1. What is the originality of Christian worship?
Introduction
1. The reform of the Council of Trent was the result of a return to the literary sources of Christian worship.
2. The Vat II is meant to be a return to the source of Christian worship, which is Christ himself.
3. Therefore, a rediscovery of the basic elements that constitute the worship of Christ was necessary to enter into reform of the Vat II.
I. The Magna Carta of Christ’s worship: Heb 10:5-10
1. In this text we have the originality of Christian worship and the basic elements that should characterize the worship of the new community founded by Christ.
2. Here we have the norms for the new worship in which the rituals are replaced by signs and laws are replaced by the will of God.
II. The Worship of Christ
1. Christ inaugurated the new form of worship by proclaiming the loving kindness of God through his body, which is the symbol.
2. It effected the transformation which was a real reconciliation among humankind, by which Christ re-established the community of love reflecting the Fatherhood of God, which becomes the sign of the new worship.
3. The central act of the worship of Christ is his self-gift on the cross, where he replaced the paschal sacrifice of OT by dying on the cross and making it visible.
4. Finally, Christian worship is a dynamic orientation of the human community towards the realization f the perfect community of the people of God. At the end of time, the whole human family will become worshippers in the new city of Jerusalem.
III. The understanding of the early Christian community
1. In Rom 15:16 we have the use of the word ‘Liturgy’ to indicate the new worship of the Christian community. St. Paul describes the elements of this worship in two ways:
a. Liturgy is priestly service consisting in proclaiming the death and resurrection of Christ.
b. The worship is offered through the bodies of the Gentiles surrendered to the will of God in imitation of Christ.
IV. The Worship of the early Christian Community
1. St. Paul performs Christian worship through the proclamation of the Gospel.
2. Christian life itself is considered as act of worship, a life in which the death and resurrection of Christ is made visible.
3. The term liturgy is not used to indicate any of the ritual acts of worship, but it is the ministry of transforming the persons.
4. It is not used to indicate the acts of the presbyter, but it is an action of the whole community of Christians.
5. Christian worship is the result of the action of the Holy Spirit in the hearts of the faithful. Christian lives and prayers are moved by the Spirit of Christ. Therefore, the act of worship is the expression of this life in the Spirit.
V. The practice of the Early Church
1. The two basic and constituent elements of Christian worship in the Early Church:
a. A community that is gathered together
b. Fully dedicated to the will of God by listening to the Word of God.
VI. The Evolution of the basic elements in the course of centuries
1. The loss of the community character
a. The separation of the agape from the Eucharist: The sign of fraternal meal was replaced by bread and wine brought into the community.
b. The enhancement of the person of the president as the celebrant of act of worship.
c. The lack of intelligibility of the language used in the celebration that further separated the people from the liturgy.
d. The very common practice of private masses and votive masses made the celebration of the Eucharist become an act of the priest at which people assisted.
e. The solemnity was determined by what the priest did and by what happened in the sanctuary. It was inevitable that in such a situation liturgy became a collection of rubrics.
2. The absence of the Word from worship
a. The readings were conducted in an intelligible language
b. Homily was rarely given. Even if given it was not connected to the Word of God
VII. Renewal of Vat II: Restoration of basic elements
1. The Vat II became more explicit in the Constitution on Sacred Liturgy regarding the formulation of liturgy that is the action of the Church. There are two main features of the renewed liturgy for the restoration of the community and the Word of God:
a. The community celebration becomes the ideal or model celebration. For instance, Mass with the people and without the people. Even the very change of altar facing people could be seen in the sense.
b. The abundant use of the Word of God in every celebration and the obligatory character of homily on Sundays the warm recommendation for ordinary day bear witness to this renewed spirit.
VIII. What are the primary elements of the Liturgy?
1. The primary elements of the liturgy are those without which we do not have liturgy:
a. The local community gathered to worship and celebrate in union with the universal Church.
b. The complex harmony of ministers within the assembly
c. The Proclamation of the Word of God
d. In the sacramental action
IX. The originality of Christian Worship
1. Worship is like a vertical relationship man searching for God. But with the Christ event it has become horizontal God searching for humankind to communicate his life with them.
2. Therefore, worship embraces the whole life for it is the experience of God who has manifested through our human life and also an act of response to this God who is present wherever there is a human reality.
3. In Christian worship we meet God who is present here and now, in our particular life situation and respond to Him through this particular situation.
4. The analysis of the basic signs of worship in the religious traditions of humankind:
a. In non-biblical religious: revelation through nature, response through the medium of nature and we have natural signs.
b. In biblical religious: revelation through history, response through involvement and we have the historical signs
c. In Jesus: revelation through his humanity, response through this death and we have personal sign – His Body given
d. In Christianity: revelation through the community, response through involvement and we have community as a sign
e. In Parousia: revelation through whole cosmic reality, response through an act of praise and we have no signs but deep communion.
2. What does the term ‘liturgy’ signify? How did the meaning of the term evolve in the course of time? What is the contribution of Vatican II to its understanding?
1. The Etymological meaning of the term “Liturgy”
Etymologically the word comes from the Greek ‘leitourgia’ which is a combination of ‘leitos’, an adjective which means ‘pertaining to the people’ and ‘ergon’ a noun which means ‘work’. Hence, the term ‘leitourgia’ means any service for the common good. (It has both profane and sacred connotation)
2. The evolution of the term ’liturgy’ in NT
a. In NT, it is used altogether 15 times in different form.
b. It is referred to popular sense of rendering a service ( Rom 13: 6, 15, 27; Phil 2:30; 2cor 9,12)
c. It points to OT cultic sense (Lk 1, 23; Heb 8, 16;9,21; 10, 11)
d. It is the cult of the NT (Act 13, 2)
e. The spiritual cult of the Christian (Rom 15,16; Phil 2, 17) Substituting the worship of OT which was predominantly ritual.
f. The term ‘leitourgia’ is never used explicitly for the Eucharist but the action of the community.
3. From Spiritual Cult to Ritualism
a. Life in the early church was based on two points:
i. The celebration of the Eucharist and life of charity.
ii. The Eucharist was the climax of the life of charity. And gradually this climax was called therefore as leitourgia.
b. Gradually the community character is lost. People become passive receivers and the term liturgy is used to signify the action of the priest alone.
c. So it meant the function of the priest- resulting in ritualism
i. Sacraments were understood as actions performed by the priest in order to produce grace, technically, ex opera operato. So an exaggerated emphasis on the rite.
ii. The Baroque mentality of the 16-17 century also contributed to a more ritualistic understanding of the liturgy
4. Aesthetic Definition: “Liturgy is the sensible, ceremonial and decorative part of the catholic worship”
5. Juridical Definition: “Liturgy is the cult of the church which is carried out according to the norms of the church”
6. MEDIATOR DEI (Encylical by Pope Pius XII, 1950): “Liturgy is the entire public worship of the Mystical Body of Jesus Christ, Head and Members” (Personal cultic act of Christ, Mystical body of Christ, Public worship of the church).
7. The contribution of Vatican II in its meaning: SC 5:
a. Liturgy is the culmination of salvation history (OT- Gods promise, NT- fulfilment)
b. The saving act becomes visible through centuries in ritual actins: word and sacrament
c. Through liturgy Church becomes visible as the ecclesia or the assembly of the people of God
d. Liturgy is the action of the pilgrim church journeying towards the promised land
8. The constituent elements of the liturgical action (SC 5-8):
a. Liturgy is sacred action for it is the re-enactment of the salvific intervention of God in human history.
b. Liturgy is the celebration of the Paschal Mystery for it is the exercise of the priestly exercise of Christ.
c. Liturgy is a celebration of symbols for it is a ritual action.
d. Liturgy is the celebration of the community for it is performed in and by the Church.
e. Liturgy is a celebration with an eschatological perspective for it is the action of the pilgrim Church.
9. Definition of SC Vatican II: “Liturgy is the sacred action by which the priestly office of Christ for the sanctification of mankind and for the glorification of God is made present and permanent through symbols in the church and by the church until the lord comes”
5. Give some qualities of the celebrant president?
Introduction:
1. The new liturgy is centred on the community. The reform has to some extent de-clericalzed the liturgy, has put an end to the monopoly of the priests.
2. The subject of the celebration is the people, with different functions. So all are celebrants in the broad sense. The special function of the priest is to preside, to unite, to lead and to inspire.
1. Some qualities of the celebrant: the President:
a. He is the master of the situation: The priests’ personality should be an asset and not a liability in the celebration. He is present at the altar or at the baptismal font in order to lead, integrate, and preside over the service with a desire to involve the people present.
b. He is a man of prayer: He must not only say the prayers but he must lead the people in prayer
c. He is a man of faith and commitment: He may not feel his faith always. But he being the master of the situation has to take into account the situation in which the community is present.
d. He has to be a man for the others. This is the liturgical moment for the priests
e. Shepherd and teacher of the flock
f. The leader of worship:
i. The performer of a sacred action
ii. He prepares and plans the celebration
iii. He must bring the congregation to a God experience
g. Healthy regard for rubrics:
i. Rubrics are relative
ii. He must use it for achieving the unity in the celebration
iii. Rubrics must be a means for communion.
h. Relaxed and natural
i. Be oneself
ii. Relaxed
iii. Reverent and gracious
iv. Confident
v. Dignified
vi. Warm and friendly
vii. Enthusiastic and happy
viii. Humble and strong
6. What is liturgical prayer? Which are the different types of liturgical prayers? How is a liturgical prayer formulated?
1. What is liturgical prayer?
a. It flows from the Paschal Mystery of Christ which is celebrated in every liturgical action.
i. So Liturgical prayer is deeply embedded in history. Christ’s death and resurrection is the fulfilment of the historical intervention of God in the world. Liturgical prayers being an action that express this reality which has a specific historical dimension.
ii. Liturgical Prayer expresses a very close relationship with Christ as he returns to the father from this world after having accomplished his mission of salvation.
b. Liturgical Prayer is a sign of the saving union between God and mankind in and through Christ:
i. It is an indicative sign
ii. It is sign of commitment
iii. It is a commemorative sign
iv. It is a prophetic sign
c. Liturgical Prayer is communitarian
d. Liturgical prayer has an eschatological dimension
2. The different types of Liturgical Prayer: Technically speaking there are two types of liturgical prayers:
a. Presidential prayers: These prayers are said by main celebrant in as much as he is the head of the community. The characteristics are as follows
i. He is praying not only for the faithful but also he is praying with the people
ii. It is the climax of the one of parts of celebration (e.g. Collect, prayer over the gifts, post communion prayer, Eucharistic prayer).
b. Prayers of the faithful:
i. For the universal Church
ii. For the nation
iii. For the suffering members of the Church
iv. For the need of the local community
3. The formulation of Liturgical prayer:
a. Every liturgical prayer should contain two elements: The Word of God and the word of man because it is the point where the two persons in dialogue meet.
i. Biblical element: The words used in the prayer formula should reflect a biblical content.
ii. Human element: All the liturgical prayers must be experiential to the people and reflect the life situation of the people who pray.
b. When church formulates a prayer text for her liturgy she intends to communicate to us the salvation that Christ effected by his death and resurrection. We can distinguish in this act of communication four stages:
i. Through Liturgical texts Church transmits to the faithful her experience of the saving action realized by Christ
ii. Church also describes salvation contents in such a way that those who receive the experience are also aware of the realities they experience.
iii. The sacraments of Christ do not merely communicate the experience of salvation on an intellectual or emotional level but the effect what the express.
iv. Liturgy texts show that the saving action of Christ is effectively realized in a concrete situation.
c. The following principles can serve as useful guidelines for the formation of Liturgy prayers
i. Language should be that of the common people: elegant, alive, realistic, concrete, concise, sober
ii. The language should be religious: it should manifest the truth, faith and loving kindness of God
iii. The language should be religious also in its form that the choice of the words should be such that create a religious atmosphere.
7. What is the meaning of Proclamation? Which are the different stages and forms of the proclamation of the Word? What happens when the Word is proclaimed in the Liturgy? Give some practical guidelines for a proper proclamation of the Word.
1. Meaning of Proclamation:
a. Proclamation is what has been handed over to the Church by the Lord is communicated to others: God’s love is made visible.
b. It must be therefore: 1. Efficacious and 2. Meaningful
c. Proclamation can be done through speech, discourse, songs, poems, dances, gestures, theatre performance and celebrations.
2. Different Stages of Proclamation:
a. Evangelization: (Kerygmatic Proclamation)
i. It is vertical proclamation that leads to initial Christian faith and conversion
ii. Based on the core of Christian message * Experience of God * Fatherhood of God
iii. Culminating in the sacrament of initiation * the penitential * the Catechumenate etc.
b. Catechesis:
i. It is the horizontal proclamation that leads to systematic deepening and Widening and interiorization of faith and increase of charity
ii. It is occasional, vocational and situational that affects all areas of life
iii. It is initiating and on-going.
c. Liturgy:
i. It is communitarian that ritually unifies, totalizes, intensifies and concentrates on the mystery. It is peak and source of proclamation.
ii. Presupposes evangelization & catechesis. It is joyful sharing and eschatological experience
3. Forms of proclamation: Mission of the Church is the ‘Ministry of the Word’ broadly understood. Its forms are:
a. Prophetic ministry: witnessing, proclamation, ministry of the word
i. Verbal articulation * Invitation to listening and response * message etc.
b. Priestly Ministry: a Ritual celebration * open ended * intensity of the focus and its effectiveness.
c. Pastoral Ministry: ordering one’s life and the structures of the society.
i. Limited in space and time * involvement and struggle * witnessing in needs.
4. The Proclamation in the Liturgy: (What happens when the Word is proclaimed in the Liturgy?)
a. The descent of God in our midst: God speaks to man through his Word. This is what happens when the Church proclaims the Word in the liturgical assembly.
b. The response of man to the action of God: Man responds to God through the human word. This is what happens when we hear, chant, mediate and keep silence after the readings and homilies.
c. The encounter of man with God, which results in his union with God. This is what happens when we pray.
5. Practical Guidelines for effective Proclamation:
a) Meditate on the word of God before reading
b) follow the rules of direction
c) Do not read the introductory note,
d) Read the complete title,
e) always use the lectern,
f) use the Lectionary or the Bible,
g) adapt the text to audience,
h) silence should follow the reading,
i) never start till there is the atmosphere of listening,
j) create an atmosphere of prayerful listening,
k) one reading for one reader,
l) proper minister for reading,
m) pronounce the proper names well and
n) use of AV in proclamation.
9. Explain the Liturgical guidelines to be followed in the celebration of the following parts of the Liturgy: a) Introductory Rites; b) Liturgy of the Word ; c) Preparation of the gifts; d) Communion Rite; e) Dismissal Rite
A) Introductory rites:
- The parts preceding the Liturgy of the Word i.e. entrance song, greeting, penitential rite, Kyrie, Gloria and the opening prayer or collect is called the introductory of the Mass.
(a) The Entrance Procession: with song. It is to open the celebration. Sung alternatively by the people and the choir. Should end when the priest reaches his place. If there is no singing, the antiphon in the missal is recited.
(b) Veneration of the Altar and Greeting of the people: First greet the altar with a profound bow or kiss. In some occasions priest may incense the cross and the altar. Then standing at the chair the priest makes the sign of the Cross and conveys to the people the presence of the Lord. No secular greeting is allowed. He may briefly introduce the Mass of the day.
c) Introduction to the celebration will lead to the Penitential-rite: Priest invites assembly to an act of penance. After a short pause for silence the assembly recites the formula of general confession. It concludes with priest’s absolution.
d) Kyrie: It is the acclamation of the God who forgives. The faithful implore the Lord for mercy. Each acclamation is said twice but can be repeated more than twice.
e) Gloria: Ancient hymn to praise and entreat the Father and the lamb. The text should not be replaced by another. (i) It is Christmas announcement (ii) Trinitarian praise (iii) mention of Christmas event & (v) conclusion in the spirit. Gloria is begun by the priest, cantor or the choir. Sung on all Sundays (except Lent & Advent) feast days and solemnities. If not sung it is recited.
f) Opening prayer or collect: Then the priest calls to pray. All observe a short silence recalling their petitions, and then the priest says the ‘opening-prayer’ or ‘the collect’. It is addressed to the Father, through Christ in the Holy spirit. It is concluded with a Trinitarian ending. At the end people answer ‘Amen’. There is only one collect. No double collect.
B) Liturgy of the Word:
a. Readings from the scriptures and the chants between them form the main part of the liturgy of the Word, followed by the homily, profession of faith intercessions or prayers of the faithful complete this part.
- Moments of silence may appropriately be observed after the first and second readings and after the homily.
- God speaks to His people. No substitution of the word of God with non-biblical texts.
- In Mass with people, readings are always proclaimed from the ambo.
- It is a ministerial function. Each reading is followed by response or acclamation to be sung.
b. The Responsorial Psalm: after the first reading is an integral part of the Lit. of the word.
- It encourages meditation on the word of God. It should correspond to each reading and customarily be taken from the Lectionary..
c. The Acclamation before the Gospel: After the readings immediately precedes the Gospel
- It constitutes a rite or act in itself. The assembly stands and greets the Lord who is about to speak.
- Alleluia is sung at every season outside Lent. And during Lent another verse is sung or recited.
- When there is only one reading before the Gospel, alleluia is followed by the responsorial.
d. Homily: It is an integral part of the liturgy and is strongly recommended.
- Must be given by the priest celebrant. He may also entrust it to concelebrating priest or a deacon but never to a lay person.
- There must be a homily on Sundays and holy days of obligation and recommended on other days especially on weekdays of Advent, Lent and Easter season
e. Profession of Faith: It serves for the people to respond to the word of God proclaimed.
- people confess the great mystery of faith.
- It may be sung or said by the priest together with the people.
- Said on Sundays and solemnities and on special occasions or celebrations.
- When sung, it is begun by the priest or a cantor or choir, if not, then recited by all.
f. The prayers of the faithful-is a respond to the word of god.
- Offered for the Church, civil authorities, those oppressed, for local community and all people.
- Intentions are announced from the ambo by deacon, cantor or a faithful.
- People stand and give expression to the prayer by invocation or in silence.
C. The Liturgy of the Eucharist:
1) Preparation of the gifts:
- The gift that will become Christ’s Body and Blood are brought to the altar in the procession.
- Corporal, purificator, missal and the chalice are placed on it, and then brought forward.
- The faithful present the bread and wine to the priest or deacon and carried to the altar.
- It is a time to receive money or other gifts for the poor, and be placed in a suitable place.
- The procession with gifts could be accompanied by singing.
- Bread and wine placed on the altar may be incensed by the priest, then incense the cross and the altar. Then the priest may be incensed by deacon or another minister.
-Priest then washes his hands at the side of the altar, a sign for desire to be cleansed.
Prayer over the gifts: Once the gifts have been placed on the altar, preparations of gifts come to an end through the invitation to pray with the priest and prayer over the gifts.
2). Eucharistic prayer:
a. The Introductory dialogue; b. Preface; c. Sanctus; d. Epiclesis; e. Anaphora; f. Proclamation of mystery of faith; g. Eucharistic canon proper; h. Doxology.
D) Communion rite:
- It consists of the Lord’s Prayer- a petition for daily food of the Eucharistic bread, with the embolism of ‘deliver us’ concluded with ‘doxology’.
- The rite of peace: Church asks for peace and unity for itself and for the whole human family before receiving communion.
- It must be done in a manner approved by the conference of Bishops according to the culture and practice of the people.
-The breaking of the bread: Priest breaks the Eucharistic bread- a gesture of Christ at Last supper – a sign of many faithful but one body
- During this time the Agnus Dei is sung by the cantor or the choir. The final repetition of which concludes with ‘grant us peace,.
- Then priest prepares himself to receive communion by a silent prayer. Then he shows the Eucharistic bread with chalice to the people, held above the paten or the chalice and invites them to banquet of Christ, all recite the words taken from the gospel.
- During the priest’s reception of communion, the hymn begins. If there is no singing, then the antiphon in the missal must be recited. At the end of the distribution of the communion, priest and faithful spent some time in silent prayer. - A psalm or other canticle of praise or a hymn may be sung by the congregation.
- At Mass only one prayer after communion is said at the end of which people answer, Amen.
E) Dismissal – rite: the dismissal or concluding rite consists of: (i) Brief announcements (b) the priest’s greeting and blessing (iii) the dismissal of the people by deacon or priest and (iv) the kissing of the altar by priest and the deacon followed by a profound deep bow to the altar by the priest, deacon and other ministers.
11. What are the guidelines given by the Church regarding the following?
a) Public adoration of the Eucharist.
b) Benediction with the Blessed Sacrament.
c) The preservation of the Eucharist in our Churches.
The Roman Ritual revised by the Second Vatican Ecumenical Council and published by the authority of Pope Paul VI, published by the CBCI Commission for Liturgy, NBCLC, Bangalore in the 1975, gives the proper guidelines regarding public adoration of the Eucharist, Benediction with the Blessed Sacrament and the preservation of the Eucharist in our Churches.
A) Public adoration of the Eucharist:
(i) Public worship or worship of Eucharist outside mass springs forth from the Mass itself and from preserving consecrated host for the purpose of communion.
(ii) Eucharist is the centre of our Christian life. During Mass as well as after Mass Christ is present by the same sacramental presence.
(iii) And so, when the faithful honour the Blessed Sacrament they are offering true worship to the one true God.
(iv) Eucharist is source of life and grace during Mass and preservation of the Sacrament after the Mass for viaticum, public worship, keeping hosts for the sick, for ensured supply of host for communion, for Eucharistic procession and adoration etc.
B) Benediction with the Blessed Sacrament:
A new rite for Benediction was published on23rd June,1973,by the Congregation of Divine worship and made available in English by NBCLC in 1975. In the light of the guidelines of the Congregation for Divine Worship, the rite of Benediction of the Blessed Sacrament should be in the following order:
Rite of Eucharistic Exposition and Benediction:
· Exposition: The gathering may sing a hymn while minister comes to the altar. The minister brings the sacrament from place of reservation accompanied by servers with lighted candles. The monstrance should be placed upon table of the altar which is covered with a cloth. After the exposition the minister incenses the sacrament.
· Adoration: There should be prayers, songs, and scripture readings with a homily or brief exhortations to direct the attention of the faithful to the worship of Christ. It is also desirable for the people to respond to the Word by singing and to spend certain periods of time in religious silence.
· Benediction: Toward the end of the exposition the priest or deacon goes to the altar, genuflects and kneels. Then a hymn or other Eucharistic song is sung. Meanwhile, incensation takes place, followed by concluding prayer by the minister. He rises and sings or recites, “let us pray” after a brief period of silence, the minister continues the prayer. All respond, “Amen.”
· Blessing: After the prayer the priest or deacon puts on the humeral veil, genuflects, and takes the monstrance and makes the sign of the Cross over the people with the monstrance in silence.
· Reposition: after the blessing the priest or deacon replaces the Blessed Sacrament in the tabernacle and genuflects. In the meantime, the faithful may sing or say an acclamation.
C. Preservation of the Eucharist in our Churches:
- The congregation for Divine worship gives reasons for preservation of the Eucharist:
(i) For viaticum for the dying. (ii) For communion distribution (iii) For worship of Christ (iv) For keeping hosts for the sick (v) For Eucharistic processions and (vi) for Adoration.
12. How the following should be arranged in our Churches: a) The Altar; b) The celebrant’s seat; c) The Lectern; d) The vessels required for the celebration of the Eucharist.
A) The altar: (i) altar may be fixed or removable, moveable or immovable.
(ii) Fixed altars must be facing people, should be centre of attraction, fixed and consecrated, must be of stone or of worthy material.
(iii) Outside the Church, moveable altar of suitable material should be used.
- It must be blessed (GI. 301)
(iv) Furnishing of the altar:
(a) Authentic relics of saints must be placed under the altar.
(b) White cloth in form, measure and decoration must be placed (GI. 304).
(c) Candlesticks to be placed on either side suited to the altar.
(d) Cross with figure of Christ, facing the people to be placed on or near the altar.
- It should be clearly visible to the people.
- It should be there even outside liturgical celebration.
- It should be the only cross in the sanctuary during Mass.
(e) Moderation must be there in decorating the altars.
- No decoration during Lent
(f) At the beginning of the Mass there should be only the gospel book on the altar.
- Only from the presentation of gifts, chalice, paten etc. to be kept.
(g) Microphones needed must be arranged discreetly.
(h) In existing Churches, if fixed altars that makes participation of people difficult, another altar should be made for celebration.
B) Celebrant’s seat:
(a) Seat for the president and ministers (should manifest president’s role).
Should be in the apse, facing the people.
- Anything resembling a throne should be done away with.
- Need to bless it according to the rite of roman ritual.
- There should be seats for the concelebrating priests & others
(b) Seat of the deacon should be placed near to that of the celebrant.
(c) Place of ministers should be distinguished from that of clergy.
C) The Lectern: Place for the proclamation of the word of God (GIL. 18)
a) to be decorated simply in keeping with its design.
b) Should be fixed and somewhat elevated and facilitate people’s listening.
c) Used for homily, intercessions, responsorial psalm, Easter proclamation etc.
- The commentator, choir-master should not use the lectern.
d) Reading should not be done from the altar or from the presidential chair.
- It should be large enough to serve its purpose for several ministers to use at times.
- Provision should be there for enough light for the readers
e) It is appropriate to bless it according to roman rite before liturgical use.
D) Vessels required for the celebration of Eucharist:
- Vessels for the celebration of Eucharist are kept on the Credence table.
- Chalice, corporal, purificator, pall if necessary, paten and ciborium with hosts, wine
and water, unless they are carried in procession at the offertory
- A vessel of water to blessed, if sprinkling is to be done, the communion plate and
things needed for washing of hands.
- Advisable to cover chalice with white cover (GI.118).
13. Explain the following types of Masses? What are the guidelines for their celebration?
Ø Ritual Masses
Ø Votive Masses
Ø Masses for various needs
Ø Masses for the Dead.
Before we could see the various types of Masses in the liturgy it is desirable to know why these masses are importance in various circumstances.
Ø For the need of the whole world and for the needs of the Church both local and universal the missal provides these masses that may be used in the various circumstances of Christian life.
Ø It is desirable that these masses may be used sparingly that is whenever the occasion requires.
Ø While celebrating these masses it is allowed to use the readings and Interlectionary songs from the ferial lectionary provided that they are not completely alien to the theme of the mass.
1. Ritual Masses:
· These Masses celebrated in connection with the celebration of a Sacrament or Sacramental and with their Anniversaries.
· Ritual Masses are celebrated in their proper colour, in white or in a festive colour.
· These Masses are prohibited on the Sundays of Advent, Lent & Easter season, on solemnities, on days within the octave of Easter, all Souls days, Ash Wednesday, Holy week.
· Also these masses are not to be celebrated during the scheduled Masses on Sundays and days of obligation.
· When a Ritual Mass is prohibited and the mass of the day is celebrated one reading may be taken from the Ritual mass except on Paschal Triduum, Christmas, Epiphany, Ascension, Pentecost, Body and blood of Christ.
2. Votive Masses:
· These Masses are celebrated in honour of the Lord and Our Lady, the angel, of a particular saint or of all saints.
· Masses celebrated in the colour suited to the mass or in the colour proper to the day or the season.
· The two readings, unless the celebration is solemnized. Masses that refer to mysteries related to events in the life of the Lord or of the Blessed Virgin Mary with the exception of the Mass of the Immaculate Conception may not be celebrated as Votive Masses since their celebration is an integral part of the unfolding of the liturgical year.
· On Sundays, Solemnities, days within the Octave of Easter, on All Souls days, Ash Wednesday and during the Holy Week it is not permitted to celebrate theses Masses.
· On obligatory Memorials, on weekdays of Advent, Lent, of Christmas season from 2 January and of Easter season after the octave of Easter votive masses are per se forbidden but if there is a true and genuine need the celebrant of the mass can celebrate a votive mass provided there is a congregation.
· On weekdays in ordinary time, on optional memorials it is permitted to celebrate these masses.
· The commemoration of the Blessed Virgin Mary on Saturday is especially commented, because in the Church’s Liturgy the Mother of the Redeemer is venerated before all the Saints.
3. Masses for various needs and occasions:
· These can be celebrated on fixed days during the year as they are determined by the Bishops Conferences.
· The colour of the vestments proper to the day or the season or in violet if they bear a penitential character (time of war, famine, forgiveness)
· If there is grave necessity mass can be celebrated for that need at the direction of the Bishop or with his permission on any day except on Solemnities, Sundays of Advent, Lent, Easter, days within the octave of Easter, All Souls days, Ash Wednesday, Holy week.
· On obligatory memorials, on weekdays of Advent up to and including Dec. 16th, on weekdays of Christmas season from 2 January and of Easter season after the Octave of Easter, Masses for various needs and occasions are per se forbidden.
· But if there is true and genuine pastoral need the celebrant of the mass can celebrate provided that there is a congregation.
· On weekdays and on optional memorials, it is permissible to celebrate any Mass or to use any prayer for various circumstances, but prayers from the Ritual Masses are excluded.
4. Masses for the dead:
· The celebration of the Requiem Mass must not take place too often, keeping in mind that all the Masses are for both the living and the dead. (Eucharistic prayers there are mention of the dead.)
· The faithful, the family members of the deceased person should be urged to share in the Eucharistic sacrifice offered for the deceased person especially by receiving communion.
· In planning and choosing of the variable parts of the Mass for the Dead, especially the Funeral Mass, pastoral considerations bearing upon the deceased the family those attending should rightly be foremost.
· The colours of the vestments are Violet or White too.
· A brief homily is recommended at all masses for the dead.
· There are three types of masses: The Funeral Mass, On the occasion of receiving the news of death, the final burial and on the first anniversary the masses can be celebrate on all days on some days which are mentions earlier , finally daily Masses for the dead are offered only on weekdays in ordinary time.
14. What is the theology that underlies the practice of Concelebration? Give some practical guidelines for their proper celebration.
Introduction: The meaning of Concelebration is the practice whereby several ministers act together in order to perform one liturgical action.
1. The History of Concelebration:
In the early Church concelebrating mass was a common practice. This practice was common in Churches of West and East. The Western church Concelebration had come to a standstill as is evident from the code of Canon law: It was not allowed for many priests to concelebrate except on ordination. In the early church the Sacraments especially the Eucharist was centred on persons rather than things.
2. The tradition of Concelebration in the Western church:
a. The different types of Concelebration:
i. Ceremonial Con.: only gesture and act.
ii. Sacramental Con.: only saying the words.
iii. Fermentum Con.: a particle consecrated by the Pope was placed in the chalice by the priests during the mass.
iv. Eulogiae: prayerful wishes as it was Xmas card.
v. Sancta: no Sacramental Concelebration.
3. 2nd Century: There was no sacramental Concelebration. Besides the testimony of St. Ignatius regarding the special role of Bishops in the Eucharist, Bishops Pope Anicetus and Polycarp together celebrated the Eucharist.
4. 3rd Century: The apostolic tradition one Bishop will concelebrate the bread and other Bishop concelebrate the wine.
5. Council of Arles/ Council of Neo-Caesare (314, 313 A.D.): The pilgrim bishops should be allowed to participate in the Pope’s Mass side by side with the bishops and the priests.
6. 5th Century: during this time Concelebration was normal in Rome.
7. 6th Century: Pope Gregory says Concelebration is a sign of unity and Orthodoxy. We find that Concelebration is reserved from the great feasts in Rome.
8. 7th & 8th Century: The arrival of two departures from the ancient practice.
a. It is limited to the great feasts of the liturgical year.
b. There is co-recitation of the canon by the concelebrants. During this period private masses came to in existence because of stipend.
9. From 10th Century is continued: our present custom of Concelebration at ordination and consecration Masses originated from 12th Century.
10. Concelebration in the East: There are no texts to prove the general practice of Concelebration in the East from 2nd to 9th century. We can say normal practices and silent Concelebration were going on during this time.
11. Theological Principles:
a. Every Mass has three essential characteristics:
i. It is the one sacrifice of Christ, made present again and again under the sacramental signs;
ii. It is the exercise of the one priesthood of Christ, made visible through the various ministry of the Church;
iii. It is the action of the celebrating community of the people of God.
b. Unicity of the Christian sacrifices:
i. Christ’s sacrifice on the cross is sufficient and perfectly accepted to God; Mass is the celebration in signs of this one sacrifice;
ii. Whenever the Mass is offered we must make present not only the offering of Christ to the Father, but this offering must appear also in its oneness;
iii. The role of the priest in the Mass is ministerial, that is, he places the signs by which the sacrifice of Christ is re-enacted, as the one sacrifice of the new economy, that is, the sacrifice in spirit and in truth.
iv. Therefore, Concelebration is the rite by which the ministerial actions of many priests contribute towards the re-enactment of the one sacrifice of Christ.
c. The Unicity and unity of the Priesthood:
i. The unicity of the priesthood of Christ is the basis for the unity of Christian Priesthood.
ii. The unity of the Christian Priesthood is based on the union of all priests with the bishop.
iii. The unity of the Christian Priesthood is also based on the union of all priests among themselves
d. The Nature of the Eucharistic community, the Church, demands the Concelebration of the Eucharist.
12. Some practical guidelines for the proper Concelebration:
a. Concelebrated mass during the ordination of Bishop and of a priest, the blessing of an abbot, the Chrism Mass, the Anniversary of Bishop etc.
b. It is also recommended for the good of the faithful on the following events also priests concelebrate the mass. (Maundy Thursday, the Councils meetings of Bishops and Synods, masses at any kind of meetings of priests, whenever priests gathered along with Bishop, for the Retreat).
c. It is permitted for any priest to celebrate the Eucharist individually but not at the same time at which a Concelebration is occurring in the same church.
d. It is not permitted for any priest to celebrate the Mass of the Lord’s Supper or of the Easter Vigil individually.
e. Visiting priests should be gladly welcomed to a concelebrated Eucharist.
f. Where there is large number of priests, Concelebration may also occur several times on the same day, whenever necessity or pastoral reason.
g. In accordance with the law, the Bishop is competent to regulate the discipline for Concelebration in all churches of his diocese.
h. The priests those who are joining in the Concelebration Mass should received the communion from the consecrated mass i.e. same time and not from the tabernacle.
i. With regards to the language of Mass while the priests Concelebration if they do not know the language the church says they must not concelebrate.
j. No one should be admitted to concelebrate once the Mass has already begun.
15. Give the theological foundations of the Divine Office?
Introduction: The early church teaches us that individual Christians devoted themselves to prayer at fixed times. Then in different places, it soon became the established practice to assign special times for common prayer, for example, the last hour of the day when evening draws on and the lamp is lighted or the first hour when night draws to a close with the rising of the sun. In the course of time other hours came to be sanctified by prayers in common. These were seen by the Fathers as foreshadowed in the Acts of the Apostles. The disciples gathered round the 3rd hour. The apostles went up on the housetop to pray about the sixth hour. Peter and John were going up to the temple at the hour of prayer the ninth hour. Then at midnight Paul and Silas were praying and singing hymns of God. We found all these in the scriptures.
I. PRAYER OF CHRIST: Christological aspect of the Liturgy of the Hours
1. The Liturgy of the Hours is an action performed by Christ in the Church and through the ministry of the Church.
2. Jesus Christ taking the human nature introduced into this earthly world the hymn of praise that is sung throughout all ages in heaven. He presented to the Father the intercession because he is the Mediator between God and his people, in the name of all and good of all.
3. Jesus teaches us that the Father of all and he are one therefore he says, I have come to do not my will but will of the Father.
4. We see Jesus at prayer; when his mission is revealed by the Father, before appointing the apostles, time of multiplication of the loaves, transfiguration, he did the miracles, while teaching the disciples, blesses the little children etc.
5. The work of each day was closely bound up with prayer life; early in the morning still it is darkness, end of day when he retire into the desert and pray, spending night in prayer.
6. Jesus took part in both public prayers: in the synagogues, in the temple and as well as he took part in private prayers: when the devout Israelites were a daily practice. He also joined with his disciples in a hymn of praise.
7. At the end of his earthly life we find Jesus at prayer: at the last supper, in the agony in the garden, on the cross, the divine teacher showed that prayer was the soul of his Messianic ministry and paschal death.
II. PRAYER OF THE CHURCH: The Ecclesial aspect of the Liturgy of the Hours
1. The Church is body of Christ so she participating and praising the God and joining with the Christ in interceding. The Church echoes the prayer of Jesus.
2. The commandment to pray: by teaching how to pray, by pray, seek, ask, knock he has taught us importance lesson that prayer is necessary.
3. The apostles have handed on to us many prayers, particularly of praise and thanks. They instruct us on prayer in the Holy Spirit, through Christ offered to God.
4. Christ the Lord of all the one Mediator unites to himself the whole human community therefore there is an intimate bond between the prayer of Christ and the prayer of all humanity.
5. Christ’s priesthood is also shared by the whole Body of the Church so every baptized are spiritual temple and holy priesthood of Christ.
6. The action of the Holy Spirit: The unity of the Church at prayer is brought by the action of the Holy Spirit. (Whole Church, every baptized person.) Therefore no Christian prayers without the action of Holy Spirit.
III. The community Character of Prayer: The Community aspect of the Liturgy of the Hours
1. The prayer is not seen in the purely legal regulation but in community Character must be seen. The community of believers is first mentioned in the Acts of the Apostles where we see the community gathered together at prayers.
2. The members of Church express the activity of Christ by praising God always. Divine office celebrated during the whole day. The psalms which are history of salvation.
3. There was one heart and soul in the company of those who believed. Their oneness in Spirit was founded on the word of God on the communion of charity on prayer and on the Eucharist.
4. The Spirit of prayer we see while interceding prayer to the whole world.
22. Give the meaning and manner of celebration of the Sanctoral and Marian Cycle of the Liturgical year?
Introduction: The cult of saints, whether official or popular, has liturgical and spiritual value. Hence it has to be studied biblically, historically, theologically, liturgically and pastorally.
I. Sanctity or holiness in the Bible
1. OT: Sanctity or holiness is associated with only God. Gradually those persons, places, objects that enter into contact with God also attain one’s holiness. Hence we have the concept of holy persons, holy places and holy objects.
2. NT: It uses the word ‘saint’ to express the believers, the baptized. True that Jesus is the holy One of God and all those who believe in him share in his holiness. St. Paul uses this term to mean all those who have been blessed by the gift to have faith in Jesus.
II. The Cult of Saints in the Magisterium
a. The Council of Trent: Concerning the intercession and invocation of the saints has to be carefully instructed to the faithful.
b. The Vatican II: The right understanding of the cult of saints have been brought out: Saints as examples SC – 104.
III. Theology of the Cult of Saints
1. Celebrating the Saints is participating in the Trinitarian life: The Christian holiness consists in participating in the life of the Holy Trinity by virtue of one’s Baptism. All those who share this plan of God are saints.
2. Celebrating the Saints is celebrating the Victory of Christ: The saints are those who bore witness to the person of Christ in their life and death
3. Celebrating the Saints is celebrating the power of the Holy Spirit: The holiness or Christian perfection is the fruit of the Holy Spirit.
4. Celebrating the Saints is celebrating the Mystery of the Church: The holiness of the saints is also the holiness of the Church, for this is the will of God to sanctify the church in the hearts of the faithful.
5. The Saints are the Models for the faithful: The authentic cult of saints consists in a more intense practice of love...we seek from saints, “example in their way of life, fellowship in their communion and help of their intercession (LG 51). The Saints are the signs of hope and they are our intercessors
IV. Significance of the Feasts of the Saints
The Liturgical Year has a variety of feasts of saint:, Apostles, Martyrs, Pastors, Religious and lay people. Each of them has a unique experience of the holiness and a share in the Paschal Mystery of but in diverse modes. Celebrating their feasts just a reminder for the faithful as regards their vocation and mission in the Church.
1. Feasts of Martyrs: Martyrdom was considered as the grace of God and a participation in the glory of God. They are venerated for their imitation of the passion of Christ; it’s a confession of love; it is the fruit of the Eucharist.
2. Feasts of Pastors: The Popes, Bishops, presbyters, deacons and the missionaries are the pastors of the Church. They guide the Church after the example of Christ; they are the teachers of the faith; they sanctify the people by administrating the sacraments.
3. Feasts of Religious: By their total consecration to God and His Church, the religious inspire the faithful. It is a radical commitment to Christ; they aim at the evangelical perfection. It was considered as type of martyrdom – white martyrdom. They are the signs of new humanity.
4. Feasts of Laity: The Church venerates many lay Saints: the first Roman martyrs, 103 Korean martyrs, 16 Japanese martyrs, and 12 Uganda martyrs. They are constant inspiration for the faithful to live their baptismal vocation. Pope John Paul II has beatified a few lay Saints so that the lay people have examples and models in their search to holiness.
5. Reform of the Liturgical Calendar: There are now only 4 solemnities; 23 feasts; 63 obligatory memorials and 95 optional memories.
V. The Liturgical Calendar: The New Roman calendar: It was promulgated by Pope Paul VI in 1969 listing only those saints whose historicity was true. It celebrates the feasts on the death day of the martyrs. The local Church must have its own calendar including their feasts, saints and blessed. Martyrologies – book that has an account of the martyrdom. Hagiographic Literature: the writings of the saints.
The Meaning and manner of celebrating the Marian Cycle of the Liturgical Year
Introduction:
1. Mary is one of the important persons in Liturgy. Right from the beginning the Church venerated Mary for her role in the history of salvation.
2. In the Middle ages, she was worshipped and considered co-redeemer. As a result we have the multiplication of Marian devotions and feasts in the Middle ages.
3. The Vatican II presents a biblical, theological and ecclesia image of Mary to the faithful so that they could model their lives on the example of Mary.
1. The Biblical image of Mary
a. Gospel presents Mary in reference to the mystery of Incarnation, the public life of Jesus, at the foot of the cross and on Pentecost.
b. The Bible pictures her as the one who co-operated with God’s plan as handmaid and a servant.
c. Pope Paul VI describes the real picture of Mary in his Apostolic Exhortation, “The Cult of Mary, Marialis Cultus.”
2. The Patristic Age
a. The Fathers of the Church referred to Mariology in reference to the fall of Eve who disobeyed God and became the mother of all sinners. Whereas Mary, the New Eve obeyed and became mother of all living.
b. The Council of Ephesus declared Mary as Mother of God in the Christological controversy of Nestorianism of 430.
3. The Middle Ages
a. Mary became almost a deity and goddess. As a result her feasts and devotions multiplied.
b. Monks made Marian devotions popular and several biblical images were attributed to Mary.
c. As a result, on the eve of the Vatican II, the Church was more Marin than Christo - centric.
4. The Second Vatican Council
a. The Vatican II incorporated Mary in the Mystery of Christ and presented her as a model for all believers SC 103.
b. The dogmatic constitution on the Church speaks of Mary in LG chapter VIII (Nos. 52-68), Our Lady. This chapter points out her vocation and mission in the plan of salvation with a special reference to her unique role in the Church.
5. The Solemnities of Our Lady
a. The Mother of God (Jan 1): Pope Paul VI stated while conferring this feast on Jan 1, “This celebration is meant to commemorate the part played by Mary in the mystery of Salvation...”
b. The Immaculate Conception (Dec 8): In 1855 Pope Pius IX defined the dogma of Immaculate Conception and made it feast. The object of this feast is that God preserved Mary from her conception in the womb of Ann from sin in the same way of the birth of Christ.
c. The Assumption (Aug 15): Pope Pius XII defined the dogma of Mary’s assumption in 1950 and declared it a feast. This feast recalls three themes: Mary died and God raised; she was Immaculate and assumed into heaven.
6. Two feasts of our Lady:
a. Nativity (Sept 8): It was introduced by Pope Sergius I in the beginning of the 8th Century. This feast hails the birth of Mary as “the dawn of salvation” and glorifies the Lord.
b. The Visitation (May 31): It was originated in the Roman Liturgy in the 6th Century. It recalls Mary’s visit to Elizabeth.
7. Four Obligatory Memories:
a. Our Lady of Sorrows (Sep 15); b. Queenship of Mary (Aug 22); c. Our Lady of Rosary (Oct 7); d. Presentation of Mary in the Temple (Nov 21)
8. Four Optional Memories:
a. The Immaculate heart of Mary (Saturday after the feast of Sacred Heart); b. Our Lady of Mount Carmel (July 16); c. Our Lady of Lourdes (Feb 11); d. Dedication of Mary Major in Rome (August 5)
N.B. All the solemnities, feasts, and memories are arranged as per the Mariology of the Second Vatican Council. They do reflect the new understanding of Mary in the Church.
23. Spell out the theological basis for the incarnational/human approach to all pastoral ministries? Describe the method itself with your own reflections from pastoral angle, and show its application and relevance for liturgy?
I. The Theological Basis
1. God is with us in our life and history.
2. He is actively present in life revealing Himself. His self-revelation reaches its climax in Jesus Christ who provides meaning to our existence. He reveals God, and at the same time, the meaning and purpose of human existence.
3. God’s action in history is called Revelation, which is not primarily a doctrinal reality, not a body of revealed truths, nor merely past historical acts of God, but it is the self communication of God through the medium of the human reality.
4. Characteristics of divine revelation:
a. Interpersonal; b. Communitarian; c. historical; d. on-going and actual; e. Universal; f. Christic; g. Dialogic
5. Sign of God’s self-communication:
a. Cosmic; b. “seeds of God’s word” c. “the signs of the times”; d. Fundamental human experiences
6. Faith is the response made to the self giving and self revealing initiatives of God present in and through concrete situations of life.
7. The Church’s mission and ministry are prophetic and hermeneutical: to discern God’s presence and plan; to respond to God’s plan (GS 11).
8. The mission of the Church is thus “the Ministry of the Word.” Three stages of mission:
a. Evangelization; b. Catechesis; c. Liturgical celebration
9. Being a prophetic mission the ministry of the Word should follow the Incarnational methodology and approach.
II. The Incarnational Approach; Its stages and Dynamics
A. The most fundamental aspect of this approach:
1. It is to facilitate the interaction between the Word in the normative experience of Jesus Christ (OT&NT) and the Word in the life experience and discern the Word for today, and to celebrate the mystery of God’s self revelation today in Jesus Christ.
B. The Process and stages of this approach:
1. Human experience of the group as the starting point
a. Evocative, analysis and interpretation (at human level) of life experience or an aspect of life, through dialogue, photo-language, and role play, dramatization, AV language etc.
2. Interpreted in the life of the Word of God in Christ
a. It is to discover the meaning and message of God’s revelation here and now.
b. It is to facilitate the interaction between the Word in life and the Word in the Bible
3. Response in celebration and life
a. Through signs and symbols, words and gestures, actions and persons, we celebrate the saving presence and action of God in the history and in our life.
b. The celebration thus becomes a prophetic proclamation of the ever present paschal mystery as it unfolds in our life today.
III. Conclusion
1. Thus the celebration of the Paschal mystery is not a re-enactment of the past, but a reliving and renewing of the paschal mystery.
2. The signs and symbols should arise out of our daily experience and they should be capable of expressing the mystery of God’s salvation in Christ.
3. Thus we become truly Christian and truly human(authentically Christian and Indian)
4. Obviously the response through celebration should flow into life and become a source of authentic Christian living.
5. Liturgy thus celebrated will become the summit of our Christian life, for liturgy is nothing but the celebration of the Lord’s dynamic presence and action in our history and life.
24. What are the key elements that make a homily Biblical and relevant and experiential?
Introduction
1. Homily is the interpretation of our Christian life in the light of faith with a special reference to the Word of God.
2. There are five stages in the construction or preparation of a certain homily.
I. Five Stages
1. Human Approach:
a. We start from real life experience that corresponds in some way to the Scripture event.
b. It could be an incident, just a remark or a quotation from some author or any simple little fact that reflects the human values recognized in the Scripture readings.
c. This to base a foundation on which the homily is going to be built.
2. Anthropologic Constant(Globalizing)
a. An incident that contains universally accepted values or objective truth has to be presented in order for self identification with the incident.
3. Biblical, doctrinal and Traditional approach
a. Using the Word of God, teaching of the Church, Council documents, Tradition and lives of saints to substantiate the selected theme.
b. Without which there is a tendency of mere moralizing the homily.
c. Lastly we must draw out the implications of this doctrine for our Christian living.
4. Consequence for daily living
a. God’s revelation with the situation has to be linked, in which the faithful would find themselves.
b. Use of concrete terms about the Christian response that is what Christ is asking of the faithful here and now.
5. Link with the Eucharistic celebration
a. A little thought makes it easy to link our homily with the Eucharist.
b. The homily is intended to help the faithful towards a more meaningful celebration.
c. Since Christian life is the living of the Paschal Mystery and the Eucharist is the celebration of the same mystery the link is easily made.
d. This is to show the faithful how to live the Mass in a particular aspect treated in the homily
II. The Key elements for a Homily
1. The Homily is not an innovation, but part of the Church’s tradition: the Synagogue practice, the Fathers of the Church, Obligation from the Council of Trent, Recent liturgical renewal.
2. Description of the Homily:
a. The Homily is the one of the forms of the proclamation of the Word: Evangelization or catechesis
b. An integral part of the Liturgy of the Word
c. Addressed first of all to the baptized members of Eucharistic assembly
d. Normally by the Celebrant....Bishop or priest or a deacon
e. Based on the texts of Scripture
f. Under the form of a familiar conversation or a simple discourse
g. It has to be relevant to the life of the faithful and thus the Word will have its effectiveness
3. All these demand a fine preparation:
a. Proper study of the Scriptural texts – correct exegesis and fundamental assertion
b. Study of the needs of the people – alertness, awareness, sensitivity in all our contacts to know their needs, their way of thinking and their way of expressing themselves
c. Clear formulation of message.
4. The Human approach (how to introduce your topic)
a. Start from life
b. Shed the light of Scripture on this human experience
c. Draw out what this implies in daily life
5. Style
a. A familiar conversation
b. Short and simple sentences
c. Use of concrete language
d. Modern terminology
6. Should we write or prepare the homily beforehand?
a. At least an outline is essential, for it leads you to be spontaneous and at the same time it will help you not to drag or prolong the homily.
b. Better to write: The most effective way of expressing and putting your thoughts across. It would help you to use proper use of the words.
c. The discipline of writing helps one to clarify your minds and make your message clear.
25. What are some pastorally & liturgically Important Insights & concrete elements to make liturgy meaningful for children and groups?
A. Pastorally important Insights
1. Basic requirements: consider the age, gender & number; socio & psychological; spiritual & educational backgrounds of the children and groups for, all children of the parish are not equal. Divide according to the need. Select a suitable place & time. Take care of the physical arrangements (of children, groups and altar etc.)
2. Important Elements to remember: celebrant should keep in mind that these liturgical celebrations are meant for catechetical, scholastic and parochial faith formation of the children. Through these celebrations children should be led towards the better participation of the mass with adults especially the masses in which the Christian community comes together on Sundays.
B. Liturgically concrete elements
1. Preparatory part: After having selected the suitable place and time, the celebrant should distribute the offices & ministries like master of the ceremony, readers, cantors, choir, musicians & altar boys etc. He also can select some to recite intercessory prayers, some to bring to gifts to the altar and some to announce the mass intensions & some as actors of the Gospel during the homily (if needed). He should instruct them well in advance to carry out their role in the celebration.
2. Participatory part: Every celebration should have festive, fraternal & formative in character. Celebrant should approach the groups with clarity, simplicity and dignity. He should speak to them directly & spontaneously.
2.1 Gestures and Postures: The priest should help the children to know the meaning of all the gestures and postures of the mass. Starting from the entrance procession to the recessional hymn all of them (standing, kneeling & sitting) should help the group for better participation.
2.2 Visual elements: In the liturgy we have several visual elements like altar, cross, Bible, bread and wine, vestments etc. Priest should explain their meaning and significance in the liturgy.
2.3 Singing and Music: songs and musical instruments will attract the groups and they facilitate for the better participation. Priest should encourage the groups to take this part. Songs & music must reflect the theme & nature of the Holy mass.
2.4 Creativity & silence: The priest should also make use of biblical, thematic pictures and power points in his homily. He should invite them to act in a dramatic manner. In spite of all creativity silence should be observed at the proper time of the mass.
3. Concluding part: After the mass sharing & evaluation will help for the practical life
26. Structure & Elements of Indian forms of Prayer: Meditation, Bhajan Prayer & Arati
A. Meditation (Dyana)
1. Imp Elements: What it is? Dyana = “The act of seeking God’s presence at the depth of being through total silence”. “It is one’s effort to have God’s experience indwelling”. From where it is? Dyana originated from Upanishadic tradition, characterized by Aham brahma asmi (I am Brahman). The medium & means of it silence.
Elements: Setting of proper time (Mor., Eve. or Midnight); place (any Peaceful One); posture (Padmasana, Vajrasasna, Sukhsana); gesture (Chinmudra =hands resting on the knees, index finger joined to the thumb); focus (within one self); awareness (ones breathing) & usage of mantra (constant recitation of Divine name mentally combined with breathing).
2. Structure:
2.1.Introduction-consist of few words inviting to enter into silence (a hymn like “Aao Guru deva” also can be sung.
2.2.Proper Posture-meditative one which needs to be maintained throughout the meditation. Keep oil lamp or an abject of cross or image for early focus.
2.3.Readings- Any reading from the Bible.
2.4.Recitation of mantra-recitation of Divine name to enter into self.
2.5.Dyana Proper-with silence enter deeper and deeper of oneself to find God.
2.6.Pachanga Pramanam & Om Santhi- This God’s experience leads to surrender on self to the Almighty.Om Santhi =an experience of peace
B. Bhajan Prayer
1. Imp Elements: What it is? Bhajan = Sanskrit word which come from ‘Bhaj’or ‘Bhoj’= to share / food. Means= “taking together the union of hearts & sharing”. It is an expression of one’s love and devotion, praise & surrender to God in a poetic form.
Elements=It consists of Bhakti. Soloist in starting & communitarian in recitation. Imp to rhythm and repetition. Appropriate postures, selection of hymns maintenance of silence etc. are part of it. Focus is on God the almighty & continual praise & worship is its character.
2. Structure:
2.1. Introduction (a short note to Bhajan).
2.2. Bhajan Proper.
2.3. Arati.
2.4. Blessing &
2.5. Panchanga pramana.
C. Arati
1. Imp Elements: what it is? Arati= Indian form of homage. Elements=it consist of one’s love, devotion & reverence through objects like flower, incense & fire.
2. Structure:
2.1.Pushparati= flowers (body) with oil lamp (soul) =homage with body & soul usually to humans & elders.
2.2.Duparati= offering of incense= offer of prayers & activities.
2.3.Deeparati= homage with camphor = offer of completeness.
2.4.Maharati= combination of all above said three together in on plate from left to right in circle form= home to of whole mankind / community gather.
29. Pastoral dimensions of Sunday
Introduction: Sunday= the day of the risen Lord on which the believing community gathers together to remember, renew & deepen the faith in the same risen Lord by the act of official worship. Other names: the first day, the eighth, day the day of rest, , the day of fullness, the day of assembly, the day of freedom & the day of salvation.
A. Community Celebration
1. Pastoral dimensions: since Sunday is the day of the assembly every pastor needs to celebrate the day in accordance with the joys & sorrows of the people.
1.1. Create a sense of Belongingness (Ecclesial dimension) - Every baptized person receives faith in & through the community. So pastor needs to give emphasis to communitarian dimension. The whole week work of the priest (family visits, prayer meetings in BCC & SCC, counselling & spiritual direction etc. must have one intension that to bring people together on Sunday.
1.2. Attachment to the Paschal mystery (salvific dimension) - the coming together of the believers has purpose i.e. to celebrate the paschal mystery of Christ. Therefore the community (the assembly of believers &Paschal mystery are two lungs of the same body. priest needs to poster this not as obligation but duty.
B. Word of God
1. Introduction: Liturgy of the word is the 1st part of the Sunday celebration. It is biblical, historical & Prophetic in the character. By it we know & remember God’s revelation fully. It has got 3 dimensions- readings, proclamation (homily) & intercessions.
2. Pastoral dimensions:
2.1. Revelatory aspect = by three readings of the Sunday priest needs to emphasis on the fact that those readings are God’s revelation to his people through the centuries.
2.2. Formative aspect = by the homily & catechetical instructions priest needs to concentrate on the faith formation of the faithful.
2.3. Intercessory aspect= by proper conduct of the intercessory prayers priest needs to help the faithful in their prayer life for the constant intercession to the Father.
C. Eucharist
1. Introduction: liturgy of the Eucharist is the 2nd part of the Sunday celebration. Beyond the history & biblical it is salvific in its nature. Though this we not only remember & re act but also take part in the salvation of Christ (i.e. in the death & resurrection of Christ).
2. Pastoral dimensions:
2.1. Salvific events are celebrated sacramental form (bread & wine) in the unity of the community.
2.2. Fullness of salvation = by the celebration of the Eucharist the history of salvation is celebrated fully, totally &completely. Every pastor needs to keep alive the Divine flame of this mystery.
32. What is the meaning of liturgical inculturation? What are the guidelines given by the Church regarding liturgical inculturation?
Introduction: Inculturation affects the whole life of the Church and all its activities because church is the sign of Christ the risen Christ in the whole world after his resurrection.
1. What is Liturgy? -Liturgy is the experience of the risen Christ expressed through various cultural forms. It is the profession of faith in the risen Lord by human community, living in particular historical and geographical situation.
a. Experience of Risen Christ. (a) Universal b. Divine c. Unchangeable
b. Express the faith in human form. (a) Particular b. Human c. Changeable
c. Symbols are taken from the culture
d. Adaptation of the Symbols – through evangelization
2. What is Culture? – Culture is a way of being and expressing of the human nature in a given situation. The elements that constitute culture can be – religions, art, architecture, literature, manner of relating among human being.
3. Liturgical Incuturation:
a. The Christian community experiences the risen Lord; it is community of faith
b. This Christian community enters into the human community and becomes one with it, identifying itself with its humanity, with its strength, with its aspirations and destiny.
c. Community adopts signs and symbols of human community which expresses relationship with God.
d. This community subjects these signs and symbols to a prophetic critique because these signs can be ambiguous, can be mixed with error and truth.
4. GUIDELINES REGARDING LITURGICAL INCUTURATION: The procedure which is given by Vat II contained in art 37, 39 and 40 of the Liturgical Constitution.
a) Art 37: Inculturation is accepted as a basic principle of modern liturgical renewal.
b) Art 38: this inculturation has to be done following the general principles as stated below:
i) The substantial unity of the Roman Rite is to be preserved.
ii) The elements that are good and authentic are to be left intact.
iii) Those which may be of a superstitious character has to be removed or changed.
c) Art 39: This article gives simple adaptation consists of minor changes and can be done by conference of Bishops
d) Art 40: This article gives the procedure of adaptation; the result of this will be completely new set of liturgical books.
i) Study by experts which include also experiments.
ii) Preparation of a draft for experimentations by commission.
iii) Approval of the draft by the Conference of Bishops
(iv) Approval of the draft by Rome for experimentation.
v) Optional implementation in parishes, institutions and communities for experimentation.
vi) Evaluation of the experimentation by experts
vii) Redrafting of the final text by the commission.
viii) Approval of the final text by the Conference of Bishops.
ix) Approval of the final text by Rome.
x) Obligatory implementation by all.
36. Describe the role and function of a Parish Liturgical Team?
Introduction
A Parish Liturgical Team is a post-Vatican body, operating under the parish council, to promote active participation in the liturgy by all faithful, through coordinating distinctive roles within a liturgical celebration.
SC. 26. “Liturgical services are not private functions but are celebrations of the Church which is the sacrament of unity. Therefore they are pertain to the whole body of the church.”
SC. 28. “In liturgical celebrations each person, minister or lay person should carry out their office according to the norms of the liturgy”
1. Formation of the Liturgical Team and core groups (Altar Servers’ association, Singing group, Lectors’ ass. Etc)
a. Members from each zone of the parish
b. Members from each BCC area
c. Members from pious associations
d. Members from the Sunday School
e. Members from Youth association
f. Members from the local School
2. The role and Function of a Parish Liturgical Team
a. Promote, improve parish worship, especially the Sunday Liturgy.
b. Enhance the celebration of the other sacraments and special occasions
c. Foster active participation by all
d. Distribution of various roles, providing them suitable formation.
e. Planning:
It is done in two ways: 1.Long term Planning (Remote preparation) for the whole liturgical year, seasons, feasts and special occasions.2. Short term planning for Sundays and special days in the week.
- Preparation: 1. determining the dominant ‘Theme’. 2. Assigning roles to different people.3. Selection of Hymns.
- Celebration After proper preparation, the members of PLT see for the proper function of the celebration.
- Evaluation: It is necessary for the progress in liturgical celebration. It is a revival of the role played by the participants.
3. Let us look the function of the liturgical animation:
Ø The Liturgical team work under able guidance of the priest in the parish.
Ø They must promote and active participation in the liturgy by all the faithful, through coordinating the distinctive roles within a liturgical celebration.
4. The function of the Liturgy team:
Ø To promote and improve parish worship: The faithful come to the church to experience God’s presence through prayers and sacrament of Eucharist. The liturgical team must improve the liturgy especially on Sundays.
Ø Enhance the celebration of the other sacraments and special occasions;
Ø Active participation: The concept of the Church is not only building but the community of faithful where they are living. Our foster active participation makes the liturgy alive in the parish.
Ø Distribution of the roles: Some time we see same people are holding the parish. Avoid one person playing multiple roles in the Liturgy. Now with the S.C.Cs there should be various people get involved in liturgical celebration.
Ø Formation needed: In order to function smooth participation the liturgical team must get suitable formation training.
Ø Planning: long term planning for the whole liturgical year, seasons, feasts as well as special occasions makes the liturgy fruitful. Also there must be short –term planning for Sundays and week days.
Ø Evaluation: The members of the PLT check whether members fulfill their functions or not. Lectors, servers, Ushers, Choir members and others have done their work or not.
Ø The retreat or Recollection: The PLT members must act according to the teaching of Christ therefore have a retreat or Recollection once in year.
38. How can a Baptism Liturgy be conducted in such a manner that the signs and symbols of the celebration are made effective and participative?
The initiation Sacraments are Baptism, Eucharist and Confirmation. The sacrament of Baptism is most important to enter into the Christianity. There are two ways to celebrate the sacraments of Baptism.
1. Baptism within the Mass
2. Baptism outside the Mass
Normally, Baptism is administered on a Sunday. It is to signify that the child is baptized in the death and resurrection of Christ. Baptism rite consists of four main parts:
1. Welcome into the church.
2. The Word of God.
3. Baptism proper
4. Towards the Eucharist.
1. Welcome into the church:
At his or her birth, we welcome the child with tender and joy in to our family. Now, this child becomes part of the Church (family) through baptism. This welcome is expressed through a dialogue and by the sign of the cross.
A. Dialogue: This dialogue expresses the role and responsibility of the God parents and whole Christian community.
B. Sign of the Cross: The sign of the cross is a sign of Jesus, death on the cross and resurrection and sign of the Christians. Then all enter into the church for the word of God.
2. The liturgy of the Word:
The church has foreseen a list of texts for this celebration. A choice is made by the parents, together with the priest for the meaningful celebration. Followed by a short homily and then prayer of the faithful.
3. Baptism Proper:
a. Water and Life: Water is a modest and essential for life. Without water, there is no life. Also, floods are among the great killers. Water is the great symbol of the life and death of human.
b. Profession of faith: parents, godparents and the community accept this gift of faith in the name of the child. It means they are ready to foster this life of faith in the child, as they fostered it in themselves.
c. The Baptism proper: In all preceding parts, the important role of the parents and godparents were stressed. Once the desire of baptism is asserted, there remains only God and child. The core of the ceremony begins (the formula of baptism). Now the child is incorporated into the child. As Jesus was anointed by the spirit the child is anointed with the “oil of holy chrism.” Through this the child becomes a priest, prophet and king of Christ.
d. The White Dress: It is to put of old nature and put on new nature. The white colour signifies the purity or holiness
e. lighted candle: we are all baptized in the risen lord, the light of the world. It is entrusted to you to be kept burning brightly. It is recommended that on the birthdays, feast days, anniversaries and other sacraments this candle can be lit.
4. The Eucharist:
Baptism is the first sacrament without which the other sacraments cannot be received. It is expressed through leading towards the altar, on which the Eucharist is offered.
Selected Themes for the Comprehensive Examination in
Liturgy
1. What is the originality of Christian worship? Q - 1
2. What does the term ‘liturgy’ signify? How did the meaning of the term evolve in the course of time? What is the contribution of Vatican II to its understanding? Q -2
3. Give some qualities of the celebrant president? Q - 5
4. What is a liturgical prayer? Which are the different types of liturgical prayers? How is a liturgical prayer formulated? Q - 6
5. What is the meaning of proclamation? Which are the different stages and forms of the proclamation of the word? What happens when the word is proclaimed in the liturgy? Give some practical guidelines for a proper proclamation of the word? Q - 7
6. Explain the liturgical guidelines to be followed in the celebration of the following parts of the Liturgy? (Present these directives as given in the General Instruction of the Roman Missal) Q - 9
a. Introductory Rites
b. Liturgy of the Word
c. Preparation of the gifts (Offertory Rites)
d. Communion Rite
e. Dismissal Rite
7. What are the guidelines given by the Church regarding the following: Q - 11
a. Public adoration of the Eucharist
b. Benediction with the Blessed sacrament
c. The preservation of the Eucharist in our churches
8. How should the following be arranged in our churches: Q - 12
a. The altar
b. The celebrant’s seat
c. The Lectern
d. The vessels required for the celebration of the Eucharist
9. Explain the following types of Masses? What are the guidelines for their celebration? Q - 13
Ø Ritual Masses
Ø Votive Masses
Ø Masses for various needs
Ø Masses for the Dead.
10. What is the theology that underlies the practice of Concelebration? Give some practical guidelines for their proper celebration? Q - 14
11. Give the theological foundations of the Divine Office? Q - 15
12. Give the meaning and manner of celebrating of the Sanctoral and Marian Cycle of the Liturgical Year? Q - 22
13. Spell out the theological basis for the incarnational/ human approach to all pastoral ministries? Describe the method itself with your own reflections for pastoral angle, and show its application and relevance for liturgy? Q - 23
14. What are the key elements that make a homily Biblical and relevant and experiential? Q - 24
15. What are some of the pastorally and liturgically important insights and concrete elements for making liturgy meaningful for children and groups? Q - 25
16. Give the structure and elements of the following Indian forms of prayer: Q - 26
a. Meditation ( Dyana)
b. Bhajan Prayer and Arati
17. What are some of the pastoral dimensions of Sunday? Q - 29
a. Community celebration
b. Word of God
c. Eucharist
18. What is the meaning of liturgical inculturation? What are the guidelines given by the Church regarding liturgical inculturation? Q - 32
19. Describe the role and function of a Parish Liturgical Team? Q – 36
20. How can a Baptism Liturgy be conducted in such a manner that the signs and symbols of the celebration are made effective and participative? Q - 38
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