·
This thesis focuses on the theological
understanding of worship which is the central point of any religion.
- · Faith which is an essential element of religion is an interior dimension.
- · In order to make it concrete it needs to be articulated and expressed.
- · Statements of belief are verbal formulations of faith. Rituals are symbolic actions.
- · Both are expressions of faith.
- · Worship is the external manifestation of interior faith commitment.
- · Therefore worship is an expression of faith – is an integral part of religion.
- · At the centre of the Christian life. Spirituality and church is worship. It is an act of reverence and honour shown to God.
The
thesis has 4 basic ideas:
a.
Worship is an expression of faith and is
an integral part of religion.
b.
Basic elements of worship are common to all
religions in India.
c.
Vat II (SC 5 -8) understanding of
liturgy as a symbolic celebration of the paschal mystery by the Church.
d.
The different churches expression of their
richness of their incarnational experience.
1.
Worship is an expression of faith – is an integral part of religion.
Worship :
Notion of
worship :
·
Comes from the root – worth + ship = respect and reverence to
a reality of some worth and value.( Honour shown to God).
·
It is an external manifestation
of faith - internal faith commitment.
·
Pre-supposes faith
·
Involves symbolic action.
·
Faith commitment is made
manifest through the symbols and symbolic actions.
Integral part of
religion:
Two
basic elements:
a.
Beliefs and rituals : Expressions of
faith and is an exterior manifestation
b.
Faith is an interior dimension.
6 aspects of worship :
a.
Intellectual aspect:
-
Awareness of God’s presence – to the
group or community.
-
Understanding what you do.
-
Jana Marga
b. Wilful :
Doing willfully, voluntarily, whole heartedly.
Bhakti Marga
c.
External:
Gestures and posturs : Rituals are needed because we live in a community.
d.
Communitarian: fellowship with other believers – whole
community is involved in the celebration.
e.
Constructive:
Worship builds up my personality and community is also built up.
f.
Intimate:
Augustine: God is more intimate to me than I am to myself.
2. The basic elements of worship are common to the various religions
in India.
Basic Elements of
worship :
a.
Worship
is human action:
by which we acknowledge ourselves as religious beings.
Dependence on God
our limitedness
b.
Divine
action by which God interacts with us.
-upward movement.( we turn to God)
- downward movement ( our prayers are answered)
c. Human action by which
we share the divine power
·
Grace is bestowed on us.
·
God does not need our prayers. We pray
to become better, to become holy, graceful, - better and holier.
d.
Transformative
Action: - transform
and challenges us.
e.
Symbolic
action : signs , symbols, postures, having
transcendental dimension
Prostration is not a
mere bow rather a total surrender.
2.
The second Vatican council (
SC 5- 8) understand liturgy as a symbolic celebration of the Paschal mystery of
the church
·
Vat II = Liturgy is a celebration of the
Paschal mystery in and through the sacramental symbols
and signs by the church for the glorification of God and sanctification of
human person until the Lord comes in Glory.
SC
5-8: gives 4 dimensions of worship.
SC 5 : Christological dimension . What do we celebrate in
the liturgy? The Paschal mystery of
Jesus Christ.
·
Passover in the OT and NT where Jesus
comes offering himself – lamb that is sacrificed.
·
Pasch: the Passover that Jesus underwent is something
- remedial – redemptive .
·
This process is experiential –
existential and transitional.
SC – 6 :
Historical /
Sacramental / Biblical understanding of Pasch:
·
How do we celebrate?
·
Through signs and symbols - because it
is community activity.
SC – 7:
Ecclesial: who celebrates?
-
It is the Church, body of Christ. By coming together we are giving the message
of Salvation.
SC – 8
: Eschatalogical
dimension: Until when we
celebrate?
·
Until the Lord comes in glory.
·
This is not the final, there is more to
it. This celebration (Paschal mystery) – so the eschatological dimension.
Mystery:
·
People sinned, God will send a saviour
who will reveal himself - the 1st part is not known (OT).
·
The revelation of mystery is taking
place in Jesus but we cannot know everything.
·
Through Jesus we (humans) came to see
God – In OT cannot see God face to face.
·
Mystery is a reality we experience. But
we cannot fully explain. Ex: Human Being.
·
Hidden plan of God for human redemption.
Through Jesus deeper understanding, but still there is mystery - we cannot
understand everything. so faith is needed.
How do we celebrate
Paschal Mystery:
a.
By remembrance
b.
By presence
2
kinds of remembrance
a.
Here remembrance is not mere subjective psychological remembrance.
b.
Objective
effective remembrance: (Here it is objective: “Do this in
remembrance of me”.
Effective = sacramental
efficacy.
2 kinds of presence:
a.
Active presence: Jesus is present in
community.
b.
Transformative presence: By the power of
his spirit Jesus transforms.
Effects of celebration
of the Paschal Mystery:
a.
Glorification of God: It is our obligation
to glorify or praise and thank God. Eucharist means Thanksgiving. Doxology is
the culmination of the Eucharist.
b.
Sanctification of the human person: Sanctity means
wholeness or fullness. That is to become
as fully human as Jesus Christ. Christ is active and live to us in Eucharist.
Bread being Jesus’ real
presence – in this way community is built up.
Symbolic
Celebration:
·
Symbolic dimensions of liturgical
celebration:
Meaning:
something chosen to express something else which is invisible.
Every symbol has 3 aspects:
a.
relational aspect: Some relation is
conveyed( Friend giving a rose)
b.
Cognitive aspect: Knowing , awareness and undertastanding.
c.
Ontological aspect : What is conveyed is
essential( Symbol)
Function of symbols:
a.
It makes us watchful, alert and draws our
attention.
b.
Gives information.
c.
While it reveals something, it also
hides something.
d.
It
is oriented towards the fuller knowledge of reality.
e.
It is directed towards communion with
the reality.
Theological role of liturgical
symbols:
a.
God in his salvific revelation plan has
used symbols and signs (words, deeds, laws) in the OT.
b.
Words and deeds of Jesus in the NT are
symbols which God himself used in the person of Jesus.
c.
Human nature demands signs and symbols
because human relationships with one another and God is not possible to explain
without symbols and signs.
The context of
liturgical symbol:
a.
Indicative context: always
indicates something.
b.
Commemorative symbol: Eucharist is the commomeration of the passion , death of Jesus.
c.
Symbol of commitment:
Exchange of peace is expression of commitment.
d.
Prophetic Symbol: Every
liturgical celebration challenges us to live with equality and prosperity.
Liturgy as
celebration of the church
Importance
of Liturgical assembly:
a.
Place of encounter with God.
b.
Place of revelation and redemption.
c.
God speaks to us through many people.
d.
We are redeemed in and through the
community of which we are members
e.
It is a place of divine presence.
Liturgical celebrations
as community formation
In
liturgical celebration, community is built up. this is realized in 5 stages.
a.
convocation
b.
Proclamation
c.
Acceptance
d.
Ratification of covenantal relationship
e.
Mission: Sent on a mission.
The different churches express in their liturgies the richness of the incarnational experience:
·
When apostles of Jesus took faith around
the world it took on different forms. This evolution of one faith into manifold
forms is due to various factors.
·
There are multiple factors and reasons
for the emergence of the different families of churches.
a.
Cultural
diversity: Christian faith spread to other places
among new cultures.
b.
Religious
environment: Christian faith was confronted by the
religions that already existed there.
c.
Geographical
Situation:
the churches were distant. so there was no contact among them.
d.
Historical
development: Churches got divided due to war and
other conflicts.
e.
Dominant
Churches:
a few powerful churches became head churches over the other minor churches.
f.
Language:
Liturgy was very much influenced by the language of the people.
g.
Liturgical
development: Liturgy is developing as indigenous
one.
As
a result we today have 3 different
liturgical families.
1.
Western = Latin, roman Family
2.
Antiochean Family: Syro Malankara, Syro Malabar, Byzantine(13)
and Armanians.
3.
The Alexandrian family: Coptic and
Ethiopian churches.
In India we have 3
prominent rites
a.
Latin/ roman rite.
b.
Syro – Malabar rite
c.
Syro Malankara rite.
4.
The different churches express in their liturgies the richness of
the incarnational experience through the incarnation in the liturgy.
a. Indigenization of
liturgy:
In the past the liturgy
was in the foreign culture. After Vat II it was open to other cultures. That is
indigenization of liturgy.
b. Incarnational
experience:
The different rites
correspond to the different cultures, in which the liturgy is celebrated. It
presupposes inculturation in which the basic trust is – encounter between
gospel and culture.
There are 2 aspects
here.
1.
We experience our God and also express our
God experience in and through the cultural signs and symbols.
2.
The church by incarnating itself into
different cultures redeems them from the oppressive and dehumanizing elements(
SC 36-40, AG 19, 22, GS 50)
Various
aspects of indigenization (Inculturation)
A. External :
1.
Linguistic: Creative composition in the
language, not mere translation.
2.
Ceremonial: Gestures, Postures, signs
and symbols.
3.
Artistic: Dance, Music, architexture, Sculpture,
drawing, painting. etc.
B.
Conceptual
: It is a manner of thinking or Reflection. In India,
it is Indian Christian theology – a systematic faith reflection on social
situation and realities.
C.
Spiritual:
We need Indian Christian spirituality –Contemplative.
Indegenization of
Liturgy( 15th April, 1962, 12 points of adaptation)
1.
Removal of footwear when you sit on the
floor.
2.
Anjalihasta.
3.
Panchanga Pranamas at the end of
penitential rite and after doxology.
4.
Kissing of objects by touching them with
objects by bringing them to forehead and eyes.
5.
Kiss of peace by exchanging Anjalihasta.
6.
Incense of incense bowl.
7.
Vestament – a single tunic tit Chausible
with a stole.
8.
Corporal replaced by a tray(tali,
tambula)
9.
Oil lamps are used instead of candles.
10. Welcome
by Aarathi.
11. Spontaneous
prayer of the faithful.
12. Double Aarati at the offertory rite and triple
arathi during the doxology.
