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.

New Rosary Prayers

சிலுவை அடையாளம்

தந்தை மகன் தூய ஆவியாரின் பெயராலே – ஆமென்

நம்பிக்கை அறிக்கை

விண்ணகத்தையும் மண்ணகத்தையும் படைத்த எல்லாம் வல்ல தந்தையாகிய கடவுளை நம்புகிறேன். அவருடைய ஒரே மகனாகிய இயேசு கிறிஸ்துவை நம்புகிறேன். இவர் தூய ஆவியாரால் கருவுற்று தூய கன்னிமரியாவிடமிருந்து பிறந்தார். பொந்தியு பிலாத்தின் அதிகாரத்தில் பாடுபட்டு சிலுவையில் அறையப்பட்டு இறந்து அடக்கம் செய்யப்பட்டார். பாதாளத்தில் இறங்கி மூன்றாம் நாள் இறந்தோரிடமிருந்து உயிர்த்தெழுந்தார். விண்ணகம் சென்று எல்லாம் வல்ல தந்தையாகிய கடவுளின் வலப் பக்கத்தில் வீற்றிருக்கிறார். அவ்விடத்திலிருந்து வாழ்வோருக்கும் இறந்தோருக்கும் தீர்ப்பு வழங்க மீண்டும் வருவார். தூய ஆவியாரை நம்புகிறேன். தூய கத்தோலிக்க திருச்சபையையும் புனிதர்களுடைய சமூக உறவையும் நம்புகிறேன். பாவ மன்னிப்பை நம்புகிறேன். உடலின் உயிர்ப்பை நம்புகிறேன். நிலைவாழ்வை நம்புகிறேன்.– ஆமென்.

திருச்செபமாலை மறையுண்மைகள்

மகிழ்ச்சி நிறை மறையுண்மைகள்   (திங்கள், திருவருகை கால ஞாயிறு)

1. கபிரியேல் தூதர் அன்னை மரியாவுக்கு  தூதுரைத்தது

2. இறையன்னை எலிசபெத்தை சந்தித்தது

3. இயேசு பிறந்தது

4. இயேசுவை காணிக்கையாக்கியது

5. இயேசுவை ஆலயத்தில் கண்டடைந்தது

துயர்நிறை மறையுண்மைகள்  (செவ்வாய், வெள்ளி, தவக்கால ஞாயிறு)

1. இயேசு இரத்த வியர்வை சிந்தியது

2. இயேசு கற்றூணில் கட்டுண்டு அடிபட்டது

3. இயேசுவுக்கு முள்முடி சூட்டப்பட்டது

4. இயேசு சிலுவை சுமந்து சென்றது

5. இயேசு சிலுவையில் அறையப்பட்டு  இறந்தது

மகிமைநிறை மறையுண்மைகள்     (புதன், சனி, உயிர்ப்பு கால ஞாயிறு)

1. இயேசு உயிர்த்தெழுந்தது

2. இயேசுவின் விண்ணேற்றம்;

3. தூய ஆவியாரின் வருகை

4. அன்னையின் விண்ணேற்பு

5. இறையன்னை விண்ணக, மண்ணக  அரசியாக முடி சூட்டப்பட்டது

ஓளி நிறை மறையுண்மைகள் (வியாழன்)

1. யோர்தான் ஆற்றில் இயேசு  திருமுழுக்கு பெற்றது

2. காணாவூரில் இயேசு தண்ணீரை திராட்சை இரசமாக மாற்றியது

3. இயேசு இறையரசை அறிவித்தது

4. இயேசுவின் உருமாற்றம்

5. இயேசு நற்கருணையை ஏற்படுத்தியது

இயேசு கற்றுத்தந்த இறைவேண்டல்

    

விண்ணுலகில் இருக்கிற எங்கள் தந்தையே உமது பெயர் தூயது எனப் போற்றப்பெறுக உமது ஆட்சி வருக உமது திருவுளம் விண்ணுலகில் நிறைவேறுவது போல மண்ணுலகிலும் நிறைவேறுக.

     எங்கள் அன்றாட உணவை இன்று எங்களுக்குத் தாரும். எங்களுக்கு எதிராகக் குற்றம் செய்வோரை நாங்கள் மன்னிப்பது போல எங்கள் குற்றங்களை மன்னியும். எங்களை சோதனைக்கு உட்படுத்தாதேயும் தீயோனிடமிருந்து எங்களை விடுவித்தருளும். ஆமென்.

மங்கள வார்த்தை மன்றாட்டு

     அருள் மிகப் பெற்ற மரியே வாழ்க ஆண்டவர் உம்முடனே பெண்களுக்குள் ஆசி பெற்றவர் நீரே உம்முடைய திருவயிற்றின் கனியாகிய இயேசுவும் ஆசிபெற்றவரே.

     தூய மரியே இறைவனின் தாயே பாவிகளாய் இருக்கிற எங்களுக்காக இப்பொழுதும் எங்கள் இறப்பின் வேளையிலும் வேண்டிக்கொள்ளும். ஆமென்.

மூவொரு இறைவன் புகழ்

தந்தைக்கும் மகனுக்கும் தூய ஆவியாருக்கும் மாட்சிமை உண்டாகுக. தொடக்கத்தில் இருந்ததுபோல இப்பொழுதும் எப்பொழுதும் என்றென்றும் இருப்பதாக – ஆமென்.

ஓ எங்கள் இயேசுவே எங்கள் பாவங்களை மன்னியும் எல்லா வகையான சோதனை, தீமை அனைத்திலிருந்தும் எங்களை விடுவித்து உமது அருளுதவி யாருக்கு அதிகம் தேவையோ அவர்களையும் பாதுகாத்து வழிநடத்தும்   - ஆமென்

இறைவனின் தூதர்களான புனித மிக்கேலே, கபிரியேலே, இரபாயேலே: திருத்தூதர்களான பேதுருவே, பவுலே, யோவானே பாவிகளான நாங்கள் நம்பிக்கையுடன் மன்றாடின அன்னை மரியாவின் புகழ்மாலையான செபமாலையின் 53 மணி செபத்தையும் இறை அன்னையின் வல்லமை மிகுந்த பரிந்துரையில் நம்பிக்கை வைத்து மன்றாடி செபிக்கிறோம்.  ஆமென்

கன்னிமரியாவின் மன்றாட்டு மாலை

ஆண்டவரே இரக்கமாயிரும்…

கிறிஸ்துவே இரக்கமாயிரும்…

ஆண்டவரே இரக்கமாயிரும்…

விண்ணகத்திலிருக்கிற தந்தையாம் இறைவா

                எங்கள் மேல் இரக்கமாயிரும்

உலகினைமீட்ட திருமகனாகிய இறைவா …

தூய ஆவியாராகிய இறைவா….

மூன்று ஆள்களாயிருக்கும் ஒரே இறைவா…

புனித மரியே

              எங்களுக்காக வேண்டிக்கொள்ளும்

இறைவனின் அன்னையே

கன்னிகையான அன்னையே

இயேசுவின் அன்னையே

இறைஇரக்கத்தின் அன்னையே

மிகத்தூய்மையான அன்னையே

கற்புநெறி சிறந்த அன்னையே

பாவ மாசில்லா அன்னையே

கன்னித்தூய்மை மாறா அன்னையே

அன்புக்குரிய அன்னையே

நல்லாலோசனைதரும் அன்னையே

படைத்தவரின் அன்னையே

மீட்பரின் அன்னையே

இறைவிருப்பம் ஏற்ற அன்னையே

வணக்கத்திற்குரிய அன்னையே

மாண்பு மிகுந்த அன்னையே

அருள் சக்திநிறைந்த அன்னையே

இரக்கம் நிறைந்த அன்னையே

நம்பிக்கை மிகுந்த அன்னையே

இறை தர்மக்கண்ணாடியான அன்னையே

இறைஞானம் மிகுந்த அன்னையே

மனித மகிழ்ச்சியின் காரணமான அன்னையே

போற்றுதற்குரிய அன்னையே

சிறந்த பக்திமிகு அன்னையே

ரோஜாமலர் தன்மை கொண்ட அன்னையே

தாவீது அரச கோபுரமான அன்னையே

அதிசய கோபுரமான அன்னையே

அருள்மிகு ஆலயமான அன்னையே

உடன்படிக்கை பேழையான அன்னையே

விண்ணக வழியான அன்னையே

விடிவெள்ளியான அன்னையே

உடல்நலம் தரும் அன்னையே

அடைக்கலம் தருகின்ற அன்னையே

தேற்றுகின்ற அன்னையே

உதவிக்கரம் நீட்டும் அன்னையே

வானதூதர் வாழ்த்திய அன்னையே

குல முதுவர்களின் அரசியே

இறைவாக்கினர்களின் அரசியே

திருத்தூதர்களின் அரசியே

மறைசாட்சியர்களின் அரசியே

அருளுதவியாளர்களின் அரசியே

கற்புநெறி காக்கும் அரசியே

அனைத்து புனிதர்களின் அரசியே

அமல உற்பலியான அரசியே

திருச்செபமாலையின் அரசியே

எங்கள் சமாதான அரசியே

எங்கள் குடும்பத்தின் அரசியே

இந்திய நாட்டின் அரசியே

உலகின் பாவங்களைப் போக்கும் உன்னத இயேசு கிறிஸ்துவே

                 எங்கள் பாவங்களைப் போக்கியருளும்.

உலகின் பாவங்களைப் போக்கும் உன்னத இயேசு கிறிஸ்துவே

                எங்கள் பிரார்த்தனைக் கேட்டருளும்

உலகின் பாவங்களைப் போக்கும் உன்னத இயேசு கிறிஸ்துவே

               எங்கள் மேல் இரக்கமாயிரும்

இறைவனின் புனித அன்னையே! இதோ உம்மை நாடிவந்தோம். எங்கள் தேவைகளில் எங்களைத் தள்ளிவிடாதேயும்;. மகிமை மிகுந்த அன்னையே, விண்ணுலகப் பேறுபெற்ற அரசியே, அனைத்துத் துன்பங்களிலிருந்தும் எங்களை என்றும் காத்தருளும்.

இயேசு கிறிஸ்துவின் வாக்குறுதிகளுக்கு நாங்கள் தகுதிபெறும்படி

இறைவனின் புனித அன்னையே, எங்களுக்காக மன்றாடும்.

செபிப்போமாக

இறைவா! உம் திருமுன் செப சிந்தனையுடன் கூடியுள்ள இக்குடும்பத்தைக் கண்ணோக்கி எப்பொழுதும் கன்னியான புனித மரியாவின் பரிந்துரையால் பகைவர் அனைவரின் தாக்குதலிலிருந்தும் எங்களை மீட்டருளும். எங்கள் ஆண்டவர் கிறிஸ்து வழியாக உம்மை மன்றாடுகிறோம் - ஆமென்.

Youth: A Special Treasure to the Church

Today almost in all the fields, vast majority of youngsters are involved and given the greatest responsibilities in the political, social, technological, industrial fields etc.,  All the more many private companies look only for young people for the better production of their commodities both in the quality and in quantitative way. Even though, the church tries to do something for the youth, but many ordained ministers keep them away and not ready to give much of encouragement, recognition and to share some of the responsibilities with them. We, the church have to take steps to keep the young people with lots of care and concern inside the church with responsibility because they are the biggest and special treasure to the present and to the future church. However, an individual person experiences at this particular period of his or her life which is to be distinguished from the period of full maturity and the time of intense discovery of the human potentialities and capacities connected with it. Before the inner gaze of the developing personality of the young man or woman, there are gradually and successively specific unrepeatable potentialities to be noted in them. The potentialities of youth are to be utilized and channelized for the betterment of the mission and for the ministry of the church. Some of our parishes or dioceses very few youngsters are given responsibilities and their talents are utilized properly; whereas vast majority of youth and their potentialities are yet to be recognized both in the church as well as in the society.

Church and the Youth

     

     No one can ignore the fact that in some way or other religion plays an important role in the life of every individual human being.  It is one of the areas where youth faces lots of problems. Unfortunately, in most of our dioceses and in our parishes the young people are understood and classified as “problematic and they have the tendency to behave in wrong ways”[1]. At times they are rebellious because they are passionate about their practicing of religion and want to be part of a religion which is rooted in their personal conviction and personal involvement. Catholic youth in particular have different images as to what the church and church leaders should be. Their expectations are at times quite demanding and sometimes quite mature. “They search for models among the church leaders and elders and so they seek an environment of real happiness, friendly and loving relationship, self-fulfillment etc., in their own families, especially in their parishes and in their dioceses.  When they do not find these, sometimes they develop negative feelings towards the church and the church related ministers and activities”[2]. Unfortunately, “many priests and religious seem to be uncomfortable with youth, even afraid of them and others tend to think of this generation as critical, demanding, questioning, indifferent, trouble makers, anxious for truth and to be kept out of the church compound”[3]. Thus the abuse of religion at times can become one of the factors which leads the youth to find meaning and happiness elsewhere, like in bad company, politics with misleading ideologies and inhuman values etc., Today more than ever youth are also influenced by the media and communication technologies which lead them to lose sight of the worth of being themselves due to hero worship and misuse of communication technologies like internet, mobiles etc., Therefore the church has to play a vital role in approaching them, getting to know them, love them and enlighten them.  It is along with them, the church needs to continue and find new ways and means of search for truth and justice which will be possible and practiced in the church and in the society.

Wounded Youth

     The time of “youth” is a period of experiencing lots of personal wounds in different levels. Youth is a stage of insecurity and discouragement.  They are at a unique time of human development.  They will be undergoing through a very crucial stage in their life in this age.  Therefore, our dealings with the young, we must constantly fulfill two most prominent elements of our service to them, i.e. affirmation and encouragement.  Elders are quite often very pessimistic about young people.  Today we are bombarded by information on the problems and difficulties of the young especially in India. The socio-economic situation of the young is very diverse.  The vast majority find themselves in the clutches of poverty, illiteracy, unemployment and oppression.  They encounter brutal competition and corruption and this leads them to a crisis of values. Along with their strength and potentialities their fears and anxieties, depression, guilt, shame, envy, unhealthy jealously and anger which is the attitudes of mind of the young people would result in feeling bad about oneself.  These defects and failures, irresponsibility and childishness have to be understood and accepted by the church and the society. However, “the contemporary youth have the spirit of generosity and creativity; but their complacency is their stumbling block”[4].

         In addition, the time of youth is generally known as a period of stress and strain, storm and strife.  Added to the natural problems connected with their growth the youth are going through an “identity crisis” as rapid changes are taking place in the total way of life – in the social, religious, political and economical aspects of life. “The life in their family has become a boredom and botheration for them.  The educational institutions have turned to be centers of frustration and religion appears to be a big burden imposed on them. Society has become a great threat to them as there exist widespread poverty, hunger, discriminations, fanaticism, inequality, injustice, corruption, violence, pornography and other exploitations”[5]. Therefore they become confused and distressed or even rebellious and aggressive.

     Our life experience shows that friendship is supposed to be a support in the life of youth, often paves the way for degradation and haunting worries. Bad company tries to extinguish the little spark of enthusiasm, zeal and good character in the youth. Next to parents, friends are the most important people in the life of a youngster.  In fact, many perplexed parents find that their child’s friends seem more important to him/her than their parents. Because of the intensity of peer relationships, a youth’s friends can work good or bad in his or her life.  Many teenagers have been misleading into smoking, drinking, drugs or sex because of the influence of their friends.

      

     However, in the relationship between education and work there emerge very serious problems of a practical nature such as unemployment and more generally lack of jobs that in various ways causing difficulties to young people. This raises lots of questions in the mind of the youngsters: do this society / the church need me? Do the church / society expect my contribution?  Moreover, it is through work man not only transforms nature but also achieves fulfillment as a human being.

International Level

    Knowing the real nature of youth the Pope, the head of the Universal Church, has shown lots of interest in forming and transforming them all over the world. Several Popes have contributed for their growth; notable one was Pope John Paul II, who had inspired millions of young people by the intensity of his faith. He also had a special relationship with youth and is known by many as ‘The Pope for Youth’.  He had the charisma to inspire the people all over the world and touch the heart of every young one.  For this purpose on March 1985 Pope John Paul II addressed an Apostolic Letter ‘to the youth of the world’. Never before had a Pope addressed the young people with a personal letter and detailed as this.  The letter is based on the “conviction that the church needs to enter into dialogue with the young in order to manifest Christ to the world. Hence, in this regard, the church cannot remain mute and silent. Indeed the present church has an important attitudes and experiences which she must pass on for the greater good of the young themselves”[6].

      Another greatest shift of Pope John Paul II was “World Youth Day, a youth-oriented Catholic Church event initiated in 1985. It is celebrated at a week-long international level every two to three years at different locations. The international level events attract hundreds of thousands of youth from almost every country on the earth”[7]. The Patron Saint of World Youth Day is Blessed Mother Teresa of Calcutta. While the event itself celebrates the Catholic faith, the invitation to attend extends to all youth, regardless of religious convictions. It is a major part of the upsurge in Catholic Youth Work in some countries over recent years.

       In addition, the Pope had instilled that “Youth is growth”. Here growth would mean that all the levels of an individual such as physical, mental, emotional, social and religious levels of growth. It is at this time the energies that are acquired and gained by individual would be of great strength until the end of his/ her life. So also one’s future would rely upon that same energy in matters related to relationship, friendship and psycho-sexual as well as psycho-spiritual levels. It is the time of psychophysical development, the growth of all the energies through which normal human individuality is built up.  But “this process of growth has to be accompanied by wisdom and in grace”[8]. Youth should be a process of growth bringing with the gradual accumulation of all that is true, good and beautiful.

      Moreover, the Pope in the document Apostolicam Actuositatem number 12 reminds us that "young people exert a very important influence on modern society: the circumstances of their life, their habits of thought, and their relation with their families have been completely transformed. They need a special apostolic activity which will enable them to achieve an integral development so that when awareness of their own personality ripens in them they shoulder responsibilities that are theirs, and are eager to take place in social and cultural life"[9].

A Year of Youth

     When we look the life of the young people, it needs to have a balance that puts them in touch with others.  They need to be nurtured, accompanied, given a sense of focus and vision, guided towards their destiny by exemplary life and to be helped to be human in their dealing and relationship with others. In order to help the youngsters in various ways, a year has been dedicated to youth from June 2010 - June 2011, with the motto of “Arise, Shine to be friend of Jesus”.  Youth are physically strong and mentally they need to be strengthened to win over the worldly evil powers and wrong ways of performance in their lives. Therefore, the church wanted to reflect upon how the youth could be helped out and be guided towards transformative way in their personal and in relational levels a year has been allotted and in all the dioceses and almost all the parishes the youth are to be brought forward and to be encouraged to come up in their personal life.  Generally looking at the youth most of them are open-hearted, service minded, powerful and creative in their thinking and doing.  But few of them are following the evil paths of crime, violence and atrocities and inhuman ways of behaviors. As well today’s youth are prone to be of having a very low self image, inferiority complex, suicidal tendency, isolation, confused mind, not able to choose and decide what is good for oneself and others.  For all these they need to be checked in their thinking, dealing, behaviors and in relationship which also would help them to become responsible youth. If they are helped in this regard they would be of a great resource to the church and to the society at large. It is because of this, the church also took an effort to help and guide them to transform the young people a year has been allotted to keep focus on them through several levels of meetings and gatherings were organized in the diocesan / parish levels to identify them and to animate them in their life struggles.

What is Needed?

       The biggest strength and resource of our country is its 540 million youth.  No other country has as many youth as we have. It is a response from the church that shows we are aware of the serious nature and extent of the problems of youth and that we realize the pain that so many young people suffer.  But at the same time we cannot assume that all the negative data applies to all young people and their context.  However, to confront these evil elements youth must be given attention to the forces that promote positive and healthy adolescent development. As well youngsters must learn to say no to several things such as egoism, injustice, despair, hatred, violence, irresponsibility, pleasure without moral rules. And they need to learn to tell yes to God, faith, freedom, justice, love, peace, solidarity to build a better church and a better society at large.

         In our approach towards youth also to be modified that they are to be understood as the greatest resource to the local and the universal church than as problems.  We need to learn from their experiences than to give ready made answers.  Youth are to be involved in decision making process than just to implement the decision taken by others. We need to accept and understand their status, feelings and behaviors. In a very special way the spiritual and the liturgical celebrations can have the creative ways of praying or participating in the holy mass must emerge from them by way of using rich ways of music with dance.  In this regard, the church has lots of restrictions which do not help them to cop up with real enthusiasm.

      All the more, one of the strongest desires that the young people have is the desire to participate. They do not simply want the elders to do things for them; rather they want them to do things with them.  Most of our young people over the age of 17 have a desperate need to be listened to.  The elders need to trust them and take them into confidence and not merely dismiss them as inexperienced, impetuous and impractical.  “We need to use constructively their spirit of adventure, enthusiasm, optimism, hope, desire for change, sensitivity to all forms of injustice and inequality and discomfort”[10]. Participation promotes loyalty and eliminates frustration, uncertainty, feeling ignored and unimportant. If the church and society expect to have a bright future, and then a high premium has to be laid on the youth. “Every youth in our country is very aware and they expect a new India without corruption, which spreads like a contagious disease to all fields of human endeavor”[11].

      However, the wounded side of youth must be taken into our real consideration of the mission and ministry of the church. As St. Paul exhorts us, “if one member suffers, all suffer together with it…”( 1 Cor 12.26) therefore, our relationship and approach towards youth could be an easy, approachable, encouraging and appreciating one. This may really strengthen them to open up their emotional hurts, feelings and wounds and to help them to have a healthy ways of approach towards others. Hence the need of the today’s church, especially in the field of youth ministry, is that the church leaders should have a docile heart to know and to understand the wounds of the young people which would naturally pave the ways to heal and help them in their personal emotional life struggles. Then they would be able to render their service to the society and to the church and to promote healthy and adult ways of behaviors and relationship with one another.

       Every human being passes through different stages of life and each stage is marked by certain peculiar characteristics.  Human aspirations are very strong during the period of youth.  Such aspirations are all the more intense with some young people resent and constraints imposed on them by the society.  As the life progresses the youth acquire a sense of identity and self affirmation and become proud of themselves and lay claim to certain rights, duties and responsibilities.  They want to be give chance to make their own decisions and do things in their own way.  In fact, behind their silent protests and awkward struggle for more independence, there is a deep desire for authentic freedom.  They see a whole life opening up before them and feel that life is meaningful and worth living. Hence it is a time to search for meaning in their life.

Few Suggestions

1.     The aspect of formation is very important in the youth movements.  They need to be encouraged and guided personally in their daily emotional life struggles. For that the youth animators are to be a well qualified or trained one to help and guide them.

2.     The role of the church leaders should not dominate them in planning and decision making rather the youth are to be respected individually and to be involved in planning and deciding matters related to the community actions.

3.     Matters related to prayer and spiritual activities, lots of creativities and initiatives of youth must be encouraged by way of songs and dances which they could participate well with interest in liturgical celebrations

4.     Very often youth movements are recognized for their work and voluntary services; but the wounded side of the youth is neither touched nor given assistance.

5.     Often at the church level youth meetings and gatherings are organized just for the record purpose; rather they are to be a means to guide and to assist the young people in certain matters related to education, job etc.,

6.     The church has to encourage them in different ministries both in the diocesan and in the parish levels of evangelization work or prayer meetings etc., by which the potentialities of our youth are really used for the ministry and for the well being.

7.     Our approach towards the young people must be of as resources and not as problems.

8.     Youth are to be empowered by the church through education, skills, job opportunities etc., by which they also can stand for values of human life.

9.     Youth need means to overcome existential agonies and struggles to give meaning to their lives.

1     In the normal life struggles they search for something or somebody who can guide them or to imitate them. They need real answers and solutions to their daily problems and worries than to spiritualize them.

      Hence, we have to put words into action and implement a new vision for youth. The church has organized various training programs for priests to emphasize that youth are the future of the church. But it is up to the ministers, “to allocate a lot of time towards youth, otherwise they will continue to search for what they are missing in the Catholic Church”[12]. The youth are the reality of today and not only the hope of the tomorrow’s church. They are the source of energy and vitality in the church.  If the church journeys with the youth many new horizons of love and service will evolve.  The new way of journey should be to help them to grow spiritually, to develop commitment and understanding, to see the youth a resource and not as problems; to facilitate their learning form their experiences and not from readymade answers, to involve them more in the decision making process than to implement the decision taken by others. Only when the youth are recognized as agents and co-workers of the mission of the church then only the full potential of them will be utilized for the greater glory of God and for the good of the church.

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[1] Jerome.Vallabaraj, “Youth Ministry: Beyond the “Inside –Out” and “Outside-In”, Vidyajyothi 66 (July 2002) 487.

[2] Alphonse Arockiaswamy, A New Paradigm for Youth Ministry Today, SFS Publications, Bangalore 2011, p.13.

[3] Joe Mannath, “Liturgical Celebrations: Do They Touch the Young?”, Kristu Jyoti 18 (June 1992), p.28.

[4]  S. Arul Gnanapragasam, “My Vision for the Youth”, The New Leader, Vol. 124, No. 4, February 16-28, 2011,  p. 29.

[5] Alphonse Arockiaswamy, A New Paradigm for Youth Ministry Today, p.37.

[6] Pope John Paul II, “Apostolic Letter to the Youth of the World”, L’Osservatore Romano, No.13 (879)  April  1985,p.4

[7] Pope John Paul II, “Apostolic Letter to the Youth of the World”,  p.5.

[8] Pope John Paul II, “Apostolic Letter to the Youth of the World”, p. 7           

[9]  Vatican II, Apostolicam Actuositatem, Austin Flannery. Ed., Vatican II: The Conciliar and Post Conciliar
   Documents. Bombay, St. Pauls, 1975. No.12.

[10] Alphonse Arockiaswamy, A New Paradigm for Youth Ministry Today, 38.

[11] S. Arul Gnanapragasam, p. 29.

[12] Alphonse Arockiaswamy, A New Paradigm for Youth Ministry Today, 42.

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.

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[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.