Podcasts about holies

Readings: Acts 1:1–11 Psalm 47:2–3, 6–7, 8–9 Ephesians 1:17–23 Matthew 28:16–20 (In dioceses where Ascension is celebrated on Thursday, see also the reflection for the Seventh Sunday of Easter.) In today's First Reading from the Acts of the Apostles, St. Luke gives the surprising news that there is more of the story to be told. The story did not end with the empty tomb, or with Jesus' appearances to the Apostles over the course of forty days. Jesus' saving work will have a liturgical consummation. He is the great high priest, and He has still to ascend to the heavenly Jerusalem, there to celebrate the feast in the true Holy of Holies. The truth of this feast shines forth from the Letter to the Hebrews, where we read of the great high priest's passing through the heavens, the sinless intercessor's sacrifice on our behalf (see Hebrews 4:14–15). Indeed, His intercession will lead to the Holy Spirit's descent in fire upon the Church. Luke spells out that promise in the First Reading for the feast of the Ascension: “in a few days you will be baptized with the Holy Spirit” (Acts 1:5). The Ascension is the preliminary feast that directs the Church's attention forward to Pentecost. On that day, salvation will be complete; for salvation is not simply expiation for sins (that would be wonder enough), but it is something even greater than that. Expiation is itself a necessary precondition of our adoption as God's children. To live that divine life we must receive the Holy Spirit. To receive the Holy Spirit we must be purified through Baptism. The Responsorial Psalm presents the Ascension in terms familiar from the worship of the Jerusalem Temple in the days of King Solomon: “God mounts his throne to shouts of joy: a blare of trumpets for the Lord” (Psalm 47). The priest-king takes his place at the head of the people, ruling over the nations, establishing peace. The Epistle strikes a distinctively Paschal note. In the early Church, as today, Easter was the normal time for the baptism of adult converts. The sacrament was often called “illumination” or “enlightenment” because of the light that came with God's saving grace (see, for example, Hebrews 10:32). Saint Paul, in his Letter to the Ephesians, speaks in terms of glory that leads to greater glories still, as Ascension leads to Pentecost: “May the eyes of your hearts be enlightened,” he writes, as he looks to the divinization of the believers. Their “hope” is “his inheritance among the holy ones,” the saints who have been adopted into God's family and now rule with Him at the Father's right hand. This is the “good news” the Apostles are commissioned to spread—to the whole world, to all nations, beginning from Jerusalem—at the Ascension. It's the good news we must spread today.

30:25 – In this, the penultimate Levitical episode, Dave in Kentucky discusses the rules that applied only to the priests. Why were hunchback priests, midget priests, and priests with flat noses barred from serving in the Holy of Holies? What flaws in food or service would prompt a Yahwelian diner to send back a meal, […]

Women's Class Pirkei Avos Chapter 4: This class waspresented on Tuesday, Parshas Emor, 11 Iyar, 5783, May 2, 2023, at Bais Medrash Ohr Chaim in Monsey, NY. In the fourth chapter of the Ethics of the Fathers, we read the following Mishna: Elisha the son of Avuya said: One who studies Torah as a child, to what is he compared? To ink written on fresh paper. And one who studies Torah as an old man, to what is he compared? To ink inscribed on erased paper. There are a few questions on this Mishnah. First, whats the novelty? This is self-evident. Second, I can understand encouraging parents to teach Torah to their children when they are young and their minds are fertile. But whats the point of the final clause in the Mishnah? If I am an elderly man or woman, and I never had the opportunity to study Torah, why would the Mishnah try to discourage me and make me give up before I even begin?! Finally, there is something else amiss here. Of the more than one thousand Rabbis cited in the Talmud, only one became a heretic. His name was Elisha ben Avuya. Due to this tragedy, his ideas and teachings are never quoted in the Mishnah. Save in this Mishnah. What happened suddenly? Why did this Mishnah decide to quote him? And why was this particular idea the one chosen to be conveyed to all generations in his name? He was, by all accounts, one of the outstanding Jewish sages of the second century, a contemporary of Rabbi Akiva, and the teacher of Rabbi Meir, the leading scholar of his generation. Elisha moved so far from Jewish tradition that his colleagues stopped referring to him by his name but rather called him Acher, the other, the outcast, the renegade. Only his student Rabbi Meir remained loyal to the man who had once been his master, sought out his company, and still believed that he might one day repent. Against this backdrop, we find a deeply moving scene in the Talmud. It is Shabbat, and Elisha ben Abuya is publicly desecrating the holy day by riding on a horse. Walking alongside him is Rabbi Meir. Heretic teacher and faithful disciple travel together along the road arguing and debating Jewish law. Rabbi Meir, the pious Jew, has become so immersed in the conversation that he has not noticed they are nearing the limits beyond which one may not walk on Shabbat. Acher, the apostate, realizes this and says: Meir, turn back. I have measured the distance we have walked by the paces of my horse, and we have reached the Shabbat limit. Beyond here, you are forbidden to walk. Meir replied: You too turn back. I cannot turn back, says Elisha. One day I was riding on my horse. It was Yom Kippur, which in that particular year fell on Shabbat. I was roaming behind the Holy of Holies, when I heard a heavenly voice saying: Turn back to me, O lost children, except for Acher... What is the message of this story? That G-d indeed does not forgive all humans who want to repent? That some must truly be condemned forever? This would contradict a fundamental idea in Judaism that nothing stands in the way of repentance. Furthermore, if G-d did not want Elisha to repent, why did He communicate with him at all? Why did the heavenly voice begin with words of love and encouragement Turn back to me, O lost children, and end with the fearful decree except for Acher? This class will analyze the tragic story of Acher, the mysterious call to him on Yom Kippur, and his misinterpretation of it. We will explore the moments before his death, and why he had only one student who remained with him even after his betrayal of his faith. It will teach us about the pain and destiny of our own lives, how to view our own brokenness and wounds, and those of the people around us.

When we trust in Christ as our Rock Foundation for our being, life and eternal salvation, we are unshakable (Matt 16:18, 1 Cor 3:11, Isaiah 28:16, Matt 7:24-27). As we look to Him and trust in Him, He upholds us by His power, so we will not fall, as Peter discovered when he walked on water. The Christian life is based on a personal relationship with God. By knowing and trusting the Lord, we experience His abundant and eternal life (John 17:3, 10:10). The Christian life is trusting and loving the Lord, our Rock and Life, rather than living by a set of rules. God designed us to be His Temples (dwelling places of God) on 3 dimensions: (1) our spirit (holy of holies), (2) our soul (holy place), and (3) our body (outer court). We can understand how we should live by understanding the dynamics of God's Temples. Man was made to live by faith, trusting in God's Spirit flowing from his spirit to God's glory. When man sinned he died spiritually, cut off from God's Spirit. He then lived according to his independent soul life, under the power of the sin-nature in his flesh. When we receive Christ as our Lord and Saviour, by His Spirit, he enters our holy of holies, applies His Blood to our spirit, making it into a perfect new creation, and sits enthroned there through His indwelling Spirit - this is the New Birth. We then become a functioning Temple of the living God. Christ now lives in us as our Rock Foundation for our soul and life, both now and forever (Col 1:27). Derek shares the significance of all the articles in the Temple and what they teach about how we should function as God's Temples. In the holy of holies (our spirit) is the Ark of the Covenant (God's Throne, where Christ sits as Lord), and 3 items: (1) the tablet of the 10 Commandments (the righteousness of Christ in our spirit), (2) Aaron's almond rod that budded (our anointing to minister, from Christ's resurrection life in us), and (3) the Pot of Manna (the life of Christ, the bread of life, to feed and sustain our souls). Likewise, there are 3 items in the Holy Place (soul) which correspond to the 3 items in the spirit: (1) the Altar of Incense next to the Holy of Holies, but separated by a veil (out heart or will, which is in direct contact with the spirit, although separated by unbelief - the tablet of the heart corresponds to the tablet of the 10 Commandments - 2Cor 3:3), (2) the Menorah (our mind, which God illuminates with His 7-fold light - Isaiah 11:2), which is an almond tree, and (3) the Table of Showbread (Bread of the Presence), representing our emotions kept ever fresh from God's Presence, shining forth from the Holy of Holies. The power generator of the Temple is the Altar of Burnt Offering in the Outer Court, representing the Cross, where Christ was offered up for us, to purchase and release His grace (every blessing of righteousness and life) to us. When we trust in Christ and see His sacrifice of love for us, the coals from the Altar with His Blood are applied to our Altar of Incense causing the incense of our heart (our thanksgiving, praise, prayer and worship) to rise up before His throne, so that we submit to Him and offer ourselves to Him as a living sacrifice to do whatever he wants us to do (Is 6:1-4, Rom 12:1). As we turn to the Lord in this way, He progressively removes our veil (barrier) of unbelief, the hardness of our heart (2Cor 3:16), so with unveiled face, we can behold the glory of the Lord, shining from our spirit by the Holy Spirit. His Spirit flowing from our spirit into our soul, by His presence possessing our soul, sets us free from the sin-nature and transforms our soul into the His image from glory to glory, as we submit our souls and yield our bodies to the process of transformation - our spirit has already been made Christ-like (v17-18). His Spirit (1) writes His law (righteous nature), imprinting His Word on the tablet of our hearts, aligning and strengthening our will in line with His will (2Cor 3:3), (2) lights up our Menorah (renews our mind, so we can know Him and His will for us, and lay hold of His anointing to do it - Rom 12:2-8, Is 6:2), and (3) comforts, inspires, renews and refreshes our emotions. Thus, God works in us to know and will (desire) His will, and also empowers our soul to do His good pleasure (Phil 2:13). So, as long as we behold His glory, through the mirror of His Word, our soul is being transformed into His image by His Spirit (2Cor 3:18, Jam 1:22-25). The One doing the transforming is the Spirit of the Lord, who is also the Lord (2Cor 3:17-18), so to cooperate effectively with Him in this work He requires (1) the submission of our heart to His Lordship, enabling Him to fill our soul, and (2) our obedience to do what He has shown and empowered us to do. The transformation begins with our dedication and submission to Him, but is only is completed when we do His Word (obey).

Today's daf is sponsored by the Lebi family in honor of Maytal Melamed for finishing her year-long study of Masechet Megillah as part of her bat mitzvah preparation. "We're very proud of you!" Prayer can be said in any language as it needs to be meaningful and understood, as we are asking God for mercy. However, Rav Yehuda said that one cannot pray in Aramaic as the angels don't understand Aramaic! A distinction is made between individual prayer, where an angel is needed to bring the prayers to God, and prayer in a public forum which goes directly to God. A difficulty is raised against Rav Yehuda as a story is told of a heavenly voice that spoke from the Holy of Holies in Aramaic on two different occasions. Two possible solutions are suggested. Verses are brought to show how we derive that the other cases listed in the Mishna can be said in any language. The Mishna had derived from the case of the blessings and the curses that when the Torah uses the wording "and they answered and they said" it means it must be said in Hebrew. From here they derived the law for chalitza and bikurim. But from where do they derive that the blessings and the curses needed to be said in Hebrew only? There was a debate regarding the derivation for chalitza. How does each deal with the proof from the verse of the other opinion? What are the different opinions about the location of Mount Grizim and Mount Eival? How does each one explain the description of the location in Devarim 11:30? What did Rabbi Elazar b'Rabbi Yosi claim to the Shomronim (Kutim) against their traditions regarding the location of Mount Grizim and Mount Eival? How exactly did the Jews cross the Jordan River on their entry into Israel?

Today's daf is sponsored by the Lebi family in honor of Maytal Melamed for finishing her year-long study of Masechet Megillah as part of her bat mitzvah preparation. "We're very proud of you!" Prayer can be said in any language as it needs to be meaningful and understood, as we are asking God for mercy. However, Rav Yehuda said that one cannot pray in Aramaic as the angels don't understand Aramaic! A distinction is made between individual prayer, where an angel is needed to bring the prayers to God, and prayer in a public forum which goes directly to God. A difficulty is raised against Rav Yehuda as a story is told of a heavenly voice that spoke from the Holy of Holies in Aramaic on two different occasions. Two possible solutions are suggested. Verses are brought to show how we derive that the other cases listed in the Mishna can be said in any language. The Mishna had derived from the case of the blessings and the curses that when the Torah uses the wording "and they answered and they said" it means it must be said in Hebrew. From here they derived the law for chalitza and bikurim. But from where do they derive that the blessings and the curses needed to be said in Hebrew only? There was a debate regarding the derivation for chalitza. How does each deal with the proof from the verse of the other opinion? What are the different opinions about the location of Mount Grizim and Mount Eival? How does each one explain the description of the location in Devarim 11:30? What did Rabbi Elazar b'Rabbi Yosi claim to the Shomronim (Kutim) against their traditions regarding the location of Mount Grizim and Mount Eival? How exactly did the Jews cross the Jordan River on their entry into Israel?

It is easy to take aspects of our modern world for granted. For example, we have refrigeration to store and preserve food and ready access to clean running water. Unless you’ve lived without these conveniences, you might not appreciate how wonderful they are. Many aspects of the book of Leviticus probably seem foreign and strange to Christians today. One of the reasons is that we have never participated in animal sacrifice or abided by Jewish dietary laws. Since Jesus fulfilled the requirements of the Old Testament sacrificial system, we are no longer under it. But studying the law provides a richer understanding of God’s gift to us in Jesus. The writer of Hebrews rejoices in the comparison between the sacrifice of Jesus and the sacrificial system outlined in Leviticus. He notes that the sacrifices in Leviticus always pointed beyond themselves. As Hebrews teaches, “it is impossible for the blood of bulls and goats to take away sins” (v. 4). But Jesus, through His once-for- all sacrifice, cleansed us from sin and made us holy (v. 10). Instead of having a priest present offerings day after day, Jesus fully achieved our atonement for sin (v. 11). After His resurrection, He sat down at the right hand of God. His work was complete (v. 12). When we trust in Jesus’ death to atone for our sin, we receive forgiveness and are made holy (v. 14). Even more astounding, the Holy Spirit dwells inside of us. God’s presence is now not screened behind the veil in the Holy of Holies. We have access to the Father! >> We hope this study of Leviticus helped you more fully understand and appreciate the salvation we have been given through Jesus. Studying the sacrificial system and the role of the priests reveals to us the wonder of what Jesus has done. A perfect God can only be in fellowship with holy people. Through Jesus, God made a way for us to become holy.

Once a year the high priest was the only person allowed to enter into the Holy of Holies on the…

Entering the Holy of Holies

Parshas Acharei Mos & Kedoshim, exist with all This week's Parsha Perspective is in honor of the immediate and speedy recovery of Daniel Aaron Moshe Ben Ruth. May he and all those who need a Refuah Shlema experience G-d's mercy and compassion swiftly! This week's Parsha Perspective is in loving memory of Asher Ben Zalman, Leah Mintche Bas Ya'akov Yosef, Edward Ben Efraim, Shlomo Ben Edward, and Yirachmiel Daniel Ben Gedalia. May their souls be uplifted and their memories a blessing. Click here to listen, watch and connect! Parshaperspective.com  Our Parsha begins immediately following the death of Aaron's two sons, Nadav and Avihu. G-d commands Aaron and his 2 remaining sons never to enter the Holy of Holies at will, lest they share the same consequences as Nadav and Avihu. We find out what day a high priest can enter the Holy Of Holies. We learn who entered with the high priest into the Holy Of Holies.

Chip, Josh, and Megan dive into your questions on this Chapter 3 Q&A podcast. Did anyone clean the Holy of Holies? What's up with the number 40? Is it okay to lie for good reason? Answers to these questions, and more!

Our limited minds have a hard time grasping God's ability to be everywhere at once. As Pastor Ken will explain in today's message, at one point, the Holy Spirit was found only in the Holy of Holies of the Tabernacle and then the temple. Apart from offering atoning sacrifices and living righteously, men couldn't approach Him and experience His presence. The good news for us is that Jesus offered an atoning sacrifice once and for all, and because of that, the Holy Spirit can dwell in each of our hearts.

Read along with the story. Today we're looking at Exodus 25-40.God command Israel to make him a tent, a Tabernacle. A place to remind Israel of the beginning and of the Garden of Eden, especially at the ark of the covenant in the Holy of Holies. Thank you to our generous patrons who makes this show possible. The Bible Brief is listener-supported and brought to you by the Bible Literacy Foundation, dedicated to helping people like you learn the Bible. Looking for more? Check out our website at biblelit.org. Support the showSupport the show: Tap here to become a monthly supporter!Review the show: Tap here!Newsletter: BibleLit Newsletter Sign-UpWebsite: biblelit.orgInstagram: @biblelitTwitter: @bible_litFacebook: @biblelitEmail the Show: biblebrief@biblelit.orgSearch Tags: bible, beginner, bible verse, god, verse of the day, prayer, jesus, bible study, scripture, learn, bible introduction, introduction, intro to the bible, introduction to the bible, podcast, beginner bible, bible overview, how to read the bible, what is the bible about, what is the bible, bible study, walkthrough, bible walkthrough, walk-through, bible basics for beginners, bible podcastCopywrite Bible Literacy Foundation 2023.

Starting with Adam and Eve, the central problem the Bible addresses is this: “How can a holy God dwell with a sinful people?” This almost led to the destruction of Israel after they sinned by creating and worshiping a Golden Calf (see Ex. 32–34). Today’s reading describes the Day of Atonement, the most theologically significant passage in Leviticus and perhaps in the entire Old Testament. It is important for every believer to understand the significance of this ceremony. After Aaron’s sons approached the Lord in the wrong way and were killed, God provided instructions for how Aaron could rightly enter the Holy of Holies to offer an atoning sacrifice for the nation (Lev. 16:1–2). Once a year, on the Day of Atonement, Aaron was to offer a sin offering for himself and for the nation (vv. 3–5). This was a holy and solemn affair. It was the only day of the year that the High Priest could enter the Holy of Holies. After offering the appropriate sacrifices, Aaron would enter the Holy of Holies, burn incense before the Ark of the Covenant, and sprinkle blood on the cover of the Ark, often called the Mercy Seat (vv. 11–14). After performing this ritual, he was to take the scapegoat, lay his hands on its head, and confess the sins of Israel (v. 21). The goat was then to be led out of the camp into the wilderness, thus symbolically removing Israel’s sin from the camp (vv. 21–22). On that day, all Israel was to cease from work and mourn (v. 29). >> It was for our sin that Jesus died on the cross. His shed blood made the Day of Atonement ceremony no longer necessary. The curtain to the Holy of Holies was torn in two (Matt. 27:51; Mark 15:38) and all believers were given direct access to the Father. Jesus served as the ultimate scapegoat, taking upon Himself the sin of the world (1 Peter 2:24; Heb. 9:28).

Is a fire always bad? According to the California Department of Forestry and Fire, forest fires serve some important roles. They clean the forest floor, provide wildland habitats for animals, and rid trees of dangerous diseases. While a fire may destroy, it also provides life for future generations. The fire described in Leviticus 10 is shocking. Everything had been going so well for Israel. The priests were consecrated for their ministry and God had accepted their sacrifice. That same day, Aaron’s sons Nadab and Abihu offered incense in an “unauthorized fire”, and everything changed (v. 1). What did Nadab and Abihu do wrong? Well, just about everything. First, they were not the right people to offer incense in the Holy of Holies, that was the high priest’s job (v. 1). Second, they offered this incense at the wrong time. It was only on the Day of Atonement that the high priest was permitted to enter the Holy of Holies to burn incense (Lev. 16). Third, they offered the wrong kind of incense. The word translated “unauthorized” is more literally “strange” or “foreign” (v. 1). Nadab and Abihu could have been introducing a foreign or pagan ritual into the worship of the Lord. Because of their disobedience, “fire came out from the presence of the LORD and consumed them” (v. 2). Instead of a fire that consumed the sacrifice, they were themselves consumed in judgment. Their essential problem was thinking they knew better. They didn’t take God or His word seriously (v. 3), they didn’t treat God as holy. God wanted to make sure that Israel knew they could approach Him only on His terms, according to His commands. >> On this Resurrection Sunday, we celebrate our risen Savior who has conquered death forever. This truth should impact our worship! The writer of Hebrews reminds us: “Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, for our ‘God is a consuming fire’” (Heb. 12:28–29).

Christ’s glorious ascension to heaven is Almighty God’s final vindication of his incarnate Son on earth in his earthly mission. - SERMON TRANSCRIPT - I. The Father Raises His Son and Glorifies Him It’s Resurrection Sunday, in case you didn't know. All over the world, Christians are assembling to celebrate the resurrection of Christ from the dead, Christ's resurrection, the greatest moment in human history. The greatest moment in human history, for it addresses, indeed conquers, all of our greatest enemies, and it feeds all of our greatest hopes. Our greatest enemies have been vanquished by Christ's death on the cross, and by His resurrection victory, death itself, what the scripture calls the last or the final enemy, an enemy that remains undefeated except by Christ, and will continue to do so. It does not matter how much brilliance is shown even in this region by pharmaceutical researchers or medical procedure researchers, death will still stand over all of their efforts. We know that death comes unexpectedly to anyone in any walk of life. It does not matter, their socioeconomic background, their age, their apparent health, death stands overall as the final enemy, but Christ has defeated death on our behalf. We have also the terrors of God's judgment, His written record against us for our sins that Colossians tells us stood opposed to us, and that Christ has completely addressed those by His bloodshed on the cross. That long record of our sins, through faith in Christ, will not triumph over us and condemn us to hell. Then, there's Satan, the accuser who would stand before God and accuse us accurately of those very sins I just mentioned. He has been destroyed. He has been defeated by Christ, as the author of Hebrews tells us. All of our enemies have been addressed, and all of our greatest hopes are wrapped up in Christ's resurrection body. The best is yet to come, brothers and sisters. It doesn't matter how high a high you achieve today, emotionally. All of us are less than we should, because for us in Christ, our best things are all yet to come. We are being brought to a world in which there will be no more death, mourn, crying, or pain. Jesus made this one promise in John 14:19, which is why we Christians celebrate, "Because I live, you also will live." Hallelujah. He gives us the spoils of His victory. We should celebrate. It's right for us to be filled with hope and to sing praise. In the book of Revelation, they sang praise. Revelation 5:12, "Worthy is the lamb who is slain to receive power and wealth and wisdom and strength and honor and glory and praise." That's heavenly worship, hymns of praise sung by the angels and by the saints in heaven. Here on earth, we have hymns, focused, many of which we sung today. My favorite is Charles Wesley's “Christ The Lord is Risen Today”: “Christ The Lord is risen today, hallelujah. Sons of men and angels say, ‘Hallelujah.’ Raise your joys and triumphs high. Hallelujah, sing ye heaven’s and earth’s reply, hallelujah. Love's redeeming work is done. Fought the fight, the battle won. Death in vain forbids Him rise.” Isn't that good? Death tried, but failed. Christ has opened paradise. So, it is right that we should celebrate Christ's awesome resurrection victory. So, why in the world am I preaching today on Christ's ascension? Some of you know it's because I've been here 25 years and I've run out of ideas. The internet never forgets, so I can't do the old stuff. And no, that's not it. It was just that the Holy Spirit pressed this theme on my heart. I saw the logical extension of the exaltation of the Father in reference to the Son. There is theological richness in this topic, the Ascension of Christ. All of my friends around me in ministry, they told me they've never heard a sermon on it. Actually, I haven't thought much about it. It's just maybe a theological detail that people don't think much about. They generally skip it, but they shouldn't. I hope that after today's sermon you'll see how rich and powerful this concept is, this final, visible, powerful, exaltation, vindication of the Son by the Father. The Father's vindication of the Son is completed in His ascension to heaven. It's absolutely needed because the death of Christ on the cross was a picture of humiliation, of total rejection by His own people, of in some sense complete rejection by God himself. "My God, my God, why have you forsaken me?" The cross and agonizing death, the cruelest form of torturous death that the vicious people like the Romans could devise and utilize. The victim was held up to utter scorn and humiliation, then died slowly in exquisite pain, surrounded by onlooking mockers and haters. But infinitely worse than the human shame and physical pain was the spiritual dimension. Anyone who hung on a tree was under the curse of God. Since Jesus was bearing our sins for us in our place, He was completely cursed, infinitely cursed, bearing the white-hot wrath of God as our substitute. That's why Jesus cried out, "My God, my God, why have you forsaken me?" His enemies on looking, thought He was dying for His own sins of the blasphemer. Isaiah predicted that that's what they would think. Isaiah 53:4, "We considered Him stricken by God, smitten by Him and afflicted." But Isaiah also in that same passage told us why, Jesus died in our place as our substitute. “He was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought us peace was upon Him. And by His wounds, we are healed. We all like sheep have gone astray. Each of us has turned to His own way and the Lord has laid on Him the iniquity of us all.” But that truth, that message, could only be established in history if God accepted the sacrifice of Jesus. He proved it by the vindication of His Son, that His bloody sacrifice was acceptable to God on our behalf. The only possible way that could be was by His resurrection victory, His resurrection from the dead. But I believe, as you study the ascension, that resurrection victory, God thought it insufficient for the total vindication of His Son. There was more vindication yet to come. God intended to exalt Jesus to the highest place, completing His return journey, as He descended from heaven to earth and then went from earth back up to heaven. From heaven to earth, choosing to accept a human body, being born of a woman, entering the womb of a woman, and from the manger then to a life of humble self-denying sacrificial service to everyone and to God, day after day, perfectly living out the two great commandments, to love God with all of His heart, to love His neighbors himself, a life of humble servanthood. Then, to the cross, that ignominious, scandalous, ugly, shameful death on the cross. So, we see down, down, down, traced out in Philippians 2, that dissent from heaven to even to death on a cross, and then the reverse journey, then God raising Him up, up, and even higher up in His resurrection and ascension and seating Him on His throne in heaven. This is the very thing that Jesus had demanded of His father in His prayer in John 17:5, "And now, Father, glorify me in your presence with the glory I had with you before the world began." That's what He asked for. It's what He deserved. "Give me my glory back." The fact that it was the Father doing this to Jesus, ascending Him, is clear from the consistent passive voice used in scripture concerning the ascension. Luke 24:51, "And it came to pass that while He blessed them, He was parted from them and was carried up into heaven." The passive voice means action was enacted on him, a force came on him. The ascension was something done to Jesus by the Father. Again, Acts 1:9, our text this morning, "After He said this, He was taken up before their very eyes. And a cloud hid Him from their sight." All the other references to the ascension, they're all passive. It's something that was done to Jesus. And by who? By God the Father. God did it to vindicate His son. It is immeasurably more significant and important than we think it is. Why do I say that? Luke wrote two books in the New Testament, the Gospel of Luke and the Book of Acts. He ends the Gospel of Luke with it and begins the book of Acts with it. The ending of the Gospel of Luke, "When He had led them out to the vicinity of Bethany, He lifted up His hands and blessed them. While He was blessing them, He left them, and was taken up into heaven. And they worshiped Him and returned to Jerusalem with great joy, and they stayed continually at the temple praising God," the end of the Gospel of Luke. Then, again in Acts 1:1-12, the reading you heard this morning, that’s how He begins. The story of the spread of the gospel from Jerusalem through Judea and Samaria and the beginning of the journey to the ends of the earth, which is continued to this present day. It starts with the ascension, so it must be significant. Without the ascension, the mission of Jesus would've been incomplete. "The ascension was something done to Jesus by the Father. …It's something that was done to Jesus. And by who? By God the Father. God did it to vindicate His son." Jesus descended from heaven to earth to bring us to God. To bring us to God, that's why He came. And He Himself must precede and ascend back into heaven to open the way for us. "I'm going there to prepare a place for you," as He prays in John 17:24, "Father, I want those whom you have given me to be with me where I am and to see my glory, the glory you have given me because you love me from the creation of the world." He wants us to see His glory. So, by faith this morning we're going to try to do that. We're going to try to see the glory of Christ descended. Someday we'll see it with our own eyes, or as Charles Wesley put it in the next stands of that beautiful Easter hymn, "Soar, we now where Christ has led, following our exalted head. Made like Him, like Him, we rise. Ours, the cross, the grave, the skies." That's what today's message is about. II. The Facts of Christ’s Ascension to Heaven Let's talk about the facts of Christ's ascension to heaven. The timing, when did it happen? Jesus' ascension happened 40 days after His resurrection. During that period, Jesus poured scripture into His disciples. Remember the two disciples on the road to Emaus? He opens up the scripture and their hearts are burning within them while He opens the scriptures to them. Later in that same chapter, Luke 24, Jesus went to the disciples in the upper room and gave them more doctrinal instruction from the Old Testament. "Everything must be fulfilled that is written about me and the law of Moses, the prophets, and the Psalms. Then, He opened their minds so that they could understand the scriptures." He is doing this over a period of 40 days, a 40-day seminary, wouldn't you like to enroll in that? The greatest teacher in history with 40 days of concentrated work in the prophets and the law of Moses and the Psalms. Where was the ascension? Luke tells us that it was on the Mount of Olives near Bethany. The language used is “a Sabbath day walk from Jerusalem.” That's 2,000 cubits. 2,000 cubits or about six tenths of a mile, that might be a little more helpful. Really close there to Jerusalem, but on the Mount of Olives. What happened? What was the ascension? Jesus, having assembled them there, gives them one more version of the Great Commission. All four gospels have a different version of the sending out of the disciples to the ends of the earth with the message of the gospel. Acts 1:8, is the last time, "You'll receive power when the Holy Spirit comes on you. And you'll be my witnesses in Jerusalem and all Judea and Samaria to the ends of the earth." Those are His last words to the church. Having done that, Luke's Gospel tells us He extended His hands and blessed them. Then in Acts 1:9, "After He said this, He was taken up before their very eyes, and a cloud hid Him from their sight." He seemed to have floated higher and higher, defying gravity. He's not defying it. He invented it. He's in charge of it, like the walking on water, same thing there. He can do what He wants with gravity because He rules over it. So, He ascends higher and higher., and the apostles are standing there gawking up, just looking like this for a while. Long after the event was over, I think, they're still looking, so, then God dispatches two angels. Would you loved to be the angels, like, "Pick me, pick me. I want to go there and tell these guys. Get moving.” “They were looking intently into the sky as He was going when, suddenly, two men dressed in white stood beside them, "Men of Galilee," they said, ‘Why do you stand here looking into the sky? This same Jesus who has been taken from you into heaven,’ note the passive voice again, "has been taken from you into heaven” will return in the same way you've seen Him go into heaven." Let me say a note about that, the Second Coming. They said Jesus would be coming back "in the same way you've seen Him go." And amazingly, to the same place. How do I know that? The prophecy in Zechariah 14, I'm not going to go into that. We'll take another half hour to go into Zechariah. But trust me, Zechariah 14 is about the Second Coming and about the final battle that the Lord fights as a conquering king against the enemies of His people. He comes back, Zechariah 14:4, "On that day, His feet will stand on the Mount of Olives, east of Jerusalem." He's coming back to that same place. God loves those kinds of details. So, He leaves from one spot and comes back to that same spot. Beautifully, at His Second Coming, He's going to send out His angels, and they'll gather His elect from the four winds, from one of the heavens to the other. We get to do our own version of what Jesus does in the ascension, we get to rise from the earth and meet Him in the clouds. Tell me you're not looking forward to that. Of course, you'll need some help, an angel will have to pick you up. They're going to lift you up as the rapture passage in I Thessalonians teaches in verse 16-17, "For the Lord Himself will come down from heaven with a loud command, with a voice of the archangel with the trumpet call of God. And the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so, we will be with the Lord forever." That's our future. Now, as I was preparing for my sermon on the Ascension, of course, I needed to consult Wikipedia. I've got to go there and find out what they know about the Ascension. Not much. So, I went there, and I found that some, supposedly, Christian theologians find the Ascension an embarrassment. They're actually embarrassed by it, because I think it represents an archaic, even mythological, cosmology, a structure of the universe that science has now disproved, similar to the flat earth or the earth being the center of the solar system and the sun revolving. We know that's not true. Science has moved beyond that, so, it's a little bit of an embarrassment. Let me tell you something. I'm embarrassed about people who are embarrassed about the Bible. God knows cosmology very well. He invented it. He didn't weave a mythological cosmology into the Bible. The Bible doesn't assert anywhere that the earth is flat. It doesn't say anything about the earth being the center of the solar system, except in the language of sunrise and sunset, which we still use post-Copernicus. We have no problem with that. Neither does it say that heaven is up there like some border you cross, and you're now in a different place, so that now that we've had space flight and gone on the moon, we've disproved the Bible. Famously, when cosmonaut Yuri Gagarin became the first man in space in 1961, Nikita Khrushchev, the Soviet premier and an atheist, mocked the idea of a heaven above the earth, saying, "Why are you clinging to God? Here, Gagarin flew into space. He didn't encounter God. So, it's not up there.” They don't understand that the realms, the heavenly realms that I'm about to unfold for you, that the Bible clearly teaches, that one of them is physical, but then is with spiritual dimensions that go beyond our comprehension. The Bible cannot so easily be disproved. Paul himself speaks of being caught up to the third heaven. So, as the first and the second and the third, first being perhaps sky, second outer space, and third the heavenly realms. That's just a simple arrangement we'll go into a little more detail in a moment. Actually, why not right now? Let's talk about the stages of the ascension. I love documentaries about the Apollo space program. I've watched so many of them over and over. I geek out on that kind of thing. Saturn V rocket, all of the technology that those folks did with slide rules and pencils and paper and they made it work incredibly. These guys were geniuses. Just the achievement, it's remarkable. You think about the Saturn V rocket, it was a rocket in stages. First stage, second stage, that's how they decided to do it, it's remarkable. I want you to picture then the ascension of Jesus in similar four stages, four stages of His ascension. The first stage, from earth through the sky, physically, until a cloud hid Him from their sight, like the Saturn V rocket moving up through the atmosphere. Some of you, I'm sure, have flown a kite. What's the highest you've ever gotten a kite up there? I had it so high I almost couldn't see it. It was way up there, and it was pulling hard. It was a windy day. It was near the beach. You picture that as a kite ascends higher and higher, it’s just like that. These guys are out there looking up, watching Him go, physical, going up higher and higher. Now, for the next three stages of His journey, you have to have eyes of faith. It's a different way to look. NASA had to invent different television cameras from the launch site so they could track the rocket as it went. It's something you can't just leave to a human camera worker. They were able to follow the predictable trajectory of the rocket. In the same way, you need eyes of faith to be able to see the next three stages. If you don't have faith, you can't see it. You have to be able to see by faith based on the Word of God, the next phases or stages of His ascension. The author of Hebrews even gives us His language. Hebrews 2:9, "We see Jesus now crowned with glory and honor at the right hand of God." How do we see him? Only by faith, eyes of faith. The second stage of the ascension. Jesus passed through the heavenly realms. He moved through it. He's passing through the heavenly realms, He's beyond the physical. Now, He's in the heavenly realms. The language is “He passes through”, Hebrews 4:14. "Since then, we have a great high priest who has passed through the heavens, Jesus, the son of God. Let us hold fast our confession." The spiritual realms are observing Jesus as He moves through. The third stage is more of a destination. The author of Hebrews tells us, "He entered the heavenly temple, the heavenly holy of holies, and presented once for all His bloodshed on the cross as our priest," Hebrews 9:11-12, "When Christ came as the high priest of the good things that are already here, He went through the greater and more perfect tabernacle that is not manmade," that is to say not a part of this creation. "He did not enter by means of the blood of goats and calves, but He entered the most holy placed once for all by His own blood, having obtained eternal redemption." We're told in the Old Testament that both the tabernacle of Moses and the temple of Solomon were built according to a pattern and a vision shown to Moses and to David that then David handed off to His son, Solomon. That pattern, the author of Hebrews tells us, was a shadow, an earthly type or shadow of the real temple in heaven. Does that make sense? The tabernacle and the temple are both shadowing representations of the real tabernacle or temple in heaven, the real Holy of Holies. Jesus entered there in the heavenly realms. The fourth stage of His ascension is above every created realm; it’s not a created realm. It's a place where only God can dwell, above everything, where creatures cannot go. Ephesians 4:8-10, "When He ascended on high, He led captives in His training, gave gifts to men.” What does “He ascended” mean except that He also descended to the lower earthly regions? “He who descended is the very one who," listen to this, "ascended higher than all the heavens in order to fill the whole universe." That's a powerful image, “higher than all the heavens in order to fill the whole universe.” Again, the author of Hebrews has the same kind of conception. Hebrews 7:26, "Such a high priest meets our need, one who is holy, blameless, pure, set apart from sinners, exalted above the heavens." That's a realm we creatures cannot enter, where only the creator God can be. Or, again, as Solomon prayed at the dedication of the temple, "But will God really dwell on earth or heaven. Even the highest heavens cannot contain you? How much less this temple I have built?" The heavenly realms are a spiritual location where angels dwell and disembodied spirits, saints who have died, dwell in that heavenly realm. Jesus passed through all of that and ended up above it. He crossed that infinite gap that no creature can cross to sit at the right hand of Almighty God. Hebrews 1:3, "After the son had provided purification for sins, He sat down at the right hand of the majesty in heaven." And then, again, Hebrews 8:1, "We do have such a high priest who sat down at the right hand of the throne of the majesty in heaven." Then, Hebrews 10:12, "When this priest had offered for all time one sacrifice for sins, He sat down at the right hand of God." "The heavenly realms are a spiritual location where angels dwell and disembodied spirits, saints who have died, dwell in that heavenly realm. Jesus passed through all of that and ended up above it. He crossed that infinite gap that no creature can cross to sit at the right hand of Almighty God." That's three times the author tells us that it's a very important concept. It comes, we're told, from Psalm 1:10, at an invitation from God, Almighty God. Psalm 1:10, "The Lord said to my Lord, 'Sit in my right hand until I make your enemies a foot stool for your feet.'" That's the invitation that God gave to His son, "Sit at my right hand." That's the truth of the ascension in its four stages. III. The Spiritual Significance of Christ’s Ascension to Heaven Let's talk about the spiritual significance of Christ's ascension to heaven. What is the point? I think the point of all of this spatial language, this up language, God isn't up, down, left, right. God is a spirit. But He uses that up language to give us a sense of our smallest in His exaltation. We are low, He is high, high above us. His exaltation, His glorious exaltation, He's high above everything. That's the language that Paul uses beautifully in Philippians 2:9 through 11, "Therefore, God exalted Him to the highest place and gave Him the name that is above every name, that in the name of Jesus, every knee should bow in heaven and earth and under the earth, and every tongue confessed that Jesus Christ is Lord to the glory of God the Father." That's the name Lord God, that's the name that's above everything. And that's the highest place that the Father exalted Jesus to. God wanted all His people to see Jesus's glory for all time and bow the knee to him. That's why. And what of the manner of this ascension. This four-stage ascension, I believe, was accompanied with much angelic celebration, don't you think? Don't you think the angels celebrated, sang their own songs? We have so many hallelujahs and triumphs in the book of Revelation. They're constantly celebrating. Events on earth, even minor events of judgment and different things, the angels in the book of Revelation are celebrating. How much more this when Christ ascended? And so, we have Psalm 47:5-8, “God has ascended amid shouts of joy, the Lord amid the sounding of trumpet. Sing praises to God, sing praises. Sing praises to our king, sing praises. For God is the king of all the earth. Sing to Him a psalm of praise. God reigns over the nations. God is seated on His holy throne." Now, that's triumph, and the angels are good at that. Psalm 68 captures it, which Paul quotes in Ephesians 4, "The chariots of God are tens of thousands and thousands of thousands. The Lord has come from Sinai into His sanctuary. When you ascended on high, you led captives in your train. You receive gifts from men, even from the rebellious that you, oh, Lord God might dwell there." Imagine the victory train. He's ascending, leading captives in His train, like a general, a conquering general, riding through the streets of the capital city. They're all cheering wildly, and behind Him are trudging His enemies in chains. He's defeated our foes. He's defeated Satan and demons. As Colossians 2:15 says, "Having disarmed principalities and powers, He made a public spectacle of them triumphing over them by the cross." There's this victory train going through the heavenly realms with all the angels celebrating Christ's triumph. This is also, I believe, the spiritual fulfillment of the high priest's physical climb. Much of the symbol of the temple and all of its activities were symbolic of Christ. The temple itself was located in the city of David, Jerusalem, Mount Zion. It was up high. Jerusalem is 2,575 feet above sea level. Most of the Jews, three times a year, when they would assemble, but especially the time of the Day of Atonement, they would come from all the localities and towns and villages, and they would assemble, and they would ascend. Three times a year, the Jewish men were commanded to come. But in this case, the place that God had chosen, the one place for them to assemble was very high up. They're going up and they're ascending. As they go up, they would sing Psalms. They're called the Psalms of Ascent. You can look in your Bible, Psalm 120 to Psalm 134. What does that mean, “psalms of ascent”? It's the Jews going up higher and higher to Mount Zion. They're ascending. They're going up, and they're singing praise songs. Then, when they get there, the Temple Mount itself is up high, high in the city. The glorious temple of Jesus, one of the most spectacular structures of the ancient world, was designed to use elevation height to make a spiritual point. The court of the Gentiles was the lowest part of the temple complex, where Gentile, anybody, could go. Fifteen steps separated from the court of women, so-called, where all Jewish people could go, men and women. But no Gentiles could go there. 15 steps up to get to that. Then, another 15 steps led to the next level where Jewish men could go. And then, another three steps led up to the holy place where only the priests could go, and where they would offer those normal sacrifices day after day. The highest of all was the Holy of Holies, the Most Holy Place. Another 15 steps led up to that, where only the high priests could go once a year, the Day of Atonement, where they would offer the blood for the sins of the people. From the lowest place of the temple complex, the Court of the Gentiles, to the highest place in the temple complex, the Holy of Holies, was a journey of almost 50 feet. Four floors, going higher and higher and higher and higher, that's quite a journey. That ascent, that physical ascent made once a year by the high priest, pictures this ascent that Jesus makes, moving higher and higher and presenting His blood. Hebrews 9:11, 12, "When Christ came as the high priest of the good things that are already here, He went through the greater and more perfect tabernacle that is not manmade, that is to say not a part of this creation. He did not enter by the means of blood, of goats and calves, but He entered the most holy place once for all by His own blood, having obtained eternal redemption.” IV. The Offices Christ Occupies in Heaven: Prophet, Priest, and King When He ascended, what does He go to do? Here I want to zero our minds on the three offices of the Old Testament, prophet, priest, and king. All three of them find their consummation at the end of His ascension. They're fulfilled, perfected, at the end of His ascension journey. Prophet, priest, and king, I'm going to reverse the order. I'm going to start with priest, as we've already seen. Jesus moved through the spiritual realms into a heavenly temple where He does His work for us as our high priest. The work of a priest mostly focuses on dealing with our sins. We are a sinful people. We're sinful people, and we need a priest. We need a sacrifice. We need atoning sacrifice. Jesus is our great high priest. Hebrew 7:26 says, "Such a high priest meets our need. One who is holy, blameless, pure, set apart from sinners, exalted above the heavens." What is the priestly work Jesus does after His ascension? There are three. First, He made a perfect final offering for our sin, once for all, completely effective in taking away the guilt of our sins. “He sacrificed for their sins once for all when He offered himself. He did not enter by means of the blood of goats and calves. But He entered the most holy place once for all by His own blood, having obtained eternal redemption." He also made an opening, a living way for you and I to come into the presence of God. Priests are, in the Latin word, “pontifex”, a bridge-builder, a mediator between God and man. He has made a way, as our mediator, for us to come into the presence of God. That's what a priest does. Hebrews 10 says, "Therefore, brothers, we have confidence into the most holy place by the blood of Jesus." In the Old Testament, there was a curtain separating the holy place from the most holy place. No one but the high priest could go into that most holy place on pain of death. We were not welcome. The old covenant central message is, “this far, you may come and no further.” You can't go up on Mount Sinai, or you'll die. Moses at the burning bush, the first words he heard from the burning bush was, "Do not come any closer." It's the first thing you ever heard from God at that burning bush, "Do not come any closer." But with Jesus, we have exactly the opposite. He has opened a way for us to come into the presence of God. “Since we have confidence to enter the most holy place by the blood of Jesus, by a new and living way open for us through the curtain, that is His body. And since we have a great priest over the house of God, let us draw near to God with a sincere heart and full assurance of faith, having our heart sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water.” [Hebrews 10: 21-22] And then, thirdly, as our priest, He makes intercession for us. Hebrew 7:24-25, "Because Jesus lives forever, He has a permanent priesthood. Therefore, He is able to save completely those who come to God through Him, because He always lives to intercede for them." Our salvation's not done yet. We're not saved to the uttermost or saved completely yet. We are in the process of working out our salvation with fear and trembling. Jesus is at the right hand of God, praying for you and for me. How is He praying? Just like with Simon Peter, as you heard earlier, "Simon, Simon Satan has demanded to sift you like wheat. But I've prayed for you, Simon, that your faith may not fail." And it won't. If you're a true child of God today, your faith is never going to fail. Because you're so great? No, but because Jesus is at the right hand of God, praying to God for you that your faith won't fail. And it won't. So, that's the priestly ministry Jesus is doing on your behalf. Secondly, prophet. Jesus consummates or perfects His ministry as the prophet by His ascension to heaven. A prophet was called upon to proclaim the word of God to the people of God, "Thus says the Lord." Jesus is the perfection and the completion of all prophecy. Hebrews 1:1 and 2, "In the past, God spoke to our forefathers through the prophets at many times and in various ways. But in these last days, He has spoken to us through His son." Jesus is the perfection of the prophetic office. However, when His time on earth was done, He still had more to say to His people. He had many more things to tell them. The ongoing prophetic work done by the outpoured Holy Spirit on the church through the apostles, the entire New Testament hadn't been written yet when the ascension happened. It came as a direct result of His ascension as a pouring out of the Holy Spirit on the church. That's how we have the 27 books of the New Testament and all the theology we have of the cross. Jesus said in a great understatement, "I have much to say to you more than you can now bear. I have more things to say. As a prophet I have more things to say to you, more than you can now bear. But when He, the spirit of truth, comes, He will guide you into all truth. He will not speak on His own. He will speak only what He hears. And He will tell you what is yet to come. Listen, He will bring glory to me by taking from what is mine and making it known to you. He's going to finish my prophetic ministry to the church. The Holy Spirit will." So, Jesus directly tied the outpouring of the spirit of God to His ascension. John 16:7, "I tell you the truth. It is for your benefit that I'm going away. Unless I go away, the counselor will not come to you. But if I go, I will send Him to you." Jesus told His disciples after His resurrection to wait for the outpouring of the Spirit. "Do not leave Jerusalem but wait for the gift my father promised, which you have heard me speak about. For John baptized with water, but in a few days you'll be baptized with the Holy Spirit." Jesus ascended to heaven to receive the gift of the Spirit, and when He received it, He poured it out on the church, poured it out on His apostles. He's been pouring it out ever since. In the great Pentecost sermon, Peter preached these words, Acts 2, "God has raised this Jesus to life, and we are all witnesses of the fact. Exalted to the right hand of God, He has received from the Father the promised Holy Spirit and has poured out what you now see in here." The Ascension completes Jesus' prophetic office through the outpouring of the Holy Spirit. By the Spirit, we, the church, are now enabled to do the work. As I said, the Spirit continues to be outpoured on the church, as Ephesians 4 says, "But to each one of us, grace has been given as Christ apportioned it." That is why it says, "When He ascended on high, He led captive in His train and gave gifts to men.” What does “He ascended mean”, except that He also descended to the lower earthly regions? He who descended is the very one who ascended, higher than all the heavens, in order to fill the whole universe. “It was He who gave some to be apostles, some to be prophets, some to be evangelists, some to be pastors and teachers, to prepare God's people for works of service, so the body of Christ may be built up until we all reach unity in the faith and the knowledge of the Son of God and become mature, attaining the whole measure, the fullness of Christ." The outpouring of the Spirit, the spiritual gifts, apostles, prophets, evangelists, pastors, and teachers, and then the people doing the works of service, all of that, the completion of Jesus's prophetic ministry. It happens with the Ascension. Central to that is our task of taking the gospel to the people we know. "You'll receive power when the Holy Spirit comes on you, and you will be witnesses, my witnesses, to the end of the earth and to the end of time." We have a prophetic role to play in our time. We have to tell the people around us who are perishing, the truth. That's a prophetic role. We do that by the power of the spirit of Christ. Then, finally, king. Jesus ascends to heaven to complete His work as priest and prophet and, especially, to reign as king. He was invited by God to do this. "The Lord said to my Lord, 'Sit at my right hand until I make your enemies a footstool for your feet,'" Psalm 110:2, the next verse, "The Lord will extend your mighty scepter from Zion. You'll rule in the midst of your enemies." It's as a king that He sits down on the throne. Psalm 2, "God decrees that His only begotten the son will be king." The psalmist asks, "Why do the nations rage and the peoples plot a vain against Christ, the anointed one? God laughs at their feeble plots, and then He rebukes them in His rage, saying, 'I have installed my king on Zion, my holy hill.' I will proclaim the decree of the Lord. He said to me, 'You are my son. Today, I've become your father. Ask of me, and I'll make the nations your inheritance, the ends of the earth your possession. You'll rule them with an iron scepter. You'll dash them to pieces like pottery.'" He is reigning at the right hand of God. Ephesians 1, "God raised Him from the dead and seated Him at His right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present Israel and the one to come. And God placed all things under His feet and appointed Him to be head over everything for the church, which is His body, the fullness of Him who fills everything in every way." In His ascension, God raised Jesus infinitely above all rulers, authorities, powers, demonic powers, angelic powers, human powers. He's infinitely above them, reigning. Christ's ascension then established, He says, "All authority in heaven and earth has been given to me." As a king, He protects His people, He provides for them, He rules over them, and He builds up their nation. That's what kings do, and that's what Jesus is doing at the right hand of God. V. Our Faith-filled Response to Christ’s Ascension to Heaven What is our faith-filled response to this? First of all, just the best thing you can do today is repent and trust in Jesus for the forgiveness of your sins. The exaltation of Jesus is so that we will believe in Him, that we will trust in Him, and our sins be forgiven. Could there be a greater tragedy than one of you listening to this message and walking out of this place lost, walking out of this place with your sins not forgiven? Why would that be? Simple faith, trusting in Him, the exalted Christ, that His bloodshed on the cross is sufficient for you and is the only answer for you. Trust in him. Then, for all of us who long ago trusted in Jesus, join in the worldwide celebration today of the ascension, the resurrection, ascension of Christ. Stand in awe of it. Picture yourself. If you've been there, what would you think? You think no one is like this. Surely, this is the son of God, with infinite power, even over gravity. Delight in His office is perfected in heaven. Delight in the fact that He's at the right hand of God praying for you, that your faith won't fail, and it won't. That He has, once and for all, presented His blood for forgiveness of your sins, and they are forgiven. And that He has filtering your temptations and will not let your temptations go beyond what you can bear. For Him as a prophet, drink in the word of God. You probably never thought about the ascension this much and probably never will again, I don't know that. But it's deep and rich and powerful. Meditate, drink in the truth of God's Word through Jesus, the prophet, who speaks to us. Then, finally, as king, realize you are completely protected. He fights for you. He will not let anyone touch you. He will not let anyone tempt you beyond what you can bear. He will feed you from His table. He will invite you into His heavenly glory. He is your king. Worship him. Close with me in prayer. Father, we thank you for this time of celebration that we've had today. We thank you for the beauty of the truths in the Bible. We pray that, as we go throughout this day, as we celebrate with family, and then throughout the week, that you would enable us to speak the beauty and the truth of the gospel to those who need to hear it so much. We pray in Jesus' name, Amen.

Mark 15:37-39 One of the reasons I love the Bible is that it is always bubbling with life and continually has new things to say to us. I know these verses extremely well but only today have I been struck by the fact that, just before Jesus breathed his last, he let out a loud cry. This is the last thing that you would have expected of a man dying on the cross. It would have been hard for Jesus to breathe at all, and so a whimper would have been the most that you would have expected. But the fact that he let out a loud cry gives the impression of it being a shout of triumph. His work of salvation was finished. He had won the final victory over sin and death. The tearing of the curtain of the Temple confirmed that a new era had opened up. In the past, only the High Priest could enter into the Holy of Holies but now, through the death of Christ on the cross, a new way had been opened up for anyone who would turn to him. The old barriers and restrictions had been torn down as Jesus opened his arms wide to the whole world. The fact that the first person to comment on the death of Jesus was not a Jew is hugely significant. Who would have thought that the Roman soldier, responsible for overseeing his death, would identify exactly who Jesus was? It was as if he was speaking on behalf of the world. Jesus himself was indeed a Jew but he came to bring life to all who would accept him, then and now. QUESTION What is your reaction to the crucifixion of Jesus? PRAYER Lord Jesus Christ, I praise you for dying for me, so that my sins can be forgiven. Thank you for loving me completely and offering me the gift of eternal life. Amen

Daily Devotional Good Friday Luke 23:44-46, By this time it was about noon, and darkness fell across the whole land until three o'clock. The light from the sun was gone. And suddenly, the curtain in the sanctuary of the Temple was torn down the middle. Then Jesus shouted, "Father, I entrust my spirit into your hands!" And with those words he breathed his last. Pastor Vicki Harrison Reflection: Today is Good Friday. It may seem odd that we would call the day that Jesus was crucified and died "good." Apparently, the term came into common use in the 1200s because for us, it was a truly good day, as Jesus became the final sacrifice for all sin for all people for all time. As the full expression of God's love for us, Jesus voluntarily gave his life so that we could be reconciled to holy God. It is very much good. Join us at New Hope for our Good Friday service today in Logan Hall at 7:30pm. It's being led by our Spanish-speaking congregation and will be a time of celebrating the "goodness" of what Jesus did for us. I do hope you will read through both of today's chapters, Luke 22 and 23. They are somewhat long but well worth the extra time. These are the last few days of Jesus' life. They are deep with meaning. I want to point out just one aspect of today's focus verses. Right before Jesus breathed his last breath on the cross, the curtain in the Temple was torn down the middle. This is the curtain that separated the Holy Place from the Most Holy Place (the Holiest of Holies) where the ark of the covenant was kept and the presence of God remained. When the curtain tore, it was a sign that the New Covenant was instituted. Because of Jesus' sacrifice (the final sacrifice for sin), those who believe in him can now go directly to the throne of God's grace. When Holy God looks at us, he doesn't see our sinfulness but the blood of Christ. Thus, there are no more barriers that can separate us from God. I'd like to make our closing prayer today an adaptation of Hebrews 10:19-25. Prayer: Thank you, Lord, that we can boldly enter heaven's Most Holy Place because of the blood of Jesus. By his death, Jesus opened a new and life-giving way through the curtain into the Most Holy Place. And since we have a great High Priest who rules over God's house, let us go right into the presence of God with sincere hearts fully trusting him. For our guilty consciences have been sprinkled with Christ's blood to make us clean, and our bodies have been washed with pure water. Lord, help us hold tightly without wavering to the hope we affirm, for God can be trusted to keep his promise. Let us think of ways to motivate one another to acts of love and good works. And let us not neglect our meeting together, as some people do, but encourage one another, especially now that the day of his return is drawing near. Amen. .  https://www.findnewhope.com  Our staff and leadership employ what's called the “S.O.A.P. Method”. It stands for Scripture, Observation, Application, and Prayer. Each day, we read one or two chapters of Scripture and focus on one particular verse. We make some observations about how that verse touches us, discern how it applies to our lives, and offer a prayer related to what we have read. - Rev. Dr. Vicki Harrison -- Donate via PayPal to support the podcasts and the Technical Arts Ministry of New Hope! https://goo.gl/o2a9oU Subscribe at: http://www.findnewhope.com/soap (813) 689-4161 keywords: devotional, bible study

The 8th day of the Tabernacle's Inauguration was supposed to be a day of total, exuberant jubilation. The laborious months of preparation were complete, and now God will dwell in our midst. Moshe washes, clothes, and anoints his brother, Aaron and Aaron's four sons, and a Heavenly fire descends and consumes Aaron's sacrifices from atop the altar, and the nation experiences simultaneous joy and awe. The promise of the Tabernacle had been actualized. But the day did not end there. In a shocking and unexpected twist in the Torah's narrative, Aaron's two sons, Nadav and Avihu, enter the Holy of Holies and offer an unrequested offering and ropes of fire entered their nostrils and killed them.What possessed Nadav and Avihu to offer this sacrifice? Why did they display such eagerness to offer sacrifices when Aaron was so hesitant? When indeed is a fitting time to act recklessly and without consultation? In this special edition of the Parsha Podcast we explore the very interesting and troubling story of Nadav and Avihu and draw valuable, life-changing lessons along the way.– – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Sunday – 04/02/2023 – Take Me Into The Holy of Holies

Activations are a powerful time of connection with the Lord. Many healings occur while listening to these activations. We encourage you to be guided by Dr. Darlene, and allow Holy Spirit to move in and through you as you listen.This activation will help you recognize the Kingdom relationships that the Lord has established for you in this season. We are meant to partner with others, just like we are meant to be in partnership with the Lord Himself! As you connect with the Lord in this activation, you will gain insight into the strategic design God has prepared for you to expand within your Kingdom territory. The scripture on which this activation is based is: "You are rising like the perfectly fitted stones of the temple; and your lives have been built up together...God is transforming each one of you into the Holy of Holies." Ephesians 2:20, 22 TPTIf you enjoyed this activation, we encourage you to take a look at our "Empowered Heir Activations Package". This includes 20 powerful activations, designed to break off the mindsets that keep you from fully experiencing sustained healing. To access the package, visit us at https://masteryourbrainbydrmayo.thinkific.com/courses/empowered-heir-activations.

Thank you for joining me for this episode of On The Way. Here are the discussion question for this episode: Why do you think Jesus vandalized the shops in the temple? (Luke 19:46) When Jesus said, "give to Caesar what belongs to Caesar," what was He teaching? (Luke 20:25) Jesus said people won't be married to each other in Heaven. How does that make you feel? What are the earthly implications of that? (Luke 20:35) Why did Jesus praise the poor widow who gave less than the wealthy people? (Luke 21:4) The Jewish religious leaders justified killing Jesus by pointing to His prophesy about the destruction of the temple. The temple has been destroyed multiple times throughout history. The curtain that covered the Holy of Holies was ripped when Jesus died, and the temple was destroyed in 70 AD. Many Christians predict that the temple will be rebuilt and destroyed in the future. What event do you believe Jesus was prophesying in Luke 21?

In a sense for approximately 400 years the children of Israel carried a picture of Jesus with them. Did they know or understand it? NO. Probably not. They understood the HOLINESS of the Tabernacle. They had a sense of the PRESENCE of God from the Tabernacle. They certainly understood that the Tabernacle was a place to worship and sacrifice for Israel. What the Hebrew children could not understand was how clearly and powerfully the Tabernacle presented the Biblical Plan of Salvation in Jesus. Ultimately, that is the Purpose of the Tabernacle. From the Entrance Gate to the Holy of Holies-- the Tabernacle calls us to press on in to the Glory of God.

IntroductionWelcome back to session 4 of “Praying the Mass.” I am thrilled to share with you today the Liturgy of the Eucharist. With the Prayers of the Faithful completed, the Offertory begins. Presentation of the GiftsGiftsBread and wine are brought to the altar and prayers of offering and blessing are made. This presentation of the gifts, the bread and wine, and the preparation of the altar is getting us ready to enter into the most sacred part of the Holy Mass. The bread and wine, now present on the altar, are gifts because all created things come from God. Without the act of creation and the sustaining of being itself, we would not have bread and wine to offer in the first place. Even from the earliest days, humanity has offered the first fruits of their harvest or flock back to God in thanksgiving. Recognizing an abundant harvest or a healthy flock or even a child being born as a gift from the divine is not isolated to Christianity and Judaism. In the oldest pagan religions, armed only with God-given human reason, there is an understanding that there is a higher power which created and sustains all things. And, so, the bread and wine are gifts. But that is not all. Our own lives are gifts. The churches in which we worship are gifts. The vestments, sacred vessels, and artwork are gifts. Without God, there is nothing. Everything we have is a gift in a very real sense. As St. Therese of Lisieux said, “Everything is grace.” OfferingsThe bread and wine are offerings because they are being set aside for sacred use. Ordinary bread and wine are placed upon the altar with the full expectation of the miracle that is to come. These gifts are being offered for a specific purpose. Namely, to make Christ present Body, Blood, Soul, and Divinity, under the veil of a sacrament. The bread and wine are not the only things being offered. We offer God, each day, our works, joys, sufferings, in union with the action of Jesus at the altar at Holy Mass. As St. Paul says in Romans 12: “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship (Rom. 12:1).”Everything we do throughout our day, which is intentionally united to Christ, is our spiritual offering. In offering ourselves, we are transformed to be more like Christ, just as the bread and wine become Christ. We can also offer all of the many requests and intentions that we have. We offer all we are next to the bread on the paten and in the chalice with the wine.Finally, the bread and wine are holy and unblemished sacrifices. When the bread and wine are set aside for sacred use, they can no longer be used as ordinary food. In a simple sense, this is a sacrifice. When we understand that we are uniting ourselves to this offering at Mass, we come to realize that the content of our day to day lives is the sacrifice that we are offering. These sacrifices are acts of love: cleaning the dishes so your spouse does not have to do it, practicing virtue rather than vice, setting aside time for prayer, or striving to live the commands of Jesus Christ each moment of the day. Then, at Holy Mass, we offer these actions, as well as our failings, alongside the bread and wine. We become a sacrifice offered to God in humility. Holy because we are set apart by God in our Baptism. Unblemished because we are set right with God by our Baptism, frequent reception of the Sacrament of Penance, and by being transformed by our receiving of Holy Communion in a state of grace. Prayer Over the OfferingsDuring Sunday Mass, the collection is taken during the Prayers Over the Offerings. This is a chance for the assembly to make their tithing a liturgical action. Just as the gifts of bread and wine are offered, so too are our “first fruits.” During this preparation, you might see the Deacon or Priest pour wine into the chalice at the altar and then a bit of water as well. They are also quietly saying, “By the mystery of this water and wine, may we come to share in the divinity of Christ, who humbled himself to share in our humanity.”Water, in most places of the world, is a fairly common thing. This is symbolic of humanity. Yet, wine is expensive and takes a long time to make; this is symbolic of divinity. And when the wine and water are mixed, can they be separated again? No! So, it is with the Incarnation of Jesus Christ. The Byzantine tradition takes the symbolism a step further. During Divine Liturgy, warm water is added to the wine during the preparatory prayers because the blood of a living Man is warm!Turning to the people after the Offertory Prayers, the priest says, “Pray, brethren, that my sacrifice and yours may be acceptable to God, the almighty Father.” This is not a prayer. This is an invitation. This is a command. The people then respond, speaking to the priest saying, “May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good and the good of all his holy Church.” This beautiful exchange is a call to action. The priest is about to enter into the Holy of Holies to offer the one Sacrifice of Jesus Christ in the Person of Christ, Head of His Body. The people offer sacrifice as well, but in a different way as members of the Body of Christ.Also, the people are acknowledging that the Sacrifice being offered is 1) primarily at the hands of the priest, 2) is for the praise and glory of God, and 3) is for the “making holy” (sanctification) of the people.It should be noted that after the priest says the Orate, Fratres and he is offering the Mass in the ad orientem posture, the Roman Missal does not direct him to turn back towards the people until the Ecce Agnus Dei (“Behold the Lamb of God…”). He is in the fight. His attention, and ours, should then be entirely fixed upon entering into the Sacred Action of the one Sacrifice of Jesus Christ, presented once more, outside of space and time. Attention entirely fixed upon the task at hand, the priest begins the Eucharistic Prayer by saying, “The Lord be with you.” (Latin: Dominus vobiscum) The people respond, “And with your spirit.” (Latin: Et cum spiritu tuo) This small exchange is not a greeting. The priest is acknowledging that, in our Baptism, we are members of the Body of Christ. And as members of the Body of Christ, we offer ourselves in union with the Sacrifice of Jesus Christ.  We say, “And with your spirit” because we are acknowledging that by the power of the Holy Spirit, in his ordination, the priest is acting in the Person of Christ the Head of His Body. We are not speaking of “your spirit” as the priest's human spirit. We are acknowledging his priestly spirit, in Christ, in the power of the Holy Spirit.  Next the priest says, “Lift up your hearts.” (Latin: Sursum corda) The people respond, “We lift them up to the Lord.” (Latin: Habemus ad Dominum) Literally in Latin, this response means something like, “We hold towards the Lord.” This means we are lifting our hearts now or we have already been lifting them up and will continue to do so. God, ever-patient, is giving us another chance to clue in to the miracle in front of us before we charge into the breach in the battle of prayer. Then the priest says, “Let us give thanks to the Lord our God.” (Latin: Gratias agamus Domino Deo nostro) And the people acclaim, “It is right and just.” (Latin: Dignum et iustum est) It is “right” for us to give thanks to God because that is why human beings were ultimately created. We are made to worship God. It is “just” because God alone deserves glory and praise.  This ancient dialogue of the Preface Dialogue begins the Eucharistic Prayer. It reminds us of who we are as priest and people, Head and Members of the Body of Christ. It reminds us of our active internal role in entering into the Sacrifice of the Mass. It reminds us of the glory due to God and our role in offering Him praise.  The PrefaceThe first essential part of the Eucharistic Prayer is the Preface for the day which is then offered by the priest. These prefaces change depending on the season of the Church liturgical year and the feast, solemnity, or memorial that is being celebrated. Directly following the Preface and just before the beginning of the Eucharistic Prayer comes the Sanctus (Holy, Holy, Holy). This ancient prayer was added to the Sacred Liturgy in the first half of the fifth century and is drawn from Isaiah 6:3 and Matthew 21:9. The Preface and the Sanctus specifically call to mind the angels and remind us that we are praising God, with all of the angels and saints in Heaven present with us. Heaven is touching Earth and we are present for this spectacular event.In the 1962 Roman Missal, there is a beautiful insight in the rubrics. At the word Sanctus, the priest joins his hands and bows in humble adoration of God. Then, at the words Benedictus qui venit in nomine Domini (Blessed is he who comes in the name of the Lord), he stands fully and makes the Sign of the Cross. In the midst of the angels and the saints, the grace of God is pouring out upon us and blessing us as we enter into the great Action of Jesus Christ in the remainder of the Eucharistic Prayer.This is no longer called for in the rubrics of the 1970 Missal, but the spirit of the theological significance is no less for us!The Sanctus is one of the oldest congregational hymns in existence. In Greek it is the ton epinikion hymnon or “Hymn of Victory.” This the final part of the Eucharistic Preface and is said or sung at every single Mass in the Latin Rite. The hymn also exists in some form in all but one of the Eastern Rites of the Catholic Church. Historically, in the Latin Church, the bells were rung at the start of the Sanctus to signal that the Roman Canon was coming imminently. Let us now walk through the Sanctus piece by piece. “Holy, Holy, Holy, Lord God of hosts.” (Latin: Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth.) There are two main points of interest I would like to draw out here: the repetition of Holy and the word “hosts.”  In English, and many other languages, there are words called comparatives and superlatives. For example, we have the word “good,” the comparative “better,” and the superlative “best.” In Hebrew, this construction does not exist. To say “better,” you would say “good, good.” And to say “best,” you would say, “good, good, good.” Therefore, to say Holy, Holy, Holy is saying that God is the Most Holy. It is also a call to worship, often done in threes. Think, for example, of the popular Christmas chant where “O come, let us adore Him (Venite adoremus)” is repeated three times. And, of course, the repetition of three refers also to the Trinity. Like most things in the Church, there are multiple levels of meaning.The word “hosts” refers to the heavenly hosts of angels, which St. Luke refers to in his account of the birth of Jesus. These legions of angels do the will of God and bring Him glory. They are with us in the fight and they join us in worship of Him.  As Dr. Scott Hahn wrote so eloquently, “When we go to Mass, the congregation is never small, even if it is nonexistent in terms of human attendance. The angels are there, as is evident even in the words of the Mass: ‘And so with all the choirs of angels we sing: Holy, holy, holy…' The Mass itself cries out for us to be aware of our angels (Hahn, Signs of Life).” “Heaven and earth are full of your glory.” (Latin: Pleni sunt cæli et terra gloria tua) Of course, here we are giving God praise, acclaiming the truth that for those with the eyes of Faith, He is recognizable all around. All things are directed ultimately to Him. “Hosanna in the highest. Blessed is He who comes in the name of the Lord. Hosanna in the highest.” (Latin: Hosanna in excelsis. Benedictus qui venit in nomine Domini. Hosanna in excelsis.) This refers to the cry of the people as Christ entered Jerusalem to the sight of palm branches being waved, reminiscent of Solomon's entrance into Jerusalem. The people exclaimed of Christ, “And the crowds that went before him and that followed him were shouting, ‘Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!' (Mt. 21:9)”  Hosanna means “Praise to the Lord!” And so, we are offering praise to the Father for the gift of the Son. In this hymn, the coming of Christ in the Nativity is called to mind. We know that Christ will come again. The Sanctus reminds us that Christ comes to us now. At the Mass, the Body, Blood, Soul, and Divinity of Jesus become present under the veil of a sacrament on the altar. The Sanctus, with its mention of the angels and the triumph of Christ, is like a bridge between Heaven and earth. The Lord of Heaven and earth is drawing us deep into His heart. The eternal self-offering of the Son to the Father in the Spirit is veiled before us by signs and symbols. But there is no doubt that the Holy Sacrifice of the Mass, especially in the Eucharistic Prayer is a foretaste of Heaven.  Epiclesis and Institution NarrativeThere are currently a few different options for the Eucharistic Prayer, proper. However, they all contain two more essential parts: the Epiclesis (Greek: Epiklesis, Latin: Invocatio) and the Institution Narrative. The Epiclesis is the calling down of the Holy Spirit upon the gifts of bread and wine that they may become the Body, Blood, Soul, and Divinity of Jesus Christ. Every Western and Eastern liturgy contains this essential prayer. The Institution Narrative is the full narrative of the Last Supper in which Christ instituted the Eucharist as the New Covenant, including the words of consecration (This is My Body… This is My Blood…).In the Catholic Church, there has always been an understanding that this invocation of the Holy Spirit was essential, along with the words of consecration.We may be tempted to ask exactly when does the bread and wine actually become Jesus' Body and Blood? Is it at the Epiclesis or is it at the Institution Narrative? This has been a source of tension through the history of discussions between the East and the West in the Church. The important thing is to recognize the essential nature of both. Without the words of consecration, there is no Eucharist. But without the power of the Holy Spirit, there is no Eucharist. This is absolutely not to say that the Holy Spirit waits for the priest to call on Him. The entire Holy Mass is the prayer and working of Almighty God: Father, Son, and Holy Spirit. But God has designed that His creatures should cooperate with His sacred Action. Therefore, the invocation of the Holy Spirit and the words of consecration of the Son are both to the glory of the Father and the making holy of the people, which hopefully we will remember are the two main ends of the Holy Sacrifice of the Mass.We take our cue of the importance of both elements, the Institution Narrative and the Epiclesis, from the posture of the people at the Holy Mass. Following the Preface and the Sanctus, the people kneel. In the Roman Rite, the posture of kneeling is twofold: humility and adoration. We kneel in humble adoration because God is sending His Holy Spirit in power to consecrate the bread and wine to become the Most Holy Eucharist, at the hands of the priest. We are humble because we understand who God is and who we are in relationship to Him. We adore Him because it is right and just, especially given the miracle that is taking place in front of us.During the Epiclesis, the priest's posture changes as well. He extends his hands, palms facing down, over the gifts to show the calling down of the Holy Spirit. The bells are also rung at this time to draw our sense's attention to what is happening. During the Institution Narrative, the priest is engaged in the Sacred Action of Jesus Christ. When speaking the words of consecration, he bows and speaks in a straight tone. This is to show that the words are not his own, rather Jesus Christ is speaking through him at that moment. Back in ancient times, a messenger would visit a foreign king and speak the words of his own master. The foreign king would know that the words did not belong to the messenger because the messenger would speak them while bent at the waist. Then, the priest genuflects before the King of kings now present on the altar. Here, in the climax of the Mass, the bells are rung three times as if to say Holy, Holy, Holy. As I mentioned earlier, in Hebrew, there are no grammatical comparatives and superlatives. To say holier, you would say “holy, holy,” and to say holiest, you say “holy, holy, holy.”AnamnesisThe fourth essential part of the Eucharistic Prayer is Anamnesis.During the Institution Narrative, the bread and wine are consecrated separately, first the bread then the wine, and they become the Body and Blood of Jesus. The result of separating blood from a body is death. In this way, the Institution Narrative makes present the Passion and Death of Jesus. Is this just a metaphor? Is it symbolic? Far from being merely a symbol, this means the Holy Cross is made present to us in the here and now, outside of time, by the power of God. Rather, we could say that we are transported to the foot of the Holy Cross where the Son of God shed His blood and life for our sake. When we begin to see with the eyes of faith that this is a reality and not simply symbolic, we begin to understand anamnesis.Anamnesis in Greek literally means bring to mind. We could also translate it as a deliberate recollection. Anamnesis in the context of liturgy is more than just a memory or a calling to the mind in some abstract way. Through the power of the Holy Spirit and the mediation of Jesus Christ, our High Priest, the One Sacrifice becomes present once again in an unbloody manner. The word anamnesis is what Jesus says in the words of consecration when He says, “Do this in remembrance of me.” The Anamnesis makes present the Sacred Action of Jesus Christ to our senses through external signs and symbols. It is a reminder on the surface level. But if we push past the veil, God allows us to see and to receive the full power of His saving Mysteries which were so powerful that they cannot be contained in a single moment of history. The Cross was two thousand years ago, but it comes present once again at every single Mass. What we see as signs and symbols are made truly present to us, in reality.Of course, after the Eucharistic Prayer, the priest puts a piece of the Sacred Host into the Sacred Chalice in the Fraction Rite. In this action, anamnesis makes the reunion of the Body and Blood of Christ, the Resurrection, present to us once more. He who died will not die again. The whole Christ is risen. This is why the faithful receive the full risen Christ in His Body, Blood, Soul, and Divinity in every particle of the Host or every drop from the Chalice.IntercessionsThe fifth main part of the Eucharistic Prayer is the Intercessions. Intercession means to intervene on behalf of another. From the outset, it should be clear that the Eucharistic Prayer must essentially be intercessory because it makes present the Saving Mysteries of Jesus Christ who suffered, died, and rose to redeem all mankind. St. Paul says to St. Timothy: “For there is one God, and there is one mediator between God and men, the man Christ Jesus… (1 Timothy 2:5).” Jesus Christ is our mediator. He is the Pontifex Maximus (the “Greatest Bridge-Maker“). He stands in the gap between mankind and the Father, a gap which was caused by Adam's first sin and perpetuated by each personal sin of every sinner. He is the only Way to the Father. He is the Bridge. And so, in the Eucharistic Prayer, we see this reality take form especially with the Intercessions. The Sacred Liturgy is a priestly action. It is the prayer of our High Priest, Jesus Christ, active in a special way through the instruments of the ordained minister and the baptized faithful as Head and Members. The Sacred Liturgy is the work of God for His glory and for the sanctification (making holy) of His people and the whole world. As the Eucharistic Prayer begins, the priest asks in the confidence of Jesus Christ for what we need, in and through Jesus Christ. The priest asks for the gifts of bread and wine, and the personal intentions and sacrifices of those gathered, to be accepted and blessed by God.  In this way, our own personal sacrifices and intentions are being offered to the Father, in the Son, and through the Holy Spirit. Jesus Christ, the Son of God, is interceding for us to the Father. He intercedes for the whole world, beginning with the Church. We ask that God may give the Church peace, guidance, union, and governance throughout the world. Then we offer intercessory prayer for the Pope and for our local bishop. In the first Eucharisitic Prayer, there are prayers of intercession for “all those who, holding to the truth, hand on the catholic and apostolic faith.” This means, firstly, the whole college of bishops who are the successors of the Apostles. But, it also means all those throughout the entire Church. The Church exists in order to evangelize. She exists in order to bring glory to God and full, abundant life to all men and women. This happens by fidelity to the catholic and apostolic faith which must be handed on without change or lessening.We should not forget the saints, as well!Since it has been established by the Church that we have recourse to the saints, to the glory of God, then we ought to exercise it. We have previously discussed the one perfect Sacrifice of Jesus Christ. On the Cross, Jesus Christ earned superabundant merit. His perfect, eternal Sacrifice was sufficient to redeem all of mankind. But God has given us the ability to unite our own actions with His perfect Action. The merits of those who have come before us, the saints, are united to the Cross of Jesus Christ. Their cooperation with God's grace is what allowed them to accept the invitation to eternal life. No human action is done in isolation. Our actions have consequences, and they affect other people. Therefore, our good actions, our good works, create a ripple effect that positively affects the souls of others. When applied to the Cross of Jesus Christ, these good works share in the superabundant merit of Jesus Christ. This is the essence of what Catholics mean when they say, “offer it up.”It is not only the past merits and prayers of saints that have efficacious power in God's grace. The saints, alive in Heaven, pray for the good of those still below on Earth. The Church investigates alleged miracles, wrought by God's grace through the intercession of a specific person. If the miracle is found to be legitimate, then it confirms that the person is in Heaven. This is part of the official canonization process of the Church. By the merits and prayers of the saints, we are defended from temptation and evil. The genius of the saints is found in their fidelity to and love of God. The example of their lives and the fervor of their preaching is a testament to God's goodness and an acclamation of His glory. Even in the midst of suffering, we can claim the joy of Jesus Christ. Even if we feel utterly alone, we know that we are never alone. As the author of Hebrews writes: “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God (Heb. 12:1).”The Words of ConsecrationLet us finish today by looking at the gems of the Holy Mass: the words of consecration. The Holy Sacrifice of the Mass is one prayer of our High Priest Jesus Christ from beginning to end. But even in that one prayer, the Words of Consecration are precious jewels. These holy words, spoken after Jesus has taken ordinary bread in His holy and venerable hands, make His own Body present in a mystical way. Mystical, however, does not mean “less real.” The physical is brought up into the spiritual and transcendent in a way that is hidden to our senses but very much real. We have to remember the power of the speech of God. When God speaks, things come into being. Think back to Genesis: God said “Let there be light” and there was light. So, when the God-man Jesus Christ says, “This is my Body,” He means it. The bread is no more. The characteristics remain, but the substance underneath the appearances has transformed or shifted. This is the miracle of transubstantiation. Ordinary bread and wine become the Body, Blood, Soul, and Divinity of Jesus Christ.The miracle of the Eucharist is a mystery. Though, we should be careful to take Jesus at His Word and to understand that God who made all things visible and invisible can make this reality present to us. When the priest elevates the Host, after the Words of Consecration, we are adoring our Eucharistic Lord, fully present under the veil of the Sacrament. The Eucharist is the Sacrament of Sacraments. Baptism orients us towards Holy Communion, as does Confirmation. Penance restores us to union with God, to partake worthily of the Blessed Sacrament. Holy Orders and Matrimony are at the service of Communion. Finally, the Anointing of the Sick is healing for soul and body and can be followed by reception of Holy Communion. Each of these outward showings of God's inner-life, His grace, draw from the source of the Eucharist and are oriented to the summit which is the Eucharist. The Holy Body of Jesus Christ was “pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed (Is 53:5).” His Body was given up for you and for me. He went to the Cross for you and for me. But that was not enough for the gratuitous and superabundant love of God. He also established for us the everlasting memorial of His suffering and death by which the Holy Eucharist is made present for us to receive. The Byzantine traditions contain a remarkably beautiful prayer before Holy Communion which is said every single day at Divine Liturgy. This is a prayer of the heart, packed with meaning, gratitude, and seeking healing for soul and body. We will end today with this prayer and then pick up with the words of consecration over the chalice next week!“O Lord, I believe and profess that You are truly Christ, the Son of the living God, Who came into the world to save sinners, of whom I am the first. Accept me as a partaker of Your mystical supper, O Son of God, for I will not reveal Your mystery to Your enemies, nor will I give you a kiss as did Judas, but like the thief I confess to You: Remember me, O Lord, when You shall come into Your kingdom. Remember me, O Master, when You shall come into Your kingdom. Remember me, O Holy One, when You shall come into Your kingdom. May the partaking of Your Holy mysteries, O Lord, be not for my judgment or condemnation, but for the healing of my soul and body.O Lord, I also believe and profess that this, which I am about to receive, is truly Your most precious body and Your life-giving blood, which, I pray, make me worthy to receive for the remission of all my sins and for life everlasting. Amen. O God, be merciful to me a sinner. O God, cleanse me of my sins and have mercy on me. O Lord, forgive me for I have sinned without number.” Get full access to Will Wright Catholic Podcast at www.willwrightcatholic.com/subscribe

Today as we look at the Holy of Holies, we'll see how Jesus fulfilled the requirements of God's law and is the perfect High Priest on our behalf. As we learn of all Jesus' sacrifice accomplished, may our hearts swell in worship and thanks to our King. Our Scripture for today comes from Hebrews 10:19-22, and today's worship is  Cathedrals by Tenth Avenue North. -- Jesus' invitation in Matthew 11 to find real rest is for YOU.    First15's brand-new devotional book called Rhythms was written with you in mind.    Each day of this 28-day devotional invites you to break away from your normal rhythm of waking, eating, working, and sleeping to discover a spiritual rhythm that, when practiced, will lead you into a more vibrant, abundant life in every way that matters.   Jesus wasn't kidding when he said you can find rest in the midst of the craziness of life. He can give it to you, and Rhythms will guide you in that direction.   We'd love to send you a copy to say thanks for your donation of $25 or more today.   So please request your copy today at supportfirst15.org — and thank you for your donation to help create more content that helps more people connect with God each day!  

Within certain temples, there is a room called the Holy of Holies that only the kings and queens could enter. There is a place within you where no one but you can go—your personal Holy of Holies. What is required of you to enter? The answer and other Egyptian wisdom will be shared.Music: Featuring guest artist, Gary Lynn Floyd

John 17 This Sunday, we will enter back into the Gospel of John, in the ever-growing shadow of the cross. We will spend the next four Sundays listening to Jesus pray for us in John 17. This chapter has been given many names through the years from “The High Priestly Prayer” to “The Holy of Holies” to “The Conversation at the Center of the Universe.” Regardless of what we call it, it is this text where we hear the deepest desires of Jesus' heart, prayed the night before he goes to the cross. This is indeed holy ground. Join us this Sunday as we begin our exploration of this magnificent text.

Homework [Harley]: The Milagro Beanfield War Extra [Fonso]: Airheads Extras: Cocaine Bear, Terminator: Savlation, Superbad, Terminator, Hackers, Terminator: Genisys, Nope Next Episode Homework [MCP]: The Whale (2022) Extra Credit [Harley]: Trespass (1992)

IntroductionLast week, we looked at the etymology of the word liturgy, a public service. We talked about the liturgical diversity in the one, holy, catholic, and apostolic Church of Jesus Christ. We learned that the Holy Mass is for the glorification of God and the sanctification of man. We looked at the one sacrifice of Jesus Christ, made present once again by the Holy Mass. And we discussed how to put the cult back in culture. Most importantly, we defined the Mass. Hopefully we have it memorized by now! But if not here it is again:The Mass is the perfect self-offering of the Son to the Father in the Spirit in which we are invited to take part. Architecture, Gestures, and SymbolsWhen the Word of God became man in the Person of Jesus Christ, the spiritual met the material. The supernatural shared in the nature of the natural. God took on flesh to share in our humanity. Heaven and Earth met. This has always been the way of the Church. The outward shows something deeper inward. In the Sacraments of the Church, most especially, signs and symbols become the outward showing of God's inward grace. Hidden realities are made clear through the sacramental.This is what signs and symbols in the Church can do for us: they use the visible to lead us to and show us the invisible. Especially in the Holy Mass, Heaven and Earth meet. This is why Church art and architecture matters so much. Good art and architecture show us the truth and goodness of God!Basic Church LayoutGenerally, there are three different parts to a Catholic Church: the narthex, nave, and sanctuary. The Narthex is the gathering place and the appropriate place to chat and share in fellowship. In the Nave, representative of Earth, the people are seated standing or in pews for worship. In the Sanctuary, we have the place where the Eucharistic miracle takes place and Heaven meets Earth. This is why the altar is prominently in the center of the Sanctuary, Christ standing in the midst of His people. The Altar is ChristDr. Denis McNamara of Benedictine College points out that Preface V of Easter in the Roman Missal says of Christ: “As He gave Himself into Your hands for our salvation, He showed Himself to be the Priest, the Altar, and the Lamb of sacrifice.” The altar, which is the center of the Eucharistic celebration, is both the place of sacrifice and the table of the Lord. On this altar, the sacrifice of Calvary is made present once more.On the Cross, Jesus is the Priest because, as a Priest, He is offering Himself to the Father. He is the Altar because His Body is the place of sacrifice. He is the Lamb because, like the Passover, He is offered in our place.In the words of Mother Church, the Altar is Christ standing in the midst of His People. Even when an altar is consecrated and dedicated, it is anointed with oil as the Body of Christ was anointed before His burial.The Altar is not merely a table, even a sacred table. The Altar is first and foremost the place of sacrifice. The Holy Victim, who is also the High Priest, is offered on the Altar, which is His Body. The Holy Mass makes this reality present to us again.As the Constitution on the Sacred Liturgy from the Second Vatican Council says, “in the earthly liturgy we take part in a foretaste of that heavenly liturgy which is celebrated in the holy city of Jerusalem (SC, 8).” So, the Altar is a living altar in Heaven and the meal we share is a heavenly meal. This is why the Altar is holy and receives special treatment: anointing, incensing, covering, and lighting.Gestures in the LiturgyGenuflection and BowingThis brings us to a good point to discuss the gestures of genuflection and bowing. It would be very unusual to bow to a table. If that is all the Altar is, then we would be out of our minds to do so. Of course, we know that this Sacred Table is the place of sacrifice. The Altar is Christ.Jesus Christ is God Himself, the second Person of the Most Holy Trinity. He is our great High Priest. He is the Lamb of Sacrifice. He is also the King of the Universe. Even the worst kings and queens in history were honored by bowing and genuflection. How much more deserving is our perfect and infinite Lord!The proper gesture towards the altar which is the sign of Christ standing in our midst is a profound bow, or a bow from the waist. The bow is a bending of the head or body in reverence and submission. One definition of “to bow” is to “cease from competition or resistance.” How often do we resist the Lord? But, of course, God Almighty is so far above us that resistance or competition is unthinkable.By bowing, we remind ourselves of who God is and who we are. We are also reminded of what takes place and Who becomes present on the Altar during Holy Mass.When Do We Genuflect?The genuflection, or bending at the knee, is a sign of profound respect and adoration. Speaking of Christ Jesus, St. Paul writes:“Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9-11).”We genuflect in the presence of our Eucharistic Lord, present in the Tabernacle. We bend our knee to the one and only God and Lord of all. The Altar makes Christ present in a particular and special way, but the Holy Eucharist IS Jesus.So, with all of the explanation behind us: We bow to the Altar. We genuflect to our Lord in the Tabernacle.Other Gestures and PosturesAs we continue through this series, we will look at the meanings of several gestures and postures. One of the most prominent signs or gestures is the Sign of the Cross. There is the gesture before the Gospel. There are a few other instances throughout the Mass of bowing and genuflection. We will talk about kneeling, sitting, standing, and why each of these are important parts of the Sacred Liturgy. Today and next week, we will be talking about the importance of singing and speaking the responses. And later today, I will be mentioning the orans posture which seems to be misunderstood in the Liturgy.If you really pay attention, there are so many different gestures, postures, and signs in the Sacred Liturgy, and they all have a purpose and meaning.The Entrance and GreetingWhat is Everyone Wearing?If your church has a bell that is rung at the beginning, then what happens? We stand up. And then we see a procession of the priest, deacon, and altar servers. We will get to what this procession actually is in just a moment. But everyone is dressing up and putting on a costume. The priest will wear a chasuble which covers himself up so that we can better see Jesus Christ our High Priest. The chasuble is similar to the outer garment worn by the priest in the Temple in the Old Covenant. Likewise, the deacon is wearing a garb similar to those who assisted at the Temple; his garment is called a dalmatic and, unlike the chasuble, it has long sleeves. Underneath, the priest and deacon also wear an alb (a long white garment - albus means white in Latin) and a stole. The priest wears a stole around the back of his neck and which hangs on the front on both sides. The deacon wears a stole across his body from one shoulder to the opposite side by his hip. There are a couple other garments, but we will stick to what is seen for now. Altar servers are traditionally an apprenticeship for the priesthood. It is a close-up look at the service at the altar and an opportunity for conversations between priests and boys about the priesthood. So, the altar boys wear cassock and surplice which is a priestly garment. St. John Paul II allowed girls to altar serve in the late 1990s, if there were no boys available. The clearest case of this would be in the situation of an all-girls Catholic school. This has been expanded far beyond St. John Paul II's intentions in most Parishes throughout the world over the last few decades. In some parishes, to make a visual distinction, girls will wear altar server robes rather than the male garment of cassock and surplice. I plan on making a few more comments on altar serving in Session 5. So, stay tuned on that front! Anyway… back to the procession!What is a procession, liturgically and theologically?What is part of the procession? And is there a method to the ordering? If there is incense at the Mass, the server with the incense (the thurifer) will go first along with the server with the little boat of incense granules. Next comes the processional cross which is on a long pole for all to see. After that comes two candle-bearers. Then the deacon. Then the priest. We will discuss this more in the coming weeks, but the procession is a movement through Earth (the nave) towards Heaven (the sanctuary). It is a presenting once again of the entrance of Jesus into Jerusalem on Palm Sunday.Once the priest reaches the altar, he bows and kisses the altar. This gesture is called “reverencing the altar.” In the 1962 Missale Romanum, the prayers show us the deep meaning of the priest's gesture:“Take away from us our iniquities, we beseech Thee, O Lord, that we may be worthy to enter with pure minds into the Holy of Holies: through Christ our Lord. Amen. We beseech Thee, O Lord, by the merits of Thy Saints, whose relics are here, and of all the Saints, that Thou wouldst vouchsafe to forgive me all my sins. Amen (Missale Romanum 1962; Baronius Press translation).”The Sign of the CrossThe very first thing the priest says in the Roman Missal is: “In nomine Patris, et Filii, et Spiritus Sancti. Amen.” The Sign of the Cross! Why do we trace the cross when we begin prayer? In the fourth century, St. Cyril of Jerusalem said this:“Let us not then be ashamed to confess the Crucified. Be the Cross our seal made with boldness by our fingers on our brow, and on everything; over the bread we eat, and the cups we drink; in our comings in, and goings out; before our sleep, when we lie down and when we rise up; when we are in the way, and when we are still. Great is that preservative; it is without price, for the sake of the poor; without toil, for the sick; since also its grace is from God. It is the Sign of the faithful, and the dread of devils: for He triumphed over them in it, having made a shew of them openly; for when they see the Cross they are reminded of the Crucified; they are afraid of Him, who bruised the heads of the dragon. Despise not the Seal, because of the freeness of the gift; out for this the rather honor thy Benefactor.”There is power in the Sign of the Cross! In the Liturgy of St. John Chrysostom, the Sign of the Cross is made dozens of times! In the West, we generally make the sign with an open palm which is a sign of blessing. In the East, the thumb, index, and middle fingers are joined to represent the Trinity and the ring and pinky are put towards the palm to show the divine and human natures of Christ. Either way, it is a great way to begin worship.Where do the greetings come from in Scripture?Next, the priest says one of a few different greetings which are all taken from the letters of St. Paul. The choices are a variation of: “The grace of the Lord Jesus Christ and the love of God and the communion of the Holy Spirit be with all of you (2 Corinthians 13:13).”What does “The Lord be with you” and the “and with your spirit” actually mean?We are praying for the spirit of the ordained priest who we believe has been configured, through Holy Orders and the power of the Holy Spirit, to Christ in a special way.  When we say, “and with your spirit,” we are not simply wishing him well. We acknowledge his priestly soul and the fact that he is acting in the Person of Christ, Head of His Body. Next week, we are going to talk more about the concept of the Mystical Body of Christ.The Penitential ActConfiteorNext comes the Penitential Act. There are a few choices for the priest here, but the first and most traditional option is the Confiteor followed by the Kyrie. In the Confiteor we call to mind our sins, ask for the prayers of the saints and our brothers and sisters in Christ, and ask for God's forgiveness. Before the 10th or 11th centuries, the asking for forgiveness was done by the priest in his preparation prayers in the sacristy. After that point, these prayers of preparation became part of the prayers at the foot of the altar. In the 1962 Missale Romanum, the first words of the priest after the Sign of the Cross are “Introibo ad altare Dei” which begins Psalm 42. Directly after this psalm comes the Confiteor, so named after the first word in Latin of this prayer. The prayers at the foot of the altar are then concluded; the prayers of reverencing the altar are then made, which I mentioned earlier. In the 1970 Missal which is currently in use the Confiteor is said not only by the priest but by all present. The prominent gesture associated with the Confiteor is striking the breast during the words mea culpa, mea culpa, mea maxima culpa (through my fault, through my fault, my most grievous fault). This is the gesture of the humble sinner who is expressing his heartfelt contrition. Right after the Confiteor, the priest asks for God's forgiveness of our sins and we receive an absolution of our venial sins.Kyrie EleisonBefore the priest gives us absolution, the Kyrie is sung. The words in English are “Lord, have mercy. Christ, have mercy. Lord, have mercy,” but these do not do justice to what is actually said in the Greek. As a side note, along with one chant on Good Friday, these are the only Greek words used in the Roman Liturgy. Pope St. Gregory the Great implemented numerous liturgical reforms in the late 6th Century and early 7th Century; he retained this part in Greek to show communion with the East. The word Kyrie does mean Lord and Christe does mean Christ. But Eleison does not originally mean have mercy. Eleison in Greek is derived from the word from oil. Literally, it had the meaning of “Lord, pour your oil out upon us.” What is this about? How did that come to mean mercy? Well, oil was used in the Ancient Greek world as a salve for burns and bruises. It was also used to prepare wrestlers before the Greek Olympic games. And, so, when we say Kyrie Eleison, we are asking God to ready us for battle and simultaneously to heal our wounds and bind up what is broken in us!Gloria In Excelsis DeoScriptural basis for the GloriaNext comes the Gloria, which in English begins: “Glory to God in the highest…” Where does this come from? Well, like most parts of the Mass, it is taken directly from Sacred Scripture. We have just asked for God's forgiveness and received it, and now it is time to praise and glorify Him! We hear in Luke 2:8-20:“8 And in the same region there were shepherds out in the field, keeping watch over their flock by night. 9 And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear. 10 And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. 11 For unto you is born this day in the city of David a Savior, who is Christ the Lord. 12 And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.” 13 And suddenly there was with the angel a multitude of the heavenly host praising God and saying,14 ‘Glory to God in the highest, and on earth peace among those with whom he is pleased!'15 When the angels went away from them into heaven, the shepherds said to one another, ‘Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us.' 16 And they went with haste and found Mary and Joseph, and the baby lying in a manger. 17 And when they saw it, they made known the saying that had been told them concerning this child. 18 And all who heard it wondered at what the shepherds told them. 19 But Mary treasured up all these things, pondering them in her heart. 20 And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them (Lk 2:8-20).”Sacred Music at MassThe Gloria is one of the hymns in the Mass which is properly sung. But why? Like the angels in the heavens singing and praising God, so too do we unite our hearts and minds with this action of worship. Here, though, I want to take a detour from our regularly scheduled programming to discuss music generally.What is the purpose of Sacred Music in the Latin Rite? Maybe you know! Maybe you think you know. Maybe you have no idea. I hope to give the basics of what the Church offers. I am not interested in giving you my opinion or the opinions of others. What does the Church say is “Sacred Music?” I think it is worth giving a decent chunk of time here to get into it a bit!In January of 2019, Archbishop Alexander Sample of the Archdiocese of Portland in Oregon wrote a pastoral letter on Sacred Music in Divine Worship entitled: “Sing to the LORD a New Song.” It is a brilliantly written synthesis of the Church's perennial teachings on music in the Latin Rite of the Catholic Church. The original letter can be found here. I highly recommend that any person involved in the ministry of music in a Latin Rite Catholic Church give it a read.Introduction to Church MusicQuoting St. Augustine, Archbishop Sample reminds us that singing is an expression of joy and of love. When the People of God gather, we sing praises to God. To lose the great 2,000 year tradition of Sacred Music in the Church would be a tragedy. In fact, the “beauty, dignity and prayerfulness of the Mass depend to a large extent on the music that accompanies the liturgical action (Sample, 1).”Speaking of language, form, and genre, Pope Francis said a few years ago that, “At times a certain mediocrity, superficiality and banality have prevailed, to the detriment of the beauty and intensity of liturgical celebrations (Sample, 2).”The archbishop alludes to the fact that there has been a certain confusion about Sacred Music in the past decades and that a rediscovery of the tradition of the Church will constitute for some a “change.” He says, “Change can be difficult, but this can also be an exciting time of rediscovering the spirit of the liturgy and exploring new horizons of sacred music (Sample, 3).”History and the Nature and Purpose of Sacred Music Since the time of the Apostles, singing has not been an addendum to the worship of God. It is integral. Singing is an art form that “takes its life and purpose from the Sacred Liturgy and is part of its very structure (Sample, 3).”The Second Vatican Council reiterates this in the document on the Liturgy, Sacrosanctum Concilium: “The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as sacred song united to the words, it forms a necessary or integral part of the solemn liturgy (Sample, 3).”If this is the case, and it is, then it seems unfitting that the norm in the United States (at least) is to, as the archbishop puts it, “‘tack on' four songs (the opening hymn, the offertory hymn, communion hymn and recessional hymn), along with the sung ordinary of the Mass (Gloria, Sanctus, etc.). We must come to see that, since sacred music is integral to the Mass, the role of sacred music is to help us sing and pray the texts of the Mass itself, not just ornament it… The Church solemnly teaches us, then, that the very purpose of sacred music is twofold: the glory of God and the sanctification of the faithful. This understanding of the essential nature and purpose of sacred music must direct and inform everything else that is said about it (Sample, 3 & 4).”The Qualities of Sacred MusicThere are three essential qualities of sacred music that flow from its nature and purpose: sanctity, beauty, and universality.SANCTITY - Sacred Music has sanctity because it is holy. It must be free of profanity in its words, themes, and the manner in which it is delivered. To be holy is to be set apart. Common, secular music has no place in the worship of God in the liturgy.BEAUTY – Liturgical and Sacred Music can give people a glimpse of the beauty of heaven, according to Pope Francis. Our liturgies must seek to be transcendent. They can be nothing compared to the glory of Heaven, but the beauty of Sacred Music can offer a foretaste of the Heavenly reality. UNIVERSALITY – The composition of Sacred Music, of any culture, must be recognized as having a sacred character. As a universal principle, holiness transcends every individual culture. In other words, “Not every form or style of music is capable of being rendered suitable for the Mass (Sample, 5).”The Treasury of Sacred MusicThe treasury of the Church's Sacred Music spans centuries. Whether ancient or modern, Sacred Music must have the same character of sanctity, beauty, and universality.  For example, there is Gregorian Chant which the Second Vatican Council gave pride of place in Sacred Music in the Roman liturgy. This has been reinforced by every Pontiff since. In terms of full, conscious, active participation of the laity in the liturgy, Pope Pius XI says this, “In order that the faithful may more actively participate in divine worship, let them be led once more to sing the Gregorian chant, so far as it belongs to them to take part in it (Sample, 6).”The Second Vatican Council also suggests that “(S)teps should be taken so that the faithful may also be able to say or sing together in Latin those parts of the Ordinary of the Mass which pertains to them (SC, 54).” This is referring to the Kyrie (actually in Greek), the Gloria, the Credo, the Sanctus, the Mysterium Fidei, the Pater Noster, and the Agnus Dei. Echoing the Second Vatican Council, Pope Benedict XVI said, “(W)hile respecting various styles and different and highly praiseworthy traditions, I desire, in accordance with the request advanced by the Synod Fathers, that Gregorian chant be suitably esteemed and employed as the chant proper to the Roman liturgy (Sample, 7).”There are other kinds of Sacred Music in the Church. For example, polyphony has a venerable tradition in the Church, such as the compositions of Palestrina, Tallis, and Allegri. There is also a vast body of Sacred Music composed for the people, such as hymnody, psalmody, and different Mass settings in Latin or the vernacular. In contrast to Sacred Music is secular music. Secular music is not sanctified, necessarily beautiful, or universal. This does not just pertain to lyrics. There are a great many songs being written and utilized at Mass which are secular in their manner of being played (folk, rock, country, etc.) or their ambiguous lyrical content. Archbishop Sample quotes Pope Benedict XVI in saying: “As far as the liturgy is concerned, we cannot say that one song is as good as another. Generic improvisation or the introduction of musical genres which fail to respect the meaning of the liturgy should be avoided. As an element of the liturgy, song should be well integrated into the overall celebration. Consequently everything - texts, music, execution - ought to correspond to the meaning of the mystery being celebrated, the structure of the rite and the liturgical seasons (Sample, 9-10).”There is much more to say on music and full, conscious, actual participation in the Mass, but I am going to hold off on that until next week. Otherwise, this week will go far over an hour. So, make sure to come back next week for the exciting conclusion!The CollectThe celebrant invites those gathered to pray and then proclaims the prescribed prayer for the day from the Roman Missal called the Collect.  The Collect literally collects the prayers of the people and the priest offers these prayers to God. The Collect also disposes the hearts of those present to be made ready to hear the Word of God proclaimed in the following part of the Mass: the Liturgy of the Word. As we will see next week, when we talk about the Mystical Body of Christ, we need a priest to do this properly. In his priesthood, the priest is acting in the Person of Christ, the Head of His Body, at Holy Mass. Only he can collect up the prayers of the Members of the Body of Christ and offer them, by his consecration, to God the Father, in the Spirit. ConclusionWith the Collect, the Introductory Rites are concluded. Whether we are celebrating the Holy Mass by the 1962 Missal or the 1970 Missal, the Collect ends the beginning prayers of the Mass which prepare us for the Readings. Next week, we will be diving into this next part of the Mass, known in our current Missal as the Liturgy of the Word. We will also be looking closer at the theology of the Mystical Body of Christ. We will look a bit closer at Sacred Music in Mass. We will walk through the progression of Readings and the Homily. And we will be learning more about the Profession of Faith and the Universal Prayer. We will also look at the difference between Sacraments and sacramentals. I am certain there will be a few other side roads to investigate along the way.Thank you for joining us this week. I look forward to being with you again next week as we continue to learn more about Praying the Mass!Thank you for reading Will Wright Catholic Podcast. This post is public so feel free to share it. Get full access to Will Wright Catholic Podcast at www.willwrightcatholic.com/subscribe

At Jesus' Crucifixion and Death, the “Temple Veil” Was Torn; After Jesus Easter Resurrection, You Now Pray Directly with God MESSAGE SUMMARY:  Think about the magnitude of your direct and personal access to God that your prayers give you, through Jesus, if you will only pray. Before Jesus, ordinary people did not have direct access to God, through the Throne Room of God, with a direct personal relationship with God. In Old Testament times, people would come to the priests; and the priest would offer up a sacrifice on behalf of the people. The priests, and not the people, were communing directly with God. On Good Friday and at Jesus death on the cross, the “Temple Veil” was torn from top to bottom (i.e. “Temple Vail” was a large, very thick, and very heavy barrier that divided that portion of the Temple accessible by those wishing to sacrifice for prayer and the “Holy of Holies” where the only the High Priest could meet with God and pray on behalf of the people of God.). At Jesus Resurrection, no longer was an intermediary (e.g., a Priest) required for direct prayer with God by the people in Christ (i.e. Jesus Followers).  Because Jesus created a New Covenant relationship with His followers, now your prayers are in direct communion with God, the Creator of the Universe. Everyone, who is in Christ, may have access to the Throne Room of God in the name of Jesus. What a privilege this direct access to God is for those who are in Christ. The author of Hebrews, in Hebrews 4:16, tells Jesus Followers that, because of the Gospel, you have direct access to God's “throne of Grace” for your needs: “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.".   TODAY'S PRAYER: Keeping the Sabbath, Lord, will require a lot of changes in the way I am living life. Teach me, Lord, how to take the next step with this in a way that fits my unique personality and situation. Help me to trust you with all that will remain unfinished and to enjoy my humble place in your very large world. In Jesus' name, amen. Scazzero, Peter. Emotionally Healthy Spirituality Day by Day (p. 129). Zondervan. Kindle Edition. TODAY'S AFFIRMATION: Today, I affirm that because of what God has done for me in His Son, Jesus, I AM A CHILD OF GOD. Yet to all who received Him, to those who believed in His Name, He gave the right to become children of God-- children born not of natural descent, nor of human decision or a husband's will, but born of God. John 1:12f SCRIPTURE REFERENCE (ESV): Philippians 4:1-13; John 15:9-10; Revelation 4:1-2; Psalms 69c:25-36. A WORD FROM THE LORD WEBSITE: www.AWFTL.org. THIS SUNDAY'S AUDIO SERMON: You can listen to Archbishop Beach's Current Sunday Sermon: “How God Says He Loves Us: Part 2 -- The Covenant with Abraham” at our Website: https://awordfromthelord.org/listen/    DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

One biblical character we don't hear that much about is Aaron. It sounds like Aaron was a wonderful person and one we would all like to know. In fact, the Bible hints that God knew Aaron's humble heart and intentionally chose Him to carry the burden of the tribes of Israel into the Holy of Holies and make atonement for the people.

There's a saying that Purim has a lot in common with a certain other Jewish holiday. But unlike Purim, that other holiday isn't exactly known for parties, costumes, and sweet treats. No, it's Yom Kippur, a day of fasting and atonement. So where's the similarity? In this week's episode, Rabbi Fohrman and Rivky Stern go back to the Torah's description of the Yom Kippur service and uncover a whole list of parallels with the Book of Esther. One of those parallels is sorrowful: When Vashti is banished for refusing to come before King Ahasuerus, the Megillah's language seems to send us back to the deaths of Aaron's sons in Leviticus. But as it turns out, both stories include a more hopeful “replay.” God teaches Aaron how to come safely into the Holy of Holies once a year, on Yom Kippur. Meanwhile, Queen Esther takes a significant risk to approach her King's inner courtyard… and becomes the savior of her people.What did you think of this episode? We'd genuinely like to hear your thoughts, questions, and feedback. Leave us a voice message – just click record, and let your thoughts flow. You may even be featured on the show!If you're enjoying this podcast, help support our work by subscribing to Aleph Beta. Into the Verse is a project of Aleph Beta, a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide. For our full library of over 1,000 videos and podcasts, please visit www.alephbeta.org.

Pastor Ray walks us through the Tent of Meeting today and explains what needs to happen to enter the Holy of Holies. Source

Please support the annual TORCH fundraiser at giveTORCH.orgEvery donation is DOUBLED.Our organization, TORCH, runs one annual fundraiser, and it is happening right now at giveTORCH.org.We need your support– – – – – – – – – – – – – – – – – – – – – –In the epicenter of the Tabernacle, in the Holy of Holies, was the Ark of the Covenant. This golden vessel was the receptacle of the Tablets, both the First Tablets which Moshe shattered at the foot of Mount Sinai in the aftermath of the sin of the Golden Calf, and the Second Tablets which endured. In this special edition of The Parsha Podcast, we share three powerful observations and lessons about the Ark.– – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★