Thesis

                                                     THESIS NO.19

          Worship as an expression of faith is an integral part of religion.  The basic elements of worship are common to the various religions in india.  The Second Vatican Council (SC 5-8) understands liturgy as a symbolic celebration of the Paschal Mystery by the Church.  The different Churches express in their liturgies the richness of the incarnational experience.

PART I: ROLE OF WORSHIP IN HUMAN LIFE

INTRODUCTION

          At the centre of the life of the Christian disciple and of the community of disciples (the Church) and at the heart of Christian and Catholic  spirituality is worship, a comprehensive and complex term that encompasses liturgical and non-liturgical prayer.  Worship is variously defined.  It is understood here as an act of reverence and honor shown to God.  Worship (worth-ship) gives God what God is due or "worth".  It may be expressed informal prayer (liturgical and nonliturgical, communal and private), or in the ordinary deeds of everyday human life that flow from an inner attitude of reverence and honor for God. Christian worship is rooted in Jesus Christ, who alone gives God the fullness of reverence and honor.  The highest expression of Christian worship is the Eucharist.

          Raymond Panikkar says `only worship can prevent seculariza­tion becoming inhuman and only secularization can save worship being meaningless.' The values of humanity are conveyed through liturgy or worship.  The secular values are conveyed through liturgy or worship - it is kept by the religious mind. The worship and secularization are contributing to each other.

The Notion  of Worship

Etymology:          WORTHSHIP              =       respect and reverence towards the reality of worth or value.

Meaning:              WORSHIP          =       Expression of belief

          Belief refers to our faith commitment and in this sense worship means external manifestation of the interior faith. It is a human action - which manifests something and also it is a symbolic action as it symbolizes what is going inside; and it becomes transcendental action which goes beyond. Man's religious impulse moves him to attempt to respond to this divine reality.  This response is called worship. Worship will have many diverse forms, progressing from the near magic rites of primitive peoples, to the liturgy of Christian and Hindus, to the contemplation of the Buddhists Nirvana.  Despite such differences, we may essay a common social science definition or description of worship; the definitive core of all religious tradition, institution, and activity.  From worship, all religious life and forms flows as from their source; for worship is the attempt of religious man to hold fast in continuing vitality and availity that power-worth experienced at moments of high and intense awareness.

Worship as source of Religious Tradition

          From the rather expansive definition given above, it is clear that worship constitutes an essential part of religion. Throughout history, humankind attempted to contact God, especially in ritual celebrations that often included dramatic recitals of divine  intervention on humanity's behalf.  These intervention in turn were recounted from generation to generation in the form of oral and later written tradition, and thus entered the repertoire of religious ritual.  Therefore, worship contributed greatly to the formation of a religious tradition and gradually took a standardized shape or became institutionalized in a relatively permanent, unchanging form.  Thus worshipful celebrations help to perpetuate the awareness of the ultimate and the way in which man is constantly summoned to eventual union with the transcendent.

          It has always been a challenge to humankind to carry over into daily life the experience of the moments of religious worship.  Worship has spurred man to a higher regard for his fellow man, to exemplify in daily life those values solemnly professed at the time of worship.  This is what is meant by asserting in the above definition that "religious life and forms flow from worship as from their source".

Aspects of Worship

          Now we have to see how worship as an expression of faith is an integral part of religion. Well, without faith a person can not offer any thing to Supreme or Deity.  Man's religious impulse moves him to attempt to respond to this divine reality, this response is called worship. They express their reverence due to faith and to keep their identity that he/she comes from certain religious groups. There are some aspects which are similar to all religion.  Because of their constitutive quality we call it integral part of religion.  These are the aspects of worship:

A. Intellectual -  This is ultimate and important aspects of worship through which we become aware that we are giving reverence to Supreme.  This  awareness make us to understand the presence of Deity. (awareness and understanding, awareness of presence).

B. Willful -  From the very beginning we accept any religion with inner conviction, without any force it comes from inner willfulness. We cannot force anybody to offer gift in reverence to God. Therefore it must come from within so that it would not go against a person's will.(cannot be forced, must come from within).

C. External -  According to religious tradition gestures and posters are practice in the worship.  These gestures and posters are external and signifies special meaning in the worship.

D. Constructive - Worship gives identity of a person that he belongs to certain religion where he can practice his religious beliefs and practices through worship.  This kind of religious practices help a person to grow.  It helps personal interest towards his religious practices.  Religious instinct which gives personality and development of the individual.

E. Communitarian - Celebration is the sign of community and without community there is no communal function. Worship is a communitarian act where whole community show their reverence to God. It is the medium between God and people. This action keeps relation with God in relation with man.

F. Intimate -  God is more intimate to man than man. God takes initiative to keep relationship with man.  This action signifies love and reverence to one another.  So it implies two things : love and knowledge. St.Augustine says,"God is more intimate to me than myself." Therefore worship becomes an intimate action.

Part II: Basic Elements Of the Religions

1. The worship is a human action by which  we acknowledge ourselves as `religious being'. Here dependence and limitedness are acknowledged.

2. It is believed to be divine action by which God interacts with human beings ..... (God responds). It is a two-fold movement : upward (we open up) and downward (God interacts)

3. Human action by which we share in the divine power .... strength we receive through this action.

4. Transformative action by which the worship touches and transforms our lives.

5. Symbolic action which symbolizes something of which we are part of. Thus it remains as a mystery.

          These are common elements in interreligious worshipping context too.

Worship in non-biblical religion

a.  Mystery Cult - Greek Religions

          Ancient Greece an agrarian society. So people were constant­ly in touch with nature. People thought that there is a power behind nature. If they have a good harvest, they had prosperity. That prosperity was considered as salvation. The power behind nature was conceived as mysterious power. In order to appease this power people offered the best and the first fruits of nature. Harvest worship and festival was the initial festival. This also had an impact in the origin of Christianity.

     In the Old Testament, Pentecost means the 50th day. This is the las day of harvest. In New Testament, Resurrection; is the first day of harvest. Pentecost is the fullness of harvest. All festivals of Christianity; were centered around Resurrection for many centuries.

b. The World view of Hinduism

     The idea of cosmos is very strong in Hinduism. Cosmos consists of two waves: Macrocosm (the entire universe) and Microcosm (human world).

     Human beings become aware of the power beyond, which con­trols the whole universe. Human beings want to be in touch with this power beyond.So they offer the elements of nature, fruits of harvest too are offered to appease the power beyond. The concept  of puja can affect the cosmos. Original concept of worship is secular, conditioned by prosperity.

c. Muslim understanding of worship

          Worship is submission to Allah who is master and we are his servants, and so all that servants do in obedience to Him is worship.  Muslim worship has commonality in the language of the prayer, and in almost every detail.  Offering of prayer is direct to Allah.  Muslim witness is worship and very often many are impressed and challenged by the sincerity and devotion of Muslim worship.  In Islam disciplines of prayer, fasting or almsgiving is impressive.

Magna Carta (great charter) of Christian worship: Heb 10:5-10

a. The Old Testament idea of worship

i)       Israelites during worship believed that they were in communion with Yhwh.

ii)      Every worship had two aspects - the process of revelation and salvation (Ex 24:1-11). Revelation is some type of  enlightenment and salvation is enrichment. Salvation starts with a relationship. These two aspects will correspond to the liturgy of word and the liturgy of sacrament.

iii)     Personal presence of Yhwh.

iv)     Becoming more and more people of God:sense of belonging and covenantal relationship.

v)      A ritual offering according to the law.

b.  Christian concept of worship  (Heb 10:5-10)

          Jesus Christ abolished ritual offering of Old Testament which did not affect the persons who offered.  He established a personal self offering according to the will of the Father. Will of God is ultimately plan of God for the entire humanity which is based on love. In all our relationship, body is an important sign of persons. It signifies the personal self offering.

          What is contrasted is law and love. According to Paul, law is pedagogue. Pedes means foot and gogine means to lead. So one who teaches a child how to walk is a pedagogue. Once the child has learnt to walk it does not need a pedagogue. Once we learnt to walk in love we do the maximum. Without understanding the spirit of the law, we can be legalistic. We have to go beyond legalism.

Worship, according to Christian understanding is a personal self offering according to the plan of God motivated by love

Worship in the Early Christian Community  (Acts 2:42-47)

          There are four main features: Kerygma which refers to the word of God, Eucharistia, which means breaking of the bread, koinonia which means sharing in commu­nion and diakonia which is service. (Kerygma and eucharistia can be grouped into word while koinonia and diakonia can be grouped into the community).

          We should listen to the word of God because the plan of God comes from the word of God. By listening to the word of God, the early christians wanted to know the plan of God for the humanity of their time.

          Our initial response is by breaking the bread of life. It is the eucharistic sharing.  It was followed by sharing of goods in common.  It is necessary in our time too.

Words and community were the two important constituents in the worship of the Early Church

Historical Evolution of Christian Worship in Course of Centuries

a. Loss of community character

i) Separation of Agape from the Celebration

          Early Christian communities, came together on Sundays because Sunday is the day of resurrection. They shared their meal with one another. Then they settled down for the word of God . Later on it was abused (cf 1Cor 11:17-22).

ii) Enhancement of the President's Position (Institutionalization)

          In the early Christian communities,there were elders who were called presbyters. They were chosen from the communities. The apostles lay their hands over them and they were authorized to preside over Eucharist. Then in order to oversee, they appointed an overseer (episcopal ). After 4th century, these people became powerful because in 330 C.E. Constantine was converted. He gave political powers to the elders and the overseer. Slowly the charismatic element was lost and it became institutionalized. As a result, worship came priest-centered celebration.

iii) Unintelligibility of the Language

          The worship was celebrated in Latin. Since people could not understand Latin they started reciting rosary. During consecra­tion bell was rang so that people might stop reciting rosary. In fact, popular devotion was a reaction to the monopoly of Eucharistic celebration.

iv)  Multiplication of Private Masses

          In the middle ages monks wanted to be ordained. In pre- vatican time, there was no concelebration. So monks who were ordained were saying private masses.

v)  Votive Masses

    Each day is dedicated to a saint.

vi) External Factor of Solemnity

          Solemnity was decided not by the presence of the community but by what was going on the sanctuary like many altar candles, altar boys, flower incense etc.

b.       Absence of the Lord

          i. Unintelligibility of the Language used.

    ii. Homily was very rarely delivered.

   iii. On Sundays, the homilies had no connection with the word of God as a result the Bible was collecting dust in Catholic homes.

          Therefore, Catholic church was feeling crisis. Hence there was a need for Vatican II which restored the importance of the community and the Word of God.

Part III: NATURE AND THE DEFINITION OF LITURGY

1. Meaning of the term Liturgy

          Liturgy comes from the Greek composite word  "Leitourgia"  Laitos is the adjective of laos which means people. So laitos means  "of the people". Ergon means function or work. So the literal meaning would be the function of the people or public function.

          Ancient Greece was known for public functions. We get Olympic games from the ancient Greece. They had many stadia, theater etc. Every public function was inaugurated with a short prayer. This short prayer was very important. To be a participant of the function is to be present for the prayer. The prayer was so important that the name Leitourgia was given to the prayer.

          The Aramaic Hebrew Biblical translated into Greek. In Hebrew, the word "sheret" was used for worship. This word was translated into Greek as Leitourgia. In the New Testament, the word Leitourgia occurs  15 times and it has at least 4 meanings.

(a) Rendering service (Rom 15:27): It includes monitory service too. The rich communities helped the poor communities. (b) OT cultic sense (lk 1:23):  Zachariah, the father  of John the Baptist belongs to Levites. His office was offering incense at the altar. Luke uses the word Leitourgia.  (c)  NT cultic action (Act 13:2): It is a kind of spiritual fellowship.  (d) Christian life itself (Rom 15:16): Life becomes accept­able offering, spiritual cult.

           The definition of Liturgy is as follows: Liturgy is the  public worship of the church performed on behalf of or in view of the community. The phrase "on behalf of" denotes that the commun­itarian dimension is very strong. Though one individual reads the word, it is the community; that proclaims the word of God. The phrase  "in view of " means that every liturgy is meant to build up the community which should become the body of Christ.

2. Traditional  Understanding of Liturgy

a. Aesthetic Definition

          It emerged in the middle ages. It is external, decorative and ceremonial part of catholic worship. By external, they mean appealing to the senses. For example, nice music and singing. decoration became important because in the middle ages, the sanctuary is considered to be the heavenly court. The chasuble worn by the priest was originally an apron. It was a sign of service. Now it has become decorative. It is ceremonial because if there is no ceremony, there is no liturgy.

b. Juridical Definition

          It emerged in the later part of the middle ages. Liturgy is the cult of the church carried out according to the norms of the church. Here norms are important. This gave rise to rubrics . Rubrics are prescription given in red letters.

c. Theological Definition

i.        Liturgy is the public worship of the church.

ii.       Liturgy is the ritual accomplishment of the redemptive work of Jesus Christ in and through the Church.

          For the first time we get this theological definition in 1947 by Pope Pius XII in his encyclical Mediator Dei. Following are the few quotations from Mediator Dei.

(i)      "Liturgy is the entire public worship of the mystical body of Jesus Christ head and members."

(ii)     "Liturgy is the exercise of the priestly office of Jesus Christ".

          On the one hand the communitarian dimension is emphasized and on the other hand the Christological dimension is stressed. Priestly office is mediation refers to all our commitment in and through Jesus . This definition given by Pius XII was complimented by Vatican II.

3. The Notion of Liturgy According to Vatican II

          Vatican II has given 4 constitutions of which one is constitution of sacred Liturgy which has 130 articles.

Vatican II speaks of a distinction between liturgical functions and non liturgical functions. The distinction between the two is that the former is the objective means of salvation and the latter is the subjective means of salvation.

          In a liturgy, we recelebrating the paschal mystery of Jesus which gets contextualized in our history. We celebrate it through perceptible signs and symbols i.e., in a sacramental dimension . It is the community which is the body of Christ that a celebrate till the Lord comes in the final age.

          There are four liturgical functions - Mass, Sacraments, Sacramental and divine office. Sacraments are based on revelation and are divinely instituted while sacramental institutions according to the on going needs of the community.

          Each liturgical function has a  sign. Mass bread and wine: baptism - water , confirmation - Chrism oil, confession -confessions of sins and absolution, anointing of the sick-oil of the infirm , Marriage consent expressed through rings, thalli etc. Holy order - laying of hands and chrism, communion-bread and wine. Divine office - time: religious vows (sacramental) vow, ring etc.

          Rosary, Novena, Holy hour, way of the cross are non-liturg­ical functions. These can be called popular devotions. Popular devotions are of two types - Popular devotions exercises and popular devotion practices such as fasting, pilgrimage, wearing a medal or scapular.

4. The Role of Liturgy in the Context of Church's Mission

          In the pre-Vatican times, the mission of the church was understood differently.  There was a dichotomy between the church and the world.  Today we understand God not outside the world  but present and active in the world, church is also in the world. It is part of the mission of the church to experience God who is present and active in the world and to bear witness to this experience through life-style and service.  Within the life of the church, there are privileged moments of God experience.  Liturgies are these privileged moments.  There comes the role of liturgy in the context of Church's mission.

5. Liturgical Renewal in the Context of the Church's Renewal

(A) Aim

    It aims at personal self renewal, social renewal (structure of the community) and the renewal of the world.

(B) Means suggested by Vatican II

    a. Renewed listening to the Word of God

    b. Living experience of the community

    c. Reliving the original Biblical experience

    d. Eschatological relaunching.

    a. Renewed listening to the Word of God: listening is differ­ent from hearing.  While listening we pick up the message and while hearing.  There is a difference in understanding Jn 15: 1-5  now from 10 years ago.  There are internal factors contributing to personal growth and external factors resulting in rapidly changing situation.  Therefore, there is a renewed way of listening.

    b. Living experience of the community:  Some stay in the community but do not live in the community. Those who stay in the community are not affected by what goes on in the community.

    c. Reliving the original Biblical experience: Reliving means a symbolic living of a significant event. For eg., "If Jesus were to wash my feet in my context today, what would be my reaction?"

    d. Eschatological relaunching:   Eschaton means the last things. The last thing that would take place at the end of ages is resurrection.  This has already taken place in Jesus Christ.  So remarkable for two things - joy and hope.  This joyful hope is relaunched in every liturgy.  It sets optimism of life for a human person to look beyond.

LITURGY AS THE CELEBRATION OF PASCHAL MYSTERY (SC 5-8)

1.       Meaning of Pasch

          It comes from the Hebrew word "Pessach" meaning passage or passover. The Greek word "pathos" means suffering but suffering understood as a passive phase.  The Latin irregular verb "pati" means to suffer; its participle passus means step, passion etc.

Therefore Pasch would mean the following

a.  It is an existential movement. For e.g., there are many steps of growth.

b.  It is also an experiential reality.

c.  It is also a transition / passage.

    Whenever we speak of pasch, these three indications are there.

2.       Pasch as an Historical Event with Reference to Salvation History

          The first pasch was creation.  There was a transition from chaos to cosmos, from disorder to order, from darkness to light, from lifelessness to life.  Because of disobedience there was a reversal. As a result, there was a need for a re-creation and form a new pasch.  This new pasch is realized in three stages:

Stage 1: Life and call of Abraham

     Abraham stands out as father of faith.  The age of Abra­ham and Sarah are mentioned n the Bible os many times.  This is to show that it is humanly impossible for them to bear a  child. By God's intervention, they become capable.  There is a transition from incapability to capability. Isaac is born and Abraham is asked to sacrifice Isaac.  When he was about to sacrifice Isaac, there was an intervention from God. There was a transition from helplessness to help and hope­lessness to hope.

Stage 2: Exodus

          Israelites in Egypt were leading a miserable life. They were treated worse than beasts.  They were oppressed. In Exodus there was a transition from  (i) inhuman to human, (ii) misery to dignity, (iii) slavery to freedom, (iv) oppression to liberation,  (v) darkness to light and (vi) in a figurative sense death to life.

Stage 3: Christ Event

          Christ event would imply Jesus' birth, ministry, suffering, death and resurrection.  At his birth, there is a transition from virginity to motherhood.  So also, in his ministry, suffering, death and resurrection we find certain transition from death to resurrection, there is a transition from sin to grace, from flesh to spirit, from law to love, from slavery to freedom, from oppression to liberation and from darkness to light.  Deep down there is a core message -  there is a transition from selfishness to selfless giving.

3. Pasch as an Event in the Church

          When we say pasch as an event there are four aspects :

          a. Proclamation of kerygma,

          b. Celebration of every sacrament,

          c. Christian life as a pasch,

          d. Death of Christian as a pasch.

a.  The core of kerygma is the death and resurrection of Jesus Christ.  Resurrection became good news to the whole world.  It gave joy and hope to the humanity.  The whole nature has to die in order to revive (seasons).

b.   In every sacrament there is a paschal process.  The classical text is Rom 6: 3-11. The notion of dying and rising comes in our very first sacrament, baptism.  Sacraments liberate us from so many enslaving realities.

c.   Since Christian life is a pasch, every day I need to become more and more selfless in my interaction.

d.   From the very fact that Jesus died and rose again, we have an indication that the death of a christian is a pasch. We march beyond death.

4. Pasch as an Eschatological Event

          The eschatological age has begun in and through Jesus.  We have entered into this age.  Having entered into this age, we are partially redeemed and not fully. John talks of already and not yet.  Therefore there is an eschtological tension between already and not yet.  What is already is the   real and what is not yet is the ideal or the dream. Because of this tension and growth, we are on the movement.  Therefore we say we are pilgrims. We are moving towards our fullness.  This pilgrimage is liturgically celebrated.  Thus we have liturgical processions in which we celebrate the eschatological movements.

a.   The entrance procession is towards the altar. The altar resembles the risen Lord, not the tomb.  Hence the entrance procession indicates the eschatalogical movement towards the risen Lord.

b.   The offertory procession is the movement towards the fullness with all that we are and all that we have.

c.   The communion procession is the movement towards the full communion with the Lord and with one another.

5. Notion of Mystery

          Mystery is a reality we experience but we cannot fully explain.  Love is a mystery because it is invisible in itself,  It is made visible through tangible signs.  Every human person is a mystery, much more so God who is also a person. In Christianity, the notion of mystery is borrowed form Greek.  According to Paul, there are four meanings of mystery:

(a)  Hidden plan of God for the redemption of humanity.

(b)  Hidden plan of God for the redemption of humanity as revealed and realized in Jesus Christ. (c)  Hidden plan of God for the redemption of humanity as revealed and realized in Jesus Christ as communicated through the ministry of the apostles through proclamation and celebration.  (d)  Hidden plan of God for the redemption of humanity as revealed and realized in Jesus Christ as communicated through the ministry of the apostles through proclamation and celebration and as celebrated in the liturgy.

6. The Celebration of Paschal Mystery in the Liturgy (SC 6)

          There is a two fold manner of celebration of paschal mystery presence and remembrance.  Remembrance is not mere the subjective psychological remembrance but objective effective remembrance (sacramental efficacy).Presence is both active and transformative.

7. The Effects of the Celebration

          There are tow-fold effects of the celebration - glorification of God and sanctification of human person.

          God does not need our glorification.  Ultimately, glorifica­tion is acknowledging the greatness of God and experiencing our deep sense of gratitude.  Therefore, the whole Eucharist is thanksgiving. In Greek, Eucharist means thanksgiving. Doxology is the culmination of the Eucharist.

          Sanctification would mean fully human. It was through his humanness, Jesus was able to reveal the divine in him; not otherwise.  Hence the human is the medium of the divine.  Worship and fellowship go together.

LITURGY AS THE CELEBRATION OF THE COMMUNITY

1. Importance of Liturgical Assembly for the Celebration

          The liturgical assembly is the place of encounter between God and human persons.  It is in and through this community we experience God's revelation and redemption.  This community is God's gift for us. Therefore this community is the mediation agent.  Church is the body of Christ.  So this liturgical assembly refers to Jesus himself.  The community itself is a primordial sacrament.   It is also sign of God's presence.

2. Biblical Notion of Liturgical Assembly

          In the Old Testament for the first time we come across such a community at Mount Sinai. Qahal Yhwh means assembly of Yhwh.  Israelites were the members of the assembly of Yhwh.  Therefore the assembly of Yhwh presupposes the exodus experience. People who have experienced slavery now experience liberation at Exodus.  Exodus experience on the one hand means call and on the other hand redeemed people and thirdly they have a mission too.  "They will be light unto Nations." (Isaiah). They also become covenantal people and they have a sense of belonging to Yhwh their God.

          In the New Testament the Greek word ecclesia is used.  In Greek ek+kaleo means to call out. The community of people is called out.  Baptism is the New Exodus.  The Baptism means to immerse.  A person who is inside water is considered dead.  When he comes out, he comes out as a new person. Three times immersion refers to Trinity and Jesus being in the tomb for three days.

          St.Paul says in I Cor 12:27 that the community is the body of Christ. Acts 2 :42-47 speaks of the community life and Mt 18:20 says that Jesus is present when people come together.

3. Liturgical Assembly according to the Fathers of the Church

a.   According to the  Fathers of the Church, liturgical assembly is the characteristic mark of the Christian life because people of other marga were not coming together often.

b.   Sunday is the day of liturgical assembly because Sunday is the day of resurrection and also of Pentecost.

c.   The liturgical assembly was a festive joyful assembly. People had the joy of coming together.  On the one hand there is a spiritual aspect and on the other hand there is psycho-spiritual aspect such as meeting friends etc.

d.   The Fathers of the Church recognized the presence of Christ in the church.

e.   The whole assembly is understood as a mystery.

4.       Liturgical Assembly as the Manifestation of the Church (SC7)

          Augustine has said "Eucharist makes the community and commu­nity makes the Eucharist".  However community is prior because without community there cannot be Eucharist.

          Eucharist builds up the unity of the community. Whenever the community comes together for Eucharistic celebration, i. Christ is totally present, ii. the universal church is manifested in and through the concrete assembly,  iii. we are in communion with the whole church and  iv. the same God who speaks through the Word and the same Christ transforms the community.

          Christ is totally present in the liturgical assembly.  Body is sign of a person's presence, so also the presence of the Lord is sacramentalized in the Blessed Sacrament. The presence of the Lord in the assembly makes the assembly respectful. Hence the respect and reverence we pay to the Eucharist reminds of the respect we need to give to our brothers and sisters in the community.  Therefore, the presence of the Lord in the community is prior and more important.  So also the value of persons who perform the actions are more important than the symbolic actions.

5. Liturgical Assembly as Community Formation

          This is realized in five stages of community formation - convocation, proclamation, acceptance, ratification of the acceptance and mission.

          Coming together of people having similar vocation to realize it is convocation.  Individuals by themselves cannot realize it.  The first convocation took place in Mount Sinai (cf. Ex 24:3-11). As a sign acceptance to all that the Lord has spoken we say "AMEN". Ratification is a juridical word.  It means sealing of the covenantal relationship.  To show this there is a ritual in the Old Testament.  The priest sprinkles blood on the altar and on the people to show that Yhwh and Israelites are related to one another as blood relations.  Every convocation is for a mission.

          In the New Testament, it is Jesus Christ around whom people gather.  So Jesus convokes the people.  Jesus is the Word incar­nate.  His preaching, teaching and discourses constitute his proclamation.  Acceptance  would correspond to discipleship.  Ratification of acceptance takes place in the blood shed of Jesus. Finally, the community was not meant for its own sake, but to be sent forth on mission. In Liturgy, convocation corresponds to the entrance hymn and the opening prayer.  Proclamation corresponds to the Liturgy of Word. Acceptance  corresponds to all responses including `amen'.  Ratification corresponds to the celebration from offertory to communion.  Mission corresponds to the dismissal of rite.  The word "missa" (mass) comes from mission.  Therefore, every liturgy is oriented towards mission.

6. Liturgy as a Community Celebration

a.       In Liturgy, we are in communion with one another.

b.       We are in communion with the whole church.

c.       We come together for liturgy in view of community building.

d.       Every action in Liturgy is done on behalf of the community.

7. Presence of Christ in the Liturgical Assembly

          There are different modes of presence.  In the physical presence there are juxtaposition of persons without mutual influence.  In the personal presence we begin to communicate.  There is also symbolic presence (a letter from Mum) to make a presence real we do not need physical presence. Presence can be either immediate of mediate. The Bible enthroned is the symbolic presence and the Bible proclaimed is the mediate presence.  When the reader reads the Word of God, we hear the reader but we listen to the Word of God.

          There are different modes of presence of the Lord in the five stages of community formation.

          i.        Convocation:        constitutive presence  Mt.18:20.

          ii.       Proclamation

          iii.      Acceptance:                   dialogical presence.

          iv.      Ratification:         substantial presence.

          v.       Mission:               apostolic presence  Mt 28:20.

Conclusion

          At the time offertory, the Lord is present in the community,  Bread and wine are the symbols of unity.  There is a double consecration.  (a) bread perfectly united becomes the perfect body of Christ and (b) the community imperfectly united becomes imperfect body of Christ.  Therefore, the community becomes more and more perfect  by participating in the sacramental body of Christ. The ultimate aim is that the community should become more and more unified and perfect.

Part IV:  The different Churches express in their liturgies the richness of the incarnational experience

Origin and development of the different families of Churches

          Actually the first Church was in Jerusalem founded by the Apostles.  Then it began to spread to other parts of Palestine and even to out side.  These Churches which spread to the other parts were centered around metropolitan cities like Alexandria, Antiochia and Rome.  When the Roman emperor Constantine embraced christianity, it became the religion of the empire.  But when the emperor Theodetius died in 395 the empire got divided into two parts namely Western (Gallicum & Italian) and Eastern (Orientals & Illiricum).  Based on that the church also got divided as Western Church and Eastern Church.

          There are multiple factors and reasons for the emergence of the different families of Churches.

1.       Cultural diversity: Christian faith spread to other places in new cultures.

2.       Religious environment: In new places the Christian faith was confronted by the religions that were already existing there.

3.       Geographical situation: The Churches were distant from one another without any contact.

4.       Historical development: Due to war, etc. even the near Churches got divided.

5.       Liturgical development: Liturgy emerged as an indigenous one with the social and cultural background of the place.

6.       Dominant Churches: A few powerful Churches became head Churches over the other minor Churches situated around them.

7.       Doctrines: When a particular Church develops a doctrine it asks the approval of the other Churches.  By giving their consent they became the part of that particular Church.

8.       Filiation and Division: Some independent Churches may have affiliation with major Churches without losing their identity. Some times this unity may perish and they separate and become independent.

9.       Language: Language is very much connected with liturgy and the language of a particular Church was used in its family Churches.

          The centers of the Eastern Churches were Rome.  Antioch and Alexandria.  There are twenty two families of the Churches as given below, under three major families i.e., Roman, Antiochian and Alexandrian.

I. Roman family

          There are two sub units this, namely, Gallican Church comprising of Mozarabic (practiced only in Toledo cathedral), Gallican (no more), Celtic (no more), and Ambrosian (practiced in the Milan cathedral) Churches, and Roman-Africa Church that is of the minor Churches integrated by the legalism of Rome.

II. Antiochian family

          It is here the followers of Jesus Christ were called as Christians, the head of the Apostles St.Peter was the first bishop of Antioch.  This Church was well known for its theological interests and works.  And many heresies also emerged in this Church like that of Paul of Samasota, of Arian and of Nestorius.

          It consists of four sub units and under each one there are different Churches i.e., (1) Syro Oriental with Chaldean and Syro Malabar Churches (Chaldean Church in itself is a separate family) (2) Syro Occidental with Syro Antiochian (Syro Antiochian is a separate family in itself), Syro Malankara and Maronite Churches.(3)  Byzantine with 13 Churches, and (4) Armenian Church.

III. Alexandrian family

          It consists two sub units i.e.,Coptic and Ethiopian Churches.

Coptic Church: This church came to be known as Coptic church because of its liturgical language Greek which was known as the Coptic language.  Greek as the spoken language till 7th century.  After that under the Muslim rule Arabi became spoken language.

Ethiopian Church: This church was in Ethiopia and Abyssinia.  Greek is the liturgical language here.  Ethiopian liturgy is the one that has greatest number of canon (ex) 17 Anaphora (Euchristic prayers).  This church also strictly followed some Jewish practices like, circumcision and pure meat etc.

          The different Churches express in their liturgies the richness of the incarnational experience through inculturation in the liturgy.

The Indigenization of Liturgy

          It means that the process of inculturation in the liturgy.

1.       The Adaptation (inculturation) of liturgy according to Vatican II SC 37-40,44,107, GS 53-62

          The encounter between God and culture:  Jesus is risen Lord and a cosmic God.  He belongs to all and also Gospel and no one can say that it is only for them.  It has the liberating potential.  Every culture wants the liberation from the dehumanizing elements as Sati prostitution, child labour.  So liberated culture becomes the means to experience God and also the means to express the experience.  In inculturization we experience God through culture symbols and signs and experience through these symbols.

2. Various aspects of adaptation (various levels of inculturation)

A. External and Sensible level

          (a) Linguistic Creative composition of prayer and liturgy and not merely translating them.

          (b) Artistic Art, Music, Architecture, Carve, Drawing, Dance, Decorating.

          (c) Ceremonial Indigenous gestures and postures; indigenous signs and symbols.

B. Conceptual level

          Indian Christian theology is a must to support the inculturation.  Faith reflection is made on the Indian world view.  For this we have to make the people to understand this.

C. Spiritual level

          Indian Christian spirituality is a must to support the inculturation.  Indians were religious minded people and deeply met or experienced or responded by Christian God.  Culture unites and religion divides.

3. Theological basis for Indigenisation

A.      Theology of creation and redemptive incarnation

          Gen.1:31 : The creation was very good.  Every created reality was good and is capable of revealing God to us.  When human beings interact with nature there emerges culture.  Because of manipulation dehumanizing elements enter into the creation.  Jesus assumes the nature along with the culture and redeems it.  This is called incarnation.

B.      Theology of Local Church

          Church has to continue the mission of Christ so it has to incarnate itself in the culture of the people and redeem them from the oppressive forces.

C.      Inculturation demands paying attention to the contemporary culture of the people

          Culture is living reality and not dead reality so it has to enter into the lives of people to redeem them.

D.      In order that Church may become catholic (universal)

          Inculturation is a must.  She has to enter into every culture.

E.      Evangelization and Inculturation must go hand in hand simultaneously.

4. The meaning of Inculturation

          There is distinction between culture and religion.  Habits and tradition make the culture while beliefs and rituals make the religion.  They are distinctive anthropomorphically.  Yet they are mutually influenced by each other.  We can not identify one to the other.

          All the Indian religions have influenced Indian culture.  But one religion Hinduism, is predominantly influenced.  It has given predominant meaning to all the symbols and signs of all the world.  Other religions also similarly can give their meaning to Indian culture and have the same right to do so as they live in India.  So inculturation means giving the Christian meaning to cultural symbols and orientation.  There are theological presuppositions:

          1) Indian religions are not outside of the plan of God for the redemption of humanity.  They are part and parcel of God's plan.

          2) Church should have an attitude of respect and reverence towards other religions.

          3) Kingdom of God is bigger than the Church, definitive sign of kingdom.  Sign can not be totality of the same.

          4) Church can not claim the monopoly of God's revelation and salvation.

          5) Therefore Church should become all inclusive fellowship of uniting all nations and cultures together.

          6) In this process of inculturation implies the process of asking mystery by which all that is enslaving and dehumanizing is put to death.  All that is redeeming and liberating is brought to light.

5. Indianization of Liturgy

          On 15th April 1969, 12 points of adaptation re-agreed on to work one Indian rite in the morning when the Holy spirit inspired but by evening the approved them but provided the chances to modify according to the individual bishops.  They are as following:

(1)     Removal of footwear when you sit on floor.

(2)     Anjalihasta instead of genulection.

(3)     Panchanga pranamam at the end of penitential rite and after doxology.

(4)     Kissing of objects by touching them with fingers by bringing to them to forehead or eyes.

(5)     Kiss of peace by exchanging anjalihasta or placing the hands between the hands of the receiver.

(6)     Incense by incense bowl.

(7)     Vestment - a single tunic tight chasuble with a stole (angavastra).

(8)     Corporal replaced by a tray (tali, tambula)

(9)     Oil lamps are used instead of candles.

(10)   Preparatory rite consists of presentation of gifts, welcome by arti, lighting the lamp and greeting of peace.

(11)   Spontaneous prayers of the faithful.

(12)   Double arti at the offertory rite and tripple arti during the doxology.

Conclusion

          All liturgies are very attentive and sensitive towards theological movements. They are rich in reflection, in objectivity and in adaptation.  The West was afraid to move with the living faith or theological speculations.  Their liturgy grew without much contact with the theological speculation.  It created a big gap between the living faith and the speculative theology.  In the East, the theology is expressed in the liturgy; liturgical texts are real sources of the theological synthesis.  Theology for them is not a speculative science but the living norm of the practical life of the Church, expressed in liturgy.

          Liturgy is the public worship of the Church performed on behalf of or in view of the community. So we express our reverence to God through worship.  This worship brings us awareness of the community with one love and one faith.  Therefore Church has to continue the mission of Christ so it has to incarnate itself in the culture of the people and redeem them from the oppressive forces.  Because culture is living reality and not a dead reality so it has to enter into the people to redeem them.  So then, this would be the tremendous incarnational experience for members of the different Churches through their liturgies.