifice the Passover lamb, dip hyssop in the blood of the lamb and use the stained hyssop to mark their doorposts with the lamb’s blood (Ex 12:22). John notes this so that we can see Jesus’ death as a Passover sacrifice. Just as hyssop was used in the first Passover sacrifice, now it is used on Calvary with Jesus, the new sacrificial Lamb” (136). “John’s gospel notes that when the soldiers took Jesus down from the cross, they did not break his legs as was ordinarily done to hasten death (Jn 19:33). John points this out because the Passover lamb was supposed to be one whose bones were not broken (Ex 12:46). Once again, Jesus’ death is portrayed as the sacrifice of a Passover lamb” (136-137). With all these clear sacrificial overtones, Jesus is offering up his own body and blood for the forgiveness of sins. Just like how God saved the ancient Jews from slavery, Jesus saves people from the slavery of death and sin. All that was left for Jesus to do was to carry out that sacrifice in a bloody manner on the cross.
December 25, 2023
Book gave a thorough understanding of how what we say and do at Mass has a background based on the Bible.
May 25, 2011
A Biblical Walk Through the Mass: Understanding What We Say and Do In The Liturgy is a new book by Edward Sri that does dual duty as both an overview of the Mass and a introduction to new English translation of the Mass.
There are a lot of books on the Mass and most of them concentrate of the Liturgy of the Eucharist or focus on the mass via some lens. This book is more general in that it goes through each part of the Mass and gives a solid overview and touching on theology in a way that will open the Mass to more people. While doing this it touches on how the new translation effects the Mass and explains why the new translation is better and exactly how it more descriptive of the spiritual realities going on at Mass.
I found it to be a good read in that it helped me focus better on different parts of the Mass and give more meaning to parts of the liturgy I had not concentrated as much on before. The audience for this book I judge to be fairly wide and an exception introduction to the Mass for teens and above. Perfect for RCIA and others forms of formation.
The review book I received came with a short booklet that answers questions on the new translation and provides a nice cheat sheet of changes.
There are a lot of books on the Mass and most of them concentrate of the Liturgy of the Eucharist or focus on the mass via some lens. This book is more general in that it goes through each part of the Mass and gives a solid overview and touching on theology in a way that will open the Mass to more people. While doing this it touches on how the new translation effects the Mass and explains why the new translation is better and exactly how it more descriptive of the spiritual realities going on at Mass.
I found it to be a good read in that it helped me focus better on different parts of the Mass and give more meaning to parts of the liturgy I had not concentrated as much on before. The audience for this book I judge to be fairly wide and an exception introduction to the Mass for teens and above. Perfect for RCIA and others forms of formation.
The review book I received came with a short booklet that answers questions on the new translation and provides a nice cheat sheet of changes.
April 4, 2018
This is a great resource for anyone who is looking to learn more about the Mass, whether they are a cradle Catholic or newly entering the faith.
The Catholic Mass is formulaic, which is part of it's beauty; it is said in the same order and with the same words throughout the world and has been for centuries (with some reformulation after Vatican II). This makes it both accessible and easy to take for granted. We learn how to participate by rote and can share in the fellowship of the Mass without needing to know the underlying theology. But there is a lot going on that, if we knew the origination and explanation, can only enhance our faith, as the author demonstrates.
Sri provides a lot of detail and background around how the Mass has its roots within the Bible without becoming inaccessible to non-scholars. Some sections are much stronger than others, but as a whole its a good resource whether you are reading for personal education, access to deeper spirituality, or to enhance a religious education ministry.
The Catholic Mass is formulaic, which is part of it's beauty; it is said in the same order and with the same words throughout the world and has been for centuries (with some reformulation after Vatican II). This makes it both accessible and easy to take for granted. We learn how to participate by rote and can share in the fellowship of the Mass without needing to know the underlying theology. But there is a lot going on that, if we knew the origination and explanation, can only enhance our faith, as the author demonstrates.
Sri provides a lot of detail and background around how the Mass has its roots within the Bible without becoming inaccessible to non-scholars. Some sections are much stronger than others, but as a whole its a good resource whether you are reading for personal education, access to deeper spirituality, or to enhance a religious education ministry.
November 30, 2021
Read for an online workshop taken through my church, this provides the scriptural history of the details of the Catholic Mass or, in other words, why do we do these rituals? Though raised Catholic as well as made all the sacraments (Baptism, Communion, Reconciliation, and Confirmation), I am only now beginning to read and study the bible after a very long time away. This book is accessible and beautifully written but, to truly appreciate it, I would also recommend the accompanying videos which are available with purchase of the book through Ascension Press, and hosted by Edward Sri.
September 22, 2011
This was definitely a quick read. At the same time, holds a lot of information and does a great job of providing biblical context to each part of the mass. I would suggest it for any cradle Catholic that has not spent much time in adult formation, or any non-Catholic wanting to learn more about Catholic worship.
Recommended.
Recommended.
February 1, 2018
Wonderful
This book is a wonderful walk through the Mass that all Catholics should read. It explains in depth everything said and done in the Mass. I will
Be reading this book several times to find all the rich nuggets it has to offer.
This book is a wonderful walk through the Mass that all Catholics should read. It explains in depth everything said and done in the Mass. I will
Be reading this book several times to find all the rich nuggets it has to offer.
July 3, 2023
An excellent book for going deeper into the understanding of the Mass. Edward Sri gives a whole explanation of the different signs that we see during Mass. This book is great for someone to learn more about the liturgy.
December 5, 2024
A Biblical Walk Through The MassA Biblical Walk Through The Mass by Edward Sri takes a step by step approach to tracing the Mass of the Catholic Church to the Biblical texts citing supporting texts from Sacred Scriptures of both Old & New Testaments, also including Traditional Observances that have been in place for centuries. This book is likely to be a valuable addition to Scriptural study & Catechism in studying for conversion, additional education for the already Baptized, or any person who simply wants to gain a better understanding of Christian Observances within congregations who based daily or frequent A Biblical Walk Through the Mass: Understanding What We Say and Do In The LiturgyA Biblical Walk Through the Mass: [authorimage:Edward SriA Biblical Walk Through The Mass renewal of their kinship with Christ & the Eucharist. Much of the book reminds us of the importance of the family meal, & how these meals were typically a daily means to come closer to the Creative Spirit. The meal, the Life of Christ, & the needs of Faithful & how these simple actions that have merged with Two Thousand years of Tradition will be better understood when studying this book.
From The Book: "Jesus told the apostles, As the Father has sent me, even so I send you" (John 20:21). The Father sent the Son into the world to die for our sins & give us a share in his divine life. As we have seen, that entire Paschal Mystery of Jesus' passion, death, & resurrection is made present to us in the Eucharistic Liturgy so that we can be more deeply incorporated into Jesus' life & mission. The more deeply the Eucharist unites to Jesus, the more we will radiate his life & his love in the world around us. The closing line of the Liturgy, therefore, is not an aimless dismissal. It is a dismissal with a mission. It is a sending forth of God's people to bring the mysteries of Christ into the world."
Ite missa est
Priest: Go Forth the Mass is ended.
People: Thanks be to God.
From The Book: "Jesus told the apostles, As the Father has sent me, even so I send you" (John 20:21). The Father sent the Son into the world to die for our sins & give us a share in his divine life. As we have seen, that entire Paschal Mystery of Jesus' passion, death, & resurrection is made present to us in the Eucharistic Liturgy so that we can be more deeply incorporated into Jesus' life & mission. The more deeply the Eucharist unites to Jesus, the more we will radiate his life & his love in the world around us. The closing line of the Liturgy, therefore, is not an aimless dismissal. It is a dismissal with a mission. It is a sending forth of God's people to bring the mysteries of Christ into the world."
Ite missa est
Priest: Go Forth the Mass is ended.
People: Thanks be to God.
May 23, 2023
I think all Christians, both Catholic and non-Catholic, and those curious to learn more about the Mass should read this book. Even, or perhaps especially, as a cradle Catholic, I spent most of my life going through the motions of Mass without really understanding why we do all the the same prayers and motions and whatnot. Of course I knew the basics, but this book really opened my eyes to why every single thing we do in the Mass is grounded in the Bible, shared with the Mass celebrated by the earliest Church fathers (earliest as in first century saints and disciples, which is so cool), and rich with symbolism and deep meaning. Nothing is done thoughtlessly; there is deliberate intention behind everything we do that is just incredible and eye-opening to learn about. This whole book is cross-referenced again and again by the Bible, both Old and New Testaments, and also as mentioned includes quotes from the great saints and theologians and leaders of the Church. It offered a lot of deep, thought-provoking points, and I now have a much greater reverence for the Mass and the amazing gift it is to bring us in relationship with God right here on earth.
September 12, 2017
As a 31-year-old cradle Catholic, I've attended Mass at least 1500 times. I've found myself like a fish in water: I don't notice so much of what's happening around me during Mass. After reading this book, I now can't miss powerful phrases like "we dare to say" preceding the Our Father. From my schoolyard days til now, one has ever "dared" me to say this prayer, but this book explains why this prayer was such a bold statement for the time. Claiming adoption as Children of God, through brotherhood with Jesus, it is a daring thing to address the God of the Universe not only as "father", but with as close of a term as "Abba", better translated to the familiar "Daddy". Having missed the significance of this simple phrase for so many years, I was further intrigued by so many more meaningful parts of Mass for which I did not previously understand the origin.
I recommend this book, and I'll be reading it again myself!
I recommend this book, and I'll be reading it again myself!
March 25, 2024
Such a captivating exploration into the depths of the Catholic Mass, revealing the profound significance behind its rituals and prayers. As a young Catholic, I found myself going through the motions of the Mass without fully grasping the richness of its meaning. However, Sri's insightful commentary illuminated the sacredness of each moment.
Sri skillfully unveils the biblical roots of the Mass, connecting each prayer and action to its scriptural origins. Through his analysis, I gained a deeper understanding of why we say what we say and do what we do during the liturgy. This newfound comprehension breathed fresh life into my worship, allowing me to engage with each aspect of the Mass with renewed reverence and awe.
I wholeheartedly recommend this book to fellow Catholics seeking to deepen their understanding of the Mass. It has the power to reignite a sense of wonder and reverence for the sacred liturgy, inspiring us to share the treasure of our faith with the world.
Sri skillfully unveils the biblical roots of the Mass, connecting each prayer and action to its scriptural origins. Through his analysis, I gained a deeper understanding of why we say what we say and do what we do during the liturgy. This newfound comprehension breathed fresh life into my worship, allowing me to engage with each aspect of the Mass with renewed reverence and awe.
I wholeheartedly recommend this book to fellow Catholics seeking to deepen their understanding of the Mass. It has the power to reignite a sense of wonder and reverence for the sacred liturgy, inspiring us to share the treasure of our faith with the world.
July 26, 2025
Review 3.5/5
My first experience at mass had cool and collected thoughts like "What are we saying? Why are we singing? WHERE ARE WE GOING? WHY ARE WE HOLDING HANDS? WHY IS THERE A LINE??". Once I understood that my presence wasn't offending anybody, I started to wonder why the mass massed the way mass masses. Luckily, this book served as a good resource.
Edward Sri definitely intended this book to be a short and sweet supplement to understanding the biblical references littered in mass rites and prayers. It read like a textbook and I got through it fairly swiftly.
Personally, I think this book is worth your time if you're a little bit lost with what's going on during mass and would like to know the why's and what's relating to it. I only gave it three stars because as a piece of literature it's not much beyond a manual - a good manual (extra .5) - but a manual nonetheless. It did succeed in making me appreciate "the riches of the mass" as it does advertise.
My first experience at mass had cool and collected thoughts like "What are we saying? Why are we singing? WHERE ARE WE GOING? WHY ARE WE HOLDING HANDS? WHY IS THERE A LINE??". Once I understood that my presence wasn't offending anybody, I started to wonder why the mass massed the way mass masses. Luckily, this book served as a good resource.
Edward Sri definitely intended this book to be a short and sweet supplement to understanding the biblical references littered in mass rites and prayers. It read like a textbook and I got through it fairly swiftly.
Personally, I think this book is worth your time if you're a little bit lost with what's going on during mass and would like to know the why's and what's relating to it. I only gave it three stars because as a piece of literature it's not much beyond a manual - a good manual (extra .5) - but a manual nonetheless. It did succeed in making me appreciate "the riches of the mass" as it does advertise.
February 24, 2020
This is an excellent, comprehensive view of the Mass which combines numerous Scripture references, historical context, perspectives of saints and scholars, and not to mention, the absolute faith in the true presence of Jesus throughout the Mass. I thoroughly enjoyed reading this and felt that I can come back to this book for reference over and over again. However, I must honestly say that this did not change my view of the Mass. I've attended Mass a few times since reading through this book and I don't feel any different during Mass, just better informed. It's not a bad thing, but it wasn't what I was expecting while reading this and I think it's important to mention. Still, great book and great resource.
January 10, 2021
This is a must read for all Catholics and anyone else who wants to understand what the Mass is all about. I highly recommend it specifically for my friends that are not Catholic but are married to Catholics. Every word, every action during the Mass has biblical meaning. I'm a cradle Catholic and attend Sunday Mass and often daily Mass and yet I was amazed at what I learned. The beauty of the Mass is spectacular! My participation in and desire for the Mass has been forever changed. If you are wondering my it took me so long to finish it, it's because my Parish group read it together and discussed it at our weekly meetings. We had such wonderful discussion that we only covered several pages each week!
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