22. Worship-Rayan Lobo,SJ

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22. Worship –Rayan Lobo, SJ Page 1

22. Worship

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.


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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.


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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.


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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.


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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


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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:


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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.

22. Worship-Rayan Lobo,SJ

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