Elsewhere (can't remember where and whom) I read or heard that when Paul says "you are a royal priesthood" etc, he meant the 2nd example, that we can offer up our sufferings or efforts. This verse trips up Protestants who then say "so don't need a priesthood". But the priesthood is for the public / communal worship, as a representative of the church and obviously for the Transubstantiation in the Mass. So different aspects of "priesthood" and "sacrifice".
“If in my life I fail completely to heed others, solely out of a desire to be “devout” and to perform my “religious duties,” then my relationship with God will also grow arid. It becomes merely “proper,” but loveless. Only my readiness to encounter my neighbor and to show him love makes me sensitive to God.” - Pope Benedict XVI
ST. CAJETAN started a congregation of clergy called the Oratory of Divine Love, and he founded hospitals for incurables. St. Cajetan told his brothers, “In our oratory (or chapel) we try to serve God by worship; but it is in our hospital that we actually find him.”
1 Pet 2:5 and like living stones be yourselves built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. Rom 12:1 I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. We literally use our whole body when we worship. Genuflecting, crossing ourselves with Holy water, kneeling etc.
ST. CATHERINE OF SIENA, in her spiritual dialogue, while praying before the tabernacle, said: “Jesus, you can love me with great love, and I can only love you with small love.” But Jesus said to her: “I have made it possible for you to love me with great love. I have put you among neighbors. I have placed your neighbor at your side. Whatever you do for your neighbors, you do for me. When you go to them, you go to me.” Catherine, full of joy went out running to a hospital to visit the sick and to care for them. She was full of joy because she knew that running to her neighbors, she was running to Jesus. Visiting them she was visiting Jesus. Loving them, she was loving Jesus. And she said, “Now I can love Jesus with great love!”
Worship is surrender to God. Keeping the commandments, practice virtues, read the words of God, stay in the state of grace, and follow the Church teachings and precepts are the basic.
Not true. A Catholic magazine stated that the use of the altar spread in the “Constantinina era” with the ‘construction of basilicas.’ The encyclopedic dictionary Religions and Myths also states: “The early Christians rejected the use of the altar to differentiate themselves from Jewish and pagan worship.”
Worship with altar is public form of worship, which is the highest form. Yes, you are correct. But there is also private worship beside Mass. So, going to Mass on Sunday is mandatory for many reasons.
@ScreamingReel500 Priests offer the Holy Sacrifice of the Mass sometimes with no public presence. The laity are not required for the Mass to be the ultimate form of worship.
@@sunnyjohnson992 I’d like to know what that source on altars was, if you please… This is from History of the Christian Altar (C.A.): “I. MATERIAL AND FORM The earliest Christian altars were of wood, and identical in form with the ordinary house tables. The tables represented in the Eucharistic frescoes of the catacombs enable us to obtain an idea of their appearance. The most ancient, as well as the most remarkable, of these frescoes, that of the Fractio Panis found in the Capella Greca, which dates from the first decades of the second century, shows seven persons seated on a semicircular divan before a table of the same form. Tabular-shaped altars of wood continued in use till well on in the Middle Ages. St. Athanasius speaks of a wooden altar which was burned by the Count Heraclius (Athan. ad Mon., lvi), and St. Augustine relates that the Donatists tore apart a wooden altar under which the orthodox Bishop Maximianus had taken refuge (Ep. clxxxv, ch. vii, P.L., XXXIII, 805). The first legislation against such altars dates from the year 517, when the Council of Epaon, in Gaul, forbade the consecration of any but stone Altars (Mansi, Coll. Conc., VIII, 562). But this prohibition concerned only a small part of the Christian world, and for several centuries afterwards altars of wood were used, until the growing preference for altars of more durable material finally supplanted them. The two table altars preserved in the churches of St. John Lateran and St. Pudentiana are the only ancient altars of wood that have been preserved. According to a local tradition, St. Peter offered the Holy Sacrifice on each, but the evidence for this is not convincing. The earliest stone altars were the tombs of the martyrs interred in the Roman Catacombs. The practice of celebrating Mass on the tombs of martyrs can be traced with a large degree of probability to the first quarter of the second century. The Fractio Panis fresco of the Capella Greca, which belongs to this period is located in the apse directly above a small cavity which Wilpert supposes (Fractio Panis, 18) to have contained the relics of a martyr, and it is highly probable that the stone covering this tomb served as an altar. But the celebration of the Eucharist on the tombs of martyrs in the Catacombs was, even in the first age, the exception rather than the rule. (See Arcosolium.) The regular Sunday services were held in the private houses which were the churches of the period. Nevertheless, the idea of the stone altar, the use of which afterwards became universal in the West, is evidently derived from the custom of celebrating the anniversaries and other feasts in honor of those who died for the Faith. Probably, the custom itself was suggested by the passage in the Apocalypse (vi, 9) “I saw under the altar the souls of them that were slain for the word of God.” With the age of peace, and especially under the pontificate of Pope Damasus (366-384), basilicas and chapels were erected in Rome and elsewhere in honor of the most famous martyrs, and the altars, when at all possible, were located directly above their tombs. The “Liber Pontificalis” attributes to Pope Felix I (269-274) a decree to the effect that Mass should be celebrated on the tombs of the martyrs (constituit supra memorias martyrum missal celebrare, “Lib. Pont.”, ed. Duchesne, I, 158). However this may be, it is clear from the testimony of this authority that the custom alluded to was regarded at the beginning of the sixth century as very ancient (op. cit., loc. cit., note 2). For the fourth century we have abundant testimony, literary and monumental. The altars of the basilicas of St. Peter and St. Paul, erected by Constantine, were directly above the Apostles‘ tombs. Speaking of St. Hippolytus, the poet Prudentius refers to the altar above his tomb as follows: Talibus Hippolyti corpus mandatur opertis Propter ubi apposita est ara dicata Deo. Finally, the translation of the bodies of the martyrs Sts. Gervasius and Protasius by St. Ambrose to the Ambrosian basilica in Milan is an evidence that the practice of offering the Holy Sacrifice on the tombs of martyrs was long established. The great veneration in which the martyrs were held from the fourth century had considerable influence in effecting two changes of importance with regard to altars. The stone slab enclosing the martyr’s grave suggested the stone altar, and the presence of the martyr’s relics beneath the altar was responsible for the tomblike vinetraceries known as the confessio. The use of stone altars in the East in the fourth century is attested by St. Gregory of Nyssa (P.G., XLVI, 581) and St. John Chrysostom (Horn. in I Cor., xx); and in the West, from the sixth century, the sentiment in favor of their exclusive use is indicated by the Decree of the Council of Epaon alluded to above. Yet even in the West wooden altars existed as late as the reign of Charlemagne, as we infer from a capitulary of this emperor forbidding the celebration of Mass except on stone tables consecrated by the bishop [in mensis lapideis ab episcopis consecratis (P.L., XCVII, 124)1 From the ninth century, however, few traces of the use of wooden altars are found in the domain of Latin Christianity, but the Greek Church, up to the present time, permits the employment of wood, stone, or metal.”
This is actually very similar to the Lutheran understanding of worship. One difference is that Lutherans believe that the primary thing that is happening in the sacrament of Holy Communion is that God is offering us the once-sacrificed Christ, to eat and drink His body and blood. What we offer back to God in the sacrament is our thanksgiving and praise. The sacrament provides us with spiritual nourishment so that we can then offer our spiritual worship -- offering ourselves as living sacrifices, which Paul goes on to explain in Romans 12, using the gifts that God has given us in order to serve others.
Luther did maintain some Christian orthodoxy he received from his Catholic foundation. Christians pray the Mass/Divine Liturgy and receive the Body and Blood of Christ to be filled and then go out to become Christ to the world. The sending out is where the word Mass originated. "Ite Missa est." The Christian is filled with Christ to become Christ to love and serve. God first loved us so we can love others.
@@fantasia55 Are you saying that God can't send an angel to give Holy Eucharist as he did Lucia, Francisco and Jacinta at Fatima because an apostolic priest wasn't interceding in the institution? What about spiritual communion? For Human beings one thing may be impossible, but Jesus says for God all things are possible (Mt. 19:26).
A Catholic magazine stated the use of the altar spread in the “Constantinian era” with the “construction of basilicas.” Christian Archaeology Reviews noted: “It is certain that for the first two centuries, one cannot speak of a fixed place of worship but of liturgical gatherings held in rooms in private homes. Rooms that at the end of the ceremony immediately reverted to their original function.” The Enciclopedia Cattolica states that Catholicism “has inherited the use of the altar from Judaism and in part from paganism.” An apologist of the third C.E. wrote that Christians had “neither temples nor altars.” And the encyclopedic dictionary Religions and Myths similarly states: “The early Christians rejected the use of the altar to differentiate themselves from Jewish and pagan worship.”
It is God who defines worship ,prayer and praise… “In God, whose word I praise, in the Lord, whose word I praise,” Psalm 56:10 Here is scripture that says to praise the word of God. Which is appalling to Catholics. Yet there is not one verse that says to intercede with the dead…
The gates of hell will never prevail against His Church, which is the Catholic Church, the very Church that developed the theology of the Holy Trinity. God bless.
@@JC_Forum_of_Christ it most certainly did, that’s why the Orthodox split around 1100 years. The doctrine of the Trinity developed over time after Jesus was walking among us. Gods great gift, His Church, developed the understanding through the guidance of the Holy Spirit and the Magisterium of the Church.
Elsewhere (can't remember where and whom) I read or heard that when Paul says "you are a royal priesthood" etc, he meant the 2nd example, that we can offer up our sufferings or efforts. This verse trips up Protestants who then say "so don't need a priesthood". But the priesthood is for the public / communal worship, as a representative of the church and obviously for the Transubstantiation in the Mass. So different aspects of "priesthood" and "sacrifice".
How do Catholics define worship and prayer? ...correctly. Thanks for coming, have a great day!
Great question and Joe's description is complete Catholic teaching - I will replay a few times to absorb !
“If in my life I fail completely to heed others, solely out of a desire to be “devout” and to perform my “religious duties,” then my relationship with God will also grow arid. It becomes merely “proper,” but loveless. Only my readiness to encounter my neighbor and to show him love makes me sensitive to God.” - Pope Benedict XVI
ST. CAJETAN started a congregation of clergy called the Oratory of Divine Love, and he founded hospitals for incurables. St. Cajetan told his brothers, “In our oratory (or chapel) we try to serve God by worship; but it is in our hospital that we actually find him.”
GREAT answer
1 Pet 2:5 and like living stones be yourselves built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.
Rom 12:1
I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
We literally use our whole body when we worship. Genuflecting, crossing ourselves with Holy water, kneeling etc.
ST. CATHERINE OF SIENA, in her spiritual dialogue, while praying before the tabernacle, said: “Jesus, you can love me with great love, and I can only love you with small love.” But Jesus said to her: “I have made it possible for you to love me with great love. I have put you among neighbors. I have placed your neighbor at your side. Whatever you do for your neighbors, you do for me. When you go to them, you go to me.” Catherine, full of joy went out running to a hospital to visit the sick and to care for them. She was full of joy because she knew that running to her neighbors, she was running to Jesus. Visiting them she was visiting Jesus. Loving them, she was loving Jesus. And she said, “Now I can love Jesus with great love!”
Worship is surrender to God. Keeping the commandments, practice virtues, read the words of God, stay in the state of grace, and follow the Church teachings and precepts are the basic.
No Altar = no worship
Not true. A Catholic magazine stated that the use of the altar spread in the “Constantinina era” with the ‘construction of basilicas.’ The encyclopedic dictionary Religions and Myths also states: “The early Christians rejected the use of the altar to differentiate themselves from Jewish and pagan worship.”
Worship with altar is public form of worship, which is the highest form. Yes, you are correct. But there is also private worship beside Mass. So, going to Mass on Sunday is mandatory for many reasons.
@sunnyjohnson992 The early Fathers spoke much about the Most Blessed Sacrament, which requires an Altar.
@ScreamingReel500 Priests offer the Holy Sacrifice of the Mass sometimes with no public presence. The laity are not required for the Mass to be the ultimate form of worship.
@@sunnyjohnson992
I’d like to know what that source on altars was, if you please…
This is from History of the Christian Altar (C.A.):
“I. MATERIAL AND FORM
The earliest Christian altars were of wood, and identical in form with the ordinary house tables. The tables represented in the Eucharistic frescoes of the catacombs enable us to obtain an idea of their appearance. The most ancient, as well as the most remarkable, of these frescoes, that of the Fractio Panis found in the Capella Greca, which dates from the first decades of the second century, shows seven persons seated on a semicircular divan before a table of the same form. Tabular-shaped altars of wood continued in use till well on in the Middle Ages. St. Athanasius speaks of a wooden altar which was burned by the Count Heraclius (Athan. ad Mon., lvi), and St. Augustine relates that the Donatists tore apart a wooden altar under which the orthodox Bishop Maximianus had taken refuge (Ep. clxxxv, ch. vii, P.L., XXXIII, 805). The first legislation against such altars dates from the year 517, when the Council of Epaon, in Gaul, forbade the consecration of any but stone Altars (Mansi, Coll. Conc., VIII, 562). But this prohibition concerned only a small part of the Christian world, and for several centuries afterwards altars of wood were used, until the growing preference for altars of more durable material finally supplanted them. The two table altars preserved in the churches of St. John Lateran and St. Pudentiana are the only ancient altars of wood that have been preserved. According to a local tradition, St. Peter offered the Holy Sacrifice on each, but the evidence for this is not convincing. The earliest stone altars were the tombs of the martyrs interred in the Roman Catacombs. The practice of celebrating Mass on the tombs of martyrs can be traced with a large degree of probability to the first quarter of the second century. The Fractio Panis fresco of the Capella Greca, which belongs to this period is located in the apse directly above a small cavity which Wilpert supposes (Fractio Panis, 18) to have contained the relics of a martyr, and it is highly probable that the stone covering this tomb served as an altar. But the celebration of the Eucharist on the tombs of martyrs in the Catacombs was, even in the first age, the exception rather than the rule. (See Arcosolium.) The regular Sunday services were held in the private houses which were the churches of the period. Nevertheless, the idea of the stone altar, the use of which afterwards became universal in the West, is evidently derived from the custom of celebrating the anniversaries and other feasts in honor of those who died for the Faith. Probably, the custom itself was suggested by the passage in the Apocalypse (vi, 9) “I saw under the altar the souls of them that were slain for the word of God.” With the age of peace, and especially under the pontificate of Pope Damasus (366-384), basilicas and chapels were erected in Rome and elsewhere in honor of the most famous martyrs, and the altars, when at all possible, were located directly above their tombs. The “Liber Pontificalis” attributes to Pope Felix I (269-274) a decree to the effect that Mass should be celebrated on the tombs of the martyrs (constituit supra memorias martyrum missal celebrare, “Lib. Pont.”, ed. Duchesne, I, 158). However this may be, it is clear from the testimony of this authority that the custom alluded to was regarded at the beginning of the sixth century as very ancient (op. cit., loc. cit., note 2). For the fourth century we have abundant testimony, literary and monumental. The altars of the basilicas of St. Peter and St. Paul, erected by Constantine, were directly above the Apostles‘ tombs. Speaking of St. Hippolytus, the poet Prudentius refers to the altar above his tomb as follows:
Talibus Hippolyti corpus mandatur opertis
Propter ubi apposita est ara dicata Deo.
Finally, the translation of the bodies of the martyrs Sts. Gervasius and Protasius by St. Ambrose to the Ambrosian basilica in Milan is an evidence that the practice of offering the Holy Sacrifice on the tombs of martyrs was long established. The great veneration in which the martyrs were held from the fourth century had considerable influence in effecting two changes of importance with regard to altars. The stone slab enclosing the martyr’s grave suggested the stone altar, and the presence of the martyr’s relics beneath the altar was responsible for the tomblike vinetraceries known as the confessio. The use of stone altars in the East in the fourth century is attested by St. Gregory of Nyssa (P.G., XLVI, 581) and St. John Chrysostom (Horn. in I Cor., xx); and in the West, from the sixth century, the sentiment in favor of their exclusive use is indicated by the Decree of the Council of Epaon alluded to above. Yet even in the West wooden altars existed as late as the reign of Charlemagne, as we infer from a capitulary of this emperor forbidding the celebration of Mass except on stone tables consecrated by the bishop [in mensis lapideis ab episcopis consecratis (P.L., XCVII, 124)1 From the ninth century, however, few traces of the use of wooden altars are found in the domain of Latin Christianity, but the Greek Church, up to the present time, permits the employment of wood, stone, or metal.”
This is actually very similar to the Lutheran understanding of worship. One difference is that Lutherans believe that the primary thing that is happening in the sacrament of Holy Communion is that God is offering us the once-sacrificed Christ, to eat and drink His body and blood. What we offer back to God in the sacrament is our thanksgiving and praise. The sacrament provides us with spiritual nourishment so that we can then offer our spiritual worship -- offering ourselves as living sacrifices, which Paul goes on to explain in Romans 12, using the gifts that God has given us in order to serve others.
If it's not consecrated by an apostolic succession priest, it's not the Eucharist.
Luther did maintain some Christian orthodoxy he received from his Catholic foundation. Christians pray the Mass/Divine Liturgy and receive the Body and Blood of Christ to be filled and then go out to become Christ to the world. The sending out is where the word Mass originated. "Ite Missa est." The Christian is filled with Christ to become Christ to love and serve. God first loved us so we can love others.
@@fantasia55 Are you saying that God can't send an angel to give Holy Eucharist as he did Lucia, Francisco and Jacinta at Fatima because an apostolic priest wasn't interceding in the institution? What about spiritual communion? For Human beings one thing may be impossible, but Jesus says for God all things are possible (Mt. 19:26).
@@Jesus3ITrustinThee Protestant ministers are not angels.
@@fantasia55 Regardless, one can receive a consecrated host without any intercession of an apostolic succession priest.
A Catholic magazine stated the use of the altar spread in the “Constantinian era” with the “construction of basilicas.” Christian Archaeology Reviews noted: “It is certain that for the first two centuries, one cannot speak of a fixed place of worship but of liturgical gatherings held in rooms in private homes. Rooms that at the end of the ceremony immediately reverted to their original function.”
The Enciclopedia Cattolica states that Catholicism “has inherited the use of the altar from Judaism and in part from paganism.” An apologist of the third C.E. wrote that Christians had “neither temples nor altars.” And the encyclopedic dictionary Religions and Myths similarly states: “The early Christians rejected the use of the altar to differentiate themselves from Jewish and pagan worship.”
None of these oration from the word of God
He didn't really answer the question. Anyway, Communion isn't worship and Mass is boring.
@@Maxfr8 define Worship then. It is not praising nor venerating. So give us a different one.
silence can be boring but that is necessary to listen to God
It is God who defines worship ,prayer and praise…
“In God, whose word I praise, in the Lord, whose word I praise,”
Psalm 56:10
Here is scripture that says to praise the word of God. Which is appalling to Catholics.
Yet there is not one verse that says to intercede with the dead…
The gates of hell will never prevail against His Church, which is the Catholic Church, the very Church that developed the theology of the Holy Trinity. God bless.
@@robideals685 the Church did NOT develop the idea of Trinity… Are you honestly saying that the Old Testament doesn’t explain the Trinity??
@@JC_Forum_of_Christ it most certainly did, that’s why the Orthodox split around 1100 years. The doctrine of the Trinity developed over time after Jesus was walking among us. Gods great gift, His Church, developed the understanding through the guidance of the Holy Spirit and the Magisterium of the Church.
@@robideals685 are you really saying that the Trinity was developed over time??? Seriously??? 😐
@@JC_Forum_of_Christ you can ignore history all you want, but it doesn’t change it.