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Slide 1. His liturgical cyclic organization

Slide 1. His liturgical cyclic organization

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11/14/2013

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SENSE OF THE LITURGICAL YEAR
The Holy Mother Church considers it her task to hold a sacred memory on certain
days throughout the year the saving work of her divine Spouse. Each week, on the
day he called "the Lord", celebrates the Resurrection, which held once a year a
s well, along with his holy Passion, to the greatest feast of the Passover. In a
ddition, the circle of the year unfolds the whole mystery of Christ from his Inc
arnation and Christmas to the Ascension, Pentecost and the expectation of blesse
d hope and coming of the Lord. SC No. 102

Advent is the beginning of the liturgical year and signifies the coming and comi
ng of our Lord Jesus Christ. Is one with the Christmas and Epiphany.

You can talk about two times of Advent: a) From the first Sunday December 16, lo oking at the coming of the Lord at the end of time. b) 17 to December 24, aims t o make more explicit the coming of Jesus Christ in history, Christmas.

The word Adventus means coming. It comes from the verb "to come." In early Chris tian language with Adventus expression refers to the final coming of the Lord to his glorious return and final.

But then, after the appearance of Christmas and Epiphany, Adventus served to sig nify the coming of the Lord in humility of our flesh, in short with the word Adv entus liturgy refers to a time of preparation that precedes Christmas and Epipha ny.

This feast has a double projection:

1. Lord now welcome to be born in the heart of man. The Christmas party invites reflection on the love of God that comes to men. The Christ who took part in the history of men, two thousand years ago, lives and continues his mission of salv ation within the same human history.

2. Remember the beginning of redemption with the birth of the Savior. The centra l mystery of our faith is the Resurrection of Christ, Easter. Since this event c overs the entire life of Jesus, celebrating Christmas is solemnize the initial p rocess of our salvation, our Passover.

There are thirty-three or thirty-four weeks during the year, which is not held a ny particular aspect of the mystery of Christ. It is the longest time in which t he baptized are called to deepen and live the Paschal Mystery in the development of life. So the biblical texts of the liturgy are of great importance to the Ch ristian formation of the community.

Ordinary Time of the year begins with the Monday following the Sunday after Janu ary 6 and continues until the Tuesday before Lent again resumed on Monday after Pentecost Sunday and ends before the First Sunday of Advent. The dates vary each year because they are fixed in the ancient calendars that are determined by the lunar phases.

This system is used, especially for fixing the date of Good Friday, the day of t
he Crucifixion of Jesus. After that is structured around the liturgical year.

Represents the time Jesus was in the wilderness praying, meditating and fasting before the start of his public life. At this time Christians prepare to celebrat e the Passover festival, which includes the forty days leading up to it. Lent ru ns from Ash Wednesday until the eve of Easter Sunday.

Lent is also a good opportunity for personal and communal prayer, nourished by t
he Word of God and proposed daily in the liturgy.
Ash Wednesday is the first day of Lent, in which the faithful began with the imp
osition of ashes. It is the time set for the purification of the spirit.

This day recalls an ancient tradition of the Hebrew people, who feel in sin or t o celebrate an important event, were covered with ashes. To impose the ashes we recognize small, sinners and need God's forgiveness, knowing that the dust we ca me and to dust we return.

On Thursday, Friday and Holy Saturday or Easter Triduum, symbolizing the change from old to the new world. Are the days of renewal through the passion and death of Jesus. These days are special liturgies and masses are not offered any perso nal.

These days it recalls the Last Supper of Jesus with his 12 disciples, the betray al of Judas, who betrayed Jesus Christ in order to be convicted and sentenced to death, the Viacrusis and the Crucifixion.

Holy Thursday opens the Easter Triduum with the Mass Evening. Just as the Lord's Supper was the beginning of the Passion, when Jesus was heading to the donation of his life in atonement for the salvation of the world, established its mediat ion in the rite convivial objective of the new alliance,

and relieved his immense charity€which is the basis of his passion and death. T he Eucharist, a symbol and source of charity, suggests a response of grateful lo ve by Adoration of Blessed Sacrament (in place of the formal reservation).

Friday is the day of the passion and death of the Lord. It is also a day of fast
ing as a sign outside of our participation in his sacrifice.

On this day there is no Mass, but we have the liturgy after half a day to commem orate the passion and death of Christ. Christ appears as the Servant of God anno unced by the prophets, the Lamb who was sacrificed for the salvation of all.

The cross is the element that dominates the conclusion illuminated by the light of the resurrection, we are shown as a throne of glory and an instrument of vict ory, for it is presented for the worship of the faithful.

Good Friday not a day of sorrow or mourning, but of loving and joyful contemplat ion of the redemptive sacrifice of salvation which came forth. Christ is not a l oser but a winner, a priest who consume his offering, which liberates and reconc iles, so our joy.

The viacrusis is the way of the cross, the route that makes Jesus crowned with t horns, carrying the tree where it will be slain, to the summit of Mount Calvary. In this journey Jesus receives the lashes and insults from the guards,

is exhausted, on three occasions and also lives of the suffering of his mother M ary and Mary Magdalene. The fourteen stations viacrusis for Christians symbolize the path of pain that leads to the resurrection of the spirit.

Holy Saturday is the day of the burial of Jesus and his descent into the realm o f the dead, ie annihilation of its end to free those who dwelt in the realm of d eath.

This is the day liturgical excellence waiting, waiting quietly by the tomb: the
altar is bare, the lights out, but there is an atmosphere of fervent hopes.

The Resurrection of Jesus is a historical fact whose tests are the empty tomb an d the many appearances of Jesus to his apostles. When we celebrate the Resurrect ion of Christ, we are also celebrating our own liberation. We welcome the defeat

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