An Order of Indian Mass

(To understand the Indian Order of mass I request you to have a look at the importance of Liturgical inculturation / adaptation in my webpage go to search to have the better understanding of the Indian Rite Mass) 

ENTRANCE RITE:  

   

As the congregation gathers, the volunteers put Thilak on everyone’s forehead. With the Entrance hymn the Concelebrants enter by the main door and they are too welcomed with Thilak and go to the altar and make the reverancial bow and occupy their places. As the Main Celebrant enters inside the church, at the entrance itself he washes and wipes the hands and near the altar he will be welcomed with the arathi (Pusparthi) and Thilak.  Then he welcomes the congregation and goes to the altar and greets the community and invokes the blessings:

Om Purnamadah, Purnamidam 

       (Fullness beyond, fullness here)

Purnat purnam udachyate 

      (Fullness springs from fullness)

Purnasya purnam adaya 

      (from fullness take fullness away)

Purnameva vasishyate 

      (fullness still remains)

            

All:      Om Shanti, shanti shanti

Introduction to the Liturgy:

RITES OF PURIFICATION: Purification and blessing of water. A vessel of water is placed near the altar with leaves the celebrant keeps on the altar chants the following prayers (mantra) and blesses the water.

    

Om Shudhaya Namah  

       (Praise to the Most Holy)

Om Pavanaya Namah 

       (Praise to the Sanctifier)

Om Vishva Jivanaya Namah  

      (Praise to the Life Giver)

Then the priest sprinkles the water on all sides of the altar with the following chant

         

Om Jagar rakshakaya Namah 

       (Praise to the savior of the world)

Om Jagannivasaya Namah 

      (Praise to the one who dwells in the universe)

Om Jagannadaya Namah

     (Praise to the one who rules the universe)     

   

Then the celebrant sips the water to purify his own body &soul with these words:

As our body is made clean by this water, May our soul be made spotless by your grace.

Then the celebrant purifies the congregation with the Holy Water and sings: 

   

Om Visveshvaraya Namah 

       (Praise to the Lord of all things)

Om Mukteshwaraya Namah 

      (Praise to the Lord of Salvation)

Om Uttaneshwaraya Namah 

      (Praise to the Lord of resurrection)

Om Amriteshwaraya Namah 

      (Praise to the Lord who imparts Immortality)

Then the Lord have mercy is sung/said As the sign of contrition all make the Panchanga pranam (= full prostration) then all exchange the sign of peace.

3. LIGHTING OF THE LAMP: celebrant lights the lamp congregation sings a proper hymn as Jesus the Light of the world. After that the Celebrant recites the following prayer:

Eternal light, shining beyond the heavens, Radiant sun illumining all regions, above below and across,True light enlightening every man and woman coming into this world, Dispel the darkness of our hearts & enlighten us with the splendor of your glory.

All:  In you is the source of light and in your light we see light.

Then the celebrant and all the participants extend both their hands towards the light and receive the flame with the tip of the fingers and then bring the fingers towards the  eyes.

Gloria:

4. HOMAGE TO THE HOLY SCRIPTURE: Holy Scripture is brought in procession with this order: Bible, Garland and Dhupa that time the following chant is sung

      Adi Vacaname namo namah        

            (Praise to the Eternal Word)

     Deiva Vacaname namo namah     

           (Praise to the Word of God)

     Pita Putratmane namo namah    

            (Praise to the Son of the Father)

Blessing to the Readers: Both the readers must go and receive blessings from the main celebrant before doing the reading. After the 2^nd reading;

Main celebrant: 

     Asatoma Sadgamaya 

         (From the unreal lead to the real)

    Tamasoma Jyotirgamaya

        (From darkness lead to light)

    Mrityurma amritam gamaya 

         (From death to peace)

                            

     Om Shanti shanti shanti

The Gospel is read then follows the Homily and follows the intercession

5. LITURGY OF THE EUCHARIST:  Offertory and the 8 flowers are brought and the main celebrant receives them and keeps them on the altar then the celebrant makes the arathi with the tray of 8 flowers over the offertory and then he prays:

Father, send down your spirit upon these offerings the symbol of our self gift to you, May we be pleasing in your sight, May we be united with the sacrifice of your son.

And he places on the 8 directions saying each time one of the attributes of Jesus Christ.

    

Om Shri Yesu Kristaya namah 

       (Adoration to Jesus Christ)

Om Shri Devaputraya namah 

       (Adoration to Son of God)

Om Shri Manavaputraya namah 

       (Adoration to Son of Man)

Om Shri Mariaputraya namah 

      (Adoration to Son of Mary)

Om Shri Atmotpannaya namah 

       (Adoration to One born of the Spirit)

Om Shri Krushitaya namah 

       (Adoration to the Crucified one)

Om Shri Mrutyunjaayaya namah  

      (Adoration to the one Conquered Death)

Om Shri svagarudhaya namah 

       (Adoration to the one ascended into heaven)

Then the celebrant makes the Dhuparathi and he says:

     

To whom with you the Holy Spirit be honor and glory now and forever.

All: Amen.

6. EUCHARISTIC PRAYER:

Cel: May the Holy Spirit O God, Enlighten our minds and open our lips that we may sing  the wonders of your love.

All : Help us Spirit divine to proclaim God’s mercy.

Cel: Let us praise and thank the Lord our God, whose majesty pervades the universe.

All: Great is his name and worthy of Praise.

Cel: Let us celebrate the glory of the Lord, whose splendor shines in our hearts.

All: Glory to Him in whom we have our being.

Proclamation:

Concelebrant I:  O Supreme Lord of the Universe, You fill and sustain everything around us. You are the ancient of days, who turned with the touch of your hands, chaos into order, darkness into light.  Deep and wonderful mysteries of your creation, you formed men and women in your image, entrusted the earth to their care, and called them to share in your own being, your own knowledge your own bliss.

All: Praise to the one who is being knowledge and bliss, Praise to the eternal reality, Praise to the fullness of all perfection. Praise to the supreme reality, Being, Knowledge and Bliss. Praise to the eternal Being, The fullness of all perfection.

Con. Cel.II:  Father most kind and merciful, you want all people to reach the shores of salvation.  You reveal yourself to all who search for you with a sincere heart.  You are the power almighty, adored as presence hidden in the nature, the light that shines bright in the hearts of all who seek you through knowledge and love, sacrifice and detachment.  You chose for yourself a people and made them a lasting covenant.  Despite their infidelity you were true to your promise and taught them to long for the day of their savior, the day of peace and salvation to all people.

All:  Praise to the expectations of the nations, praised to the promised one of Israel, Praise to him who comes in the name of the Lord.

Con. Cel. III. O God invisible at the favorable time, you were pleased to become visible to us.  Your word, your only begotten son took on our human condition and was born of the Virgin Mary, as supreme teacher and master, he imparted the words of eternal life, to the poor and humble of heart.  He went about doing good, and when his hour had come, of his own accord, he laid down his life as a sacrifice for our sin.  Raised from the dead by you, father, he became for us the source of life and sent by the Holy Spirit to fill the world with joy and peace.

Main Cel: Now we pray you Father, send the same spirit to fill these gifts of bread and wine with his divine power, and to make present among us the great mystery of our salvation.

All: Holy…holy… holy (is sung)

All Concelebrants:

            At the supper which he shared with his disciples your Son Jesus Christ, took bread in his sacred hands gave you praise and thanks, broke the bread and gave it to his disciples saying:

           

Take this, all of you, and eat of it: for this is my Body which will be given up for you.

In the same way after supper, he took the cup.  Again he gave you praise and thanks, gave the cup to his disciples saying:

Take this, all of you, and drink from it: for this is the chalice of my Blood, the Blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins. Do this in memory of me.

And so father, in gratitude we celebrate the memorial of the obedient death of your son of his glorious resurrection from the dead, his triumphant ascension into heaven, and his out pouring of the spirit, in whom the church is born. While we offer you his unique and holy sacrifice we await his return in glory, when he comes he will gather up the fruits of redemption hold them together in his fullness and place them at your feet.

All: We proclaim your death, Lord Jesus, until you come in glory.

Con. Cel. IV Merciful father, bring together all your people, in the Holy Spirit help them live in Unity and fellowship with …………..our Pope, …………..our Bishop and all the bishops, clergy, religious and faithful.

Con. Cel. V  Grant to all departed a share in your bliss.  Welcome them into your kingdom, where Mary the Virgin Mother of God, the apostles and martyrs along with the saints unceasingly pray for us and help us share in the riches of your son, our Lord Jesus Christ.  Loving father, send down your spirit, the fullness of your bliss to fill with joy and peace all of us who share in the body and blood of Jesus Christ that we may be one in him and manifest our unity in loving service.

Doxology:  (after this triple arathi is made ) In the oneness of the supreme spirit, through Christ who unites all things in his fullness, we and the whole creation give you God, the father of all, honor and glory, thanks and praise, worship and adoration, now in every age forever and ever.

All: Amen. You are the fullness of reality, One without a second, Being, Knowledge, Bliss. OM, TAT, SAT.

7. COMMUNION RITE  This is the bread that came down from heaven; whoever eats this bread will never die; whoever drinks of this cup will live forever. For the Lord said: “He will have eternal life and I will raise him up on the last day”.  Do you believe this?

All: Yes, Lord we believe.  For you have the words of eternal life.

Cel:  Invites the community to recite the Lord’s Prayer…..Then the celebrant breaks the bread and says:

The cup of blessing which we bless is the communion with the blood of Christ, the bread which we break is the communion with the body of Christ.

All:  Because there is one bread, we who are many are one body for we all partake of the one bread.

Cel: My feast is ready says the Lord.  Let us joyfully share in this banquet (then all receive communion after communion…)

Let us pray: Lord, today the light has flooded our eyes. Your face is bent from above and your eyes have looked down on our eyes.  We feel our limbs are made glorious by your touch. And now we beg humbly one final glance from your eyes and our lives ever be your own.  This we ask through the one who has made you known to us this day in breaking of the bread, Jesus Christ our Lord.

All: Amen

8. FINAL BLESSING:

Cel:  May God, beyond all names and form, share with you his glory beyond measure and make you enter into the mystery of his presence.

All: Amen

Cel: May God who became manifest in Jesus Christ, enlighten your minds, strengthen your wills and fill your hearts with love.

All: Amen.

Cel:  May the grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all to protect and to guide you.

All: Amen

Final hymn

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.

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[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.