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The majority of that work focused on the use of the Bible within liturgical rites in general and not within the text of specific liturgical rites. This article is a constructive proposal of a comprehensive taxonomy to describe all the possible ways that a liturgical text can appropriate scripture as a source.
In deed, a clear distinction between liturgical and non-liturgical prayer is of the utmost necessity if we are to arrive at an authentic concept of the liturgy and its role in the Christian life. One more preliminary remark is in order. We cannot be satisfied with accidentals.
In this paper, I want to pursue the role of the Bible in the eucharistic liturgy by thinking through the variety of ways in which its presence requires worshippers to be actively engaged individuals, who are also conscious of the shared responsibility and hope of the liturgical community.
The author recognizes the special significance of liturgical theology, focused on the joint presentation of the three component elements of the liturgy, meaning the salvific mystery of God, the liturgical celebration and the Christian life.
The liturgy aims at “the sanctification of human beings and the glorification of God” (SC 10). The constitution also states that “the liturgy is the summit towards which the activity of the Church is directed; at the same time it is the fountain from which all her power flows” (SC 10).
The liturgical celebration and the faithful’s participation receive outward expression in ac-tions, gestures, and words. These derive their full meaning not simply from their origin in human experience but from the word of God and the economy of salvation, their point of reference.
The Lutheran liturgy, also referred to as the Mass or Holy Liturgy, is the divine service which includes in it the preaching of God’s Word, both his Law and his Gospel, and Holy Communion in which the communicants receive
