Signs and Symbols in Liturgy

For a human society to exist it is necessary that its members agree, presuppose a common code of values, norms, functions, and above all a language. This code is the object of convention, which constitutes the symbolic order in human society. As Chauvet writes, “the symbolic order is to indicate that all the elements of the cultural puzzle are joined to one another and that each element acquires its significance only by being put back into the conventional diversity”.[1] Therefore, there is no symbolic order without partners to the other. Without the signs and the symbols, it is impossible to enter into communion with one another in our daily lives. We use lot of signs and symbols to express ourselves to others. Primarily to understand the theological meaning of the symbol, let us try to understand the meaning of the concepts; then it would be easy to understand the theological meaning of them, when they are used in our liturgy.

1. ‘Sign’-The Meaning

           Signs are physical objects, events, or human actions which point beyond themselves in such a way as to express some further reality, occurrence or human conception.[2]  Commonly a sign has always a fixed meaning.  Example for this could be a sign post or a signal which gives us information and tells us what to do. It is commonly understood with fixed meanings. A sign is that which reveals a hidden reality.  And any sign helps us to communicate with people.  Therefore, any sign gives us information and has a fixed meaning.  Any sign points to another, draws attention to something else than itself. It gives information about something.

Ex. Car parking, Traffic signals.. Way to Pollachi 50 km.

Kinds of signs:  According to A. Verheul, signs can be divided into three different types as natural signs, social/cultural/free signs and personal signs.[3]

i)          Natural signs: The natural signs come from the nature of the things themselves such as smoke, fire etc., in this type: there is always a relationship of dependency between the sign and the thing signified.  These signs are independent of the will of man and have a universal value. Whenever there is smoke, there is fire, and the footprints of a person/animal … walking.

ii)        Social/Cultural/ free signs: It is based on culture, and will be different according to the culture. They are things, actions and gestures freely chosen by man to express the reality and there is no connection with the nature.  For example a national flag, stamp, uniform etc are the free signs and they generally dependent on the culture so they are also called cultural signs.  They don’t have the universal value they cannot be recognized by everybody.  To know them one should have the knowledge of the culture in which they originate. For example ‘a piece of white cloth’ is a sign of mourning in China and Japan; whereas in India it is a sign for peace and joy; and the sign for mourning is “black”.

iii)      Personal signs: it is based on the personal interest of the individual.  Personal signs speak about the interest of the individual person by which a person expresses his/her inner self or the personality. The way of combing the hair, dressing; buying of things etc are the ways of expression of an individual in relation to others.

          

     We can discover a twofold function for the sign that it reveals the hidden reality and puts us into contact with it. In fact, the sign belongs to the order of the knowledge or information. Therefore “the sign is situated on the side of saying something about something; and information about something”.[4]

2. ‘Symbol’ -The Meaning       

          The word “symbol” comes from the Greek word: “συμβάλλειν” (sumbaleon) which means “to throw together” “to place together” “to put together”.[5] But in the ordinary sense, symbol means the two matching parts of a broken ring, staff, tablet, or coin joined to form a unity.[6] A symbol is closer to the thing signified, and is less arbitrary than the sign. Thus, we can say that all symbols are signs, but not all signs are symbols. Thus the symbol is the reality in which another attains knowledge of a being. Therefore, we can say that all human situations, events, persons, and even material things have a symbolic value through which we get the knowledge of a being/person.  In this line, Chauvet writes “the symbol belongs to the order of recognition”.[7]

3. Symbols in Liturgy

It is interesting to observe that the symbols used in our liturgical celebrations are the natural symbols – water; human symbols – community; and the transcendental symbols. For example, the liturgical assembly enables us as one community having the same faith in God, the ekklesia- the church. However, the believing human community is visible to our senses are not merely as a group of people but as one community having and expressing the same faith in God. On this basis “the liturgical assembly stands as the symbol of God’s call to salvation”[8] which is basically a call to faith and conversion.

The liturgical celebration is accomplished outwardly through visible signs which are either material things: such as water, bread, wine, oil or the bodily actions such as immersion, laying on of hands, breaking of bread, eating, drinking, anointing are not merely rituals but they are sacramental actions. The liturgical signs have the dependency on Christ and of his Church. Christ has given a New Testament orientation to various natural symbols that we use in our liturgy.  Ecclesial symbol of spiritual washing away of sins.  Bread which symbolizes bodily nourishment become a liturgical-sacramental sign of spiritual nourishment.                   

          

     The symbolic structure in liturgy develops on the mystery of life, death and resurrection of Christ. Thus by the understanding of symbol in the liturgical practice has the dual structure: mystery and nature.  Even though they are distinct but they are inseparable.  The mysterious presence of God can be seen in the Church through the sacraments in a symbolic way. In fact, the “Sacraments belong to the order of the doing and not of ideas.  This doing is symbolic; it aims at properly joining Christ and the church together with the members among themselves as daughters, sons, sisters and brothers in Christ”.[9]

4. The Theology of Symbol.

 Theologians attempt to show that faith is not only rational but also reasonable. For this they use the tools of analysis and reflection at their disposal.  This approach through symbol can be one way of getting nearer to the mystery. The theological basis of the entire symbolism of the liturgy is the Incarnation of Jesus.  Jesus by his passion, death and resurrection has saved the whole humanity. The saving act of Jesus is not a past event; but becomes the present event.  For us now since his Resurrection, Christ is invisible to us. The sign character of his divinized humanity has passed into the holy signs of the liturgy.  In our liturgical celebration the same divine and redeeming power that operated in Christ is now present to us through sacraments, which are perceptible to our senses. However, sacraments are regarded as the symbolic activity of the Church, of Christ, and of man. 

 According to Rahner “the sacraments make concrete life of the individual, the symbolic reality of the church as the primary sacrament and therefore constitute a symbolic reality.  Thus the sacraments are described in theology as ‘sacred signs’ of God’s grace”.[10] The invisible grace of God is realized symbolically through the sacraments.

      God’s salvific action on man, from its foundations to its completion, proves in such a way that God himself is the reality of salvation. Since salvation is given to man not merely as a promised reality but exhibits, something is present in the reality, by means of the formed symbol.[11]

Always the sacraments signify the action of Christ through the Church; reveals to the world the face of both God and man and celebrates them in joy and peace.  Even more than the Church, Christ himself reveals, actualizes and celebrates the true being of God and man by commemorating his own mystery, fulfilling it and prefiguring the future.

    Vatican II SC 33. Says “the visible sings helps us to signify the invisible divine reality i.e. God” The symbols can be objects, words, silence, actions, gestures and song which helps us to enter into real relationship with God.  Faith has to be expressed in the ways of sings and symbols. SC. 60 says “the sacred signs which bear a resemblance to the sacraments.  They signify effects, particularly of a spiritual nature, which are obtained through the church’s intercession.

---

[1] L. M. Chauvet, The Sacraments, tras. P. Madigan & M. Beaumont, The Liturgical Press, Collegeville, MN 2001, 15.

[2] A. C. Thiselton, “Sign, Symbol”, in A New Dictionary of Liturgy and Worship, ed. J. G. Davies, SCM Press LTD, London ³1986, 491.

[3] A.Verheul, Introduction to the Liturgy, Antony Clarke Books, Herder -Vienna 1972, 106.

[4] Chauvet, The Sacraments, 76.

[5] Chauvet, The Sacraments, 14.

[6] D. Sartore,“Segno/Simbolo”, in Nuovo Dizionario di Liturgia, Eds. D. Sartore & A. M. Triacca, Paoline, Roma 1984, 1377.

[7] Chauvet, The Sacraments, 76.

[8] Chupungco, “Symbolism and Liturgical Celebration”, 175.

[9] Chauvet, The Sacraments, 85.

[10] Rahner, “The Theology of the Symbol”, 241.

[11] Rahner, “The Theology of the Symbol”, 245.

Popular Devotions and Liturgy

     

What is popular devotion? The term Popular would mean that spontaneous; free actions of the people which also will be focused mainly on the human sentiments or emotional feelings.  Therefore lots of people will have the appealing tendency towards some place or person or thing etc., Devotion, denotes a certain level of affection in the things of God, and even without any qualifying prefix it generally implies that this is of a sensible character. On the other hand, by the term "devotions" in the plural, or "popular devotions", we commonly understand those external practices of piety by which the devotion of the faithful finds life and expression. The efficacy of these practices in eliciting feelings of devotion is derived from four principal sources. They are either by 

     1. The strong appeal which they make to man's emotional instincts, or
    2.The simplicity of form which puts them within the reach of all, or
   3.The stimulus of association with many others in the same good work, or
  4.Their derivation from the example of pious persons who are venerated for their holiness. 
    
   No doubt other reasons besides these might be found why this or that exercise brings with it a  certain spiritual unction which stimulates and comforts the soul in the practice of virtue, but the points just mentioned are the most noteworthy, and in the more familiar of our popular devotions all these four influences will be found united.

         

Therefore popular devotion would mean that forms of worship which emerges from the popular religiosity of the people. Popular Devotions are devotional practices of the Christian people. Such as - Rosary, Way of the cross, Adoration, Benediction, (40 hours), Charismatic prayer, Novenas of Mary and Saints; Traditional practices (nkhl;il> nghq;fy;> ML ntl;Ljy;> Neh;r;rp) wearing of medals, Rosary, keeping holy pictures etc..

          

According to Pope Paul VI in Evangeli Nuntiandi no 48 says that popular devotions manifest a thirst for God which only the simple and poor people can know. Pope John Paul II in Catechesi Tradendae says Popular devotions play a great role in faith formation of the people.  Pope has devoted an entire apostolic letter to a popular devotion—the rosary— "to promote it with conviction" and recommending to all the faithful, "Confidently take up the Rosary once again. Rediscover the Rosary in the light of Scripture, in harmony with the Liturgy, and in the context of your daily lives."

           Because popular devotional practices have such an important role in the spiritual life of Catholics. Faithful practice of popular devotions can help us to experience God in our everyday lives and conform us more closely to Jesus Christ. As Pope Pius XII pointed out, the purpose of popular devotional practices is “to attract and direct our souls to God, purifying them from their sins, encouraging them to practice virtue and, finally, stimulating them to advance along the path of sincere piety by accustoming them to meditate on the eternal truths and disposing them better to contemplate the mysteries of the human and divine natures of Christ.

Popular devotions can be classified into 4 categories according to Sartore:

1. Devotions to Christ, BVM, Saints (e.g. Sacred Heart, Holy hour, benediction, Infant Jesus Novena. Rosary, Litany, Pilgrimage to a shrine).

2. Devotions related to Liturgical year (e.g.Lent fasting and prayers, pilgrimages..)

3. Traditional practices (e.g. animal sacrifices, shaving the head, pilgrimages…)

4.    Devotions to religious objects ( e.g.Tombs of saints, birth place, medals and pictures

At the same time we need to be aware of the dangers related to Popular Devotions: (Cf. The New Leader, Jan 16-31, 2006, P.25)

1.    Superstition (may be carried)

2.    Profanation (losing the sense of sacredness)

3.    Commercial interest (Novenas, Masses etc)

        Sacrosanctum Concilium number 13 states that Popular devotions are highly encouraged provided they should be in harmony with Liturgy.  To avoid the dangers the following norms to be followed:

1.    Centered on Christ/ Saints/ Mary and not of any other individuals.

2.    Promote kingdom values: Justice, fellowship and freedom

3.    Faith and Life must be challenged.

4.    Place must be conducive

5.    All the commercialization must be avoided

6.    Silence and prayerful atmosphere must be kept

7.    Simultaneous activities must be avoided

8.    It is not nice to integrate with liturgy

9.    Pilgrimages should be guided to deepen the faith

10. These occasions are the means to evangelize the people.

Having seen the importance of popular devotions we need to understand the basic differences between liturgy and popular devotion.

Liturgy	Popular Devotion
Descending and ascending nature	Ascending nature
Public and community worship	Individual / personal interest
Given by Christ himself (Obligation)	By the Church (No obligation)
The role of ordained minister is needed	Any baptized person can perform
Grace is sure	Not sure of the Grace

We need not think that one is opposite to the other rather one leads to the other.  Popular Devotion must lead one to understand the greatest mysteries when they are celebrated. Since the liturgy is the center of the life of the Church, popular devotions should never be portrayed as equal to the liturgy, nor can they adequately substitute for the liturgy. What is crucial is that popular devotions be in harmony with the liturgy, drawing inspiration from it and ultimately leading back to it. (SC 13) While the liturgy always remains the primary reference point, "the liturgy and popular piety are two forms of worship which are in mutual and fruitful relationship with each other." Personal and family prayer and devotions should flow from and lead to a fuller participation in the liturgy.   We need to be aware of the unchristian social situations of inequality, injustice and discrimination which exist in the society.

Some Practical Guidelines:

1. Maintain certain order and decorum

2. Decorations, lighting, music not to disturb the people.

3. Avoid different ways of announcement of sale of cassettes, booklets.

4. Provide opportunities for the sacrament of reconciliation.

5. Popular devotions to have god experience to the people as well it is a means of growth in divine- human relationships. 

6. It is highly recommended even to have counseling sessions where people would come and share their personal problems and get relieved from it.

7. These sorts of devotional groups should not divide the community of   the parish leading them to be individual or even a superior group in a parish.

8. Pilgrimages must be done with real interest.

9. Such devotional practices must help the person to be an authentic Christian. 

10. Faithful are to be encouraged not only to pray for their personal needs as well for the needs of their brothers and sisters in the community with whom they will also be interacting with them.

11. We need to promote real faith and devotion than false ways of practices.

Origin of popular devotions: Unlike the sacraments, popular devotions cannot be traced directly back to the ministry of Jesus and the practice of the Apostles. Most developed gradually over the years and even centuries as people sought ways of living out their faith. The origins of the more ancient devotions are often rather obscure. Some devotions, such as the rosary and scapulars, have come down to us as adaptations of the practices of religious orders. A few, such as devotion to the Sacred Heart and the Miraculous Medal, are considered to have their origin in a private revelation, that is, some vision or message given to one of the faithful.

Words and Actions in the Liturgy

      For any normal function we need to have both words and actions. We can’t imagine or think of without these two.  So also for the Liturgical celebrations we have words and actions which play major role and without them there cannot be a real participation or celebration.  Here word would mean that WORD OF GOD, as well the responses, singing and different forms of prayers by both the minister and the faithful. Actions would mean that the different gestures and postures during the liturgical celebration that the faithful and the minister have to perform. For the celebration of the mystery these two are the basic requirements: the symbolic words and symbolic actions which make the mystery here and now present to each and every one of us otherwise it remain as a past action. 

Therefore let us try to study and analyze especially the different actions that we perform during the liturgical celebrations such as sign of the cross, standing together, kneeling, listening, proclaiming, being seated, being silent, procession, singing, sprinkling, praying, blessing, incensing, presenting the gifts, laying on of hands, anointing, presiding, bowing and lighting.

1.    Sign of the cross: Any liturgical/ para-liturgical service will begin with the sign of the cross.  This is to feel the sacramental presence of the Trinitarian God throughout the entire body of the individual.  At baptism one is immersed into that grace which we recall every moment and we make it.  God the father= origin of our life; Js = source of grace and savior; Holy Spirit = the sanctifier and protector.  It is through this Trinitarian formula we enter into communion with God as well with the community as one family as brothers and sisters.  This communion is made because of the cross.

2.    Standing together: this is a common posture as a sign of unity and sign of community to recognize the divine presence among the faithful.  It is also a sign of joy, respect and to communicate easily with one another. ( 1kg 8. 14).

3.    Kneeling: it is a sign of personal prayer as well as surrendering oneself to God.  So also when one feels the sense of being at the presence of the Lord with the spirit of humility and meekness and acknowledging before God the sinful nature of oneself. (in our Indian context this also would be a sign of punishment, sth wrong one has done).

4.    Being Seated: this gesture would mean that expecting something / listening to someone… (Lk 10.39). When someone enters inside a church this sitting posture would mean that to listen the voice of God as well as to enter into prayer, to realize peace, quietness, calmness in god’s presence.

5.    Being silent: Everyone is expected to enter inside the church or for the celebration in silence.  This is to show reverence, respect and to realize the divine presence in that holy place as well not to disturb the people those who are already there. This is to help the individual to discern, to meditate, to be attentive to hear the voice of God and to have communion with God. Thus one will have God experience in oneself.

6.    Listening: it is the essential posture of a disciple to the master.  We realize that Jesus is our master and our guru, we, as his disciples, need to have this attitude of listening the voice of Jesus in different levels.  Most of our celebrations have this element more.  This is to discover our vocation as the prophets were guided by the voice of God.

7.    Proclaiming: often we think that the readings are read. More than this the message of God is proclaimed in the liturgical celebration is the appropriate term. It is the proclamation of the message of god’s love as well as His deeds to this particular assembly. It must be differentiated by the very fact of the voice.  Every time we announce the redemptive action of God (Phil 2.11).  All those who have faith in God has to proclaim the same faith that one has.

8.    Striking one’s chest: it is a penitential gesture. It is not to accuse someone rather it is the acknowledgement of one’s own sins.  All the more, it is believed that heart is the centre and root cause of all evils. The individual does this as a sign of willingness to change and to have the contrite and humble heart which will be pleasing to God (Ps 51.2-4). It is a deep act of faith and to understand the goodness of God and trusting upon the mercies of God.

9.    Procession: any procession is a sign in liturgy that we are marching towards God and we are all pilgrim people on this earth to reach the heavenly bliss.  Walking would mean that looking, searching, deciding and departing. Also all our procession helps us to understand that it is the passage from death to life.

10.Sprinkling: immersion in water (baptism) which has effected our birth as Christians. This is to remind our baptismal promises.  We approach the altar of God with a pure heart. ( Ez 36.25-26, Jn 19.34, Ps 51.6-7).

11.Bowing: there are two different levels of bows. Bow of the head: when the three divine persons are named (name of js). And the second one is the profound bow: This has to be given to the Crucifix, tabernacle, to the altar, at the time of consecration, adoration, receiving the blessing from the Eucharist.

12.Incensing: incensing is to be used at the time of procession, beginning of the mass, altar, crucifix, gospel, at the time of offertory, Eucharist, minister and to the concelebrants.  The main purpose is that “let our prayer rise to god like this incense”. (Ps 141.1-2).

Active Participation: Our general understanding regarding active participation is that all must be doing and performing the same action in the same manner, same way, same actions and words.  But active participation in real sense would mean that the harmony between mind and body; mind and heart. (Sc. 11, 12, 14, 19). It is the community that celebrates the liturgy; whereas the minister just plays the role of a facilitator (Sc. 28). The very nature of liturgy demands from everyone to take part in the celebrations actively.  Most of the faithful will be participating just passively.  For them it has become a routine action, custom or habit or if I do not go for mass it is something wrong; or still others would feel that since my neighbors are going to the church / they will be watching.  We need to take part in the liturgical celebrations with the open eyes, with open heart and hands.  Active participation does not mean that in the bodily / external way rather it means the inner / internal participation which will be seen in the external actions, gestures and bodily attitudes.

Liturgical assembly is not the place of performance of whatever the parish priest or the assistant wants rather it is the time to celebrate the sacred mystery in a very meaningful way the community. Therefore each one has a bond of union with the church as well as with the community in which one lives and relates (Parish).  All our Christian living is bound up with the assembly. Pope John Paul II in Dies Domini underlines the ecclesial dimension of the assembly.

Looking in the scripture the root Greek word έκκλέσίά / έκ κάλέω which means “call from”, invoke (1 cor 10.17).  The people of Israel was an unorganized throng but god chose them (Ex 19.17-18, Dt 4.12-13) When we look in the NT the risen lord becomes the centre of the assembly (1Cor 11.25).  Therefore the new assembly, the baptized community is a new assembly in Jesus and should play the vital role to treat everyone without distinction of race/ color (Gal 3.20).  This assembly must be a living, loving and vibrant community and a praying community ( Acts 2.42); As well it should have a sense of fellowship (col 3.12-17) finally it needs to live as a catholic community “Graced sinners” i.e. No one is perfect but every one is trying to become holy and good.

Sc. 22, 26, 28, 33, 48 we can not celebrate mass for Hindus / Muslims.  In order to celebrate the mysteries there must be the presence of the baptized community as an essential one.

The actions of the assembly must be in words, gestures, movements, singing, reading and responding.  The entire congregation must be involved in praying / singing and it is not enough if few people do it.  All the more we need to know that liturgy is the celebration of life in a simple, conducive, beautiful and creative ways both in the visible and audible levels. Therefore we need to make the celebration lively and active which also would require lot of preparation and pre-planning.

Pious Associations

         The Catholic Church is very often conceived by many like a multi-national company with its head office in Rome and its branch offices, the local churches, in the different parts of the world.  The duties of the officers of the branches are just to execute faithfully the orders from the head office.  No change in the rules and procedures of functioning has to be made by the local branches without the permission and approval of the Head office. However, the ecclesiology of the New Testament and that of the early church is entirely different. The church has to be born in each place in the culture of the people with its own individuality and the uniqueness.  Therefore, the Church which is the assembly and the gathering of the community of the believers must engage themselves in the proclamation of Lord Jesus by their way of life and witnesses.

By the sacrament of Baptism, a Christian is entitled to carry out the mission of Jesus. It is by the reception of baptism every Christian participates in the mission and ministry of Jesus in the Church. Indeed, Leadership in Christianity is not something restricted to certain individuals or groups.  Every disciple of Jesus and the whole community is called to exercise leadership which has to be today necessarily a liberating leadership in the spirit of the Gospel and the praxis of Jesus.  The leadership within the Christian community should be subservient to the goals of the kingdom. In this regard, through the pious associations in the Catholic Church the faithful tries to proclaim the kingdom of God by their servcies. There are so many pious associations in the Catholic Church which are authorized and accepted as an organization to work for the welfare of the different catholic communities and for the glory of God. Different societies having the religious and spiritual benefits should execute its deliberations in accordance with the teachings of the Church.  Let us try to study, in this article, the importance and the purpose of the pious associations.

Meaning

When we begin to analyze the meaning of the term Pious; it comes from the Latin word pietas, which means devout; religious; spiritual; God-fearing and exhibiting religious reverence. It can refer to a way to win the favor or forgiveness of one's God[1]. It is also used by others to refer only to external signs that result from the spiritual aspect of piety. That is, if one is "truly" pious in the spiritual sense, the natural and inevitable result of it will be religious piety. And associations means a society; or a group of people organized for a joint purpose.  Therefore, Pious Association would mean a group of God-fearing people having the various works of piety, devotion and charity in their action. In addition, other terms used with the same meaning are pious union, pious work, league, society, organization, secular institutes etc. Catholic pious associations are very numerous throughout the world.  Some are international in scope; some are national, some diocesan and others parochial.  The right of association is one of the natural rights of man. By the very fact of the presence of believers in the church is the right of association which becomes some thing to be protected, to be claimed, and also to be promoted. The faithful thus find formally proclaimed the right to associate in the church, a right which the church has already recognized for the members of civil society.

It is not surprising therefore, that from earliest antiquity societies of the most diverse kinds have been formed.  By a society we understand the voluntary and durable association of a number of persons who pledge themselves to work together to obtain some special end. Under this term, pious association, all those organizations approved by church authority must work for the advancement of various works of piety and charity[2].    Pious associations are distinguished from ordinary societies composed of Catholics by having explicitly religious purpose by enjoying other spiritual benefits. Lay ecclesial movements also called associations of the faithful, are groups of baptized Catholics organized for the purposes of catechesis, cultural work, mutual support and or missionary apostolate[3].  Their members are not all exclusively lay, as some groups include priests as members also.  Secular institutes, groups of lay people who follow the evangelical counsels are also classed with lay ecclesial movements.

In the Early Church

The Church by its very nature is missionary and is the channel of charity.  Following the praxis of Jesus, the Church tires to fulfill the command from the beginning which could be seen evidently clear. During the first three centuries, there were two methods in the Church by which alms were collected for the use of the poor.  One of these was an imitation of the monthly collection allowed by law to the recognized in the Roman Empire.  A chest was kept in the church and into this every member was expected to put a contribution at least monthly; the amount was left to the conscience of the giver. These offerings were expended on the relief of the poor, provision of funeral expenses, education of boys and girls and the care of shipwrecked mariners, and of the prisoners for the cause of Christ. Besides this, there was also the collection at the Eucharist, which was called oblations.  At first composed of all kinds of natural products, they were later confined to bread and wine.  When enough had been taken to supply the sacred elements needed for the celebration, the rest was distributed among the poor.  It is probable that money was also offered at the same service.  The distribution of these oblations and alms was entrusted to deacons.  It was their duty to make diligent search for those who were in affliction or need, and report their names to the Bishop. The Church was the only channel of charity. The secular government did not undertake to supply the needy or to the distressed, but left the task to ecclesiastical organizations.  The ecclesiastical bodies and monastic orders received and gave help without any regard to the possibility that others might be doing the same work among the same people.

In Rome, the Church was able to carry on  its work and elude the persecuting laws only under the guise of a private corporation or society  When it became free it encouraged the association of its children in various guilds and fraternities, that they might more easily obtain some special good for their souls or bodies or both simultaneously[4].  Indeed, it is very clear that from the first centuries of the church, especially the faithful have organized in order to care for the needs of the sick and other necessities of the poor. During the middle ages, spiritual fraternities appeared, then groupings which formed around convents to participate in their spiritual merits. Other associations for prayer multiplied, composed only of lay persons. From the era of the Middle Ages very many of these pious associations placed themselves under the special protection of the Blessed Virgin and chose her for patron under the title of some sacred mystery with which she was associated.  The main object and duty of these societies were above all the practice of piety and works of charity. The decline of ecclesiastical life at the close of middle ages was naturally accompanied by a decline of religious associational life. During the past few years there has been a significant increase in the church, the association of the Christian faithful, particularly lay associations.

Objectives of Pious Associations

Any association or a society will be known and seen only by looking into its aim and goal. By describing the purposes of associations of the faithful in the Catholic Church, their diverse categories and organization, it is possible to develop a precise idea of their nature. But all these are only common denominators. Each association adopts its own configuration, which establishes its specificity. Some well known pious associations are: Society of St. Vincent de Paul; Society of Propagation of faith; Apostleship of Prayer;  Holy Childhood league; Priests’ Eucharistic League, Legion of Mary, etc.

Indeed, the precise objectives of all these types of pious associations of the faithful in the Catholic Church can be as numerous and varied as there are facets to Christian life. The Christian faithful are free to form and direct associations for purposes of charity or piety or for the promotion of the Christian vocation in the world and to hold meetings for the common pursuit of the following purposes[5].

a)     fostering a more Christian life;

b)     promoting public worship;

c)     promoting Christian doctrine;

d)     exercising other works of the apostolate  such as evangelization; works of piety and works of charity

The church’s mission is to lead all human persons to unity, to build up the body of Christ. While awaiting the definitive attainment of this end, the church is the sacrament of that unity to which humanity is called. Church leaders are particularly sensitive to anything that expresses the communion of the faithful. They are therefore directly concerned with associations, as they are whenever public order is affected. The most important factor in the work of evangelization is the personality of the missionary so far the image of a true missionary was often presented as that of an obedient minister of the church.  In the sacred liturgy his actions, prayers and gestures were determined to the minutest details. Even our system of education and of formation in general tended to produce uncreative functionaries. The ideal was that the minister should not project himself, but rather by remaining in the background should project the organism of the church. But today the pendulum is swinging in the opposite direction with a new understanding of the phenomenological category of “religious” or “cult” the age- old concept of the Hindu Guru is often mentioned in this context.  The theological content of the Gospel assumes that God’s relationship to the world is defined in Jesus Christ by self- emptying Love and not by coercive power. So also the relationship with God is the model for the relationships within the Christian community and also of the Church’s relation to the world in following up the Church’s mission in and for the world.

Pope John Paul II in his apostolic exhortation ‘Novo Millennio Inuente’ gives us important guidelines for the reorientation of Christian life.  He constructs the edifice of Christian life on three pillars: 1) Contemplation of the face of Christ, 2) Word of God and Sacraments, 3) Spirituality of communion[6]. Contemplation leads to communion and mission.  Communion with Jesus gives rise to the communion of Christians among themselves and the indispensable condition for bearing fruit and communion with others.  In this sense, any follower of Christ, however, is a Christian anointed by the Holy Spirit. The Christian norm of the love for the neighbor is the love of Christ himself for his disciples.  Anointing by the Spirit means outpouring of his gifts of which the pre-eminent is the charism of charity[7]. Charity in the full sense of the word, stemming from God’s love for man and extending up to the love man gives even to his enemies.  Christ did not exclude even his enemies from the ambit of his all embracing love.  The brotherly love which is required of the Christian of today is the practical expression of the discipleship of Christ. Works of Charity which means a kindly and lenient attitude towards people. This is also called as brotherly love, benevolence or generosity toward humanity[8]. Spiritual virtue or theological virtue which defined as love directed first toward God but also toward oneself and one’s neighbors as objects of God’s love.

From the earliest days of the Church, it has been recognized that each member of the Church is bound to love of one’s neighbor.  Charity within the community is also a collective responsibility of the entire church.  The present Pope Benedict XVI says that there is no compromise in the image of the church as a community of love.  Love thus needs to be organized if it is to be an ordered service to the community[9].  Though charitable works remain an integral component of the Church’s mission, Church’s charitable activity is distinctive.  In fulfillment of the works of mercy outlined by Christ himself, the church feeds the hungry, clothes the naked, cares for the sick, visits the imprisoned, etc. It is essential for the charitable offices of the church, like pious associations on different levels to provide resources and trained personnel to address these needs.  Since the nineteenth century, an objection has been raised to the Church’s charitable activity, subsequently developed with particular insistence it is claimed that the poor do not need charity but justice[10]. The principle of charity urges charitable interpretation that maximizes the truth or rationality of what others think and say. 

Importance of Pious Associations

There are several other good works done to the poor and to their family both financially and materially so that they also will realize the power of god in their lives. Each good action of the just man possesses a double value:  that of merit and that of satisfaction.  Merit in general is understood to be that property of a good work which entitles the doer to receive a reward from him in whose service the work is done. In Catholic theology, a supernatural merit can be a salutary act to which God in consequence of his infallible promise may give a reward. Merit is personal and therefore it cannot be transferred but satisfaction can be applied to others as St. Paul writes to the Colossians (1.24) of his own works who now rejoice in my sufferings for you and fill up those things that are wanting of the sufferings of Christ in my flesh for his body which is the church.

In addition, merit exists only in works that are positively good. The relation between merit and reward furnishes the intrinsic reason why in the matter of service and its remuneration, the guiding norm can be only the virtue of justice, and not disinterested kindness or pure mercy. However, salutary acts can in virtue of the Divine justice give the right to an eternal reward, this is possible only because they themselves have their root in gratuitous grace, and consequently are of their very nature dependent ultimately on grace. Ethics and theology clearly distinguish two kinds of merit: They are; (i) Condign merit and (ii) Congruous or quasi-merit[11]. Condign merit supposes an equality between service and return; it is measured by commutative justice and thus gives a real claim to a reward. Congruous merit, owing to its inadequacy and the lack of intrinsic proportion between the service and the recompense, claims a reward only on the ground of equity.

However, in Catholic teaching there are seven conditions for all true merit, of which four regard the meritorious work, two the agent who merits, and one God who rewards. In order to be meritorious a work must be morally good, morally free, done with the assistance of actual grace, and inspired by a supernatural motive[12]. As to the second requisite, i. e., moral liberty, it is clear from ethics that actions, due to external force or internal compulsion, can deserve neither reward nor punishment. The necessity of the third condition, is the influence of actual grace, is clear from the fact that every act meriting heaven must evidently be supernatural and that consequently it cannot be performed without the help of prevenient and assisting grace. Finally, a supernatural motive is required because good works must be supernatural, not only as regards their object and circumstances, but also as regards the end for which they are performed. But, in assigning the necessary qualities of this motive, some require the motive of faith in order to have merit, others demand in addition the motive of charity, and thus, considerably restrict the extent of meritorious works. Others again set down as the only condition of merit that the good work of the just man, who already has habitual faith and charity and require no other special motive.

Groups of Pious Associations

All pious associations or sodalities may be divided into three classes, although those classes are not absolutely distinct from one another.  The first class seeks mainly to attain piety, devotion and the increase of love of god by special veneration of Blessed Virgin Mary, the Angels and the saints.  The second class chiefly founded to promote the spiritual and corporal works of mercy.  The third class is the well being and improvement of a definite class of persons.

In its practical application, charity denotes the distribution of goods to the poor and the establishment and endowment of such social welfare. Indeed, charity in Christianity is synonymous with agape or love.  Charity has meant both possessive and selfless love as well as favor, grace, mercy, kindness and righteousness. It was a new commandment as Christ had taught is certain that Christianity proved more ecumenical and proclaimed that there is neither slave nor free, there is neither male nor female but all are one in Christ Jesus. In the practical application of charity it stressed that love of god and he who loves is born of God and knows God. He who does not love does not know God; for God is love.  God’s love requires that men love one another.  Works of mercy is defined as the love of God expressed through the God-made-man event in Christ and as man’s love of neighbor.

Charity is love of men for the sake of God and is stimulated by the love of Christ for man.  This implies that love to God comes first in our estimation and that in this love the other has its origin and its significance: brotherly affection is founded on piety[13]. The freedom of the kingdom leads to a fellowship of mutual concern.  Born of an experience of mutual unconditional love one surrenders one’s freedom in love.  The freedom of the kingdom thus finds its fulfillment in commitment. It is a freedom that grows from love to love.  To love god with all one’s heart means to love one’s neighbor as oneself.  One loves God by loving one’s neighbor.  The love commandment of Jesus is then that we love god by loving our neighbor.  The radical concern for the neighbor thus becomes the great value of the kingdom. Charity attracts to itself.  It communicates itself it exercises mighty persuasion, because it awakens echoes in the depths of even the most depraved souls.  It wins the human heart by its beauty.  We easily obtain the help and collaboration of others in our works of charity. Since charity is so excellent, so fruitful, so necessary for the spiritual life, so sanctifying and since it should occupy such an important place in our piety, it must be practiced with the utmost possible perfection.  We should therefore fully aware of the means to be adopted of the conditions which favor its practice and also of the obstacles and dangers which beset it.

Conclusion

            We need to work towards nurturing the pious associations as the places where families meet to extend their help and support to one another and being inspired by the Word of god, by which one takes part in the different aspects of the mission of the Church. For the fruitful accomplishment of the mission, the church must be aware of the present day threats to the humanity to which she ministers.  The church cannot remain insensible to whatever serves man’s true welfare, any more that she can remain indifferent to what threatens it.  Attentive to the assaults on human dignity, the Church must constantly reaffirm that dignity.  Thus she is interested in social, economical, and political affairs because of the gospel which concern for ethical, spiritual and religious values. Pious associations, however, should have the basic qualities of piety and charity.  Always they should work in real love for God and for one another as Christ has loved each one of us. All the charitable actions must empower the poor and to keep up the human dignity in the society; the equality and dignity.

---

[1] Simpson.D.P., Cassell’s New Latin-English English- Latin Dictionary, Cassell & Complany Ltd, London 1966, p.449.

[2] Mathew Paikada, “ The Church on the Path of ‘Caritas”, In Jeevadhara, November 2007, p .571.

[3] Thomas D’Sa (Ed.,) The Church in India in the Emerging Third Millennium, N.B.C.L.C., Bangalore

    2005, Pp. 49-50.

[4] Thomas D’Sa (Ed.,) The Church in India in the Emerging Third Millennium, P.6.

[5] John P.Beal (Ed.,) New Commentary on the Code of Canon Law, Theological Publications in India,

  Bangalore 2003, p. 402.

[6] Pope John Paul II, Novo Millenio Inuente, Nos. 29-45.

[7] Singh. N.K., Spiritual Value of Social Charity, Global Vision Publishing House, Delhi 2001, Pp. 8-9.

[8] A. Thannikkott, “Fraternal Love: The Sign of a Christian”, in The Living Word,  Jan- Feb 1975, Pp9-10.

[9] Pope Benedict XVI, Deus Caritas Est, No.  20.

[10] Shaji Mundaplackal, “Deus Caritas Est: An Overview”, in Jeevadhara, November 2007, p.542-543.

[11] Singh. N.K., The Spiritual Value of Social Charity, p.26.

[12] Singh. N.K., The Spiritual Value of Social Charity, p.29.

[13] F. Cuttaz, Fraternal Charity, St. Paul’s Publications, Bombay, 1962, 53.