Ezekiel’s Temple liturgy, Ezekiel 40–48, is God’s revelation. Its use is future, when Messiah is king on David’s throne. Mystery surrounds it—no high priest, altered festivals, changes to Mosaic Law, and a return to animal sacrifice? Solving the mystery, this book shakes up our theology! This book first demonstrates the future necessity for Ezekiel’s Temple and liturgy. Then we analyze the details of each component in the Tabernacle and Ezekiel’s Temple. Details include priesthood, consecrations, Tabernacle articles, sacrifices, and festivals. It is boring, but this foundation must be laid. It allows us to identify similarities and differences. Similarities indicate continuation of Tabernacle ritual. Differences indicate changes for a new era. Sacrifices that cease are of special interest. These spotlight what Mosaic shadows have found their reality. This defines what Messiah has done as God’s suffering servant. Christ’s death made atonement for sin and therefore the Day of Atonement festival ceases. As the mystery of Ezekiel’s Temple unfolds, we make sense of God’s revelation to Ezekiel. But in doing so, it radically alters our theology. Current thinking is that the cross fulfils all functions of the court altar. But if that were true, there would be no court altar sacrifices in the future! In Ezekiel, the evening burnt offering stops, and all other sacrifices continue! The cross only fulfills one of the functions of the altar outside the camp. Theological adjustment is needed on the cross and atonement to understand Messiah’s resumption of Tabernacle ways. For Roman Catholics, Tabernacle typology proves no one eats the sacrifice where blood enters the Tabernacle. Jews hold to the eternality of God’s Word, but they cannot hold to the shadows and miss the reality. Ezekiel’s ritual changes Mosaic Law. It also forces them to find God’s suffering servant during the existence of the second temple!

For Christ did not enter a holy place made by hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us; nor was it that He would offer Himself often, as the high priest enters the Holy Place year by year with blood that is not his own. Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been revealed to put away sin by the sacrifice of Himself. Hebrews 9:24–25 NASB Jesus interrupted their Seder meal, celebrating Passover. Using unleavened bread and a cup of wine, he instituted the Lord’s Supper. Why does the bread represent Christ’s body? God passes over the believer’s sin because the Lamb of God’s body carried our sin. He suffered and died. His body was broken, like bread. What represents His death? Life is with the blood. Life ceases when blood stops pouring out of the sacrifice. Wine represents Christ’s blood. Wine poured into the cup represents his death. The cup Jesus used probably was a wooden bowl. What cup represents the new covenant? Once a year on the Day of Atonement, the high priest entered the Holy of Holies. With his finger, he sprinkled blood from the bowl onto the mercy seat. Seven times he did this. This ritual shows God’s intent to cleanse sin from his people. In the heavenly temple, Jesus, the Christ, cleansed us from sin. By showing His blood, He showed his death on our behalf. The cup is only a tiny piece of the new covenant’s inauguration ritual. Yet the cup represents the entire new covenant relationship between God and his people. This figure of speech is a synecdoche, where a part represents the whole. It is a specialized form of metonym.

Surely you've lain awake at night to ponder life beyond time? Or dreamed restlessly of those multi-honored beast of Revelation? Or became frustrated because you don't know how to properly use your athame? How about all those times you came across a theological word that battered your brain? No problem. History and Mystery: The Complete Eschatological Encyclopedia of Prophecy, Apocalypticism, Mythos, and Worldwide Dynamic Theology has arrived, Here, just for you, are four volumes of exhaustive information that every student, teacher and interested person everywhere needs to know. Over 8000 defined words and phrases, 60 exploratory essays, and mini-sections of relational materials await. Before you know it, you'll be the best informed reader in your neighborhood and most of the next state over.

The final volume in the Handbook for Liturgical Studies series, Volume V: Liturgical Time and Space contains the concluding material for an integral study of the liturgy. It opens with a preliminary notion of time and space, before discussing in detail three types of liturgical celebrations on which time and space have a direct and particular bearing. The first of these is the Liturgy of the Hours. This topic is developed in the light of the early Christian tradition until the fourth century and its subsequent forms in both East and West. The second is the Liturgical Year, traditionally called the anni circulas. The development of the Liturgical Year during the first four centuries is reviewed. This is followed by adetaled study of the Byzantine, Roman, and non-Roman Western tradition. It concludes with the theology and spirituality of the Liturgical Year wherein the mystery of Christ as a saving event is made present in time, so that the faithful may lay hold of it through the Word and the sacraments. The theology of liturgical space is drawn from the mutual interaction between the assembled community, which gives meaning to the place of assembly, and the place itself, which upholds and signifies community. Articles and their contributors in Part I: Liturgy of the Hours are Liturgy of the Hours in the First Four Centuries," by Ruben Leikam, OSB; "Liturgy of the Hours in the East," by Robert Taft, SJ; "Liturgy of the Hours in the Roman Rite," by Ruben Leikam, OSB; "Liturgy of the Hours in the Non-Roman West," by Ruben Leikam, OSB; and "Theology of the Liturgy of the Hours," by Robert Taft, SJ Articles and their contributors in Part II: The Liturgical Year are "The Liturgical Year in the East," by Matias Auge, CMF; "The Liturgical Year in the East," by Elena Velkova Velkovska; "The Liturgical Year in the Roman Rite," by Matias Auge, CMF; "The Liturgical Year in the Non-Roman West," by Gabriel Ramis; "The Cult of Mary in East and West," by Ignacio Calabuig, OSM; "The Cult of Saints in East and West," by Philippe Rouillard, OSB; and "Theology of the Liturgical Year," by Matias Auge, CMF Articles and their contributors in Part III: Liturgical Space are "Dedication of the Church in East and West," by Ignacio Calabuig, OSM; "Liturgical Architecture in East and West," by Crispino Valenziano; and "Theology of Liturgical Space," by Cettina Militello. Anscar J. Chupungco, OSB, is the director of the Paul VI Institute of Liturgy in the Philippines and professor of liturgical inculturation at the Pontifical Liturgical Institute in Rome. Among his publications are Liturgies of the Future: The Process and Methods of Inculturation andLiturgical Inculturation: Sacraments, Religiosity, and Catechesis, published by The Liturgical Press. "

The final volume in the Handbook for Liturgical Studies series, Volume V: Liturgical Time and Space contains the concluding material for an integral study of the liturgy. It opens with a preliminary notion of time and space, before discussing in detail three types of liturgical celebrations on which time and space have a direct and particular bearing. The first of these is the Liturgy of the Hours. This topic is developed in the light of the early Christian tradition until the fourth century and its subsequent forms in both East and West. The second is the Liturgical Year, traditionally called the anni circulas. The development of the Liturgical Year during the first four centuries is reviewed. This is followed by adetaled study of the Byzantine, Roman, and non-Roman Western tradition. It concludes with the theology and spirituality of the Liturgical Year wherein the mystery of Christ as a saving event is made present in time, so that the faithful may lay hold of it through the Word and the sacraments. The theology of liturgical space is drawn from the mutual interaction between the assembled community, which gives meaning to the place of assembly, and the place itself, which upholds and signifies community. Articles and their contributors in Part I: Liturgy of the Hours are Liturgy of the Hours in the First Four Centuries," by Ruben Leikam, OSB; "Liturgy of the Hours in the East," by Robert Taft, SJ; "Liturgy of the Hours in the Roman Rite," by Ruben Leikam, OSB; "Liturgy of the Hours in the Non-Roman West," by Ruben Leikam, OSB; and "Theology of the Liturgy of the Hours," by Robert Taft, SJ Articles and their contributors in Part II: The Liturgical Year are "The Liturgical Year in the East," by Matias Auge, CMF; "The Liturgical Year in the East," by Elena Velkova Velkovska; "The Liturgical Year in the Roman Rite," by Matias Auge, CMF; "The Liturgical Year in the Non-Roman West," by Gabriel Ramis; "The Cult of Mary in East and West," by Ignacio Calabuig, OSM; "The Cult of Saints in East and West," by Philippe Rouillard, OSB; and "Theology of the Liturgical Year," by Matias Auge, CMF Articles and their contributors in Part III:Liturgical Space are "Dedication of the Church in East and West," by Ignacio Calabuig, OSM; "Liturgical Architecture in East and West," by Crispino Valenziano; and "Theology of Liturgical Space," by Cettina Militello. Anscar J. Chupungco, OSB, is the director of the Paul VI Institute of Liturgy in the Philippines and professor of liturgical inculturation at the Pontifical Liturgical Institute in Rome. Among his publications are Liturgies of the Future: The Process and Methods of Inculturation andLiturgical Inculturation: Sacraments, Religiosity, and Catechesis, published by The Liturgical Press. "