The New Missal (Roman Catholic ) Theology notes........

The New Missal (RC) There are two distinct evolutions: a series of changes to the general instruction of the Roman Missal; a new translation. How to celebrate the liturgy and new instruction. Now it is about 50 +years old - 1961 - 1971 - new set of text. There was a scholar introduction and in 1975 and 1982, a revision. Changes were minor enough. In 2002 there was a much more significant requirement. Liturgical sets out minimum conditions. Do this and not do that. It needs to be applied. Roman/Cannon law is abstract because it cannot account for all situations. This is more like French law when everything is defined. While English is more do not do that. Anglo and 
German law - it may be restrictive because we think it needs to be applied. Try to codify a better understanding of the Eucharistic. It is a witness to unchanged faith. Action, teaching and actions of Jesus - the idea that what we do with the Eucharist is not only the last supper but the entire mystery. Code words examples - satisfaction, thanksgiving….these words need to be broken open, a dense summary of the theology of the mass, for the celebration of the Eucharist, for the whole church. Consideration is given to what was not paid attention before. This is one of the important shifts. Eucharistic - meal and sacrifice needs to be together. These two elements needs to be held together. This has not been held well together. Ritual meals in first century Judaism - expressed religious truths with narrative, action rather than logically. We need to enter into the concept of action, leading to truth. Need to understand the ritual murals. Practised not only by Jesus, expressing and making social order through the ceremonies/rulers of the meal. Think of experience with different meals for us. Eg. Sunday meal we all sit down together and rituals preformed. Dad cutting roast, mom serving, children still (how many families still do this? But I’ll use it as an example anyway) This is a process demonstrating the rules outside of the meal. The structure of the family exists as the outside - social order. A ritual meal takes this - reproduces society. Our religious faith is how to live so we take the ritual meal. It is how we are created and are in relation to God, through the rules of the meal, washing of hands, feet or not. When we experience ritual rule, we are enacting. In addition, Jesus picks up these rules. Sinners and poor are at the centre. So you invite people who are in the magic, so Jesus is defining them as culture and the rest of us around. Creates a new communal order among God and the people. People got it and were upset about it. The passover meal was central. A is the height of the centre, intentionally re-received and re-founded. After the exodus, there is thanksgiving for liberation from Egypt. Already existed but re-defined. An offering of the first fruits of the harvest - this signifies my offering of ourselves which we couldn’t if we were not led out of Egypt. The meal becomes a way of participating now - signifying, empowering, what happened. By us in this meal, we remember. It makes us again, one that was freed by God. The unleavened bread takes us on the importance of a fresh start (The bread from sour dough always comes from the original. It continues to reproduce.) When say unleavened, bread is starting a new batch. It’s a new start. Blood in middle eastern culture of the past is where the gift of God resides. Where does this come from? Bleed to death, therefore blood is life. God - you will protect yourself by putting blood on the door - special permission to spill blood. In meal - beloved is presented by blood. What does it do? It feels like it is warming your heart. to be continued in two weeks. ……….(p 3 of notes)