SEARCH FOR LITURGY IN INDIA

SEARCH FOR LITURGY IN INDIA SEARCH FOR LITURGY IN INDIA FRANCIS KANICHIKATTIL CMI Dharmaram Publications Bangalore 560029. SEARCH FOR LITURGY IN INDIA Author: Fr. Francis Kanichikattil St. Mary‟s Monastery Elthuruth P.O. TCR. 680 611 KERALA, S.INDIA. Email: ffkanichikattil@gmail.com Published in: December 2017 Published by Dharmaram Publications ISBN: 978-93-84964-87-0 Layout: Sandip Rai Cover Design: Thomson P.J Printed at: Matha Prints, Bangalore Price: Rs. 180.00; U.S. $. 10.00 ____________________________________ Dharmaram Publications Dharmaram College, Bangalore - 560 029, India Tel. 080/4111 6137, +91 9538909803 E-mail: dpoffice3@gmail.com CONTENTS Foreword vii Introduction ix 1. The Question of „Ancestral Traditions‟: A Crisis in the Syro-Malabar Church 01 2. Challenges for New Anaphora Prayers in the Indian context 17 3. Eucharist: Unique Presence of Christ on Earth 35 4. Pneumatology in the Syriac Anaphora of Addai and Mari 51 5. Light in the Prayer Life of the Early Church: Inculturation Perspective 69 6. Liturgical Renewal in the Syro-Malabar Church: Observations and Prospects 85 7. Plurality, Variety and Unity: A Liturgical Paradigm 105 8. The Sacrament of Baptism and Community Building: Syro-Malabar Church Perspective 123 9. Review Article on “To Restore Or To Reform? 139 10. Review Article „In search of an Authentic Liturgy‟ 151 FOREWORD Liturgy is very much related to Christian Life, the fount from which the power of the Church springs and imparts vigour to the life of the faithful. “Search for Liturgy in India” contains 10 articles related to Church, Liturgy and Inculturation. The Early Christian Tradition in India claims that St. Thomas, the Apostle brought the „Good News‟ to the People of India and he celebrated the Eucharist with the faithful in their language and culture. India is a land of Spiritual seekers and sages from ancient times. Out of the 10 articles presented, four are from „Vidyajyoti Journal of Theological reflection‟, two are from Festschrifts published in honour of Two Professors of Dharmaram Vidya Kshetram. The articles have been re-edited in view of Publication. Book review articles of two Scholars (Dr. Berchmans Kodackal, Dr. Graham Woolfenden) on my Ph.D thesis in Inter-national Journals are also included. Details are given in the Introduction. I am very grateful to the Editors of the Theological Journals and Festschrift volumes for allowing me to publish the articles in the Book. The Monastic Community at Elthuruth, Prior Rev. Fr. Jose Payyappilly cmi and others always encouraged me to bring this work to light. My thanks are owing to them. Special gratitude is to Mr. Thomson P.J who designed the Cover Page. Sincere thanks are due to Rev. Dr. Francis Thonippara, the director of Dharmaram Publications and the staff for making the layout and printing. Dr. Francis Kanichikattil cmi INTRODUCTION Christian Faith was brought to India at a very early period. The firm tradition of the Church is that Apostle Thomas preached the „Good News‟ to the people of India, especially in the South-West coast (Kerala) in the first century. Although difficulty still exists regarding the documentary evidence of the apostolate of St. Thomas in India, there is a solid body of scholarly opinion that the foundation of Christianity in India was laid by Apostle Thomas. A good number of studies both by Indian and foreign scholars give us a comprehensive picture of the issue. The early Christians who received Faith from St. Thomas were called „Thomas Christians‟ and the religion they practiced, came to be known the ‟Way of Thomas‟. St. Thomas founded Seven Communities (churches) at different parts of Kerala, and today these churches are well known pilgrim centres, and the tomb of St. Thomas is situated at Mylapore Cathedral. People visit these holy places as the source of the Christian Faith, which their fore-fathers inherited from the apostolate of St. Thomas. It was the early Christian tradition that, wherever the apostles preached the Gospel and baptized the faithful, there they celebrated the „breaking of the bread‟ (Eucharist) in the language and culture of the people. This paved the way for the emergence of different Traditions and liturgical families, which in turn became the basis for the formation of different Rites in the Church. Rite is the patrimony of the manner of living the faith in an individual Church. Hence it is certain that St. Thomas celebrated the „Breaking of the Bread‟ as his GURU the divine master taught him, in the culture and tradition of the people of India. Except a few fragmentary documental evidences, we do not have many resources for the existence of a liturgy at that time, whereas there are enough resources in the case of other Sui juris Churches. x│ Search for Liturgy in India The early Christian life of south India (Kerala) was further strengthened by emigration of other groups of Christians from outside, namely the Persian invasion in the 4th century and the Portuguese colonization in the 16th century. The Persians came from West Asia with their developed Syriac liturgy under the leadership of an able merchant by name Knai Thomman, their descendents are the Knanaites, today an endogamous Christian community in Kerala society. By their arrival and involvement in the Church administration of the Thomas Christians, the natural blossoming of the Christian life and flourishing of the native liturgy was completely obstructed. It was the most disastrous event in the history of the Thomas Christians. Only after the arrival of the Persian Christians the Syriac Liturgy was introduced in Malabar (Kerala). Thus the Syro-Malabar Church today is complimented by the heritage handed down from Indian tradition, Persian (Chaldean) liturgy and Latin liturgy. The very name of the Church itself is ambiguous; a preferable appellation would be „Catholic Church of St. Thomas in India‟ instead of Syro-Malabar Church.. The Persian Church never tried for a missionary expansion or a formation of a Church in the Indian culture. They were satisfied with their own Syriac liturgy, and they never tried for a change either in the language or in the symbols of the liturgy. On the other hand the Western Church undertook more missionary expansions, St. Francis Xavier, the great missionary from Spain, by his preaching and teaching sowed the seeds of faith in the hearts of the people and he converted many to the Christian faith, especially in Goa and west coast of south India. Among those who tried to acquaint themselves with the language, culture and religion of India, the genial Italian missionary Robert De Nobili S.J. (1577-1656) stands exceptional. He is not only a milestone in the history of Christianity in India but also a luminary in the theological horizon. No history of theology in India worth its name can be written without reference to De Nobili, much like no history of Chinese theology could be ever written without reference to Introduction│xi Matteo Ricci. Rightly he can be called the First Oriental Scholar from the West. What has been the theological achievement of De Nobili? His great contribution to Theology in India is his praxis of Inculturation, which is even today a source of inspiration. The praxis was animated by his theological vision. From the midsixteenth century onwards, there were mass conversions along the southern coast of Tamilnadu among the fishermen. The converts had to abandon their traditional ways and adopt Portuguese customs and even Portuguese family names. The Christianity was even known Parangi Marga, the way of Parangis (Portuguese). It was in the context of this anomolous way of Christianity that De Nobili was led to reflect on its root causes. He came to the conclusion that true Christian faith could not be inimical to the culture and traditions of the land. In an attempt to give concrete expression to his vision, he assumed the traditions and ways of life of the Brahmins who were all along been considered guardians and protectors of the Indian culture and religion. His dress was kavi coloured garment, and like the Brahmins he wore Poonool and smeared his fore-head with sandal paste. He left the comforts of the mission house where other missionaries stayed and began to live in a small hut with no table, chair or cot to sleep on. In fact De Nobili became a true Brahmin sannyasi in spirit as well as in his way of life. This was the style of life he followed for nearly forty years. As a part of his method of inculturation, De Nobili plunged into the study of the language and religious literature of Sanskrit, Tamil and Telugu. He has left many writings in those languages. At that time the Vedic texts were secretly preserved, and learning them was the right of the Brahmins. Through the help of a teacher he learnt Vedas, perhaps he was the first European ever to familiarize himself with the Veda, the most ancient religious text of India. De Nobili was in contact with many learned scholars of Madurai. He was xii│ Search for Liturgy in India fascinated by the various schools of philosophy in Madurai. A major theological contribution of De Nobili lies in the area of encounter and dialogue with Hindu Religion. At a time when Hinduism was a closed book to the missionaries, he took the first bold step in meeting the Hindu world and its religious sources. He was convinced that the gospel could never take root in India by ignoring its ancient religious culture. De Nobili tried to establish points of contact between the Hindu and Christian doctrines, and thus make the Gospel intelligible to the Indian mind. In this effort he seems to have had little success. The encounter of De Nobili with the Hindus may not be called dialogue in the sense we attribute to this word today. Nevertheless we can discern some features of dialogue in his approach to Hinduism. From his life and approach we can infer that he recognized the universality of God‟s salvation, the presence of God‟s truth and His grace in other religious traditions. In this sense, he anticipated to some extent the teachings of Vatican II. His scholarship and the positive outlook on other religions contained the seeds for a truly open and catholic theology of Religions. He persuaded theology in an original way especially through his way of life. His praxis is a challenge to theologians in India today and their theological enterprises. The identity of the Syro-Malabar Church is Indian and it fully rests on the authority of the Syro-Malabar synod. It rests on the apostolic Church of St. Thomas, the apostle of India. In the past the Church was ruled by the Chaldean and the Latin prelates; but Pope Pius IX liberated her from the Chaldeans in 1869 and Pope Leo XIII from the rule of Latin Bishops in 1887. But the submission to the other ritual Churches somehow enriched the Syro-Malabar Church. And today she is the most vibrant Church among the Catholic Oriental Churches, ready to assume more effectively the evangelization work in India. Whatever has been organically absorbed into the SMC from the Chaldean and Latin Churches became part of the identity of Introduction│xiii the Church. Fundamentally the Liturgy of the SMC is Chaldean or East Syrian, but the Church can absorb many good things from other Churches and rich spiritual heritage of India. India is a land of many cultures, Religions, languages, above of all a land of spiritual seeking. Pluralism is a Blessing of the Nation. „Unity in Diversity‟ is the life force of our spiritual heritage. „The Truth is one but the Wise interpret it differently‟ is what the Vedas teach. Speaking on the question of Liturgical reform, II Vatican council insisted on „returning to the Sources‟. A return to the sources, the council thought, would be the suitable medium to guide necessary changes in the liturgical field. After the Council all Christian liturgies, irrespective of their origins, deepened their studies on sources both for their identity and for the reform they had to carry on in the new situation. It is an interesting phenomenon within the universal Church that different Rites co-exist which can in a wide variety of ways express the same mystery of Christ. In the past centuries the SMC did not undertake any Mission outside Kerala. II Vatican Council opened a new start in the Mission expansion of SMC. New mission regions were given to the Church for the fruitful apostolate. The people of these new regions are different from the people of Kerala. They are different in culture, language, Religion and way of life. Hence the existing liturgy may not be suitable for them, to celebrate the mystery of Christ. Hence it is certain that the present liturgy need to be inculturated to the taste and heritage of the people. Then the liturgy would be warmly received by the people. It does not mean creating new liturgies for different mission dioceses or regions. It is not allowed. What is possible is the present Syro-Malabar liturgy which is Chaldean in origin need to be adapted to the culture and life of the people. After the II Vatican Council the Church in Africa very well adapted their liturgy to the culture and taste of the people, always keeping the substantial unity with the Roman Liturgy. xiv│ Search for Liturgy in India The African Church became very well rooted in African culture. It is devastating that he Syro-Malabar Church is very reluctant to promote the possible adaptation in the Liturgy, taking to consideration the mission context of India. Similarly the present Syro-Malabar liturgy which is followed in Kerala, need to be renewed in language and repetitions should be avoided. The prayers should not be mere translations of Syriac original of the past, but must be rewritten as prayers for the faithful of today. The Syro-Malabar synod is the authority to take decisions and make the liturgy alive in the entire Church. The Church has to go forward with adaptable texts for Kerala, Mission regions and Syro-Malabarians outside India as per their unique contexts. Article No.one, published in Vidyajyoti Journal of Theological Reflection, explains the Vat.II concept „Return to Ancestral Traditions‟, of the Decree on the Eastern Catholic Churches. Who were the ancestors of the ancient Church of Thomas Christians? How we can perceive the identity of the present Syro-Malabar Church today? Could the liturgical renewal after the II Vatican Council create a unity within in the Church? The article sheds light in these areas. Ref. Vidyajyoti Journal of Theological Reflection (VJTR) Delhi, 69(2005) 291-297. Second article is on introducing new Anaphora prayers in the Liturgy. As a result of the Liturgical renewal, the Lain Church introduced new Eucharistic Prayers in their liturgy. Vatican Council gave inspiration for the formation of new Eucharistic prayers, keeping the substantial unity with the Prayer already existing. Syro-Malabar Church also introduced Eucharistic prayers on experimental basis after II Vat. Council. The Church is in need of new Anaphoras, taking to consideration the culture and tradition of the mission areas. Ref. VJTR 79(2015) 144-156. The Eucharist, Christ‟s unique and universal presence on Earth is the subject of the third article. Christ Instituted the Introduction│xv Eucharist and the community of the faithful kept on celebrating this tradition without any interruption, and being continued. Every day Eucharistic celebration is a remembrance and participation in the Eucharist of Jesus celebrated with disciples as well as in the mystery of our eternal salvation by the Death and resurrection of Jesus Christ. Ref. Festschrift, Power of Positive Presence (Dr. Thomas Kollamparambil Ed.), Dharmaram Pub.2014. The Eucharistic Prayer of Addai and Mari is very ancient, and it was formed in the third century according to scholars. It is used in the Liturgy of the Chaldean SyroMalabar Churches. The Pneumatology (Epiclesis) is the descending of the Holy Spirit upon the Eucharistic species as well as upon the Community. The 4th article also brings to light on certain pastoral problems within the Anaphora. Ref. Studies on the Anaphora of Addai and Mari (Dr.Bosco Puthur Ed.), LRC pub. No.9. 2004, Kochi, 168-181. Article No.5 - Light and Darkness are two major concepts in the Gospel of St. John. Light represents Truth, Goodness, Dharma whereas Darkness stands for Evil, wickedness, Adharma. The Evil and Goodness is related to human life and as well as Community. The way, Jesus taught his disciples gives spiritual strength to conquer evil in life. Light was a very powerful symbol in the early Christian liturgy, also in the liturgy in modern times. Light in the Indian tradition always stands for Righteousness. Deevali is the festival of light in India. Ref. VJTR, 70(2006) 887-896. Liturgical Renewal in the light of Vatican Council was a success in the Latin Church, and now the Church enjoys its fruits; whereas the liturgical renewal in the Syro-Malabar Church did not produce good results as intended. Instead of a consensus regarding the norms of the renewal, the process itself created polarization of different ideas and as a result formation of different groups. Extreme views always created xvi│ Search for Liturgy in India troubles in renewal. Still the Church is going on the path of renewal. Ref. VJTR 64(2000) 259-268 Article Seven explains the Liturgy of the St. Thomas Christians. There was an indigenous form of worship in India in the early centuries. It was the early Christian tradition that wherever the apostle preached the good news, there they formed a Christian community and celebrated the „Breaking of the Bread‟. There were the influences of the Chaldean then Latin liturgies in the apostolic liturgy of St. Thomas. The Church is in need of a liturgy adapted to the religious and cultural Tradition of India, a liturgy adapted taking to consideration the religious pluralism and social situation of India. Ref. Festschrift, New Horizons of Indian Christian Living ( Dr.Shaju Chackalackal Ed.), Dharmaram Pub. 2007, p.387-402. Baptism is the first Sacrament, the birth of the Catechumen as the son/daughter of God and the Church. As the son of God, he participates in the divine life on the earth itself. Baptismal font in the Syriac tradition is symbolically the womb of the mother Church, from which the aspirant is born as the son of God. All Christians are born from the baptismal font of the same Mother Church. Hence Christians, wherever they may be,are brothers and sisters of the Family of God. The sacrament of Baptism builds the community consciousness in the Church. Ref. Word and Worship, Bangalore (4/2002), 277-284. Article Nine is a Book Review of my Ph.D thesis on Liturgy, defended in the University of London. It was published from Dharmaram Publications under the name “To Restore Or to Reform”?, a critical Study on the Liturgical Renewal of the Syro-Malabar Church. Dr. Berchmans Kodackal gives a nice review of the volume. He gives a comprehensive view of the content of the volume. Restoration and Reform are two terms, elaborately discussed during the liturgical renewal of the Syro-Malabar Church after II Vatican Introduction│xvii Council. Still the Church has to reach a consensus regarding the Liturgical renewal taking to consideration the religious context of India. Ref. Studia Canonica, Canada (Vol.29/2) 1995, 547-553. Another Book Review on the thesis, by Dr.Graham Woolfenden, a pastor and scholar of the Ukraine Orthodox Church. He was member of numerous learned Societies like Societas Liturgica, Review Editor Eastern Churches Journal etc. His ideas are very orthodox, and there is no room for any renewal in Eastern liturgies. To him the liturgical renewal is the keeping on the Tradition of Eastern Churches. In Liturgy there is no question of any modern thinking. Ref. Eastern Churches Journal,U.K. (Vol.1, No.1) 1993/94, 75-86. 01 QUESTION OF ANCESTRAL TRADITIONS A CRISIS IN THE SYRO-MALABAR CHURCH Introduction: “Return to Ancestral Traditions” was the call of Vatican II to all Individual Churches. “if they have (unduly) fallen away due to circumstances of times or persons, they are to strive to return to their ancestral traditions”.1 Return to the vision and foresight of the ancestors is the most sublime duty and right of the young generation since that vision and foresight of the forefathers would undoubtedly strengthen their steps in achieving the goals initiated by them. The Syro-Malabar Church, an individual Church with Major Archiepiscopal status, was known in history as „Malabar Church‟ due to its geographical position in the south-west coast of India. The Christians were known by the name „Thomas Christians‟ or simply Nazranikal (followers of the one from Nazareth) resembles the other names such as Namboothiris, Nairs in the Kerala society. We do not go into the details of the historical evidences regarding the foundation of the Christian Church in Kerala, rather we take into account the consensus that Thomas the Apostle founded the Church in India in the first century itself. The prefix „Syro‟ (Syriac) was added to Malabar Church officially towards the end of 19th century in order to distinguish the Malabar Church that used Syriac as the liturgical language from the Roman Church which uses Latin. 1 Vat. II, Decree on the Catholic Eastern Churches, no.6. 2│ Search for Liturgy in India 1. Malabar Church down through the Centuries: The history of the Thomas Christians or Malabar Church may broadly be divided into four epochs. It is the firm belief of the Thomas Christians that St. Thomas founded Seven Churches in south India, rather seven Christian communities in Faith that became the nucleus of the Christian presence in India. Sources like Jornada of Dom Alexis De Menezes confirms that one of these Seven communities lived in the Coramandel Coast, namely at Mylapur where apostle Thomas had his martyrdom in A.D.72. Due to some persecutions in the later period these people had to flee somewhere in Tamil Nadu and others to Kerala to join with other Christian communities baptized by St. Thomas.2 The Thomas Christians both Catholics and other denominations are proud to be called that they are the descendents of the Apostle Thomas. It was the early Christian tradition that wherever the apostles went and preached the „good news‟ there they founded the Church and celebrated the Eucharist (breaking of the Bread) with them, certainly accepting many symbols and elements from the local culture of the people. Hence there is no doubt at all that there existed an indigenous form of Christian liturgy in the Malabar Coast in the first century itself, the author of which was none other than St. Thomas, the Apostle of India. Some writers think that St. Thomas the Apostle brought the Syrian Liturgy into India. To verify this assertion, two conditions must be supposed, i.e. the apostle ought to have had a determination to observe everywhere the liturgy in the Syriac, or the people of India ought to have known Syriac. It is clear that neither of these hypotheses can be proved. Because all the liturgical writers and linguists hold that in the days of the Apostles, Liturgy was celebrated in the language prevailed in those places where the Apostles went to spread the light of the Gospel; and the syriac was unknown to the people of India. 2 Malekandathil P (Ed.); Jornado of Dom Alexis De Menezes (trans.) L.R.C. Publications, Kochi. 2003 pp. 14-15 Question of Ancestral Traditions │3 According to F.C.J. “They (Indians) went on for a century or more worshipping in their own Churches with the simple Dravidian liturgy and their own local priests. But gradually the Persian Christians who traded in those parts substituted their own Liturgy for Dravidian liturgy, explaining that Syriac was the Language of the Lord Himself. This might have influenced the Indian Christians and gradually they might have lost their own Dravidian liturgy3. Although we do not know any details of that early form of worship, we can all the same safely say that St. Thomas while planting the seed of the Gospel in the Indian soil, must have taken the initiative to celebrate the Lord‟s Table in the Indian way. One thing is certain, it practically came to a halt when the Syrian settlers came to India in the 4th century with their liturgy and expertise in trade, the Thomas Christians were obliged to accept the Chaldean Liturgy sponsored by them. Here there is actually a situation in India where the early Christians „falling away from the practice of their rites, owing to the circumstances of time and persons. Hence the Art. 6 of the Vatican decree on Eastern Churches to retain to their ancestral traditions would mean that we should go back to the first century traditions, of which we know the essential nature and not simply the alien imported Chaldean traditions of the 4th century.4 The second epoch in the history of the Thomas Christians starts with the migration of a mercantile group of Persian Christians from Mesopotamia to Malabar Coast during 4th century. Historians suggest various reasons for the migration of large group of Persian Christians to the Malabar Coast. The Persian Church was severely persecuted by Saphor II (309379) A.D and it is a historical fact. The Church of „Thomas Christians‟ was a strong Christian community in India at that 3 F.C.J. A short life of St. Thomas the Apostle of India Madras 1906, pp 52-53. 4 Cardinal Parecattil; Liturgy in My View, (Mal.) 1987 .pp. 262-„3 4│ Search for Liturgy in India time. Quite possibly Christians from Persia might have come to India for their survival and livelihood. Some other authors say that Persian Christians were best trade men and their skill in trade led them to Malabar Coast to make trade relations with India. However the Malabar tradition seems to be very strong of the migration of 72 families with a bishop and number of priests in 345 A.D. under the leadership of an able Persian merchant by name Thomas of Kynai5. These Christian trade men soon won the favour of the King of Kodungalloor6 that was an important seaport in South India during the early centuries. Seeing their skill in trade the King Cheraman Perumal of Malabar gave them 72 privileges, written on copper plates. Unfortunately those copper plates were lost in the later period. There is a consensus today in the SyroMalabar Church that these Persian Christians brought the Syriac Liturgy and Syriac Rite to Kerala from Mesopotamia in the 4th century. Further the Knanite community (diocese of Kottayam) in Kerala today very strongly own that their forefathers brought the Syriac Rite and Syriac liturgy to Malabar Christians centuries ago and they are proud to be called as descendents of Thomas of Kynai7 Unfortunately this created a negative result in the Apostolic Church of Malabar. Thomas Christians never developed a liturgy or theology as their own, adapting signs and symbols from their life context even though they had an initiation of these from the Apostle himself. They were satisfied with the developed Persian Liturgical rites and other prayers conducted in Syriac language by the Kathanars. During the period between the 4th-16th century, the Thomas Christians came under Chaldean domination, both juridically 5 All Church historians today accept this event in the Malabar History. Ref. Jornado of Dom Alexis p.17 7 Vellian J; Knanite Community: History and Culture (Syrian Church Series Vol.XVII, 2001) p.36. Also refer the encounter with Bp. Kunnassery in the Magazine „Apna Desh‟ Book 53, Sept.7 :2003 and Book 54, Sept.5: 2004. p.9 6 Question of Ancestral Traditions │5 and liturgically, getting priests and bishops from Middle East. A striking proof of the anomaly that prevailed during that period is that not a single priest was consecrated Bishop, since the Chaldean Church wanted to keep all power under its thumb. It was a period of juridical and liturgical colonialism. Indeed it was a great disaster as far the early Thomas Christian community was concerned. Towards the close of the 15th century, the Portuguese navigator Vasco De Gamma along with his companions reached the Malabar Coast. To start new colonies in the Eastern land and improve their trade motivated the Portuguese to hold any hardship to reach far distant land like India. The Thomas Christians warmly welcomed the Western Christians as their own brothers. But later when they started to purify the existing Syriac Rite, they retaliated against them strongly because they were at home with the Syriac Rite and Syriac Liturgy by this time. Even though this process is named „latinisation‟ in the Malabar history, the contribution of the Western Christians to the Malabar Church was praiseworthy both in the secular and ecclesiastical as well. They created a missionary zeal among the Thomas Christians. Starting of Christian schools, better seminary formation for the clergy, publication of Christian literature and propagation of popular devotions such as Rosary, Way of the Cross, devotion to the Holy Eucharist, devotion to Mother Mary are some of their best Contributions to the Thomas Christians. In fact these popular devotions have greatly contributed for the growth of Christian life in the Malabar Coast. Still these devotions have an important place in the spiritual life of the Thomas Christians. The fourth epoch in the history of the Malabar Church begins with the erection of two Apostolic Vicariates namely Thrissur and Kottayam exclusively for the Thomas Christians by Rome in 1887. Later in 1896 the Holy See suppressed the former Vicariates and reconstituted three Vicariates, namely 6│ Search for Liturgy in India Trichur, Ernakulam and Changanacherry, appointing three indigenous Bishops. The appointment of three Indians as Bishops of the Thomas Christians was an important step in the growth of the Malabar Church. In 1923 the Holy See constituted the Syro-Malabar Hierarchy making Ernakulam the Archbishopric See. The Archbishop then had control over all matters concerned with his Church. Malabar Church made tremendous progress in all fields such as education, hospitals, mission work, publications, starting the liturgical reform etc. by the appointment of native bishops. But things became very complicated in 1956 when another ecclesiastical province with Changanacherry as the Archbishopric was erected as in the Latin model. It was the most disastrous event because in all liturgical matters the Archiepiscopal Sees went in opposite direction in the later period. The Syro-Malabar Church was raised to the Major Archiepiscopal status in 1993 and still the Church is on the path of progress. 2. Why A Crisis in the Syro-Malabar Church? It is quite certain that the above mentioned two Christian groups who were primarily trade men and later took the mandates of official Church, had great role in making the destinies of the Malabar Church. But first and foremost Malabar Church is an Apostolic Church, founded by Apostle Thomas in Malabar and it must grow as an indigenous Church well rooted in the socio-religious milieu of India. The crisis in the Malabar Church directly points to the Church‟s Ancestral Tradition (Heritage), which eventually seems to have been reflected in the „Liturgy‟ of the Church. Second Vatican Council called for a reform in the Church, especially a reform in the liturgical life in view of a renewal in the Christian life of the faithful. As far the Malabar Church was concerned, from a long period the Church was following the liturgy of the Persian Church in Syriac language. During sixteenth century and later the liturgy was thoroughly latinised. But the spiritual and Question of Ancestral Traditions │7 theological formation of the faithful continued to be in Western style. It created a difficult situation. During the renewal process in 1980s and later a minority group of bishops strongly supported a total restoration of the Persian (East Syrian) liturgy for the use of the Malabar Church8 For them return to „ancestral heritage‟ was confined only to pre-sixteenth century East Syrian (Persian) tradition and liturgy. They were never concerned with the situation of the Malabar Church in the first four centuries before the Persian immigration and the period of Latin rule after the Synod of Diamper and the present context of the Malabar Church. But majority of the Dioceses never desired for a total restoration of the Persian liturgy. In the light of the Vatican council document on liturgy, they wished for a renewal in the liturgy taking into consideration the principle of restoration, reform and adaptation promoted by the council. Also they stood for the new experiments and new Eucharistic prayers in the Liturgy as in the Latin model. These two views truly created a tension, which eventually developed into a Crisis in the Malabar Church. 3. Roman Policy of Total Restoration: The incident which paved the way for the restoration of the Syro-Malabar liturgy seems to be curious. For a long time the Roman Pontifical was in use for the Ordination of the SyroMalabar Church. The Church found difficult to use the Latin Text for the Pontifical ceremony and after Syriac to continue the Mass. So they demanded from Rome in 1908 a Syriac translation of the Roman Pontifical for their use. It was reported that Rome was favourable in the beginning, but when the authorities consulted a few experts in the field, it took a See the document “Final Judgement of the Congregation for the oriental Churches Concerning the Order of the Syro-Malabar Qurbana” in Roman Documents on the Syro-Malabar Liturgy OIRSI Publications, Kottayam 1995 p.96. 8 8│ Search for Liturgy in India different turn. In 1934 Pope Pius XI, taking into account the opinions of the experts, in a private audience recommended: „Latinisation should not be encouraged among the Orientals‟ 9. A commission was soon formed, which completed the work of restoration of the Chaldean Pontifical for the use of the SCM in 1957. It is certain that there was also a legitimate reason on the part of the SMC for demanding a Syriac translation of the Roman Pontifical, for they feared the ecclesial domination of Chaldean Patriarch over their Rite, which they never wished for. The position is very clear in the long letter of Bishop George Alappatt to Cardinal Tisserant. In August 1953, the SMB conference appointed a committee of five persons, Fr. Placid one among them for the study and translation of the SM liturgical Texts into vernacular. The texts in the local language, they thought, would make people‟s participation more active. It was reported that, except Fr. Placid all others in the committee were against a total restoration of the Chaldean rite for the use of the SMC. In Dec. 1953, Cardinal Tisserant visited the Oriental Churches in Kerala. The purpose of his visit, it seems, was to settle the problem concerning liturgy in the Church. He met bishops and discussed the problem with those involved. Cardinal Parecattil, in one of his speeches in Rome on SML renewal has mentioned the division of opinions that existed between the SMB and Fr. Placid on liturgical matters during that period.10 After Cardinal‟s return to Rome, a liturgical commission was soon formed in Rome in March 1954 for the restoration of the SML. The commission members were Fr. Raes, a Belgian Jesuit, Fr. Placid CMI, Fr. Korolevsky, a priest of the 9 Korolevsky; Living languages in Catholic Worship, London 1957, p.135. 10 #4 p.264. Question of Ancestral Traditions │9 Byzantine Rite. The SMB were informed about this appointment by an official letter in May 6, 1954, from Cardinal Tisserant, however without mentioning the names of the Commission members. The Commission carried out its work efficiently and prepared the first draft of the Eucharistic liturgy and it was sent to SMB for suggestions in 1955.The bishops sent their opinions personally, even though many did not support the Roman policy of total restoration. The Congregation for the Oriental Churches considered the opinions of the bishops, and a draft Text was again discussed in the Plenary Session and a new Text was promulgated through the letter De Ritu Sacrifici Eucharistici Instauratio in Jan. 20, 1960. The official Texts approved by Rome are, 1. Taksa d‟ Quddasha (Text of the Mass) 2. Ordo Celebrationis...(Rubrics and Calendar of the Mass) 3. Supplementum Mysteriorum....(Proper for special occasions) The Text came in use in the Syro-Malabar Church on 3rd July, 1962, the Feast Day of Apostle Thomas. In observing the process of the revision of the Qurbana Text, it is not difficult to conclude that the SMB were strongly against the Roman policy of the total restoration of the Chaldean liturgical Texts for the use of the SMC in India. 4. Bishops‟ Response to the Roman Policy of Total Restoration: It is very clear from the evidence of the number of letters sent by Malabar Bishops to Rome in 1930s, that they never favoured the Roman policy of total restoration of the Chaldean (East Syrian) liturgy for the use of the Malabar Church. Bishop George Alapatt of Trichur (Bishop since 1944) wrote a long letter to Eugene Cardinal Tisserant11 in 1938, entitled “No Return to Chaldeism”. In the letter he mentioned the after effects of a total restoration of the Chaldean liturgy in the 11 French Cardinal, he was the Secretary of the Congregation for the Oriental Churches in 1936-59 10│ Search for Liturgy in India Malabar Church. He wrote, “Any change would come upon the people and the clergy as a great surprise and the same discontent and agitation which attended the attempt to latinise the Syrian Christians in the 16th and 17th centuries are very likely to repeat themselves. Both people and clergy have come to love our modified Chaldean Rite to such an extent that the pure Chaldean Rite is looked upon as a strange and foreign Rite. A reversion to the pure Chaldean Rite would seriously affect some of the popular and cherished devotions in Malabar”12 Another letter with the title “Chaldean Missal and Breviary not to be Restored” signed by all the Malabar bishops under the leadership of Archbishop Augustine Kandathil on 6th Dec.1938, reads ”….if it be your mind that we should change our existing Missal and Breviary which have been in use for centuries, thus bringing about momentous changes in our SyroMalabar Rite, it would be a regretful surprise to us and to the flock entrusted to our care.”13 Rome continued the same policy of total restoration in 1950s. In a letter to Archbishop Augustine Kandathil of Ernakulam in the year 1954 Cardinal Tisserant14 wrote, “Your ancient Rite, which in its origin and development is connected with Edesssa and Mesopotamia, is preserved among you in a mutilated and highly westernised form. In its present form it cannot help inculcate the liturgical spirit as much esteemed by Holy Mother Church”.From the letter of the Cardinal it is very clear that the Chaldean Rite and Liturgy developed in EdessaMesopotamia, and the liturgy in the Malabar Church must be restored to pure Chaldean form. The bishops, in the light of their long pastoral experience in Kerala certainly never wished 12 ref. Ernakulam Missam (Diocesan Bulletin of Arch-diocese of Ernakulam-Angamaly) Vol.xlv.no. 8, 1975, p.326. 13 Ernakulam Missam, Vol.xliii, no.4, p.128 14 Mannooramparambil T; The Historical Background of the SyroMalabar Liturgy (Mal.) OIRSI publications 1986, p.303. Question of Ancestral Traditions │11 for a pure Chaldean Liturgy for the use of the Malabar Church. On 6th June 1955 Archbishop with a title “Chaldean Liturgy Not to be Restored” wrote a long letter to Cardinal Tisserant. In the letter Archbishop proposed suggestions for a renewal of the liturgy in his Church. His words seem to be very courageous. He wrote “The Latin Liturgy has not failed to make convenient adaptations and modifications throughout the centuries. We want a reformation in our liturgy that will help it living, dynamic, and progressive15”. From1980s we notice a change in the policy of bishops. A minority group16 of bishops strongly supported the Roman policy of total restoration, which eventually created a division within the Church. To add fuel to this, Oriental Congregation sent a Roman Document (1985) by name “Final Judgement”17 concerning the restoration of the Syro-Malabar Kurbana. That Document strongly criticised the position taken by the majority group of bishops and supported the minority group calling them sanior pars of the SyroMalabar bishops. Not surprisingly, this created a great offense to the majority of Syro-Malabar bishops. 5. Future Prospects: Syro-Malabar Church is an Apostolic Church founded by St. Thomas in the first century. The Church must be indigenous in all possible ways, especially in the liturgical celebrations. The Indian sadhanas such as meditation, namajapa, Kirthana, Pranidhana, bhajans, arathi, Deepanjaly, repeating Ishta manthra, silenc, etc must have an important place in the liturgy of the Church. As the other apostles in different parts of the world, St. Thomas celebrated the „Breaking of the Bread‟ which he owned from his Guru with the Indians accepting many symbols and elements from the life situation of the people. The above-mentioned sadhanas may be taken as the ancestral heritage, which the Church accepted 15 Ernakulam Missam; Vol. Xliii. No.6, 1973, p. 69. See foot-note 6. 17 Roman Document No.173, OIRSI Publications, Kottaysm-Pp. 96-114. 16 12│ Search for Liturgy in India from the local pattern of the worship of the people. New anaphoras must be formulated considering the need of the faithful. The Indian anaphoras composed by Dharmaram college Bangalore (1969) and the Liturgical centre in the Archdiocese of Ernakulam (1973) may be taken as models for the creation of new anaphoras. As far the Sources are concerned, the Anaphora of Addai and Mari was born in the theological centre of Edessa in the early century. New Anaphoras must be born in the theological centres of India as in the Edesean model. In composing new liturgical hymns, as far as possible, Indian ragas must be used. The liturgical text must contain symbols, language, philosophy and literature taken from living conditions of the people. In the Post Synodal Apostolic Exhortation to the African Church, the Holy Father had this to convey; “on several occasions the Synod Fathers stressed the particular importance for evangelization of inculturation, the process by which "catechesis 'takes flesh' in the various cultures". Inculturation includes two dimensions: on the one hand, "the intimate transformation of authentic cultural values through their integration in Christianity" and, on the other, "the insertion of Christianity in the various human cultures". The Synod considers inculturation an urgent priority in the life of the particular Churches, for a firm rooting of the Gospel in Africa. It is "a requirement for evangelization", "a path towards full evangelization", and one of the greatest challenges for the Church on the Continent on the eve of the Third Millennium.18After describing the theological foundations, narrating the criteria and areas of inculturation, stressing the need to build the Churches of God‟s family, the Holy Father speaks of the areas of application. Here he says: In practice and without any prejudice, “inculturation of the liturgy, provided it does not change the essential elements, should be carried out so 18 Apostolic Exhortation of Holy father Ecclesia in Africa 1955. no. 59. Question of Ancestral Traditions │13 that the faithful can better understand and live liturgical celebrations. (no.64) From 4th century (the arrival of Kynai Thomas at Kodungallur) till the second half of 20th century (II Vatican Council) the Malabar Church used Syriac as its liturgical language. Syriac was unknown to the faithful in Malabar. Nobody was bothered on what the priest was reciting in the Liturgy. Still those liturgical texts can be taken as an Early Tradition for further research, adaptation and inculturation. As Cardinal Parecattil puts it, the Caldean Liturgy may be taken as a canvas for drawing „beautiful pictures‟ from the life context of the people19. The contribution of the Western Church to the Malabar Church especially in the field of liturgy can be taken in the realm of popular devotions. From the 16th century the Church developed a spirituality based on popular devotion, which was a contribution of the western missionaries. Popular devotions such as rosary, way of the cross, first Friday devotion, forty hour Adoration, Marian devotion on Saturday, and novenas to the saints and remembering the departed in November are some of the most popular devotions that have contributed much for the spiritual growth of the St.Thomas Christians and are still being observed. The great challenge of Inculturation, as Pope John Paul II puts it during his visit to India, is yet to be taken up fully by the Church in India. We have a conciliar mandate; we have a papal mandate to engage in inculturation. But we do not seem to be prepared for it. Does not the Church in India need a conversion to its cultural roots and shed its alienation? The future will hold us responsible for missing the graced moments of kairos. In the past we have spent most of time in translating and introducing Mundadan Gracious; “Cardinal Parecattil Avant-Garde of Liturgical Reform” in Cardinal Parecattil The Man His Vision and His Contribution; Mundadan M.(Ed.) STAR Publication, Alwaye 1988. 19 14│ Search for Liturgy in India the Liturgical Texts. As the very early Church in India, sufficient efforts have not been taken to respond to the call of II Vat. council for more radical adaptation. What Pope VI said about evangelization, is also applicable to liturgy: “it loses much of its force and effectiveness if it does not take into consideration the actual people to whom it is addressed, if it does not use their language, signs and symbols, if it does not take the questions they ask, and if does not have an impact on their life”. (Evangeli Nuntiandi No.63). One of the great challenges which the Church in India is facing is how to divest itself of the „colonial garb‟. As a humble minister of the Gospel of the Christ, serving this great land of Rishis and Gurus, the Indian Church has the great responsibility to abandon the „foreignness‟ in order to achieve the acceptance of the people, especially in the liturgical realm. For an ordinary believer the liturgy and the Faith is the same. Hence to communicate the Faith to the non-Christians, we need liturgy as one of the means. But in order to be an effective vehicle in this regard, our liturgy has to undergo a transformation. This transformation will take place only when we start using the signs and symbols which are rooted in the culture and traditions of India in place of signs and symbols which we have inherited from outside. Such an inculturation of the liturgy is a necessary condition for our work of preaching the kingdom of God in India. In a country like India, pluriformity is unavoidable and useful. There is pluriformity in Religion, pluformity of cultures, people, pluriformity in Liturgical Rites. It is meaningful here to have flexibility of Rites, so that they can root themselves in the Indian soil and grow. In this age of Ecumenism and dialogue, building up of granite walls and juridical separation between Rites will be, creating of absurdity in the Church of Christ. Let the people of God enjoy the freedom to be served by the Church. Allow these Rites to grow freely imbibing food and water from the religious heritage of Question of Ancestral Traditions │15 the country, so that they will be gradually merged into the multi-coloured mosaic of Indian cultural scene. Perhaps they will be able to see one day that we have an Indian Rite, where all Indians including the non-Christian compatriots with their different cultures feel at home. They could enter into one Church of Christ and say: “here they speak one „language‟ and we can understand.”20 Syro-Malabar Church is an individual Church with all the rights and freedom in liturgy. Inspired by the power of the Spirit the Church must take firm steps taking into consideration the past history of the community. Confining the ancestral heritage of the Church only to the pre-sixteenth century Persian (Caldean) Period would not be a permanent solution to the Crisis in the Church. Bp.Theophane O.Praem, “The challenge of Inculturation” in Liturgical Renewal – An Outgoing Challenge , (ed.) Jacob Thekkanath , Bangalore, 1991, p.23. 20 02 CHALLENGES FOR NEW ANAPHORA PRAYERS IN INDIAN CONTEXT Introduction: Anaphora is the common name used by liturgiologists, to designate the most essential sacramental part of the Eastern Eucharistic Liturgy. In the Western Liturgy it is named the Eucharistic prayer. In its stricter sense, the word means the Eucharistic prayer proper from its opening dialogue between priest and people to its closing doxology and Amen. It is the principal prayer of the Eucharistic liturgy in which the Church gives thanks and praise to God, commemorates the last supper, the sacrificial death, and the entire saving work of Christ, invokes the holy Spirit and makes intercession, then consecrating Bread and Wine as the Body and Blood of Christ given in Sacrifice for the salvation and communion of his people. When we turn to the origin of Anaphora, we reach the Jewish Liturgy especially the Jewish prayer which they recite after the meal (Biraha-ha-mazon) on Sabbath days and special occasions. It means “Blessing or Thanks-giving after the Meal”. It comes after Breaking of the Bread. It consists of three short paragraphs beginning (a) Blessed are You, Lord Our God, (b) We will give thanks to You, (c) Have mercy upon me. 1 According to Hienamann , a scholar of Jewish prayer, in the Biraha Prayer, God is blessed first for creating the World. “Blessed are you, Lord Our God, King of the Universe, for you 1 J.Heinemann, Prayers in the Talmud, Berlin/New York :Walter de Gruyter, 1977. 18│ Search for Liturgy in India nourish us and the whole world with goodness, grace, kindness, and mercy. Secondly, thanking God, for giving People food, “We will give you thanks, Lord Our God, because you have given us for our inheritance a desirable land, ……life and food”. Thirdly prayer is made for the restoration of Jerusalem, which starts “Have mercy, Lord Our God, on us your people Israel, and your city Jerusalem, on your sanctuary and your dwelling place…..”. This is the ordinary form of the Jewish Blessing Prayer. In the Last Supper, which Jesus celebrated with his disciples in the Upper Room in Jerusalem, apart from these customary prayers, Jesus made his own innovations by saying the Institution Words. At the Breaking of the Bread, Jesus said, “This is my Body” making a new event in the history of Salvation. Similarly taking the Cup after the prayer, he said, “This is my blood which is poured for you. Do it in remembrance of me.” Thus Jesus‟ Words became unavoidable in the later Eucharistic prayers. Every Anaphorae contain the Institution Words in a slightly different way, which directly hints to the salvation of the whole humanity. Didache, which is considered as the earliest Eucharistic prayer, does not contain the Institution words as such. It is modeled in the form of a “Biraha – ha - Mazon”. Though it does not contain the Eucharistic Words, in general it is considered as the earliest Eucharistc prayer by the scholars. It becomes the source for the standard Eucharistic prayers both East and West. The Phraseology of Didache is very important. “We give thanks to you, Our Father, for the life and knowledge which you made known to us through your child Jesus, glory to 2 you forever” . Then after food long thanksgiving Prayer in the model of Biraha prayer. Thus Didache is a thanks-giving, a 2 R.C.D. Jasper and G.J. Cuming, Prayers of the Eucharist, Great Brittan: Collins 1975, p.15. Challenges for New Anaphora │19 blessing in the model of ritual jewish meal. Christians used it as Eucharistic prayer in the first centuries. Justin, a martyr of the early Church, gives a vivid description of the Eucharist in the middle of 2nd century. It is typically a description of the Early Sunday Eucharistic celebration, in which the celebrant is called “President” (praestos) of the community. This appears to be the earliest title of the celebrant of the Eucharist and it implies to the corporate nature of the Rite. What is more important according to Justin, “the president sends up prayers and thanks-giving to 3 the best of his ability ”. Justin does not mention any written form of prayer, but it is given to the innovation (originality) of the president of the community. That means Eucharistic prayer was not a written Text in 2nd century. Thus according to liturgists, Gregory Dix, Bouyer, Bernard Botte, E.Mazzo the Jewish prayer, especially “Birah-ha-mazon” provides the common structure for the formation of the later Eucharistic prayers. 2. Vatican Council Document on Liturgy The second Vatican council (1962-1965) is considered as the most significant event in the modern history especially that of the Catholic Church. Pope John 23rd is often recalled for his announcement, “it was time for the windows of the Church kept open to let the fresh air in”. In his opening message, the pope said, “that the Church should never depart from the sacred treasure of the Truth inherited from the Fathers; but at the same time she must ever look to the present, to the new conditions and the new form of life introduced into the new world.” The Council was a moment of grace, moment of hope, moment of Aggiornamento, not only for the Church, but also to the world at large. 3 Ibid; p.20. 20│ Search for Liturgy in India The Constitution of the sacred liturgy (S.C) was the first document of the Council and hence it has its own importance. According to the council Fathers, it was a blessing in disguise, since the worship of the Church was placed at the top of the agenda. On the 25th anniversary of the promulgation of the Document on Liturgy, Pope John Paul II said,” For many people the message of the second Vatican Council has been experienced, principally through the Liturgical Reforms”. 3. The Spirit of the Constitution: Two words that capture the Spirit of the liturgical renewal of the conciliar period are Aggiornamento, and Resourcement. Aggior-is an Italian word, that means, bringing things up to the present day. Pope John 23rd called the Church to update the presentation of its message to the new world. His call was motivated by pastoral concerns. He did not want the Church to lose touch with the contemporary concerns and struggles of its people. Resourcement- a French word means “back to the Sources” that means the study of the liturgical Sources (especially history) back to the early centuries. Far from being a sterile archeological interest in the past, going to the Sources was the spring board of the meaningful renewal. This idea is well explained by a French liturgiologist, P.M. Gy, (Catholic University of Paris) who was a resource person in the Vat.II. According to him “All Christian liturgies of the present day have discovered in their relationship with the ancient tradition, the source both of their renewal and of their presence in a world which has changed a great deal. Everywhere, liturgists have become, directly or indirectly, and often without even having tried, the artisans of liturgical reform; not because they wanted to change the liturgy or to depart from the tradition, but because deepening that 4 tradition was by its very nature a force of renewal ”. 4 Kenneth W.Stevenson (ed), Liturgy Reshaped , SPCK 1982, p.2 stress by the author. Challenges for New Anaphora │21 If we go to the history of liturgical movement, which itself was the forerunner of the liturgical Constitution S.C, we become more aware of this concept. A 19th century French liturgist, Dom Prosper Geranger, a Benedictine, who is known as the Father of the Liturgical renewal in the western Church, had been by conviction and temperament a traditionalist. But the return to tradition, he and his fellow monks set in motion was so deep and authentic, that with the passage of time it led to a renewal which was so real that to refuse liturgical reform 5 actually meant departure from the Tradition . Under his leadership, the Abbey of Solesmes became the centre of Liturgical research and learning and influenced other Benedictine Monasteries in other areas of liturgical renewal. Dom Lambert Beauduin of Begium with his pastoral awareness programme, Dom Odo Casel of Germany with his Mystery theology were great liturgical reformers who contributed substantially for the renewal of the Western Liturgy. There was a long term research of the source materials coupled with intense pastoral experience, and this yielded good fruits in the liturgical renewal of the western world. When we observe the liturgical renewal undertaken by the Syro-Malabar Church, it is very rare to see such combined effort of the Liturgical Historians, Pastoral animators, and theologians. Instead of a mutual sharing and team spirit, the liturgical renewal quite often brought confusion and conflict and that led the Church to a polarization rather than a consensus on Liturgy. 4. Respect for Human Cultures: Respect for Human cultures and Religions was one of the major contributions of the Vat.II. Before the council, in Roman Church, everywhere Uniformity was stressed. The Church never accepted other human cultures or other Religions except Kanichikattil . F; “Liturgical Renewal in the Syro-Malabar Church” , Vidyajyoti Journal of Theological Reflection 64 (2000) pp.259-68. 5 22│ Search for Liturgy in India the European Culture and Religion. In the Catholic Church, everywhere Liturgy was celebrated in the Latin language, and liturgical vestments were uniform everywhere. The Roman Church never accepted the principle of “unity in diversity” but it is the masterpiece of the Indian Culture. Syro-Malabar Church, though an Oriental church had no excuse from the Roman concept of Uniformity, because the Church was under Latin Jurisdiction. The council document on liturgy (37-40) (i.e.) “Norms for adapting the liturgy to the Culture and Traditions of the People”, is important in this respect. It reads “Even in Liturgy, the Church has no wish to impose a rigid uniformity in matters which do not implicate the Faith or good of the Faithful; rather dose she respect and foster the genius and talents of the various races and peoples. Anything in these peoples, which is not indissolubly bound up with superstition and error, she studies with sympathy and if possible, preserves intact. Sometimes in 6 fact she admits such things into the liturgy itself ”. Church‟s approach is very positive in this regard. In place of Imposing uniformity, which was the tradition of the Roman Church from long period, the document says, the Church has no wish to impose uniformity. She respects the talents and genius of different races and peoples, namely different cultures. Certain rites which are not bound up with superstitions and error, the Church may adapt into the liturgy itself. The Constitution also says, keeping the substantial unity of the Roman Rite,(in the case of Latin Church) provisions shall be made for revising the liturgical texts, for legitimate variations and adaptations, especially in the mission lands. This is the history of the formation of an Indian way of worship, both in the Latin and Syro-Malabar Churches. The Indian Rite Mass is celebrated at N.B.C.L.C. where it was formed, on certain week days and Bharathiya Pooja, that of Dharmaram 6 Sacrosanctum Concilium, 37. Challenges for New Anaphora │23 college is celebrated in the Kurisumala Asharam of Francis Acharya in Vagamon. Taken into effect, these provisions the Zairean Church in Africa also made a new “Zairean Rite”. I have seen that text, I do not know whether it is being continued now. After the second Vatican Council, the experiments in the area of Liturgy and Sacraments, new theological developments in Asia, Africa and South America, all came into effect. Origin of it is indeed the thrust of the Vatican Council and new outlook of the Church in the changing circumstances. A Theology of Asia, a theology of India (Indian Theology), a theology of Africa etc can be understood as the enrichment of the universal Church in dialogue with different cultures and races, and even Religions of the world. Nobody can deny this Unity of the Church taking into effect other diverse Cultures. It is an outpouring of the Sprit of God who is working in all human cultures and all World Religions. In this respect II Vatican Council was a new opening, a new start in the mission of the Church. As a matter of fact, there has been a long process of understanding the role of the Church in meeting other Religions and Cultures. Some centuries back it was understood as a “planting the Church” by a foreign missionary and later it was explained by „adaptation‟. Thereafter arose the concept of “Indigenization” and it is from this concept we come to “cultural adaptation” which later became “Inculturation” (1973) a term very much discussed in the context of Evangelization and Mission Theology. The time has come now to use another expression” Inter-Culturation” in order to emphasize the mutuality and inter-relatedness of the encounter between Gospel and other Cultures. The evangelization of culture is a continuous process. To be evangelized and 24│ Search for Liturgy in India 7 evangelize others go together (two way process) . Earlier it was only a one way process.In our zeal to evangelize others, we need to be ready to be evangelized by others. 5. Two Documents Supporting Cultural Adaptations (Inculturation): The encyclical “Fides et Ratio” Published in 1998, by Pope John Paul II is a special invitation to Indian philosophers and theologians to engage themselves in a re-articulation of the Gospel in the Indian context. He wrote ”In preaching the Gospel, Christianity first encountered Greek philosophy; but this does not mean at all that other approaches are precluded. Today as the Gospel gradually comes into contact with cultural worlds which once lay beyond Christian influence, there are new tasks of inculturation, which mean that our generation faces problems not unlike those faced by the Church in the early centuries. My thoughts turn immediately to the lands of the East, so rich in religious and philosophical traditions of great antiquity. Among these lands, India has a special place. A great spiritual impulse leads Indian thought to seek an experience which would liberate the spirit from the shackles of time and space and would therefore acquire absolute value8. The dynamic of this quest for liberation provides the context for great metaphysical systems. In India particularly, it is the duty of the Christians now to draw from this rich heritage the elements compatible with their faith, in order to enrich Christian thought. In this work of discernment, which find its inspiration in the council‟s Declaration Nostra Aetate, certain criteria will have to be kept in mind. The first of these is the universality of the human spirit, whose basic needs are the same in the most disparate cultures. The second, which derives Menamparambil T, “Inculturation of the Sacred Liturgy in Asia: Possibilities and Problems” VJTR 73 (2009), pp.85-106. 8 Fides et Ratio, 72, Stress by the author. 7 Challenges for New Anaphora │25 from the first is this: in engaging great cultures for the first time, the Church cannot abandon what she has gained from her inculturation from in the world of Greco-Latin thought. To reject this heritage would be to deny the providential plan of God who guides his Church down the paths of time and history. This criterion is valid for the Church in every age, even for the Church of the Future, who will judge herself enriched by all that comes from today‟s engagement with Eastern Cultures and will find in this inheritance fresh cues for fruitful dialogue with the cultures which will emerge as humanity moves into the future. Thirdly, care will need to be taken lest, contrary to the very nature of the human spirit, the legitimate defense of the uniqueness and originality of Indian thought be confused with the idea that a particular cultural tradition should remain closed in its difference, and affirm itself by opposing other traditions”. Never has any Pope written in so beautiful terms the richness of the Indian philosophical and theological traditions. Pope has not invited but urged the theologians in India to take up the challenges to articulate the Biblical, Theological and Liturgical concepts in such terms as giving respect to the Indian thought patterns and taking into account India‟s religious and cultural heritage. That means Indian Religious literature may be taken as original source material for interpreting theological and Biblical Concepts. The words of the Holy Father are very stimulating, For example, “My thoughts turn immediately to the lands of India, so rich in philosophical and religious traditions of great antiquity”. At the same time, Indian theologians must remain open to other articulations, especially the early Hellenestic ones, because they are also part of treasure of the Church‟s tradition. Sufficient attention must be paid to Greek, Latin and Syriac Fathers, whose contributions to the early Christian literature are unparalel. Likewise Indian theologians must appreciate the theological traditions and contributions of other countries and peoples. The human spirit is universal and its articulation is 26│ Search for Liturgy in India also universal. That is why Pope says no tradition or culture should remain closed in its difference nor assert itself by opposing other traditions. This is a very different view of the Church from the centuries. Here I would like to share the thought of Cardinal Parecattil, who always wished to see our Church, rooted in Caldean Tradition in liturgical matters, but at the same a fully renewed and inculturated Church in the Indian context. While speaking of our original liturgy inherited from St. Thomas the Apostle, he says,”It is futile exercise to engage in debates and controversies on our original liturgy and its exclusiveness or identity. Historians are not agreed, nor are they constantly of the same view on matters connected with them. Possibly we can discover nothing in those dark periods. It is not really necessary to search for them today; we have to found our Rite and rituals amidst contemporary background But then any picture can be painted only on a canvas. It is this canvas that we are seeking in the Caldean liturgy which is the fundamental basis of the Syro-Malabar liturgy. …Since we have been using the Chaldean liturgy over the centuries and are not in possession of the definite form of liturgy in vogue until the advent of the colonizers, we have to retain the Caldean liturgical rite, but adapted to the culture and to the needs of 9 the times and tastes of the people. ” Another important document which speaks of Indain Heritage and spiritual traditions is the Apostolic Exhortation of the same Pope, John Paul II to the People of Asia. The Document is Ecclesia in Asia which is the fruit of the Asian Bishops Synod, in connection with Chritujayanthi celebration in 2000. The Documet speaks of the Asian values and world view of the Asian people: Mundadan G; “Cardinal Parecattil Avant-Garde of Liturgical Reform” in M.Mundadan(Ed) Cardinal Parecattil The Man, His Vision, and His Contribution; Alwaye: STAR publications, 1988, pp 143-44. 9 Challenges for New Anaphora │27 “The people of Asia take pride in their religious and cultural values, such as love of silence and contemplation (dyana), simplicity, harmony (Rta), detachment, non-violence (ahimsa), the spirit of hard work, discipline, the thirst for learning (Vijana) and philosophical enquiry (darsana). They hold dear the values of respect for life, compassion for all beings (Samasrsti Samahavana), closeness to nature, filial piety towards parents elders and ancestors (pitrbhakthi), and a highly developed sense of community. In particular they hold the family to be a vital source of strength. Asian peoples are known for their spirit of religious tolerance (madedaratum) and peaceful co-existence. Without denying the existence of bitter tensions and violent conflicts, it can still be said that Asia has often demonstrated a remarkable capacity for accommodation and a natural openness to the mutual enrichment of peoples in the midst of plurality of religions and cultures.(Ekan Sat Vipraha bahuda vdanti) Moreover despite the influence modernization and secularization, Asian religions are showing signs of great vitality and a capacity for renewal, as seen in reform movements with in the various religious groups10”. Whatever it is said about Asian Culture, is same for India. The Asian Culture and civilization is very much influenced by Indian Culture. Budhism, one of the major Religions in Asia has its origin in India. The Asian cultural and spiritual Values must have its proper place in the formation of an Asian (Indian) theology, Spirituality and a worship pattern. The great trouble for our Indian Bishops and clergy in general, and especially that of the S.M.C is the apprehension or uneasiness in possessing our Indian heritage and tradition, which is the right of every Indian citizen. Very often we misunderstand the sole authority of Indian spiritual tradition and heritage is the Hindu Religion. Fr. Gerwin, a long term missionary in N.B.C.L.C has written a Book with the title, “Fully Indian and Authentically Christian”. According him an 10 Ecclesia In Asia 6. 28│ Search for Liturgy in India authentic Indian Christian must be “Fully Indian”.an Indian Christian fully enjoying the spiritual and cultural traditions of his own mother-land. These two documents are valuable as far as the Mind of the Universal Church is concerned. Church in India, both Latin and Oriental must strive for the development of a theology, Liturgy and a spirituality taking symbols, inspirations and methods from Indian Sources. 6. Roman Documents, Syro-Malabar Bishops Conferences and Syro-Malabar Synod on Inculturation: Roman Documents on Syro-Malabar liturgical Reform have sufficiently discussed the issue of Inculturation. Unfortunately nothing have been put in Praxis. After terminating the use of the Indian Mass, the document says: “that measures be taken to promote that double integration which is considered to be both necessary to the life of the Church and an indispensable premise of the desired liturgical reform, and notably, (1) in an Eastern –Christian direction, through a deeper contact with the syriac liturgical, theological and spiritual tradition (2) in an Indian direction, by favouring serious study of Hinduism (Indian Heritage) such as will (a) contribute to a more authentic insertion in the life of the Indian People. (b) Make for a better understanding of the Indian reality as well as of our own task in it.11” Syro-Malabar Bishop conferences several times recommended possible inculturation and formation of new Anaphoras in Indian Heritage. But nothing have been realized. In the SMBC held in August, 1974, there was serious discussion on the reform of the liturgy and Inculturation. “Regarding the reform of the Liturgy, the Conference last decided that Restoration, Revision, and Adaptation, of the liturgy should go together, keeping the idendity of the Rite and 11 Roman Documents on Malabar Liturgy no. 173, Vadavathoor, Kottayam p.35. Challenges for New Anaphora │29 having in view its organic growth in the light of the Vatican Decrees12” Accordingly the present Texts of Kurbana,, Sacraments, Holy Week and Chrismas Rites were formed. Practically we can find no element of cultural adaptations in these texts. In 1980 Bishops‟ Conference discussed the possibility of introducing new anaphorae. The Bishops wanted new anaphoras respecting the syriac tradition, but at the same time giving sufficient importance to Indian Cultural heritage. The Theme of the Anaphora again appeared in the SMBC of 1983: The report reads ” It was decided to propose to the Central Liturgical Committee some new anaphoras in keeping with the 13 spirit and structure of our liturgy ”. In the final statement of the 1986, SMBC meeting we see a decision like this “Erect a centre at Mount St. Thomas under the auspices of the Syro-Malabar Bishops‟ Synod to make research into the SyroMalabar liturgy and its relationship to the contemporary Indian Culture, and its pastoral needs, giving particular attention to local languages wherever the Syro-Malabar liturgy is used14”. In the Statute of the research centre, several times, mention was made on liturgical Inculturation. There was discussion on liturgical renewal and making the Liturgical Texts more experiential for the priest and people in the SyroMalabar Synod of sept.2013. Thus we can see, the Roman Documents, the SMBC of the Past, and the present Syro-Malabar Bishops Synod give sufficient importance for the Liturgical renewal of SyroMalabar Church recommended in the Vat.II documents, especially mentioning the need of liturgical Inculturation. Nariculam A., “The Holy See, The Syro-Malabar Bishop‟s Conference….A Study” in Puthoor Bosco (ed.) Inculturation and Syr0Malabar Church. Kakkanad: LRC. Publications, 2005, p.83. 13 Ibid. p.84. 14 Synodal News. Kochi, April 1996; p.83. 12 30│ Search for Liturgy in India 7. Unity Not Uniformity: India is a land of many cultures and Religions. We do have the existence of variety of cultures in India, at the same time we find underlying and connecting all of them a basic and dynamic unity. Indian culture has been shaped over the centuries among others by the various Religions that were founded in India or came to India. All the Religions have influenced and contributed to it. The Indian culture is not static and closed, preserving and perpetuating the ancient heritage; instead it is a living and dynamic reality. As such it is open to all influences and contributions of assimilating certain values and rejecting others and grouping them to this multiple Indian culture. In the light of the above mentioned facts, the new anaphora that we envisage will not be in terms of rigid uniformity for the whole of India. Due to the regional diversity, which is an undisputed fact, the proposed anaphora would be pluriform in nature. The plurality of India‟s cultural and religious traditions, the plurality of contributions of modern culture and plurality of pastoral situations and needs, call for a pluriformity in the liturgy. But this pluriformity rests on a dynamic Unity.The axiom „Unity in Diversity‟ will be fully applicable to our new Anaphora. It will have a basic unity with a plurality of forms according to the religious and cultural patterns of various regions of India. Our approach is expressed by the caption “Challenge for New anaphora In the Indian Context”. In this process of Indianising the liturgy, it is desirable that all the Christian denominations and Rites be involved and work together. There was a growing awareness with in three main Rites that a greater unity would be beneficial to each of them and to the Church and India as a whole. This is not a question of suppressing this rite and accepting another, but of tending towards something common in the very process of reforming and renewing our particular liturgies. The liturgical Challenges for New Anaphora │31 commission of each Rite will examine whether the signs used in their liturgy are authentically Christian and Indian. If they are not, efforts may be made to replace them gradually by meaningful and authentic ones. This will be made possible by common research work among three Rites. As the results are gathered and discussed, whatever is found agreeable to all could be introduced into the respective liturgies as the authorities of each Rite may decide. Thus by serious study in common and open collaboration we will gradually renew the liturgies and by the same fact will converge towards something 15 common, Christian and Indian: an Indian Christian Liturgy . 8. Suggestions for New Anaphorae: The FABC (started in 1970 in Manila) is a strong body of Asian Bishops, with courage and strong step for the creation of an Asian Theology and a pastoral programme in the spirit of cultural and religious tradition of Asian People. Card. Oswald Gracius is the secretary general, who controls the working of the of the federation. Many Indian Thelogians are active members of the FABC, especially Archbishop Thomas Menamparambil SDB (retired from Guhati) who is an Indologist and a veteran Missionary in North – East of India. The Federation is doing a great service by conducting meetings, and the publishing the research papers of FABC through the inter-net. Many are following the nuances of the Asian Theolgical thinking through these research papers. As early as 1974 Document on “Evangelization in Modern Day Asia”, the Asian Bishops spoke vehemently about a threefold Dialogue as constitutive of authentic evangelization in Asia: (a)Dialogue with Asian Cultures, by which the local Church is “truly present within the life of Asian People”(b) Dialogue with the Religions in Asia, which may lead to sharing of values and prayer forms of Religions of Asia. (c) Dialogue 15 Amalorpavadass, Towards Indigenisation in the Liturgy; N.B.C.L.C, Bangalore, 1971, p.24. 32│ Search for Liturgy in India with the poor Asian, in order to share in the life struggles of the poor people of Asia. The FABC says, that these threefold dialogue comprises what we could call today the entire Inculturation Process. We cannot simply depend on Dialogue 16 with Cultures . These threefold Dialogue may be chosen for the creation of new Anaphorae in the Indian Context. Perhaps, dialogue with cultures and dialogue with Religions may be combined for the formation of an Anaphora, while a second one may be formed from the idea of the dialogue with the Poor. An authentic Anaphora may be created in the Indian Situation, taking the life struggle of the millions of the Poor in India. Apart from this threefold Dialogue area, we can concentrate on the missionary activities of St. Thomas in Kerala context. The prayers in the “Acts of the Judas Thomas” may be studied in detail for this. Acts. 5 and 13 specially 17 contain prayers of the Eucharist. An Anaphora of Apostle Thomas may be formulated for our Church of St. Thomas, the apostle of India. These are certain areas that I would like to propose. There can be more suggestions for the creation of authentic Anaphoras from the Indian context. 9. Conclusion In the recent C.B.C.I. meeting at Palai, during the Eucharistic celebration of a day, Cardinal Telespor Toppo of Ranchi spoke of liturgy in the Life of the Faithful. He said, “liturgy is Life; Liturgy is Faith Life, Liturgy is the celebration of Faith. People really encounter God in the Liturgy, especially in the celebration of the Eucharist and this encounter must be experiential and meaningful” he said. The liturgy must be experiencial. Bevans Stephen, “Twenty Years of Inculturation in Asia” FABC paper no.78, part II. 17 Kanichikattil F. Liturgy in the Syro-Malabar Church (Malayalam) . Dharmaram. Pub. 2008. 16 Challenges for New Anaphora │33 If the Liturgical text is only a literal translation from the original language (Syriac), it would be only a rigid Text containing some Christian doctrines and certain remnants of liturgical practices, never it would be a Text taking people to an experience. The Text must contain the symbols, expressions, language, and spirituality of the people. It must have the Fragrance of the living situations of the people. Then only it would be experiential. After the Vatican Council, there was a movement for Indian way of thinking in the seminary formation and formation of the religious. Late Cardinal Parecattil, who was always at the leadership of the SyroMalabar Church, Major Arch-Bishop Cyril Mar Baselius of Malankara Church, Bishop Jonas Thaliath of CMI congregation were pillars of this movement, leaders inspired by the spirit of Vat.II. Of course there were many others with them. But that wave did not continue long.It was curtailed somewhere, somehow. Our Church became more and more conservative, more rigid and restorative, willing for no adaptation in liturgy. As Indians first we must appreciate Indian spiritual tradition, Indian heritage and Indian cultural values. In the words of Arch-bishop T. Menamparambil, „these Indian values should be reflected in Christian life, then flowing gradually into prayer-events and then to liturgy” Bibliography: 1. Sacrosanctum Concilium. 2. Fides et Ratio. 3. Ecclesia in Asia 4. Roman Documents on Syro-Malabar Liturgy, Kottayam (1995) 5. Liturgical Renewal in the Syro-Malabar Church Vidyajyoyhi 64 (2000) 6. Inculturation of the sacred Liturgy in Asia: Possibilities and problems Vidyajyoth. 73 (2009) 34│ Search for Liturgy in India 7. Inculturation and Syro-Malabar Church, LRC Publication (2005) 8. Cardinal Parecattil: The Man. His Vision and His Contribution, STAR Pub. (1988) 03 EUCHARIST: CHRIST‟S UNIQUE PRESENCE ON EARTH LITURGY AS FAITH CELEBRATION It gives me immense pleasure to know that Prof. Dr. Thomas Aykara is celebrating the golden Jubilee of his Sacerdotal Ordination this year. Fr. Aykara, a scholar and an administrator in CMI Congregation and a path finder in other ecclesiastical and educational field, is well known in India and foreign as well. He served the Congregation in various capacities, as Prior general, Provincial, and President of Dharmaram Vidyakshetram. I had the rare opportunity to work with him in the early years of my lecturing in DVK, as the Finance officer when he was the President of the Institute. It was a blessing since DVK was flourishing at that time with more and more students in the Philosophy and Theology faculty. His Positive leadership and encouragement was indeed an inspiration for both the staff and students, and it attracted many candidates to join for Ph.D in DVK. As an appreciation of his untiring hard work and charisma of leadership, I take this opportunity to offer him a bouquet- article on Eucharist. Eucharist is a Gift of God as well as the unique Presence of Christ on this Earth. The first part of the article is on the early Sources of the Eucharist, the second part is on Celebration of the Eucharist and liturgical year. 1. “Upper Room” – Place of self-emptying Love: In the Synoptic Gospel, the evangelists give a vivid picture of Jesus and his disciples who celebrated the Eucharist in the “upper room” before Jesus was arrested. The upper room was chosen as the place for the institution of the most sublime Sacrament of the Eucharist. Only in Luke‟s Gospel it is expressly 36│ Search for Liturgy in India mentioned about the room in the upstairs; the title “upper room” has become so symbolic in the apostolic and later period. During the Pass-Over Meal, Jesus took bread, broke it and gave to his disciples and said, “Take this all of you and eat it; this is my body which will be given up for you”(Mt 26:26;Lk 22:19). Then he took the cup of wine and said to them: “Take this all of you and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all, so that sins may be forgiven” (Mk 14:24; Lk. 22:20). “Whenever you drink it, do so in memory of me” (1Cor 11:25). In the fourth Gospel instead of the narrative of the Eucharist as in the Synoptics, what attracts us is the praiseworthy action of Jesus. Jesus, the master took off his outer garments and began to wash the feet of his disciples and dry them with the towel around his waist (Jn.13:4-6). This marvelous act of the Master was written not only in the hearts of the disciples there assembled, but eternally written in the hearts of the humanity yet to come. Did the disciples who took part in the last supper fully understand the meaning of the words spoken by Jesus or His action of washing the feet? Certainly not. But they would have understood it at the end of Triduum Sacrum, the time from Holy Thursday evening till Easter Sunday morning. These days embrace the mysterium Paschale, they also embrace mysterium 1 Eucharisticum. Jesus loved his disciples; he also loved the humanity intensely. He took their burdens and put on himself, He showed the supreme manifestation of his love towards the humanity by his death on the Cross. The people near the cross of Jesus mocked at him but his death on the Cross was a sacrifice for their eternal salvation. Only mother Mary and the beloved apostle knew that. The “upper room” of a householder thus becomes the place of self-emptying love of Jesus. Jesus‟ love towards the humanity made him to empty himself in the symbols of Bread and Wine, fully surrendering himself to the 1 Pope John Paul II; Ecclesia De Eucharistia. 2 Christ‟s Unique Presence│37 will of the Father. The Bread and Wine thus becomes the “Eternal Manna” for our life towards the heavenly Jerusalem. 2. Eucharistic Words: Christ is Present in the World: The Greek word „Eucharistein‟ means „to thank „ and „Eucharistia‟ means thanksgiving. The unique words that Jesus spoke on the occasion of the Pass-over meal, became the unchangeable formula in every Eucharistc celebration. Breaking of the Bread with Thanksgiving Prayer to Yahweh is the usual phenomenon in every Jewish ritual meal. But in the Pass-over meal which Jesus celebrated in the Upper Room was his last supper with his disciples. In this Thanksgiving Meal, apart from the the customary prayers, Jesus made his own innovations. Breaking and sharing the Bread to his disciples, Jesus said, “This is my Body given for you”. The words of Jesus puzzled the disciples. They could not understand its meaning. But Jesus was completing his mission on Earth. His body would be broken for the world on the Calvary the next day. At the same time he would be present in the world till the end of the world. The Bread becomes the symbol of his Unique Presence in the world. The Eucharistic Prayers developed these Words as” This is my Body which is broken for you for the forgiveness of Sins”. Similarly Jesus took the Cup, uttered praises, and giving to the disciples said, “This is my blood which is poured for the forgiveness of sins” This is being continued in every liturgical celebration on the sacred altar. The words of Jesus become meaningful and true when His body is broken, and blood shed on Calvary on the following day. Also in the Eucharistic narration of Corinthians, Paul says, “This is new covenant in my Blood”. St. Paul also brings a new innovation when he explains Eucharistic Words. In I Cor. we read: “For as often you eat this Bread and drink this Cup, you proclaim our Lord‟s death until he comes”. Paul definitely writes the Eucharistic practice of the Corinthian community. According to him Eucharist is also a proclamation of Lord‟s death for the 38│ Search for Liturgy in India forgiveness of our sins. And this is being continued until He comes. 3. Justin the Martyr: Church from the Eucharist: Justin the Martyr, a pagan philosopher converted to Christian Faith having heard the preaching of Christ‟s disciples. He was a seeker of Truth and accepted Christ as the true Master, being inspired by the words of Christ‟s disciples. After conversion he spent his life for Christ and witnessed Him by his Words and writings. Two of his writings are praiseworthy and often considered as sources for Christian Faith in the second century when Christianity had to confront persecution in the early period. In his “First Apology” Justin explains Eucharist in the context of a celebration on Sunday. On the day called Sun-day an assembly is held and people who live in town and cities participate in it. Readings from the writings of prophets and records of the apostles are read. This continued till the believers reached for participating in the celebration. Then the president of the assembly explains what is heard. It is important that the one who takes leadership in the assembly is named “president of the assembly”. After the assembly prays, and then Bread and Wine are brought to the altar and the President offers prayers and thanksgiving “to the best of his ability”. It means that those prayers were not mere textual but truly innovative prayers that the president offers for the sake of the community. A special item to be mentioned here is, after the Sunday Eucharistic celebration there is a collection for the poor and needy in the community. The second century Eucharistic community felt that it is their duty to see the wellbeing of the poor and needy. Not only a compassionate eye towards them, but a part of their earnings they spent for the poor in the community. Thus the Eucharistic community is not mere a community of celebration, but a community of serving the Christ‟s Unique Presence│39 needy and poor among them. This is always praiseworthy in the life of the early believing community. We come across a Church really born out of the deep consciousness of the Eucharist; a Church from the Eucharist. 4. “House–Church” among Early Christians: In the early Christian period we do not come across any church or public worship places, as we understand today. Pauline ecclesiology which is known as Pauline theology of “house-church” means a church existing in the household of individual christians.1Cor.16:19 read “together with the Church in their household”. The importance of the idea of house-church in our times is that Christian family is a community of faith, living in love and hope. Lumen Gentium has referred to Christian family as a “domestic Church” (art.11). The Christian family is a community of faith living in love and hope, serving God and the entire human family. In the context of a renewed interest in family as the most authentic unit of the Church, the Pauline contribution to the theology of the house-church is very relevant. In fact it is a concept, which brings out the vitality and personalism of the Church as community of inter-related persons. In the great epistles of St. Paul the Ekklesia denotes not the collectivity of Christians spread over the world. It is the local community when it assembled for the word of God and the breaking of the Bread. The word Ekklesia could often be translated as “assembly” not in the sense of a meeting but of “assembled community”. The expression domus ecclesia-house church meant in this connection the house where the assembled community met. Our analysis of the Pauline concept of the house-church on the one hand develops a very dynamic dimension of Pauline ecclesiology and on the other hand throws light on the significance of Christian family in our times as vital unit of the Church. Some of the examples in the Pauline epistles further clarify the concept of the house-church. Towards the end of his 40│ Search for Liturgy in India first letter to the Corinthians written from Ephesus, Paul sends them the greetings of the Churches of Asia as well as the greetings of Aquila and Prisca, together with the “Church in their house” (1Cor 16:19). Aquila and Prisca were Jewish Christians who had migrated from Rome and had settled in 2 Ephesus around AD 49 . There Paul had become their friend as they were also tent makers. When Paul left for Antioch, Aquila and Prisca appointed Apollos to take care of the Church of Corinth. Also we see reference to house-churches in the epistle of Romans (Rom 16:14-15). The references to the “brethren who are with them” and the “saints who are with them” seem to be references to the house-churches as in the case of Aquila and Prisca. Pauline theology of the Church, which took definite form in the formation of house-churches in the early Christian period, deserves our attention today. House Churches formed real communities of the faithful that extended the mission of Jesus in loving, serving and sharing. In the two summaries about the life style of the early Christian community the author of the Acts of the Apostles speaks of the community as having one mind and one soul, and having all things in common (Acts 2:42-47; 4:32-35). It is also said that they were breaking bread at home (Acts 2:46). The idea behind this picture of the Church is that of community of closely related persons, as in the case of a family. Today‟s very much-appreciated concept of “Basic Christian Community” (BCC) and “Family Units” in the Catholic Church may be seen as the modern forms of the “house-churches” of the apostolic period. The Christians live praying and serving and thus forming basic communities. These house churches and their keepers really witnessed Christ and his mission in the early community. For more details on „house-churches” ref. Pathrapankal J: Text And Context; Dharmaram Publications, 1993, 157-163. 2 Christ‟s Unique Presence│41 II PART 5. Paschal Mystery: Centre of Eucharistic Celebration: Christ‟s Paschal mystery becomes the centre of every Eucharistic liturgy; the mystery that his boy is broken and his blood shed for the salvation of the world and forgiveness of sin. This central mystery gives life to every Eucharistic celebration and makes the community alive with the pastoral experience. In fact this central theme in the development of the Eucharistic Liturgy is the contribution of the Benedictines from Germany, especially the theological reflection of the great theologian Dom Odo Casel and Maria Laach Abbey. During the process of liturgical movement which started as a preparation for liturgy constitution, German Benedictines took leadership to provide a strong theological basis for the liturgy renewal. This resulted in the formation of a Christo-centric theology, and Christ‟s death and resurrection becomes the centre of every liturgical celebration. Every Eucharistic celebration is an enactment of Christ‟s death and resurrection that is taken place on the sacred altar. The Liturgy constitution Art.7 clearly brings this idea when it says, “to accomplish so great a work Christ is always present, especially in her liturgical celebrations”. He is present in the Eucharistic species, and in the person of His minister. When a man baptizes, it is Christ who baptizes. When Bible is read, it is Christ who reads to the people. Hence Liturgy especially the Eucharistic liturgy is an exercise of the priestly office of Jesus Christ. In every liturgical celebration grace is poured upon us as from a font. Here the sanctification of human beings and glorification of God is attained. What are the implications of Paschal Spirituality? First, it means that salvation in Christ is an event that transforms us. It is dynamic. We participate in the Paschal event by remaining open to change and continuing conversion. Secondly a paschal spirituality invites us to replicate the pattern of Christ‟s self- 42│ Search for Liturgy in India giving sacrifice consciously and deliberately. “ If we have died with Christ, we believe that we will also live with him”(Rom:6.8). A Paschal spirituality is ordered toward selfgiving love that is lavish and does not count the cost. Finally, by embracing the Paschal mystery, we begin to understand and engage in the logic of liturgical year which relishes Sunday as the day of resurrection. 6. Participation in the True Nature of the Church: The Constitution on Sacred Liturgy (Art.48) urges the people when they are present to participate in the mystery of Faith, they should not be there as mere spectators or strangers. On the contrary, “with good knowledge of the rites and prayers, they should take part in the sacred action conscious of what they are doing.” It is important in the liturgical assembly the participants should not be spectators or strangers. The strangers may not be able to experience the liturgy. They may not go deep into the mystery which is taken place on the sacred altar. For fruitful participation, the rites should be revised. In liturgy there are immutable elements that is divinely instituted, and of elements subject to change (Art.21).The mutable elements ought to be changed in the passage of time if they have become unsuited to the inner nature of the liturgy. The Christian community as far as possible should be enabled to understand the celebration with ease and to take part in them fully, actively, and with the real community spirit. The liturgical actions are not private functions, but are celebrations of the Church. The liturgical services pertain to the whole body of the Church. Individual members have their special office or duty, such as deacon, lector etc. in order to make the liturgy a faith celebration of the whole Church. To promote active participation, the people should be encouraged to take part by means of acclamations, responses, psalms and songs as well as by actions and gestures. All the more the rites should be distinguished by noble simplicity. They should be short, clear and useless repetitions must be Christ‟s Unique Presence│43 avoided. The chosen prayers must be easily comprehensible to the people and should not require more explanations. A spirituality of participation encourages us to see our independence-in liturgy and in life-as a gift. Just as body is one and has many members, and all the members of the body, though many, are one body so it is with Christ (ICor.12:12). This is the Church, the body of Christ. As we participate in the liturgy, so too we are called to participate in the mission of Christ that goes out to the world. 7. Church Accepts Different Cultures: The Constitution Sacrosanctum Consilium makes provision for adapting the liturgy to culture and genius of the various races of the people. The Constitution says, „the Church has no wish to impose a rigid uniformity in matters which does not implicate the faith or good of the people”. The mind of the Church is to respect and appreciate the genius of talents of various races of the people. Starting from the Council of Trent, till Vat.II the Roman Church accepted only the European culture. The celebration of the Eucharist, the Sacraments and sacramental were in Latin language and western culture. The Church imposed uniformity; everywhere it appeared in Western garb. The Asian and African Churches have suffered more. Asia, the cradle of different religions and spiritual traditions was a fertile land for the growth of the Church in Asian culture and genius. But it was completely denied because the Roman Church imposed the uniformity, no respect for cultural diversity. Vatican Council made a drastic change to this view. The mother Church began to appreciate the talents and genius of various people. She accepted cultural diversity. The Christian faith can be transmitted through the cultures of different people. Uniformity is not a matter of great importance. The ethos of Indian heritage namely, “Unity in Diversity” seems to be more appealing than the mere imposition of Uniformity. 44│ Search for Liturgy in India The Church also appreciated radical adaptation, especially in the mission area. This is often termed „inculturation‟. The constitution on Liturgy also reminds, even if the liturgy is adapted to local culture or genius of the people, the substantial unity of the universal Church is to be maintained. That means keeping the substantial unity in liturgy; other elements may be adapted according to the culture of different people. 8. Liturgical Year: The word liturgy is of Greek origin meaning public work or service. In the Catholic Church, liturgy is the public and official rites or services of worship owed to God. This includes primarily the Eucharistic Liturgy, the Divine Office and the Administration and use of the Sacraments. In the Church the liturgy is the life, the very heart of the Church. It is a mystical re-presentation of the life of Christ, the Christian mystery, or mystery of eternal life with the redemption and regeneration of humanity by the Incarnation of the Divine Word. The liturgy thus reflects the historical cycle, the sacred history of creation to redemption, and eschatological life. The Church has organized the liturgy into a cycle which reflects the redemptive work of Christ. This is popularly called the liturgical year but it is understood as a cycle, or a neverending circle. This cycle is divided into two parts, the first being the temporal cycle (tempus: time or season), which is more important and dominant. The temporal cycle is the Christ-centered mysteries that tell the story of redemption through the seasons of Advent Christmas, Lent, Holy Week, Easter and Ordinary Time. While the temporal cycle unfolds the mysteries of Christ through mainly two seasons namely Christmas and Easter, the sanctoral cycle (sanctus:saint) simultaneously exists. These are the feast days of Mother 3 Mary, St. Joseph and the saints throughout the year . In the 3 Adam Adolf; The liturgical Year (Eng.trans.); Pueblo Publishing Company, NY 10023, 19-31. Christ‟s Unique Presence│45 Oriental Churches there are more than two liturgical seasons expanding to the mysteries of Christ and that of the Church. The Liturgy of the Church is the true basis of Christian culture and civilization. As Christopher Dawson describes it: "Christian culture is the Christian way of life. As the Church is the extension of the Incarnation, so Christian culture is the embodiment of Christianity in social institutions and patterns of life and behavior. It is the nature of Christianity to act as leaven in the world and to transform human nature by a new 4 principle of divine life”. In medieval times, especially in Europe, society's culture was integrally linked with the Church and its liturgy. This culture was all inclusive: individual and society, the intellectual and material, belief and morality, art, custom, and law were formed and brought to life with a Christian outlook. Today, the tie between Christianity and Culture is all but lost. Today the world is dominated by a pagan, materialistic, secular, anti-Christian civilization. There may be differences in the outlook of various cultures. To restore Christianity, there needs to be a complete change in culture; a complete transformation accomplished by a vigorous living out of a true Christian spirit by celebrating and living out the liturgy. Thus the renewal of Christian culture through the liturgy should begin at the roots, and the family is the original cell of social life. The family is a Church in miniature or the domestic Church a living image and historical representation of the mystery of the Church. As the first and most important liturgical community, the family can live the liturgy in the home, sharing with the life in the Church. Through a revival of earlier customs and traditions, with additions and modifications applied for the modern family, the family can bring back an integrated Christian culture. Two ways to incorporate the Church's liturgy into the domestic church are by providing an atmosphere for prayer and spiritual learning with visual aids 4 Dawson Christopher; The Crisis of Western Education; Steubenville, OH: Franciscan University Press, 1989. 181 46│ Search for Liturgy in India and providing contexts through the Family Meal and celebrations. The consideration for living the liturgy in the home is to create a prominent location in the home where the family can gather for pray. This can be done with a family altar or table, a kind of imitation of the sacred altar in church. In addition, different simple visual aids such as a crucifix, statues and pictures of Jesus and Mary should be provided in order to replicate the inside of a church. Most of the houses in Kerala have a particular room for prayer provided with an altar, candles and other statues. The altar can be decorated with the liturgical colours according to the liturgical season: purple for Lent and Advent, white for the Easter and Christmas seasons, green for Ordinary Time and red for Christ the King Sunday and martyrs' feast days. By using one's imagination the table may look very beautiful by inexpensive decorations: Gold fabric could be used for the special days, like Easter Sunday, Epiphany, to make the altar look extremely festive and reflect the joyful but 5 solemn occasions .The making of X‟mas Crib for child Jesus in the month of December is an important item for the family liturgy irrespective of nations. For Marian feast days or throughout the month of May different blue fabrics can be used. For a special saint's day, the color can reflect the liturgical color red for martyrs, white for virgins. Other accessories can be added to the altar, all according to the family's need, usually depending on the ages of the children. Older children can utilize a display stand or book holder that could be used to exhibit a picture or symbols of the saint of the day, or open pages to liturgical art books. The Bible with the calendar for the reading could also be kept there to let the family prepare for the readings of the Sunday or weekday Masses. In this prepared setting of the family altar, the family should pray and read together. The type of prayer also depends 5 In the Latin Church these symbols are more common than Oriental Churches. Christ‟s Unique Presence│47 on the age of the children, but the Rosary and devotion to Sacred Heart of Jesus should be incorporated to link the family with the Church's daily liturgy. Dedication to Sacred Heart of Jesus is a very popular devotion and it is well integrated into Christian life irrespective of any particular Church. 9. Family Meal and Christian Culture: Family meal plays an important role in the revival of Christian culture. In the family the members are united by blood relationship, a tie up which is very strong from the sociological point of view. Family is the smallest unit of the Church, where members live in an atmosphere of prayer, the parents and children share their feelings in a deeper way and there exists a bond of love, which cannot be easily broken. One way to incorporate the liturgy in the home is through family meal. Serving special food on particular days dates back to Biblical times, as in Exodus with the definite prescriptions for the Passover meal. The Sacrament of the Eucharist was instituted by Jesus in the context of Paschal Meal. The family gathering for a meal on feast days and sharing the warmth of home and heart in the name of God is centuries old. Almost every land has traditional foods prepared for special days, traditional dishes handed down for generations, many times the whole meal being prescribed by custom, with even the smallest detail being symbolic. Foods can be symbols which lead the mind to spiritual thinking. The foods can be simple or very elaborate; the custom for certain days can be feasting or fasting. There are traditional foods eaten or not eaten during certain liturgical seasons. Lent and Advent are the penitential seasons, with Lent being longer and more intensive. Traditionally Catholics would abstain from all dairy products and meat products, including eggs and all fat. In theWest, the day before Ash Wednesday (Kshara Buddhan) is important with special foods, one last fling before the long forty days of Lent. Then Lent with its strict fasting regulations of the past would arrive starting with Ash Wednesday in the Latin Church. 48│ Search for Liturgy in India Not many options for a dietetic variety remained after the prohibition of so many foods. In the tradition of Thomas Christians in Kerala, Maundy Thursday is solemnised with a special food with a symbol of Cross (Kurisappam), recalling the Paschal Meal of Jesus with his disciples. Christmas is celebrated by all Christian communities with special foods. Christmas Cake is a traditional food and today has become universal. Good Friday is traditionally a day of the strictest fasting, sometimes referred to as the Black Fast but one food is eaten on this day. There are also many saints' days that have traditional foods for that day, such as the Solemnity of St.Joseph on March 19. Many dishes are made in honor of this feast, especially in Italy where this day is a holy day of obligation. Inviting a nearby family for partcipating in the Family Meal on St. Joseph‟s Day is very traditional, and is continued many places. Not only are foods symbolic of the liturgy, but whole meals can reflect the festivity of the day or season. Like the family altar, the dining room table can be decorated with special tablecloths, perhaps in the liturgical colours. The china and silver paper can be used, and decorations with candles and symbols of the saint or season, also as eggs decorated with liturgical symbols of the resurrection for Easter. These ideas are very general and are in no way all inclusive. They are just a good starting point for the family to discover and incorporate the liturgy in their lives. The family can then pass on these traditions, integrating Christianity into civilization. The individual Churches have their own specialties that may incorporate many aspects of Religion by eating together. 10. Co-Pilgrims: India is a land of many living religions and spiritual traditions.The great Master Sri Samkaracharya taught world community, “this cosmos is the unfolding of Brahman, Cosmos has no existence of its own. Because of ignorance (avidhya) we do not understand this” According to Samskara Christ‟s Unique Presence│49 philosophy of Advaita, salvation is one‟s own realization of Brahman. There is no difference between Pramatma (universal Soul) and Jivatma which exists in individuals. The experience of this concept is God realization in Indian thinking. People of India give much importance to pilgrimages of holy places. It is also a spiritual sadhna for god realization. Its goal is to see god, to have an experience of the Divine. In Christian perspective, Christian life itself is a pilgrimage, a journey seeking God. Its fulfillment is after the „passage‟ of this earthly life. Our Hindu brethren can foster our faith in God in this spiritual journey, on the condition that they are also pilgrims in the same journey with same goal. This is what the Christians must understand and experience when they live among the faithful of other Religions. Conclusion Liturgy is the centre of Christian life. First and foremost Church is a worshipping community. The faithful praise God for the immense beauty of creation and thank Him for His Blessings. We see Christian worship started in the background of a House. Institution of Eucharist, the principal liturgy of the Church formed in the “Upper Room” of a householder. Jesus‟ experience of „fellowship meal‟ with the publicans and the poor (explained in the Gospel) might have promoted him to choose the upper room of a house as the venue of his “Last Supper” with his disciples. In the apostolic and post-apostolic period “House-Churches” served for the Christian community to gather for prayer and the “Breaking of the Bread”. Of course House Churches had an important place in the development of Christian Life and Liturgy. The Vat. Council gave much importance for the celebration of Liturgy, especially Eucharistic liturgy. The community must take part with proper disposition and mental serenity in order to make the Liturgy an experience of the Faith. In the celebration of Faith, human cultures must get proper place. In Christian worship, Faith is 50│ Search for Liturgy in India transmitted through all cultures. More than uniformity, what is appreciated today is Unity in Worship. In the modern period Christian family must revive Christian culture through family liturgy. The liturgical year must not be stopped with a celebration of liturgy for different seasons in the church. The celebration must be extended to family also. Family is the smallest unit of the church. Home must be an extension of the church and there should be decorations and enthroning of the Bible at a particular place in the house. The family must celebrate the feast days of saints, like the feast of Mother Mary, St. Joseph etc. Saints are examples of Christian life. They responded to the paschal mystery of Christ in the best possible way, and hence they are to be honoured in the Christian life. Bibliography Attwater, Donald. A Catholic Dictionary. New York: The MacMillan Company,1952. Catechism of the Catholic Church. Dawson, Christopher; The Crisis of Western Education. Steubenville, OH: Franciscan Press, 1989. Adam Adolf, The Liturgical Year (trans.) Pueblo Publishing Company,New York 1981. Sacrosanctum Concilium Martimort G (Ed.). The Church at Prayer Vol.IV. The Liturgical Press, Minnesota, 1983. Taft Robert, The Liturgy of Hours in East and West, The Liturgical Press, Minnesota, 1993. Mannion, M. Francis. “Liturgy and the Present Crisis of Culture” Worship2, no.2(March1988). 04 PNEUMATOLOGY IN THE ANAPHORA OF ADDAI AND MARI INDIAN PERSPECTIVE In the last century quite a number of serious studies had been conducted on the most ancient as well as much discussed Anaphora of Addai and Mari. The anaphora became wellknown due to its certain unique characteristics, which attracted a number of liturgists to study and do research on this prayer. Great men in the field of liturgical science such as R.H. Conolly, E.C. Ratcliff, Bernard Botte, William Macomber, Jacob Vellian, Bryan Spinks, whose authority nobody would doubt, have made substantial contribution on the origin, content and special features of this most ancient anaphora in the liturgical family. The liturgists consider this early Anaphora as the principal Anaphora of the Assyrian/Caldean Liturgy. I. Liturgical Scholars on the Anaphora of Addai and Mari : The work of Dom.R.H. Conolly in 1914 prepared a suitable ground for discussion of the correlation between Addai and Mari and other sources. By means of a detailed concordance, R.H. Conolly was able to demonstrate that the liturgy of AM was the same liturgy practised by the Malabar 1 Church (Thomas Christians) in India . Hence, he thought that further studies would provide new insights regarding the anaphora of AM. The study of Conolly brought out an interesting fact that the liturgy of AM in the Malabar Church did not contain the Words of Institution within the Anaphora, R.H.Conolly and E.Bishop, “The Work of Menezes on the Malabar Liturgy” JTS 15(1914) 396-425, 569-89. 1 52│ Search for Liturgy in India but the Words were found after the anaphora prayer, just before the rite of fraction. Conolly noted that the Archbishop Menezes who revised the Malabar liturgy during the Synod of Diamper inserted the Words of Institution. Further studies revealed that the Words of Institution were already in the anaphora during the time of Synod. It is presumed that Mar Joseph who was the bishop in India during 16th cent. was the author of the 2 Institution Words in the anaphora . The most significant and the earliest study of Addai and Mari was the article published by E.C. Ratcliff in the 3 year1920 . Ratcliff noted that AM was a thanksgiving prayer, most primitive and simple, that could be compared to Jewish “Berakah”. In fact it could be considered as an intermediary prayer between „Agape and Mass‟. Ratcliff took the Urmi Text printed in 1890 (Arch-bishop of Canterbury‟s Press) for his study and revealed that most of the intercessory prayers and Kussapa prayers in the Urmi Text were later additions, which happened during the expansion of the anaphora. Ratcliff removed all the intercessory and Kussapa prayers from the Text because they did not go along with the flow of the meaning contained in the text. He also dropped the Sanctus because it interrupted the flow of thought, and the Epiklesis for similar reasons. Thus according to Ratcliff, the Original form of Addai and Mari would be: a) An address of Praise to the creator and redeemer. b) A Thanks-giving for what He has done for human beings. c) A solemn following of Christ‟s example and a special commemoration of his redemptive death and resurrection. Ratcliff concluded that the prayer showed a tendency to address the Son, following the pattern of the prayer in the “Acts of Thomas”. P.Podipara, “The Present Syro-Malabar Liturgy Menezian or Rozian?” OCP, 23 pp. 313-331 3 E.C. Ratcliff, “The Original Form of the Anaphora of Addai and Mari. A Suggestion” JTS 30 (1928), 23-32. 2 Pneumatology in the Anaphora │53 4 Bernard Botte‟s two articles one in 1949 and a revised one in 1965, proved very significant in the study of Addai and Mari. He noted that the style of the Anaphora was semetic. He agreed with his predecessor Ratcliff in many points, such as „Sanctus‟ Kussapa prayers, Intercession and even the Epiklesis were later added to the original form.Yet in many points Bernard Botte had different suggestions. While Ratcliff insisted that the prayer was addressed to Christ, Botte rather suggested that it was addressed to both the Father and the Son. According to Botte the original form of the prayer contained “Words of Institution” but was not written in the Text because of “disciplini arcani” but were recited by the celebrants in the liturgy. The study of AM was taken a new turn in 1966 when Macomber published a new Mss. of later period of 10th-11th 5 centuries . The text published by Macomber is known as Mar Eshaya‟s Text, found out by Macomber from the Hudra Text of Mar Eshaya Church at Mossul. While later Mss. of the anaphora contained a number of silent prayers and intercessions, Mar Eshaya Text represented simpler thanksgiving prayer. The absence of the kussapa prayers confirmed the suggestion made by Ratcliff in 1928.Macomber observed that the Maronit anaphora “shrar” was addressed consistently to the Son, which in turn led him to conclude that “shrar” reflected on the earlier stage of Addai and Mari. Also the Text did not contain the “Words of Institution”. 6 Bryan Spinks in 1980 published a critical text of the 7 Anaphora of Addai and Mari; Fr. Vellian in one of his articles Bernard Botte, “L‟anaphore chaldeenne des Apotres” OCP. 15 (1949) 259-76; “Problemes de l‟anaphore syrienne des Apotres Addai and Mari” OS (1965), 89-106. 5 W.F.Macomber, “The Oldest Known text of the Anaphora of the Apostles Addai and Mari”, OCP 32 (1966) 335-6 6 B.Spinks, “Addai and Mari – The Anaphora of the Apostles: A Text for Student” Grove Liturgical Study 24 (1980) 4 54│ Search for Liturgy in India compared the structure of Addai and Mari with one “Birakah” preceeding the “shema” in the Synagogue Morning Prayer oof the Jews. 2. Epiklesis in the Anaphora of Addai and Mari It is a common characteristic of all Oriental Churches that they give great importance to the pneumatological aspect in their liturgies. The pneumatological richness in their liturgies paves the way for an authentic life in the Spirit. Oriental Christianity is more a „life experience‟ than a mere doctrinal system. Hence in Christian life, they stress the role of the Holy Spirit. From the doctrinal point of view, the Western theology is very sound in pneumatological aspect, but in liturgical realm, it is not sufficiently developed. In the Eucharistic prayer of all Eastern liturgies, there is a special prayer to the Holy Spirit to descend upon the assembled community and the elements of bread and wine to transform them into the body and blood of our Lord. The invocation prayer is a development in the Eastern Liturgies during 4-5th centuries from Jerusalem tradition. Apart from the Anaphora of Addai and Mari, there are two more anaphoras in the East Syrian tradition, namely anaphora of Theodore and anaphora of Nestorius, both of them, according to the scholars, are Greek anaphoras translated into Syriac. In all the three anaphoras the Epiklesis follows the intercession. But it is to be noted that the anaphora of Addai and Mari differ both in content and form from the anaphoras of Theodore and Nestorius. We read the Epiklesis in the Anaphora of Addai and Mari: “And may Your Holy Spirit come and rest upon this offering of your servants and bless and sanctify it so that it might be for us Lord, pardon for offenses and forgiveness of sins and a great hope in the resurrection of the dead and new life in the kingdom of heaven J.Vellian “The Anaphora structure of Addai and Mari compared to the Berakoth preceding the Shema in the Synagogue Morning Service” Le Museon 85 (1972) pp. 201-223. 7 Pneumatology in the Anaphora │55 with all those who have been pleasing before you”. In the Epiklesis, we do not find any direct indication, which says that the Bread and Wine become the Body and blood of Christ by the decent of the Holy Spirit, whereas in the other two anaphoras we have definite indication of the transformation of the Bread and Wine. In the anaphora of Theodore, we read, “ And may the grace of Your Holy Spirit come upon us and upon this offering and may he dwell in, and descend upon……by the power of your name may this bread become the body of Jesus Christ and this cup the precious blood of Lord Jesus Christ…”. Similar is the case with Nestorius Narsai, the 5th century liturgical reformer of the Persian (East-Syrian) Church speaks of the Epiklesis in two places in the homily 17, Exposition of the Mysteries; at one place he speaks of the „brooding and operation‟ of the Holy Spirit on the eucharistic elements, and in the other place he speaks of the rite of the Epiklesis. Narsai explains: “He summons the Spirit to come down and dwell on the bread and wine and make them the body and blood of king Messiah. To the Spirit he calls, that He will also come upon the assembled congregation, that by His gift it may be worthy to receive the body and blood.. It is not the priest‟s virtue that celebrates the adorable mysteries, but the Holy Spirit celebrates by His brooding. The Spirit broods, not because of the worthiness of the priest but because the mysteries are set upon the altar”.8 Narsai speaks of the transformation of the bread and wine into the body and blood of Christ. In the following line he speaks of the resurrection effected by the Holy Spirit: “As soon as the bread and wine are set up on the altar, they show forth a symbol of the death of the Son.” (Narsai here means the offertory and placing the elements on the altar).”It is also His resurrection, whereby that Spirit which raised Him 8 R.H.Conolly, (trans.) The Liturgical Homilies of Narsai, in Text and Studies, VIII, Cambridge, 1909; Homily 17, p.20-21. 56│ Search for Liturgy in India from the dead comes down now and celebrates the mysteries of the resurrection of His body”.9 In the second instance Narsai describes the rite of the Epiklesis: “The deacon announces: „Let all the people be in fear at this moment in which the adorable mysteries are being 10 accomplished by the descent of the Spirit”. After the declaration of the deacon, Narsai explains the rite: “Three signs, the priest signs over the oblation; and by them he mystically perfects and completes it…. And in like manner, the priest bows three times, and by the third bow, he symbolizes the resurrection of our Lord Jesus. With one he praises, with one he confesses, with one he prays; and he calls to the Spirit to dwell, and come down upon the oblation. Genuflection also the priest makes three times; and he typifies thereby our Lord‟s being in the tomb. Three times he genuflects before the descent of the Holy Spirit, and again he does not genuflect, because the mystery of the resurrection has been already accomplished”.11 In short, Narsai describes here three signs over the oblations, three genuflections and three bows with the symbolic meanings, in connection with the rite of the Epiklesis. Narsai‟s predecessor, Ephrem in his poems fairly 12 explains the pneumatological characteristic of the Eucharist. Theodore of Mopsuestia, in his explanation of the mystery of the Eucharist, speaks of the function of the Spirit in the 13 14 Eucharist. Later commentators, Gabriel Qatraya and 9 Homily 17, p.21. ibid. p.22. 11 ibid. p. 23. 12 Ephrem, Hymn of the Faith, (ed. E. BECK), CSCO 154, p.50. “In deinem Brot is verborgen nicht zu essender Geist, in deinem Wein wohnt nicht zu trinkendes Feur. Geist in deiem Brot, Feuer ist deinem Wein, erhabne Wunder, die unsere Lippen empfingen”. Also refer Hymn of the Faith 10:! 7. 13 Woodbrook Studies, VI, p. 105: “after the Holy Spirit has come in this way, we believe that the element of bread and wine have received a kind of 10 Pneumatology in the Anaphora │57 15 Yohannan Bar Zobi have explained the importance of the Epiklesis in their explanations of the Eucharistic liturgy. They stress on the descent of the Holy Spirit, and thereby the resurrection of the body of Christ. (Rom.8: 11). G. De Vries made a detailed study on the East Syrian tradition of the sacraments. He concludes: “Only Mar Abdiso (1318) understands that the words of Christ play a role in the consecration of the oblations. According to him, it is not the Words of Christ alone which effect the change, rather the 16 epiklesis also belongs essentially to it”. Bryan Spinks, made a study on the commentary of Gabriel Qatraya, and he only says that at the time of Gabriel (c. 615), one couldnot avoid an institution narrative in the East Syrian eucharistic liturgy 17 (Anaphora of the Apostles). He also says that “Both Jammo and Kilmartin (Two scholars of the Anaphora of Addai and Mari) are mainly concerned with Qatraya‟s ideas about consecration, and it is clear that he regarded both the Words of 18 Institution and Epiklesis as necessary for consecration” The result of Edward Kilmartin‟s study on this subject makes it clear: “Since its inception, East Syrian theologians have taught in a most explicit way, that the moment of consecration is the epiklesis of the Spirit which comes after the secret prayer (Anaphora) with its recalling of the Institution of the Eucharist. No other Christian Church can claim such an anointing from the grace that comes upon them. And we hold them to be henceforth immortal, incorruptible, and immortal by nature, as the body of our Lord was after the resurrection. 14 Homilies and Interpretations, p. 99; 15 L‟explication des mysteres divins, p.409: 16 G.DE WRIES, Sakramententheologie bei den Nestoranern, OCA 133, Rome 1947, P.223 17 B.D.SPINKS, “Addai and Mari and the Institution Narrative: The tantalising evidence of Gabriel Qatraya”, Ephemerides Liturgicae 98 (1984), p. 60-67. 18 Ibid p.63. 58│ Search for Liturgy in India consistency in its explicit teaching about the moment of consecration of the bread and wine. This is due to the authority 19 of Theodore of Mopsuestia within the East Syrian Church. In the liturgy of the Apostles, the invocation prayer is 20 quite simple, and the coming and operation of the Spirit is oriented towards the community, not to the elements of Bread 21 and Wine. I.H. Dalmais, in one of his articles , supports this view. It is to be noted that, according to E.C. Ratcliff, the prayer for the invocation of the Holy Spirit in Addai and Mari 22 is a later interpolation, .To B.Botte this prayer is as old as that 23 of the „Thanksgiving‟ prayers in the Anaphora. 3. Moment of Consecration in the Anaphoras of Narsai: Out of the four homilies under the authorship of Narsai, and translated by R.H.Conolly, two homilies (homily XXI and XXXII) contain small descriptions of the Eucharistic liturgy, E.D. KILNARTIN, “John Chrysostom‟s influence on Gabriel Qatraya‟s Theology of Eucharistic Consecration”, Theological Studies 42-3 (1981), p.449. 20 BRIGHTMAN, Lit . Eastern and Western, I, p.287: “And may there come, O my God ,thy Holy Spirit and rest upon this offering of thy servants….. and bless it and hallow it that it be to us, O my Lord, for the pardon of offences and remission of the sins and for the great hope of resurrection from the dead and for new life in the kingdom of heaven with all those who have been well pleasing in thy sight”. 21 I.H. DALMAIS, “Cette atmosphere commune tout particulierement aux Eglises chaldeene et Maronite, s‟exprime excellent dans une belle hymne attribuee a saint Ephrem. Dan cette perspective eschatologique, l‟Espirit est consider avant tout comme le vivificateur, en relation avec la resurrection du Christ, gage de notre propre resurrection…… La tradition syrienne orientale privilegie ainsi, dans une perspective eschatologique. “Le Saint Esprit dans la liturgie et dans la vie spirituelle des Eglises Syriennes”, Melanges Scientifiques du Centenaire de 1‟Institut Catholique de Paris, (1976), p.581. cfr. Also J. MATOES, Lilya-Sapra, OCA 156 (Rome, 1972), p.73. 22 E.C. RATCLIFF, “The Original Form..” p.29. 23 B.BOTTE, “Lepiclese dans les liturgies ……” pp.48-72. 19 Pneumatology in the Anaphora │59 while homily XVII is a long and detailed description of the Eucharist. According to many liturgists and historians, the explanation of the Eucharist in homily XXXII is the primitive type where we do not find either a consecratory Institution narrative or a typical consecratory Epiklesis. On the other hand the invocation followed by Sanctus is presented in a particular prayer form. “And he calls to the Spirit to descend to him by the power which is from him: that he may give power to the Bread and Wine to give life. In the visible Bread and Wine life dwells and they become food for the short-lived mortals…. he seals his words: and teaches men to cry, Holy, with the spiritual beings. The people answer after his words: Holy, Holy, Holy Power, hidden from all and revealed to all”24. According to Ratcliff and other liturgists it indicates the characteristic of the primitive eucharistic prayers where the Holy Spirit is indicated by „Power‟ and the Sanctus follows the consecration. “The Anaphora which the homily describes was a unity, a single eucharistic prayer attaining its end and climax in the invocation and the Sanctus”25 We also notice the example of consecratory invocation of divine power in the Syriac Acts of Thomas written not later than 400 AD. Homily XXI that explains the rite of baptism contains a eucharistic prayer. The Eucharistic explanation is rather short, whereas the consecratory action in the prayer is easily noticeable. The homily attributes the consecratory power to the invocation of the Holy Spirit, even though it does not follow the pattern of the developed Epiklesis of the Antiochene type. “To the height above he spreads out his hands and he summons Him to come down and perform the request of his soul. Not in his nature does the Spirit, who does not move about, come 24 Connolly; Homily 17 ; p.67 Ratcliff, “A note on the Anaphora described in the liturgical homilies of Narsai” in Ratcliff E.C; Liturgical Studies by A.H. Curatin (ed.) 1976, p. 73. 25 60│ Search for Liturgy in India down: it is the power from Him that comes down and works and accomplishes all. The power lights down upon the visible table, and bestows power upon the bread and wine to give life”26. The eucharistic liturgy in its full-fledged form is presented by Narsai in homily XVII. According to R.H.Connolly Narsai had in mind the Semitic anaphora of Addai and Mari before he explained the eucharistic liturgy. Conolly has made a detailed study comparing Narsai‟s homily with the existing eucharistc text of the Assyrian Church (Text by Brightman). As a conclusion he says that “Narsai‟s liturgy then runs parallel with the liturgy of the apostles except in the anaphora portion”27. Homily 17 of Narsai, explains in detail the institution narrative, whereas in the ancient Anaphora of Addai and Mari we do not come across the Institution Words. Secondly, the Epiklesis explained in the homily is consecratory, namely the Holy Spirit is invoked to change the bread and wine into the body and blood of Christ.(see page.3 and 4). But in the present Text, the Spirit is invoked for sanctification and completion of the eucharistic elements. The other two anaphoras of the Church having the Antiochene background fully agree with the description of the anaphora part of homily XVII.There is also evidence within the homily that the anaphora of Nestorius was known to Narsai when he wrote the homily. Hence as a conclusion we can say that the anaphoras presented by Narsai in different homilies are not the same. They represent perhaps the same anaphora, but in different stages of its formation. Homily XVII represents a fully developed model of the anaphora in the pattern of the classical anaphoras of the Antiochene tradition where there is the Institution Words, and great solemnity is given to the 26 27 Connolly ; Homily p. 58 Connolly ; Introduction p.Lxiii Pneumatology in the Anaphora │61 invocation of the Spirit28. Moreover the eucharistic liturgy explained in the homily is very elaborate, most solemn and experiential. Homily XXXII represents an anaphora of very early type while the anaphora presented in homily XXII indicates an anaphora “transcient and experimental phase in the history of the East Syrian Church. As the Greek models change, so also the East Syrian Liturgy (Persian Liturgy) changes with them; yet not always by way of strict imitation”29. We do not know the exact period of the origin of these anaphoras, however the liturgists are unanimous of the opinion that the anaphoras perceived in these homilies were under a period of transition. It shows that there is the possibility of transformation in the development of the anaphoras. 4. Pastoral Concerns: a. The Moment of consecration in the Syro-Malabar Liturgy: During the time of Narsai, the East Syrian liturgy was under a process of transformation, “where old liturgical forms were breaking up and new traditions were being formed.”30 Narsai was a witness of all the changes that were taking place in his Church. As the present Syro-Malabar liturgy is concerned, the Words of Institution with its introduction were taken from the Maronite Anaphora and Epiklesis from Addai and Mari. Further the Gehanta prayer before the Words of Institution is inserted from the Anaphora of Nestorius in 1986 revision. Hence the Syro-Malabar liturgy also is in a process of transformation. cfr.A.M.MUNDADAN, “Syro-Malabar Liturgy: History of Development” in History and Beyond, Alwaye 1997, P.375 . This article is very important. 29 E.C.RATCLIFF, “A note on the ……p.76. 30 ibid p.76 28 62│ Search for Liturgy in India The Epiklesis in the SML is not a typically consecratory one, but a communion Epiklesis. In the liturgy, after reciting the Words of Institution, there is a deep bow indicating the transformation of the elements have already been taken place. Also there is another view that the epiklesis is the most important part of the liturgy and it causes the transformation of the eucharistic elements. Really it causes confusion to the faithful. If the Epiklesis is placed before or after the Words of Institution, and both Institution and Epiclesis function as a unit, would it make a possible solution?. It reflects the interpretation of the Eucharistic Consecration by Gabriel Qatraya. It is a point of pastoral concern. b. Revision of the Anaphoras in the Syro-Malabar Church: After the Second Vatican Council the Syro-Malabar Church in India is seriously engaged in the renewal of liturgy in the light of the Constitution on sacred liturgy and other relevant sources. From an early period the Thomas Christians in India were acquainted with Persian or East-Syrian liturgy. Even though difficulty still exists regarding the time of the arrival of this liturgy, according to scholars it might have coincided with the early migration of the Persian Christians to India or still later. Hence the Persian liturgy had been in India for many centuries, a long period in the history of Thomas Christians. Due to the long period of its existence in India, this liturgy has become part of the prayer life of the Thomas Christians. “The Liturgy of the Syro-Malabar Church, for centuries a part of India,s rich and varied culture, is the most vivid expression of your people‟s identity. The celebration of the Eucharistic Mystery in the Syro-Malabar Rite has played a vital part in moulding the experience of Faith in India”.(Ad Limina Apostolorum: Holy Father to Bishops of the SyroMalabar Rite; 2003) Pneumatology in the Anaphora │63 Now the question whether the concerned liturgy has shown any development in Indian situation, is very important. We do not hold any pre-sixteenth century source to claim any liturgical movement in India during the middle ages. During the sixteenth century the Syriac liturgy in India was thoroughly latinised by the Portuguese missionaries, however the eucharistic liturgy being least affected. In the second half of the last century restoration of the Syriac Liturgy for the use of the Syro-Malabarians had started in Rome and a text in the vernacular (with certain parts in Syriac) came into use in 1962, even before the promulgation of the constitution on liturgy. The new text was purely a restored one, certainly eliminating all Latin elements, which were inserted during the Portuguese period. The committee concerned for the formation of the liturgical text was not all concerned with adapting the text to the socio-religious context of India, though it is clearly mentioned in the Constitution (art.37-40). The Text was further revised in 1968, and again in 1986, and in 1988. It is presumed that before the Portuguese period the SyroMalabar Church in India made use of three anaphoras of the Persian liturgy, namely anaphora of the Apostles, Theodore, and Nestorius in the celebration of the eucharistic liturgy. After the sixteenth century the Church used only the anaphora of Addai and Mari (apostles) in the liturgy. Even though Rome recommended the use of the anaphoras of Theodore and Nestorius, the Church was much reluctant to make use of them in the liturgical celebration. One of the objections, it seems to me, is that the two anaphoras under consideration are not of Syriac or Semitic origin. They are Greek anaphoras developed in the Byzantine region under the influence of Greek theology and later were translated into Syriac during 4/5 centuries for the use of the 64│ Search for Liturgy in India 31 Persian Church . For the last 400 years these anaphoras were not used in the Syro-Malabar Church. Secondly, the names of the Antiochene authors, namely Theodore and Nestorius are misleading in the Catholic Church today, however the theologians today accept their position from the point of view of Antiochene Theology. The Syro-Malabar Church still has much apprehension to make use of these anaphoras in the Divine Liturgy. The existing anaphora of Addai and Mari is a restored one, but not at all adapted to the socio-religious or cultural situation of India. Further its language is clumsy and not of high esteem because of the defects in the translation. The Greek Anaphoras of Theodore and Nestorius need to be shortened and adapted to the socio-religious context of India before they are introduced in the Church. They need to be the prayers of the faithful, instead of being a literal translation of the Syriac text. The Church can have more anaphoras instead of a single one. Similarly anaphoras may be composed for occasions such as marriage, baptism, funeral, Children‟s Mass etc. c. Formation of the Anaphoras in the Indian Patterns: The liturgical „reform‟ introduced by Narsai, the farsighted director of the Edessa-Nisibis school, is a model and a challenge before the Syro-Malabar Church in its attempt for 31 W.MCCOMBER; A History of the Chaldean Mass; Worship 51, 1977 p.111. Regarding the origin of the anaphoras of Theodore and Nestorius, there are a few recent studies. According to Liturgical Texts they are Greek Anaphoras translated from Greek by Mar Abhas, when the Catholocos paid a visit to (Eastern) Roman Empire.(ref.The liturgy of the Holy Apostles Addai and Mari together with the liturgies of Mar Theodorus and Mar Nestorius by Rev. K.A.Paul and Rev. George Mooken, p.68, 85).However, certain recent studies explain that they are not literal translations, but rather interpretation in Syriac from Greek, having more semetic elements. If it is so, its authenticity is to be proved theologically and structurally, because they are generally considered as Greek Anaphoras translated into Syriac. Pneumatology in the Anaphora │65 liturgical renewal. Narsai welcomed a reform in the theology and liturgy of the Persian Church. He thought it inevitable in the particular situation of the Persian Church. Thus from the 5th century the theological and liturgical basis of the Persisan Church came to be an Antiochene model rather than the Semitic one. The Syriac Anaphora of the Syro-Malabar Church (anaphora of Addai and Mari) needs a reform. It has to be expanded and interpreted against the socio-religious context of India. The age-old religious patrimony of India can substantially contribute by providing spiritual and contemplative elements to materialize this ideal. How can it be 32 possible ? There can be different ways. Take the very early eucharistic prayer models such as the one presented in the „Acts of Thomas‟ or Didache or the model of the anaphora presented in homily XXXII of Narsai which represents perhaps an early form of the eucharistic prayer. These Eucharistic models can be expanded and solemnized against the sociocultural background of India, so as to form a Syro-Malabar Liturgy in the true spirit of the Vatican council liturgical renewal. There can be other models also. In the fully developed Eucharistc prayer we come across the following elements: namely thanksgiving to the Father, „Sanctus‟, thanksgiving to the saving act of Jesus Christ, Words of Institution, Anamnesis, Intercession and Epiklesis. Making use of these basic elements new Eucharistic prayers may be composed against the background of the Indian spiritual traditions and thought patterns. These new prayers then will represent the essential characteristics of Anaphoral prayers fully responding to the Indian genius and theological thought patterns. The liturgical reform of the Syro-Malabar Church just after the council was cfr. the article „Syro-Malabar Liturgy-History…” by A.M. MUNDADAN, pp. 376-‟77. 32 66│ Search for Liturgy in India an attempt in this direction. “India, blessed with so many different cultures, is a land in which the people yearn for God; this makes your distinctly Indian liturgy an excellent way of evangelization” (Ad Limina 2003). 5. Past Attempts in the area of Inculturation: “The Church in India Today”, a seminar taken place in Bangalore in 1969, is considered to be an important event in the history of the Indian Church. The three individual Catholic Churches in India actively took part in the seminar. The participants, besides the clergy and religious, a good number of lay persons began to think of the Indian Church as a single entity and consider the problems in the field of evangelization in a collective spirit. The members spent the time fruitfully and tried to chalk out new ways and means to put into practice the ideals of the Vatican council. New movements such as, dialogue with other Religions, Indian Christian Ashram movements, inculturation in the field of Bible and Liturgy, study of the scriptures of other religions are some of the outcomes of the seminar. Three personalities namely, Cardinal Parecattil, Fr. Jonas thaliath (later bishop of Rajkot) and Dr. Amalorpavadass are to be greately remembered as the key persons of the seminar. Under the direction of Cardinal Parecattil, Dharmaram College of Bangalore(central study house of CMI congregation) composed an Indian Anaphora, more precisely an Indian Eucharistic Liturgy (adapted to Syro-Malabar Liturgy) and presented to the participants during the seminar days in English and Malayalam. It was very appreciated by the members as a new step in the field of inculturation. Gestures such as arati, lighting the Indian lamp, sitting on the ground were some of the items whose meanings the participants could easily understand, as they were the gestures of worship in the Indian consciousness. Pneumatology in the Anaphora │67 In 1973, the national centre (N.B.C.L.C), under the direction of Amalorpavadass, composed a new anaphora in the Indian pattern. It gained great appreciation from the clergy and the faithful. In the same year liturgical centre of the ArchDiocese of Ernakulam composed a new liturgy, adapted to Indian mind under the leadership of Cardinal Parecattil, and began to practice. In the following years, National centre took active steps in the process of inculturation of Liturgy, Bible and Catechetics. Through various seminars, consultations and discourses Fr. Amalorpavadass and the centre did uncontestable services to make the Church in India authentically Indian. Dharmaram college also whole heartedly co-operated with it. The starting of new Indian Ashrams, such as Kurisumala Ashram, dialogue centres, liturgical centers, Indian Theological or Philosophical journals in different parts of the country are some of the examples of the new approach in the field of evangelization. Unfortunately, the new wave of renewal did not last long. Clouds of suspicion loomed the horizon. Later Rome also began to observe the new movements with suspicion, especially the activities of the new liturgical centers. In place of the renewal wave of the Vatican Council, a whirlwind of „conservatism‟ engulfed the Indian Ecclesiastical scenario in 80s. and as a result most of the liturgical centres were closed in the following years. An exception perhaps may be the vigor and the new spirit in the realm of Indian theology. The Indian Theological Association today is a strong forum to discuss and articulate theology in an atmosphere of freedom in the pluralistic and multi-religious context of India. The bishops of India look this movement as a sign of hope and challenge in the area of theological updating. Hence still there is much hope that one day many of the closed liturgical experimentation centers of the Church will be reopened and once again the Syro-Malabar Church will enjoy the genuine freedom in worshipping God in the indigenous pattern. 68│ Search for Liturgy in India Conclusion The Second Vatican Council envisaged a liturgical renewal in the Church irrespective of Latin or Oriental concerns. The goal of the council was a renewal of the christian life; that can be achieved only through a renewal of liturgy. Among the different realms of liturgical renewal, the council stressed on adapting the liturgy to the socio-cultural situation of the people. The council says: “the Church does respect and foster the qualities and talents of the various races and nations.” The liturgical renewal initiated by Narsai in the Persian Church is a model for generations to seek renewal in the realm of liturgy. If Narsai could introduce a thorough renewal in the old Persian liturgy adapting the Greek patterns during the 5th century, the Syro-Malabar Church in India that follows the same tradition today need to develop a liturgy against the rich patrimony of the Indian heritage. The inculturation movement that started in India after the Council had a great momentum both in India and abroad and the movement was in this direction. 05 LIGHT IN THE PRAYER LIFE OF THE EARLY CHURCH INCULTURATION PERSPECTIVE Introduction First and Foremost the Early Church was a praying community. Prayer was the internal source of all their apostolic activities. Indeed their apostolic life grew out of their intense prayer experience on the Word of God and “Breaking of the Bread”, above all on the Spirit of the risen Lord in their Community. Acts:2:42; 5:42 very clearly bring out a picture of their prayer experience and the Breaking of the Bread in their community. We notice the influence of Jewish prayer in the formation of Christian Prayer, especially in fixing the timing of Prayer. In the O.T. we see that Jews prayed at particular Times of the Day. They Prayed “Shema” “Hear O Israel: the Lord our God is one Lord, and you shall love the Lord your God with all your heart and with all your soul and with all your might” (Dt.6:4-5) when they rise up to start work and retire from work in the evening. Later these timings of life routine were related to the rhythm of the nature: namely dawn and nightfall. They prayed in the morning and evening. The fixing of the morning and evening as Prayer times in the Jewish tradition also influenced the origin and development of the Liturgy of Hours in the N.T, later in the tradition of the Church. The morning prayer (Lauds) contained more Praises of God to begin the day, while evening prayer (Vespers) mainly hymns and prayers of thanksgiving for the day‟s blessings and on the other hand forgiveness for not using the blessing of God in a fruitful way. It is also true that the theme of light entered in the prayer forms and rites in the development of liturgy of hours. The first part 70│ Search for Liturgy in India of this article deals with the theme of light in the early Christian prayers and the second part brings out symbolism of light in the Indian tradition and wider use of symbolism of light in Christian prayers in view of Inculturation, especially in the religious context of India. Part I 1. Theme of Light in the Bible: St. John, the evangelist, frequently uses the symbol of light in his Gospel and Epistle in different contexts. According to Bible scholars John writes the gospel to a community of Hellenistic Christians, recently converted from Judaism to Christianity. The basic natural symbol from which the elaboration of the ritual theme springs, namely the light, goes beyond the Books of the Old Testament, so as to say, it reaches the religious practices of the ancient mystery religions of the Mediterranean world. Light becomes a very stimulating symbol in their religious practices. “Behind the imagery of light and the Sun in the religions of the Near East was the attempt to find meaning and hope for human life in the daily victory of light over darkness: the dawn was the harbinger of divine rescue and of eternal salvation. Indeed the power of light to bring hope is 1 much older and deeper than mere human history .” In spite of the power of the imagery, namely the Light and its source Sun, it does not seem to have much affected the Jewish Religion in the first Christian era. On the other hand it rapidly affected Christianity in the first century itself and Johannaine literature is the best proof for it. In John 1:4-9: we read, “In Him was life, and light was life of men. The light shines in the darkness and the darkness has not overcome it. There was a man sent from God, whose name was John. He came for 1 J. Pelikan, The Light of the World.A Basic Image in Early Christian Thought, Harper & Brothers New York, 1962, p. 13. Light In The Prayer Life │71 testimony, to bear witness to the light, that all might behave through him. He was not the light; he came to bear witness to the light. The true light that enlightens every man was coming into the world”. Convincingly John explains the symbolism of Light. Jesus is the true light that enlightens every human being. Darkness of evil cannot overcome or extinguish God‟s light. Jesus Christ is the creator of life and his life brings light to humankind. He removes the darkness of sin from our lives. The name John refers to John the Baptist in the passage. We, like John the Baptist are not source of God‟s light. We merely reflect God‟s light, where as Jesus is the true light. Again John:8:12: “I am the light of the world; he who follows me will not walk in darkness, but will have the light of life” brings the same theme. Jesus was teaching the people in a particular corner in the Temple (8:20) where candles were burned. Jesus symbolizes himself as the pillar of fire that led the people of Israel through the desert (Exodus 13:21,22). The pillar of fire represented God‟s presence, protection, and guidance. Jesus brings God‟s presence, protection, and guidance to all people in their struggles and sorrows. Same idea is brought in another place by John:12:45-46: “He who sees me sees him who sent me. I have come as light into the world, that whoever believes in me may not remain in darkness”. In Christ this illumination is already accomplished. In Col:1:12-13 we read, …..”giving thanks to the Father, who has qualified us to share in the inheritance of the saints of light. He has delivered us from the domination of darkness and transferred us to the kingdom of his beloved Son, in whom we have the redemption, the forgiveness of sins.” Eph.5 and 1 John:1: stress that this illumination has a moral and communitarian dimensions: “God is light and in him there is no darkness at all. If we say we have fellowship with him while we walk in darkness, we lie and do not live 72│ Search for Liturgy in India according to the truth; but if we walk in the light, as he is in the light, we have fellowship one another, and the blood of Jesus his son cleanses us from all sin” (1 John 1:5-7). Light represents what is good, pure, true, holy, and reliable. Darkness what is sinful and evil. The statement “God is Light” means that God is perfectly holy and true and he alone can guide us out of the darkness of sin. Light is also related to truth. In that light everything is exposed, whatever exists whether it is good or bad. In the dark good and evil look alike; in the light they can be clearly distinguished. Just as darkness cannot exist in the presence of light, sin cannot exist in the presence of a holy God. Perhaps the most pregnantly beautiful passage for our purpose is the description in the Apocalypse. Here the visionary sees the heavenly city of God where the Lamb of God is the true lamp. That light guides the nations on the earth. Apostle John is explaining the Heavenly City, “And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine upon it, for the Glory of God is its light, and its lamp is the Lamb. By its light shall the nations walk; and the kings of the earth shall bring glory into it”(Rev. 21:22-26). Thus Light that undoubtedly represents Christ is the theme of all the above passages of John‟s writings. Jesus, the Light of the world dispels the darkness of evil from earth and as a result there remains peace and hope. It is not surprising then that the Christians in the early centuries prayed facing East, seeing in the rising sun the symbol of Risen Christ, who is the Light of the World. By 4th century, after the „Edict of Milan‟ the birth of Christ began to be celebrated on 25th December, „natalis solis Invicti‟ the birth day of the unconquerable Sun-God. Light In The Prayer Life │73 2. Church Fathers on the Theme of Light: One of the prominent themes in the writings of the early fathers is none other than the Light that enlightens the whole Earth and the permanent source of that energy, the Sun. Hence they explain the morning and evening as the most precious times of prayer. The Fathers instruct the early Christians to get up early, and before doing any sort of work have to pray and offer oneself before God. Similarly evening time is specially set apart for thanksgiving to the Lord‟s for the wonderful blessings and asking forgiveness for the sins. In his Commentary on Psalms Eusebius of Caesarea explains “For it is surely no small sign of God‟s power that throughout the whole world in the Churches of God at the morning rising of the sun and at the evening hours, hymns, praises, and truly divine lights are offered to God. God‟s delights are indeed the hymns set up everywhere on earth in his Church at the times of 2 morning and evening ”. Eusebius also mentions the ceremony of light by saying „truly divine lights are offered to God‟. That will be explained later. This sacramentalizing of Sunrise and Sunset with evening lamp is by no means a fourth century novelty. Already in the last decade of the first century, Clement of Rome, 1Clem. (24:1-3) relates the natural succession of light and darkness to the resurrection of the just at the parousia: “…one must also pray in the morning, that the resurrection of the Lord may be celebrated by the morning prayer…. Likewise at the sunset and the passing of the day it is necessary to pray. For since Christ is the true sun and the true day when we pray and ask, as the sun and the day of the world recede, that the light may come upon us again, we pray for the 2 PG 23, 630 74│ Search for Liturgy in India coming of Christ, which provides us with the grace of eternal light”.3 Clement of Alexandria witnesses to the early Christian custom of orientation in prayer, based on the theme of Christ, the light of the world and sun of justice, symbolized by the sun rising in the East: “And since the dawn is an image of the day of birth, and the place from where the light, which shone forth first from darkness, increases, there has also dawned on those wrapped in darkness a day of the knowledge of truth; prayers are made toward the sunrise in the East, in accord with the 4 system of the sun. ” This theme as well as praying facing East became a common place in the later Christian tradition, at least from 3rd century. Later Cyprian in his treatise On the Lord‟s Prayer written around 250 confirms the symbol of light in the evening prayer: Likewise at sunset and passing of the day it is necessary to pray. For Christ is the true sun and the true day, when we pray and ask, as the sun and the day of the world recede, that the light may come upon us again, we pray for the coming of 5 Christ, which provides us with the grace of eternal light”. Basil the great, the Capadocian father, after visiting the monastic communities in Syria, Palestine, Mesopotamia and Egypt writes their practice of morning prayer: “In the morning (we pray) so that the first moments of the soul and mind may be consecrated to God, and nothing else be taken into consideration before we have been delighted by the thought of God, as it is written, „I remembered God and was delighted‟ (ps.76.3) so that the body may not engage in work before the 6 saying is fulfilled.” 3 Quoted in Taft Robert; The Liturgy of Hours in East and West, The Liturgical Press, St: John‟s Abbey, p.351 4 In Stromata VII, 7, 43:6-7, above p.15 5 above p.20. 6 Text in PG 31, 1012 ff. Light In The Prayer Life │75 Thus the morning hour of prayer was a service of thanks and praise for the new day and for salvation in Christ Jesus. It was the Christian way of opening and dedicating the new day. Vespers was the way of closing the day, thanking God for the day‟s graces, asking forgiveness for the day‟s faults, and beseeching his grace and protection for a safe and sinless night. The basic symbol of both services was light. The rising sun and the new day with its change from darkness to light recalled the resurrection of Christ, Sun of Justice. The evening lamp recalled the Johannaine “light of the world” shining amidst the darkness of sin. 2. The rite of „Lucernarium’ in the Early Church Lucernarium is the rite of lighting of the lamp symbolizing Light as Christ who is the splendid reflection of the Father‟s glory and light of the world, in the evening prayers, which is conducted after the Sunset. The rite of incensing was attached to it in later development. In early centuries lighting of the evening lamp was an important ceremony in the Cathedral Office especially on Saturday evening when vigil for Sunday began. Thus Lucernarium symbioses Christ in the community even though the natural light disappears. It also points to the eschatological light, which reminds the Parousia in the early centuries. The Text of the „Apostolic Tradition‟: 25, on Evening Light we read, “When evening comes and the bishop has arrived (for Agape) the deacon brings in a lamp. Standing in the midst of the people, the bishop gives thanks…..then let him pray like this: We give you thanks, O God, through your Son, Jesus Christ Our Lord, for having enlightened us by revealing to us the incorruptible light. Having ended the course of this day and reached the edge of this night, having been filled by the light of day, which you create for our joy, we now posses through 76│ Search for Liturgy in India your kindness the evening light. Therefore do we praise you and glorify you through your Son, Jesus Christ, Our Lord”.7 The prayer Lucernarium: sufficiently gives the meaning of „Apostolic Constitutions‟ of Book VIII also slightly 8 explains a rite to light the evening lamp. That document is based on the Apostolic Tradition. In 4th century a Spanish nun pilgrim Egeria gives us a very detailed explanation of the prayer gatherings at Jerusalem in her travel diary, which itself is a very important source of prayer gatherings in Holy places. Liturgists give much importance to this document. According to the document “All the people congregate once more (evening prayer) in the Anastasis, and the lamps and candles are all lit, which makes it very bright. The fire is brought not from outside, but from the cave-where a lamp is always burning night and day. For some time they have the Lucernare psalms and antiphons; then they send for the bishop, who enters and sits in the chief seat. The presbyters also come and sit in their places, and the hymns and antiphons go on”9. Thus Vespers in Egeria includes not only psalms, antiphons and prayers but opens with a rite of light in which the evening light was brought out from the sepulchere, a rite clearly symbolizing the risen Christ coming forth from the tomb to bring the light of his salvation to the sin-darkened world.” Similarly there is long description of Vigil Service on Saturday night in Egeria‟s diary with a number of lighted candles and offering of incense. 7 Deiss Lucien, Springtime of the Liturgy, The Liturgical Press, Collegeville: 1967; p.146-„47 8 See the explanation given by Taft, Liturgy of the Hours.p. 46. 9 J.Wilkinson, Egeria‟s Travel London: SPCK, 1971, quoted in Taft, Liturgy of Hours p.49. Light In The Prayer Life │77 According to tradition, the cathedral office was made up of the following elements:1. the lighting of the lamps accompanied by a psalm or hymn 2. Vesperal or lucernaris psalm 3. the evening oblation of incense 4. the evening 10 supplication Today‟s Byzantine office, which inherited a lot from the early Capadocian tradition, is of unique importance because of its symbolism of Light to experience the Risen Christ in the community. Lucernarium is the central theme of Sunday vespers in Byzantine tradition. The explanation of the church during the ceremony is praiseworthy. “While clouds of incense once again fill the church, sign of our prayers rising to the throne of God, as the psalm (140) says, every candle in the Church is lit and the choir chants…the mystery of light that transforms creation is fulfilled in the dying and rising of Christ”11. To crown the evening service there is an age-old Hymn of Light Phos hilaron, which proclaims that the light of the world is not the Sun of creation by day, nor the evening lamp by night, but the eternal son of God, the true light that enlightens everyone. O joyous light of the holy glory of the immortal Father, Heavenly, holy, blessed Jesus Christ! As we come to the setting of the sun and behold the evening light, We praise you Father, Son and Holy Spirit, God! It is fitting at all times that you be praised with Auspicious voices, O Son of God, giver of life. That is why the whole world glorifies you!12 Evening prayer (Ramsa) in the liturgy of the Chaldean Church (Syro-Malabar Church follows this liturgy) begins with Matheos Juan, “The Morning and Evening Office” Worship: volume 42, Numbere 1, 1968 p.43. 11 Taft, Liturgy of Hours, p.286 12 Taft. P.286 10 78│ Search for Liturgy in India a rite of ligting the lamp and incensing, especially on Saturday 13 evening as a preparation for Sunday vigil. Part II 3. Symbolism of Light in the Indian Tradition: Morning and Evening are the two auspicious times of prayer in the Indian tradition. These two times are called Sandhya in Sanskrit, the change from darkness to light is called Ushasandhya, and from daylight to Darkness is Sayamsandha. In the early morning, orthodox Hindus turning to the rising Sun prays the Gayathrimantra, the powerful prayer having the meaning, “on the excellent splendour of the adorable deva Savitr, we meditate; May He activate our thoughts towards wisdom”. Gayathri mantra need not be considered as the prayer of the Hindu religion alone, it is a prayer of the Indian heritage that leads the sadaka to health, harmony and peace. In the evening after Sunset, placing the evening lamp at a respectful place in the home, orthodox Hindus pray the Nama japa, repeating god‟s name without break. In the Indian temples, besides Puja, usually conducted in the morning, there is another form of worship aratrika, which is popularly known as Aarti. This is a form of ritual, which may be said to involve a certain amount of collective participation. Even in temples Puja is conducted as a private act of devotion by the priest. But aratrika is essentially meant for public adoration and participation. The rite is performed at least twice a day, at dawn and dusk, in temples and ashrams. Aratrika is essentially a symbolic act of presenting to the deity the five elements (pancabhuta), which constitute the universe. The ritual consists of waving before the deity the five elements (earth, water, light, air, ether). Among these, the rite of waving the light is the most important one. Devotees believe that it is Matheus Juan; “L‟office Paroissial Du Matin Et Du Soir Dans le Rite Chaldeen” La Maison – Dieu, 64, p.79. 13 Light In The Prayer Life │79 when the waving of the light is performed that there takes place a special manifestation of the presence in the image, and the Divine blesses them. It is at this time that the pious believers feel a sort of mystic communion with the Divine. Aarati (Aratrika) is said to have descended from the Vedic concept of fire rituals, or homa. In the traditional aarti ceremony, the flower represents the earth (solidity), the water and accompanying handkerchief correspond with the water element (liquidity), the lamp or candle represents the fire component (heat), the peacock fan conveys the precious quality of air (movement), and the yak-tail fan represents the subtle form of ether (space). The incense represents a purified state of mind, and one‟s "intelligence" is offered through the adherence to rules of timing and order of offerings. Thus, one‟s entire existence and all facets of material creation are symbolically offered to the Lord via the aarti ceremony. The word may also refer to the traditional Hindu devotional song that is sung during the ritual. Aarti is performed and sung to develop the highest love for God. "Aa" means "towards or to", and "rati" means "right or virtue" in Sanskrit. It is sometimes thought the word is from a type of cloth or as followers wore over the bodies during the ritual, or a "shiny cloth" means they wear it for a religious practice. 4. Significance Of Aarti. When aarti is performed, the performer faces the deity of God (or divine element, e.g. Ganges river) and concentrates on the form of God by looking into the eyes of the deity (it is said that eyes are the windows to the soul) to get immersed. Aarti is waved in circular fashion, in clockwise manner around the deity. After every circle (or second or third circle), when Aarti has reached the bottom (6-8, o' clock position), the performer waves it backwards while remaining in the bottom (4-6, o' clock position) and then continues waving it in clockwise fashion. The idea here is that aarti represents our daily 80│ Search for Liturgy in India activities, which revolves around God, a center of our life. Looking at God while performing aarti, reminds the performer (and the attendees of the aarti) to keep God at the center of all activities and reinforces the understanding that routine worldly activities are secondary in importance. This understanding would give the believers strength to withstand the unexpected grief and keeps them humble and remindful of God during happy moments. Apart from worldly activities aarti also represents one's self - thus, aarti signifies that self is peripheral to Godhead or divinity. This would keep one's ego down and help one remain humble in spite of high social and economic rank. A third commonly held understanding of the ritual is that aarti serves as a reminder to stay vigilant so that the forces of material pleasures and desires cannot overcome the individual. Just as the lighted wick provides light and chases away darkness, the vigilance of an individual can keep away the influence of the material world. Aarti is not only limited to God. Aarti can be performed not only to all forms of life, but also inanimate objects which help in progress of the culture. This is exemplified by performer of the aarti, waving aarti to all the devotees as the aarti comes to the end - signifying that everyone has a part in God within that the performer respects and bows all. It is also a common practice to perform aarti to inanimate objects like vehicles, electronics etc. at least when a Indian starts using it, just as a gesture of showing respect and praying that this object would help one excel in the work one would use it for. It is similar to the ritual of doing auspicious red mark(s) using (kumkum) and rice. Asathoma Mantra in the Brh. Upanishad is very contemplative. It is a prayer of the sadaka to lead him “from unreal to real; from darkness to light; from death to 14 immortality” . We live in darkness because of our avidya, 14 Brh.U. 1.3.28. Light In The Prayer Life │81 light dispels the darkness from us so that we may be able to attain the Real. Usually this mantra is chanted with the accompaniment of lighting the Indian lamp to open a prayer gathering or a public meeting. Here the lamp becomes a symbol of the Divine to dispel the darkness of evil. In Rig Veda there is a poem to Ushas, the dawn, praying to the goddess to dispel the darkness of evil. At her radiance the universe bows, Lovely one she creates light, Let Ushas the beautiful daughter of heaven Dispel by her light all foes on our way.15 Thus Indian tradition is rich with number of hymns and mantras to Sun (light), the most powerful source of energy on this Earth. Not only is it the source of energy for all the living creatures but also symbolically it is the destroyer of the darkness and evil from the human heart. 5. Festival of Lights: Diwali is the festival of light, celebrated all over India and Nepal. Diwali dates back to ancient times in India, as a festival after the summer harvest in the Hindu calendar month of Kartika. The festival is mentioned in Sanskrit texts such as the Padma Purana, the Skanda Purana both completed in second half of 1st millennium AD. The diyas (lamps) are mentioned in Skanda Purana to symbolically represent parts of sun, the cosmic giver of light and energy to all life. The Indians, in some regions of India associate Diwali with the legend of Yama and Nachiketa on Kartika amavasya (Diwali night).The Nachiketa story about right versus wrong, true wealth versus transient wealth, knowledge versus ignorance is recorded in Kata Upanishad, composed in 1st millennium BCE. 15 Rig Veda 1.48.8 82│ Search for Liturgy in India Diwali is one of the happiest holidays in India and Nepal with significant preparations. People clean their homes and decorate them for the festivities. Diwali is one of the biggest shopping seasons in India and Nepal; people buy new clothes for themselves and their families, as well as gifts, appliances, kitchen utensils, even expensive items such as cars and gold jewellery. People also buy gifts for family members and friends which typically include sweets, dry fruits, and seasonal specialties depending on regional harvest and customs. It is also the period when children hear ancient stories, legends about battles between good and evil or light and darkness from their parents and elders. Girls and women go shopping and create rangoli and other creative patterns on floors, near doors and walkways. Youth and adults alike help with lighting and preparing for patakhe (fireworks). There is significant variation in regional practices and rituals. Depending on the region, prayers are offered before one or more deities. On Diwali night, fireworks light up the neighborhood skies. Later, family members and invited friends celebrate the night over food and sweets. Diwali is celebrated by Hindus, Jains, and Sikhs and Budhists to mark different historical events, stories but they all symbolise the victory of light over darkness, knowledge over ignorance, good over evil, hope over despair. The mythical stories told for Diwali vary regionally in different parts of India. Yet, they all point to joy and the celebration of Diwali with lights to be a reminder of the importance of knowledge, self inquiry, self-improvement, knowing and seeking the good and the right path. It is a metaphor for resisting evil, for dispelling darkness and for compassion to others. Diwali is the celebration of this inner light over sinful darkness, of knowledge over ignorance and right over wrong. It is a festive restatement of the Indian belief that the „Good ultimately triumphs over Evil‟. Light In The Prayer Life │83 6. Inculturation Perspective: India is a land of many cultures and spiritual traditions. The great teacher and spiritual reformer of Hindu tradition Sri Sankaracharya taught the world community the ideals of advaida philosophy. He taught Brahman (God) is truth and world is only illusion, and Jivathma is same as that of Paramathma. Hence the individual has to attain purification by surrendering oneself at the feet God. In Vedic religion Sun is the powerful God who sustains all creatures and dispels the darkness from the Earth. In the writings of the early Fathers we find many references symbolizing rising Sun to the Risen Lord, who is the image of the invincible Father. Christ the image of the Father illumines the world by the flood of spiritual energy. The Easter celebration both in the Western and Oriental Churches symbolizes Christ as the Light of the World. Easter Candle and Easter ceremony fully manifest the meaning of Easter in the Western Church. The Sunday vigil celebration of 16 the Byzantine Church reflects the magnanimity of the Risen Lord in a flood of light diffused from the lighted candles in the church. The Church in India by all means must imbibe inspiration from the symbolism of light and use light meaningfully in her liturgical celebrations. Both the writings of the early fathers and religious traditions of India shed light in this area. Early Church had the ritualization of evening lamp (Lucernarium) with the rite of incensing in the evening prayers especially in the Cathedral tradition. This ceremony is meaningful especially in connection with the feasts of the Lord. Arati using triple elements flowers, light and incense has become a rite in Indian Churches, not in every Eucharistic celebration but on special occasions. It is typically an Indian adaptation. 16 Taft R; The Liturgy of the Hours p.288-„9 84│ Search for Liturgy in India Deeparathi,waving of the lamp before the deity and then extending it towards the devotees for adoration is a beautiful ceremony in Indian ashrams and temples after the Sunset. Also it is done at different times of the day in the temples. In mission areas, especially in north India, where there are very few Christians in the midst of non-Christians, this rite can be meaningfully adapted because arathi with lamp is adoration to God at the same time a surrendour at the feet of the Lord who dispels the evil of darkness. Conclusion From the birth of the Church in the first century, the theme of light has become a powerful symbol in her prayer life. We realize this in the growth the Church. Jesus himself used this Symbol often in the Bible to convey his message. The Indian religious tradition too gives great importance to the Symbol of light with deeper and spiritual meaning and is made use of in ritual worship “ Ecclesia in Asia” # 21 read “Through inculturation the Church, for her part, becomes a more intelligible sign of what she is and a more effective instrument of mission. This engagement with cultures has always been part of Church‟s pilgrimage through history”. It reminds us our grater responsibility to make use of symbols and images more from the living cultures in our prayers. The words of the late Pope John Paul II, during the Ad Limina Visit of the SyroMalabar Bishops in 2003 are important. “India blessed with so many different cultures, is a land in which the people yearn for God; this makes your distinctly Indian liturgy an excellent way of evangelization”. 06 LITURGICAL RENEWAL IN THE SYRO-MALABAR CHURCH OBSERVATIONS AND PROSPECTS The Church proclaims and celebrates her faith in and through the liturgy. Where there is a Christian community authentically rooted in faith, there only is true worship possible. The quality of any liturgical celebration depends on the depth of faith of the community. The dictum “Lex Orandi, Lex Credendi” is true for every believing community. The constitution on the liturgy of Vatican II emphasizes its important role in Christian life. The liturgy is not merely a means of worshipping God. The constitution very Cleary says that it is an agent to stimulate and revitalize the Christian life of the believers. The council sees the liturgy in the context of the 1 life of the faithful. The article briefly deals with two areas, namely, the background of the promulgation of the Constitution on the Sacred Liturgy and the liturgical renewal in the Syro-Malabar Church. I. Background of the Constitution on Sacred Liturgy The promulgation of the Constitution was not a sudden event. It was not just the result of number of discussions by the council fathers. It was the fruit of a long process of intense study and experimentation which took more than a century. It should be noted that it was not Rome that took the initiative in liturgical renewal: a number of West European countries, France, Belgium, Germany, Austria, were pioneers of the 1 Sacrosanctum Concilium art.1 86│ Search for Liturgy in India 2 liturgical renewal. Initially Rome was more an observer of the reform than an actual participant; silent or slow to react. (a). The Beginning The seed of the liturgical renewal was planted in France in the second half of last century. Prosper Gueranger is remembered and respected as the father of the liturgical 3 renewal. It is strange that he holds such a title because as all liturgists know, Gueranger was never a reformer. By nature and temperament, he was a traditionalist. He stood firmly for the restoration of the Roman Missal and Gregorian chant for his monastic community. He re-established the order of St. Benedict in France by refounding the Abbey of Solesmes in 1832. This great achievement was the beginning of the liturgical renewal in France. The monastery stood for a deep study and research which paved the way of an interest in the liturgical sources. Under the leadership of Gueranger the monastery soon became the centre of liturgical learning and 4 research and influenced other monasteries throughout Europe. Gueranger was firmly convinced that liturgy is not an end in itself. Its purpose is to revitalize the Christian life of the faithful. To achieve the goal, he made a study of the existing prayer of the Church. He never thought of introducing local languages in the liturgy. He wanted to keep the Roman Missal and Gregorian chant in their pristine purity. The findings of his research were published by an organ attached to the monastery L „Annee liturgique, first issued in 1884, which later served as a medium to communicate his ideas and extend liturgical awareness. This phase of the movement, largely restorative in nature, met with criticism for being excessively medieval, Thaliath Jonas, “Syro-Malabar Liturgy and Liturgical Renewal” STAR Documentation No.1, 1980, p.3. 3 Grigassy Daniel P. “The Liturgical Movement”, in J.A. Komonchak and Mary Collins (eds.) Dictionary of Theology .1987, p.586. 4 Merton J, Assembly of Christ, Longmans, London, pp.48-9 2 Liturgical Renewal in the Syro-Malabar Church │87 pastorally limited and hopelessly romantic. Gueranger‟s world was the medieval era presented as the ideal age. Though his scholarship remains questionable from a contemporary perspective, he re-established the order of St Benedict in France and became the father of the liturgical movement. (b) The Second Phase (1909-1939) This stage of the renewal was significantly pastoral and doctrinal in character, developed under the influence of the three extra-ordinary men, Dom Lambert Beauduin, Dom Odo Casel and Pius Parsch. The spirit of the renewal spread from „Slesmes‟ to „Mont Caesar‟ (Belgium). „Mont Caesar‟ is where Beauduin made his first attempts. After eight years of intense pastoral experience he had entered the abbey and was assigned to teach young monks, who benefitted much by the insights from his pastoral experience. A man to genius, Beauduin planned to awaken in all Christians an awareness of the sacramental life. He did not turn back to tradition as Gueranger did, but tried to anticipate the future, still respecting the 5 richness of the past. His understanding of the Church as the body of Christ led him to follow the guidelines of Pius X on 6 the participation of the faithful in popular chant and in the divine mystories, the primary and indispensable source of Christian life. Beauduin knew how to join the spirit of Solesmes to his vast pastoral experience. He took a decisive step in 1909 during the Congress at Malines in which he addressed the members of the Christian Art Section. There he presented his programme. “Liturgy is prayer. The people must take part in it, not merely assist at it. We are part of the Church 7 and we give glory to God together with our whole being. ” 5 Grigassy, loc.cit. p.587. Frederick J.B.M, The Future of the Liturgical Reform, Church Publishing, England 1987, p.5. 7 Assembly of Christ, p.56. 6 88│ Search for Liturgy in India Beuaduin had an attractive personality, straightforward and energetic. Without pretentions, he had a positive attitude to all kinds of initiatives. Above all, he was a servant of Christ and the Church. He was in love with modernity and tradition, attentive to the needs of the world that was far removed from the supernatural universe. His practical personality enabled the liturgical movement in Belgium to bring about a true renewal in the Church. His programme for liturgical renewal was welcomed not only by the intellectuals but also by ordinary church going people who experienced a new spirit in the celebration of the liturgy. In short Beauduin was a man of vision with an open mind to modernity. At this juncture in the evolution of the movement, pastoral necessity overshadowed theological precision. The movement lacked a clear theological foundation. The historical and theological insight of Ildephonse Herwegen, Abbot of Maria Lach and of Dom Odo Casel, a monk in the monastery, were of great inspiration for the movement. The original thinker and true flame of the renewal was Casel, the advocate of the “theology of cult mysteries.” He was a reserved man by nature; found out that his vocation was to be an ascetic and a research scholar. His idea was to rediscover the mystery of worship, the cult mystery, which is the centre of gravity of the liturgical reform, in a way returning to the patristic sources. From 1921 Casel and his companions published Jahrbuch fur 8 liturgiewissenschaft, an organ through which he developed his controversial theory of “mystery cult.” During the same period, Pius Parsch, an Augustinian canon of Austria, complemented and balanced the theological vision of the monks of the Maria Lach Abbey. Austrians emphasized the importance of the Bible in the liturgical celebration. Parsch‟s publications encouraged the use of the scripture to enrich liturgical prayer throughout the year. 8 Future of Liturgical reform p.3 Liturgical Renewal in the Syro-Malabar Church │89 (c) Rome‟s Approval of the Liturgical Renewal As said earlier, Rome was not an initiator of the liturgical reform movement. The date of Pius X‟s Motu Proprio, Tra le sollecitudini, November 1903, is remembered as the dawn of the official liturgical movement in the Roman Church. The remarks by the pope were not limited to mere musical concerns. They were a „call to return to liturgy as an indispensable source of Christian life‟. The use of the phrase “active participation” first appeared in this document, a green signal of Rome‟s approval of the renewal process during long years. Pius X considered active participation in divine worship as essential to Christian life and the chief source of liturgical renewal. In 1943 Pope Pius Xii published the encyclical Mystici Corporis. Though it was not explicitly concerned with liturgy, its ecclesiology had vast implications for the liturgical movement. Mediator Dei, another encyclical by the same pope entirely focused on liturgy, promulgated in 1947, was a bold step in the liturgical renewal. In subsequent years a number of documents were issued by the Congregation for Divine Rites which did the spadework for the promulgation of the constitution on the Sacred Liturgy of Vatical II. The constitution Sacrosanctum Concilium was promulgated by Pope Paul VI on December 3, 1963. It brought out in concrete terms the ideas and proposals which had been discussed in the past decades. The constitution was a positive response to the pioneering attempts of the reformers of liturgy. Acknowledging and respecting their committed work the constitution explained the nature of worship. It articulates a theology of worship built on firm biblical and patristic foundations (art.5,6) with distinctive pastoral implication (art. 11). The involvement and active participation of the people in the divine celebration are stressed throughout the constitution. The faithful are not mere listeners to the worship, they are members of the body of Christ who worship god with their 90│ Search for Liturgy in India head, Jesus Christ (art.7). A number of articles speak of liturgical inculturation as an important task of the Church. The constitution says that “the Church does not wish to impose a rigid uniformity which does not implicate the faith of the people; rather she respects the genius and tradition of various races and people” (art. 37) II. The Spirituality of the Constitution: Before all else, the constitution on the Sacred Liturgy has its objective not simply to change liturgical forms and texts but rather to bring to life the formation of the faithful and ministry of the Pastors that will have its summit and source in the liturgy. Spirituality, foreseen to the demands and assertions of the constitution, would contain many elements, such as the relationship between Paschal mystery and Christ, active participation in the liturgy as a primary manifestation of the reality of the Church, respect for the diverse cultural circumstances and genius of the people of the world. There are also other elements of spirituality in the document. i. Christ and Paschal Mystery: When the Pope John Paul II said, “the liturgy has its first task to lead us untiringly back to the Easter pilgrimage initiated by Christ, in which we accept death in order to enter to life.” he said so on good authority. The constitution is deeply imbued with a Christo -centric spirituality grounded in the Paschal mystery. Christ‟s Paschal sacrifice, his body broken and blood poured out for the life of the world, stands as the absolute centre of the liturgical event. Again and again the document invokes the paschal mystery (art.5, 6, 10..).Its importance is unmistakable. This does not in any way deny the Trinitarian quality of the Catholic worship. What are the implications of a paschal spirituality? First it means that salvation in Christ is an event that transforms us. It is dynamic.We participate in the paschal event by remaining open to change and continuing conversion. Liturgical Renewal in the Syro-Malabar Church │91 Second a paschal spirituality invites us to replicate the pattern of Christ‟s self-giving sacrifice consciously and deliberately. A paschal spirituality is ordered towards self-giving love that is lavish and does not count the cost. The truth of Christ‟s paschal mystery is present in all of our life passages, if only we perceive it. Catechumens experience this truth on their journey to the waters of Baptism. The tears of reconciled sinners confirm it. And in the Eucharist we celebrate it, richly, fully and beautifully. The dying and rising of Jesus Christ is not merely another episode in salvation history, for which we should be grateful. It is the axis on which the world turns. It is our salvation, our glory, the reason why we gather(CSL, 6) and our challenge as we go forth. ii. Church and Culture: The Constitution on Sacred Liturgy makes provision for the adaptation of the Church‟s liturgical rites to reflect the genius of various human cultures of the world(CSL.37-40). The liturgy need not look the same everywhere, as long as the substantial unity of the Christian Worship is preserved. A confidence in the genious and culture of the humanity underlines the council Fathers‟ decision to opt for “substantial unity” rather than formal unity, or uniformity in its liturgical rites. Indeed, from its earliest history, the Church has shown diversity in its liturgical life, and did not regard this as a barrier to unity. The Tridentine era, however,(400 years immediately preceding the Second Vatican Council), was marked by strong attempts to enforce uniformity around the globe. Therefore the move toward the „inculturation‟ of the liturgy represents a significant shift in perspective. What is the spirituality that is implied by this shift? It is first of all a spirituality of respect for the human person. Culture is deeply interwoven in the fabric of human person, and respect for culture is part of our calling to respect 92│ Search for Liturgy in India human persons. Second it is a spirituality of peace in which the gospel and the Christian faith are understood not as something imposed by conquest, but good news that resonates with the best and the deepest yearnings of the human soul. It is a spirituality of mission which sees in the global Church a great harvest of faith, ready to be gathered and shared in the prayer of the Church, for the glory of God. III. The Syro-Malabar Liturgical Renewal: The Syro-Malabar Church is a Major Archiepiscopal Church of the Oriental Catholic Church. Though historical evidence are scanty, there is a well-established tradition that the „good news‟ was preached to the people of India by the Apostle Thomas in the first century itself. Unfortunately, we do not have sufficient sources to know the type of liturgy that St Thomas shared with the people. This Christian community is known as “Thomas Christians”. Thomas Christians established a good relationship with the ancient Church of Mesopotamia (East Syria), especially for their hierarchical and liturgical necessities. This relationship, though often termed “healthy and peaceful,” did not produce much fruit. The Syro-Malabar Church became a dependent Church. During the late sixteenth century, the Church was latinized by the involvement of Portuguese missionaries, and the process continued for many years. After the Second Vatican Council, the Church was led to foster a renewal of Christian life, placing greater stress on the liturgical renewal. As far the Church in India is concerned, the period of the council is important as it began fifteen years after independence. The end of British rule and the formation of India as a republic was not only a political event. It also had an impact on the ecclesial life of Indian Christians. The Church in India began t think and discuss its problems as a united body. The council called for a renewal of liturgical life of the people. Liturgy was not merely a religious obligation, but a Liturgical Renewal in the Syro-Malabar Church │93 means to enhance the Christian life of individuals. The function of liturgy was to facilitate and promote Christian life in its fullness. The Syro-Malabar Church entered into a period of liturgical renewal for promoting Christian life.The process is not yet completed. The tension and difficulties that emerged during the renewal process brought the Church to the verge of a spit. I am not going into the details. I try here to bring out certain forgotten elements which the Syro-Malabar Church has to take into account for the sake of an effective liturgical renewal. Deep Study of the Sources The study of sources is very important in any process of renewal. Early sources reveal the shape of Christian life in the foundational communities, how they prayed, the content of their prayers, and their life in relation to their prayer. The Didache, for example, records the prayer life of an early Christian community. Since for all practical purposes the SyroMalabar Church follows the liturgical tradition of the ancient East Syrian Church, its liturgy and liturgical spiritually are very much indebted to its traditions. For an effective renewal, it is necessary to go back to the East Syrian sources, not in order to copy everything there in our context, but to understand which the elements to be restored are, and what are to be renewed and adapted to the present situation. When we observe the liturgical renewal of the Latin Church, the principles used deserve special attention. The research and study undertaken by Gueranger and his fellow monks was an important step in the process. Gueranger had a tendency to restore medieval liturgy. His study and research went towards this. But his line was not followed. However, his studies carried the seed of liturgical renewal which bore fruit in constitution of Vatican II. 94│ Search for Liturgy in India A combined Effort rather than Individual Attempts Liturgy, the most sublime act of the Church, is the expression of faith of a community in a concrete situation. According to Sacrosanctum Concilium (art.10) “all the activities of the Church are directed towards liturgy. Similarly liturgy is the font from which all her power flows.” Liturgy, especially the Eucharistic liturgy, being the official prayer where the whole community actively participates, is to be open and responsive to all the activities of the Church, namely to its theological, pastoral and evangelical work. In a way these are the factors that determine and modulate the content and actions of worship. The prayer of the Church cannot be considered as a set of formulas written once and for all. Even the classical Anaphoras of the Euchrist have undergone continuous development in the course of time as a result of the interaction between the prayer experience of the people and changing social situations. In order to be relevant, a liturgy has to be contextualized by accepting and integrating the cultural and social values of the people. It must be theologically sound, pastorally relevant and open to new situations. The Western liturgical renewal in the last century was not the work of few theologians, or even popes, putting their heads together, discussing and reaching conclusions. There was a long term research coupled with intense pastoral experience, and this yielded good fruits not only for the upper social classes but for the ordinary church going folk. When we observe the liturgical renewal undertaken by the Syro-Malabar Church, one can find that no such combined effort or team work of the people engaged in various Church activities has taken place. Instead of mutual sharing and team spirit, the liturgical renewal brought out confusion and conflict and led the Church to polarization into different groups. It is true that the Syro-Malabar Church is related to the liturgical Liturgical Renewal in the Syro-Malabar Church │95 and spiritual tradition of the East Syrian Church. But this does not mean that the Church should follow the entire East Syrian pattern for its worship. This Church has surely to be Indian, 9 without losing its oriental identity. For this, a combined effort of theologians, liturgists and Church historians is badly needed. (c) Religious Indian Heritage India is the cradle of many religions, cultures and traditions. It is a land of seers, philosophers and gurus. The percentage of Christians is only 2.8. The Hindus cover 85 percent of the population, Muslim 10 percent. It would seem that Christianity has to relate itself to the main stream Indian religions for its socio-cultural and religious outlook. Otherwise it will be seen a „foreign‟, even though it claims to have a tradition of two thousand years in India. It is quite certain that present-day Indian society is a synthesis of different cultures and many religious traditions, even though ethnically they are likely to come out of two main stocks, namely the ancient Dravidians and later Aryans. Indians today speak sixteen different official regional languages, and their socio-cultural life varies considerably from state to state. Still to seek „unity in diversity‟ seems to be the underlying principle of our socio-religious life. Diversity appears to be more intelligible to the Indian mind than the language of absolute uniformity. „Truth is one, but the wise say it in 10 different ways‟ says the ancient sage. How far can the Eastern Christian heritage, which the Syro-Malabar Church has preserved through centuries of contact with the Church of Chaldea, be merged with the religious dynamism of India so as to form an Indian theology, liturgy and spirituality? This is the area which needs serious study today. 9 Kanichikattil, Francis, To Restore Or To Reform? Dharmaram Publishing, Bangalore 1992, pp. 96-97 10 Rig Veda , 1: 16: 4, 46. 96│ Search for Liturgy in India It is also true that Indian society is today deeply affected by violent communal disturbances and religious tensions. Religious fundamentalism, attacks on Christian missionaries, neo-colonialism in the form of globalization, control of the economic power over all social systems are some of the factors which influence today‟s society. In the Syro-Malabar Church‟s pursuit of an authentic liturgical renewal, in the wider perspective of present-day society, all the above mentioned factors demand special attention. Above all India‟s search for unity in diversity may be the right model for the liturgical reformers to follow with regard to diversity in worship in a context of cultural pluralism. (d) Inculturation „The Church in India Today‟ a seminar in Bangalore, in 1969 was a well planned event in the history of the Indian Church. The three Catholic Churches in India were represented in it. Besides bishops and clergy, a good number of lay leaders from every walk of life participated in it. The goals of the Seminar were to make the Church in India more aware of her missionary task and make her ready to take up the challenges it involves. The members of the seminar felt intensely that the Church should be Indian in all respects, not only in some externals but in its very life. They were fully convinced of the necessity of a new approach in mission in a country where there are different religious traditions. Section 37-40 of Vatican II Council‟s document on Liturgy inspired the seminar members to formulate certain proposals; to start experimentation centers in view of an inculturated liturgy, to intensify dialogue with other religions, to find new ways for an Indian style of Christian life (Ashram life). The Catholic Bishops‟ Conference of India which represented both the Latin and Oriental Churches, in its plenary assembly in 1972 gave official approval for the liturgical commission (of the CBCI) to start new research centres with Liturgical Renewal in the Syro-Malabar Church │97 the consent of the local ordinaries, and guidelines were given for the experiments. For adaptation in the liturgical field three texts were produced. It was a beginning. „An order of the Mass for the Indian Church‟ was prepared by Dharmaram College in Bangalore. Actually it was prepared in view of Bangalore Seminar, and it was celebrated during the seminar days. The Latin Church also took initiative in liturgical adaptation and another text by the name “Text of an Order of the Mass for 11 India” came out from National Biblical Catechetical Liturgical Center in Bangalore. Another text by the title „Bharathiya pooj‟ was prepared by the liturgical centre of Archdiocese of Ernakulam in 1974. The preface of Dharmaram booklet reads: Attempts have been made for many years now to adapt Christian liturgy to Indian Culture and thought patterns. The various Christian liturgies now in use have not so far sufficiently acquired an indigenous form and flair, though they have been on the Indian soil for centuries. The structure of this text is basically similar to the SyroMalabar Eucharistic Text, however, the prayers were formulated against the religious background of India. Indian gestures, such as „Anjali‟ for expressing adoration, lighting the Indian lamp representing God‟s presence, etc., create an Indian atmosphere. (e) Pioneers of Inculturation Two eminent personalities must be remembered as pioneers of the inculturation movement in India, Cardinal Joseph Parecattil of the Syro-Malabar Church and Dr. D.S. Amalorpavadass of the Latin Church in India. Though they were widely criticized by their contemporaries for their 11 Amalorpavadass, D.S, Towards Indegenisation in Liturgy NBCLC, Bangalore, 1971. Pp. 151-63. 98│ Search for Liturgy in India approaches, theirs were challenging attempts inspired by Vatican II. Cardinal Parecattil strongly believed that the Council‟s directives for renewal and reform of the liturgy were binding on all the Churches, whether Oriental or Latin. He refused t see the Indian Church of St Thomas as an offshoot of the Persian (Chaldean) Church. The Apostolic Church of St Thomas Christians is as autonomous and autogenous as any other Church in the East or West, and hence it should have its own indigenous liturgy, which was in use in India for centuries, need not be thrown overboard. It has to be retained, but it is imperative to adapt it progressively to the tastes and aspirations 12 of the people in India, to the needs and spirit of the times. It was the Cardinal‟s belief that despite many of its achievements, the Church in India wore a foreign garb and was still regarded as foreign. Centuries of colonialism had created a foreign Church on the India soil. The Church ought to be Indian in all respects, especially in its worship and thought patterns. Dr Amalorpavadass was a man of high intellectual caliber and intense action. He had high academic qualifications. He wrote L‟Inde a la rencontre du Seigneur, a critical examination of the history and the life of the Church in India, particularly its approach to evangelization. He was a reflective man, an animator and a theologian. In 1996 the CBCI appointed him as founder director of the National Catechetical and liturgical Centre in Bangalore and the chairman of the CBCI commission for liturgy and catechetics. These functions enabled him to use many of his talents and energy for the promotion of the spirit and implementation of the documents of the Vatican Council. He 12 Cardinal Parecattil, Liturgy as I See it (Mal.) edited by Fr. Abel, Cochin 1978, pp.219-221. Liturgical Renewal in the Syro-Malabar Church │99 undertook a huge task of renewal, not only in the realm of liturgy, but in theological thinking and life style as well. He initiated numerous undertakings for the renewal of the Church, organized seminars on topics relevant to India, prepared textbooks for instruction in religious houses and colleges. Every year he conducted a month course in Liturgy in which he brought the crucial question of inculturation to the regional level. Amalorpavadass never suggested a single uniform liturgy for the whole of India. He understood well the socio-cultural complexity of this vast sub-continent and only recommended a unity in diversity for the liturgical celebrations of the land. In his own words: When the local Church or Christian community is gathered for worship it should express its Christian experience in the world in its life situation, through the signs taken from its life so that they may be authentic and meaningful expressions of the group. This calls for originality and creativity, freedom and autonomy on the part of the local Church and every Christian community.13 Amalorpavadass was relieved form the directorship of the centre in 1982, after sixteen years of ardent and tireless hard work for the realization of a Church which he wished to be Indian in every respect. He wished to see the Indian Church fully Indian by all means. Other personalities like Bede Griffiths (U.K) and Acharya Francis(Belgium) have contributed much to the inculturation and growth of the Indian Church. They were Benedictine Monks, fully dedicated to India in her attempt to realize the aspirations of the Vat.II in the liturgical reform. (f) Asian Values: Speaking of Asian values, Ecclesia in Asia Speaks of “love silence and contemplation, simplicity, harmony, detachment, non-violence, the spirit of hard work, discipline, 13 Amalorpavadass, Liturgy Relevant to Life, NBCLC, P.11. 100│ Search for Liturgy in India frugal living, the thirst for learning and philosophical enquiry. Asians hold dear the respect for life, compassion for all beings, closeness to nature, filial piety towards parents, elders and ancestors, and a highly developed sense of community. In particular they see the family to be vital source of strength, a closely knit community with powerful sense of solidarity. Asian peoples are known for their spirit of religious tolerance and peaceful co-existence. Without denying the existence of bitter tensions and violent conflicts, it can still be said that Asia has often demonstrated a remarkable capacity for accommodation and a natural openness to the mutual enrichment of peoples in the midst of plurality of religions and cultures. Moreover, despite the influence of modernization and secularization, Asian Religions are showing signs of great vitality and a capacity for renewal… (E.A.6). These are values that should be reflected in Christian life, flowing over gradually into prayer-events and liturgy. According to Thomas Menamparabil, the former Archbishop of Guhati, in the field of Inculturation, much progress had been made in areas wherever serious research and reflection have preceded individual inculturation initiatives. For example, barefoot entry into holy places has become universal. Aratis were easily adopted during some of the sacred moments of the liturgy. The initiative for introducing tribal dances into the procession during the entrance were widely welcomed. The traditions like washing of hands, placing of shawls, placing kumkum on the fore-head, offering flower garlands, throwing of flowers, sprinkling water as a sign of welcome were easily accepted, each in its contexts. More success has been recorded in the area of Church architecture, design and lay out, façade, decorations, paintings, engravings, Liturgical Renewal in the Syro-Malabar Church │101 furniture, vessels etc. Many Churches have the look of 14 indigenous praying places. In April 25, 1969, His Eminence Benno Cardinal Gut, Cardinal Prefect of „Consilium‟, accepting the proposals of the Catholic Bishops‟ Conference of India, regarding certain adaptation in the Liturgy, according to Liturgy Constitution of Vat.II art.37-40, established 12 proposals. These proposals may be put into practice in places where the local hierarchs find fitting for the faith growth of the people of God. These proposals are very adapting and very warmly received in Church in India. These are the Proposals: 1. Regarding the position of the celebrant, sitting posture may be adapted. It is very much appreciated in India. 2. Genuflections may be replaced by deep bow with anjali hasta. 3. A panchanga pranam suggested for priests and faithful for liturgy of Word, as part of penitential rite, and at the end of Anaphora. 4. Kissing the holy objects may be replaced by touching the object by the palm and bringing hands to one‟s eyes. 6. Kiss of Peace may be given by anjali hasta. 7. For incense, incense bowl with handle may be used. 8. Vestments - single alba, stole, and shawl may be used 8. Corporal could be replaced by a tray (thamboola) of fitting material. 9. Oil lamps in place of candles. Menamparampil Thomas (Arch-bishop), “Inculturation of the Sacred Liturgy in Asia:Possibilities and Problems” Vidyajyothi 73, 2009, pp.85106. 14 102│ Search for Liturgy in India 10. Preparatory Rite of the Mass include: presentation of the gift, the welcome of the celebrant with single arati. Lighting the lamp, greeting of peace among the gathering 11. Prayers may be added during Intercession. 12. In the offertory Rite, at the conclusion of the anaphora, Indian rite of arati (double or triple) of flowers/light/incense may be used. The Proposal to compose New Indian Anaphora, in 15 collaboration with experts in different fields are welcome. Conclusion The question whether the liturgical renewal undertaken by the Syro-Malabar and Latin Churches during the last forty years is a success or failure, is of great importance. Instead of pronouncing a sentence it is better to say that the liturgical renewal is still on its way, but the progress is very slow, and sometimes even shows a tendency to regress. Surely, all liturgical celebrations in India are done in local languages. All the liturgical texts have been translated into vernaculars. This is a success. Yet the liturgical tradition regarding the vestments, the symbols, the postures during the liturgy, the theological background of the prayers and texts are to a great extent, those of either Latin or the Syrian Church, very conservative. Christianity has still to integrate itself to the spiritual Heritage of India. This does not mean that it has to copy the worshiping patters of the Hindus. This would be an anachronism. Christianity needs to be seen and accepted as a religion of Asia. Christ was an Asian, his method of approach was that of a „guru‟, a teacher. It is sad that Christ and Christianity were presented to Indians in a foreign garb. 15 Amalorpavadass; Towards Indigenisation in The Liturgy, N.B.C.L.C. 1971, pp.31-33. Liturgical Renewal in the Syro-Malabar Church │103 The recent Asian Synod, a landmark in the history of Asian Churches, showed some rays of hope in the missionary orientation of the Church. It seems that to a certain extent the Synod was a success. The different Churches in Asia could talk on their socio-religious situations, share their problems and difficulties in their activity and seek solutions for a better approach in their evangelization work in Asia. Through the theme of the Synod was doctrinal, “Jesus Christ the Saviour and his mission of love and service in Asia…that they may have life, and have it abundantly (Jn 10:10),” eighty percent of the interventions of the synod members clustered round three main areas namely, “dialogue with other Religions in Asia, dialogue with cultures of Asia (inculturation), and dialogue with the poor in Asia.” The bishops were firmly convinced of this urgent need that the Asian Churches be incultured. That was indeed a good sign. 104│ Search for Liturgy in India 07 PLURALITY, VARIETY AND UNITY A LITURGICAL PARADIGM Introduction Worship or Religious Cult plays an important role in the human destiny. The essence of the Religion is more intelligible in worship form than mere statement of its principles. Cult expresses the most fundamental attitude of the human being because it manifests a relationship, namely a relationship between human being and the Divine. It affects the totality of one‟s being and he or she makes use of Signs and Symbols in order to express this relationship. Therefore Signs and Symbols have got an important place in human life. Objects, gestures, colours, paintings, sound etc are symbols since they contain the experience of the Reality and they bridge the gap between the visible and the invisible. A religious symbol always contains the experience of the Divine. In every act of Cult or worship there is a realm of experience, the human being experiences the Divine. When the worshiper offers flowers, fruits or incense, he or she attains a divine manifestation. This inner experience of the Divine attained through the rituals is the fundamental phenomenon of every religion. As a result a transformation takes place in the life of the worshiper and he or she becomes a real sharer in the Divine. Transformation ultimately leads one to Salvation. This article is an attempt to evaluate the worship pattern of the SyroMalabar Church, an Apostolic Church whose founder is St.Thomas, the Apostle. In the first century the Church had an apostolic liturgy, taught by the Apostle. But later that liturgy underwent great transformation due to the Persian (Syrian) migration and Portughese colonization in India. The free 106│ Search for Liturgy in India growth of the apostolic liturgy was very much curtailed by the above-mentioned Christians‟ liturgies. Today the Church is very much concerned over the loss of that apostolic liturgy once it possessed. 2. Indigenous Christian Presence in India: Christian faith was brought to India in the first century itself. The firm tradition of the Church is that Apostle Thomas arrived at Kodungalloor ( Malabar coast) in 52 C.E.with the „good news‟ of Jesus Christ. He founded Seven Churches, rather Seven Christian Communities baptizing from the local people. This became the nucleus of first Christian community in India. The Seven Churches or rather Christian Communities were known by the name of the place, namely Kodungalloor, Palayoor, Kokkamangalam Kottakavu, Kollam, Niranam and Chayal. Today some of them are well known pilgrim centers that attract many pilgrims both from India and abroad. Sources Like Jornada of Dom Alexis De Menezes confirm that Thomas the apostle also preached the Gospel in the Coromandel coast 1 (East Coast of South India) that is, Mylapore in Tamil Nadu. Later due to some disastrous events in 3rd century, the Christians had to flee to Malabar side and join the Christian communities of St. Thomas, probably at Kollam. The martyrdom of the apostle happened in 72 C.E. near Mylapore. His Tomb is in the Cathedral of Mylapore. From 4th century, all ecclesiastical traditions confirm the foundation of Christian 2 Church in India by Apostle Thomas. The Thomas Christians, both Catholics and other denominations are proud to be called that they are descendents of the apostle Thomas. The Christians of St. Thomas were known by „Nazaranis‟ in ancient days resembling other names such as „Namboothiris‟ and „Nairs‟ in 1 Malekandathil P. (ed.), Jornado of Dom Alexis De Menezes, L.R.C. publications, Kochi, 203, pp. 14-15. 2 Mundadan M, History of Christianity in India Volume I, Dharmaram Publications, Bangalore 1984, pp. 26-28. Plurality, Variety and Unity │107 the Kerala society. Perhaps they were (are) the only Christians who were known by the name of the Apostle in the Christendom. The prefix „Syro‟ (Syriac) was added to Malabar Church officially at the end of 19th century in order to distinguish the Church which used Syriac as liturgical language from the practices of Latin Church in India. 3. Apostolic Liturgy of Thomas Christians: It was the early Christian tradition that wherever the apostles went there they formed the Church (Community) and celebrated the Eucharist (Breaking of the Bread) with them, accepting many symbols and elements from the local culture of the people. The evolution of different Rites and formation of liturgical families originated out of the encounter of the early Christian community with different cultures. There is no doubt at all that there existed an indigenous form of Christian worship on the Malabar Coast in the first century itself, the author of which was none other than St. Thomas, the apostle of India. According to a strong tradition in Malabar the apostle ordained two bishops, one Kepha to the See of Kodungalloor 3 and another Paul both from native Christians . The Thomas Christians continued the Apostolic Succession and Liturgical Tradition handed down to them by the Apostle till the arrival of the Persian (East Syrian) Christians from Middle East. There are certain evidences for the continuation of the apostolic community in Faith and practice of a liturgy in southwest coast of India. According to Jerome, “Pantenus(189C.E.) a Stoic philosopher, who was renowned as an outstanding scholar, was sent to India by Demetrius, Bishop of Alexandria to preach Christ to the Brahmins and to the philosophers of that 4 nation” The purpose of his visit was to encounter with the 3 Mundadan M, Traditions of St. Thomas Christians, Dharmaram Publications, Bangalore, 1970, p.63 4 quoted in Nedungatt G, Quest For The Historical Thomas Apostle of India, TPI, Bangalore, 2008. 108│ Search for Liturgy in India Brahmin Pandits on Christian themes. Those Brahmins were well known for Indian philosophy and religion. Pantenus found Christians who had some knowledge of Christ in India, and a copy of the Gospel according to Mathew. Another reference regarding inculturation in the use of Bread and wine of the Eucharistic Liturgy is important. The Sixteenth century Portughese missionaries have mentioned “Previously they had many rites in the Mass, which they call Qurbana, meaning oblation; because they make a round loaf of rice with a ball in the middle; I do not know whether only this ball is consecrated or the whole of loaf; the case is this that the celebrant consumes the ball and the loaf is distributed to the 5 people.” There is also rare mentioning by the missionaries that the Thomas Christians used wine of Palms (Tender coconut milk) instead of Wine, when there was shortage for the latter. In one place there is a report that the bread thus baked for the day, was brought to the celebrant wrapped in a fresh leaf, 6 preferably a lotus leaf. The external construction of the Church building and flagpole, and the internal liturgical arts in the church resembled very much that of the Hindu Temples. There was no internal arrangement for Syriac Liturgy in any ancient Church. It means that there was no internal arrangement with Bema in 7 connection with any Church. Bema appeared only with the introduction of Syriac Raza in 1986. That means even before the Syriac liturgy, Thomas Christians had a liturgy in the indigenous form and they did not change the inner arrangement of the Church for Syriac liturgy after Syrian migration. Further there is a report of the visit of a monk by name, Theophilus the 5 Observation by De Monserrate, quoted in Madey, The Eucharistic Liturgy in the Christian East, Paderborn, Germany, 1982. pp.255-56. 6 See above p.256 7 Kanichikattil F, Daivaradhana, (Malayalam), Dharmaram Publication, 2008, P.17 Plurality, Variety and Unity │109 Indian in 350 C.E. He was sent by the Greek Emperor Constantius, for the propagation of Arianism in India. Concerning the mission of Theophilus A. Mingana says: “Thence (from the Maldives) he sailed to other parts of India, and reformed many things which were not rightly done among them; for they heard the reading of Gospel in a sitting posture, and did other things which were repugnant to the divine Law; and having reformed everything according to the holy usage, as was most acceptable to God, he also confirmed the dogma of the Church.”8 On this passage Medlycott comments: “The use of stand ing while the Gospel is read during the Mass has probably come down from Apostolic times, like most principal rites connected with the Liturgy…The inclination to „squat‟ which the incident indicates would only be applicable to an „indigenous‟ and would not apply to a foreign congregation”9. These evidences and report of other visitors confirm that there was the continuity of the first century Christians on the Malabar Coast, and their Liturgical practice was „indigenous‟ especially with regard to the Eucharistic Liturgy. 4. Relationship with other Christians: In the history of Thomas Christians we come across two major events that determined to a great extent their future destiny of Thomas Christians, namely encounter with Persian Christians and then Western Christians. These encounters, though invigorated their Christian life, had their own long lasting negative effects. 8 A.Mingana, The Early Spread of Christianity in India B.J.R.L 10, Manchester, 1926, p.267. 9 quoted by Mundadan, History of Christianity, P.118. 110│ Search for Liturgy in India A. Persian Migrations: The Thomas Christians lived in South India peacefully keeping their Christian faith intact fully integrating in the socio – cultural life of the local people. This made them an indigenous Christian community keeping their worship in the indigenous pattern following the model of the Apostle. A change in the pattern of their worship started with the migration of a mercantile group of Persian Christians from Mesopotamia to Malabar Coast during 4th century. Historians suggest various reasons for the migration of large group of Persian to the Malabar Coast. The Persian Church was severely persecuted by Saphor II (309-379) A.D and it is a historical fact. The Church of „Thomas Christians‟ was a strong Christian community in India at that time. Quite possibly Christians from Persia might have come to India for their survival and livelihood. Some other authors say that Persian Christians were best trade men and their skill in trade led them to Malabar Coast to make trade relations with India. However the Malabar tradition seems to be very strong of the migration of 72 Jewish Christian families from Nineveh, Mesopotamia, Jerusalem etc. with a bishop Joseph of Edessa and number of priests in 345 A.D. under the leadership of an able Persian merchant by name Thomas of Kynai10. These Christian trade men soon won the favour of the King of Kodungalloor11, an important seaport in South India during the early centuries. Seeing their skill in trade King Cheraman Perumal of Malabar gave them many privileges written on copper plates. Unfortunately those copper plates were lost in the later period. There is a consensus today in the Syro-Malabar Church that these Persian Christians brought the Syriac Liturgy and Syriac Rite to Kerala from Mesopotamia in the 4th century. This had a negative influence in the Christian life of the native Christians. They never developed a worship pattern as their own taking signs and 10 11 All Church historians today accept this event in the Malabar History. Ref. Jornado of Dom Alexis p.17 Plurality, Variety and Unity │111 symbols from Malabar tradition. They were satisfied with the Syriac liturgy, brought to them by Christians from central Asia. Thus Kynai Thomas appears as a link, which managed Syrian bishops come to Malabar in the later centuries. It is also to be noted that there was another grand migration of East Syrian Christians in 825 C.E. to southern district Kollam, which was an important commercial centre and seaport at that time. This migration was under the leadership of Maruan Sabarisho, a skilful Persian businessman. Also there were two bishops in the group, by name Mar Sabor and Mar Prod. They were brothers, very saintly persons; hence in Kerala tradition they were (are) known Kandisangal (saints).12 They built Christian churches in Kollam and undertook great pastoral work. They are today venerated in many Churches especially of the Orthodox Christians. This is because the Synod of Diamper removed the names of these Saints from the liturgical Calendar of Thomas Christians attributing them Nestorian Heresy. Instead the Synod included the names of Sts.Gervasis and Prothasis from the Latin Calender13. These Persian Christians mingled with the natives and became one community; not like the Knanites who reached Kodungalloor in 4th century. An 18th century report (probably written by Joseph Cariattil) does not speak of Syrian bishops governing Indian Church. They “helped the nation in everything related to religious discipline and sciences. Therefore, the nation always considered the Babylonians (Persian Christians) as their benefactors. This is the reason why in the following years, for want of bishops from India, the Babylonians without any other motive governed the Christians of Malabar”.14 The descendents Thomas of Kynai, namely „Knanites‟ today form the 12 Kanichikattil F, Daivaradhana, pp. 21-23 “Report on Serra by Bp. Francis Roz”, in Nedungatt G, (Ed.).) Synod of Diamper Revisited, KANONIKA 9, Rome, 2001, p. 321. 14 Mundadan, Traditions p.116 13 112│ Search for Liturgy in India Archdiocese of Kottayam. They are an endogamous group keeping an identity as their own among the Thomas Christians. The Last three Syrian bishops (who were also the bishops of Thomas Christians) in Malabar during 16th century were Mar Jacob (1503-1552), Mar Joseph (1556-1569) and Mar Abraham (1568-1597). B. Portuguese Colonisation: Towards the close of the 15th century, the Portuguese navigator Vasco De Gamma along with his companions reached the Malabar Coast. To start new colonies in the Eastern land and improve their trade motivated the Portuguese to hold any hardship to reach far distant land like India. The Thomas Christians warmly welcomed the Western Christians as their own brothers. But later when they started to purify the existing Syriac Rite, they retaliated against them strongly because they were at home with the Syriac Rite and Syriac Liturgy by this time. Even though this process is named „latinisation‟ in the Malabar history, the contribution of the Western Christians to the Malabar Church was praiseworthy both in the secular and ecclesiastical as well. They created a missionary zeal among the Thomas Christians. Starting of Christian schools, better seminary formation for the clergy, publication of Christian literature and propagation of popular devotions such as Rosary, Way of the Cross, devotion to the Holy Eucharist, devotion to Mother Mary are some of their best Contributions to the Thomas Christians. In fact these popular devotions have greatly contributed for the growth of Christian life in the Malabar Coast. Still these devotions have an important place in the spiritual life of the Thomas Christians. The Portuguese documented all what they directly saw and heard from the local Christians. This account gives a comprehensive view of the Christian life that was flourishing on the Malabar Coast during sixteenth century. Plurality, Variety and Unity │113 5. Socio – Religious Life of Thomas Christians: According to the sixteenth century traditions, the sociocultural life of the Thomas Christians resembled very much that of the local people. We get informations regarding their socio-religious life from the local traditions and writings of the Portuguese writers. Thomas Christians did not mix up with the lower caste and conversions from them were not encouraged.15 The Christians had number of privileges from the local kings. The local customs connected with childbirth, marriage, and death were similar those of the Hindu neighbours. Christian children were trained under Hindu masters together with children of high caste in the traditional way of learning. Christians were good merchants and military men that earned a good name and reputation from the kings as well as the people. They dressed like Hindus and actively took part in national festivals. Externally their churches resembled very much the Hindu temples. It was strange for the Portuguese to see that they could not notice much difference between Thomas Christians and native Hindus in their social life16. Regarding the Church life, the administration consisted of a bishop who was always sent from Persia, and usually a monk from a monastery. He was the spiritual head of the community, who administered only the sacraments and not at all involved in the day today affairs of the Church17. The local administration of the Church was the task of the Archdeacon who was a priest from the Thomas Christians with a decisive power over the native Christians. Very often he in consultation with representatives of the Christians took decisions on all15 Brown L.W, The Indian Christians of Thomas, Cambridge 1982 pp.167-209 16 Mundadan, History of Christianity….p.195 17 Podipara P, “The Hierarchical Subordination of the pre-seventeenth century Church of the Thomas Christians of India” in Four Essays on the Pre-seventeenth century Church of the Thomas Christians of India, „Sandesanilayam Pub. 1977, pp.28-39. 114│ Search for Liturgy in India important matters. That was why we observe long absence of Persian bishops in Malabar from 10th century except the last three bishops in the sixteenth century. The origin of the apostolic community would naturally imply that St.Thomas the apostle gave them a way of worship with local adaptations, possibly in the local language of the people. A shift to this practice has taken place only when the Christians from Persia came with their own developed liturgy in the 4th century. Even though there were contrary reports, most of the accounts agree that fermented bread was used for the celebration of the Eucharist. According to Penteado it was wheat bread mixed with salt and olive oil. Barreto wrote that the priest consecrated fermented bread mixed with certain oil, which they believed was consecrated by Our Lord Himself. According to Monserratte, there were different practices in the celebration of Holy Mass. Priests celebrated Mass in different forms.As regards the wine used, it was prepared from dried grapes by putting them in water and then pressing juice from them. This juice was consecrated because grape wine was not available in India at that time.18 According to Dionysio, the cathenars19 did not baptize or say Mass except now and then, the bishops reserved to themselves the privilege of celebrating the Eucharist. From this it seems that there were some restrictions on the clergy in the matter of celebrating the Mass. Similar was the case of sacrament of Baptism. There were many unbaptized among the Thomas Christians because priests were not allowed to administer this sacrament. Very little is mentioned about the sacrament of confirmation. According to bishop Roz, who was the Portuguese bishop of the Thomas Christians, confession was introduced among the Thomas Christians by Mar Joseph (1504-1550). For this he translated the formula of absolution 18 19 Traditions….. p.166 Malayalam form of the Syriac word Kasisa. Plurality, Variety and Unity │115 from the Latin into Syriac. Matrimony was predominantly a social celebration with many adaptations from Hindu marriage. The Ecclesial life of the Thomas Christians was very much affected by the contact with Portuguese (Western) Christians. By the time the Portuguese arrived on the Malabar coast in 1948, the East Syriac liturgy was well rooted there, even though the Thomas Christians did not know its language and Semitic origin. They had deep attachment to this liturgy, one reason being the „sacredness‟ that they attributed to Syriac language. Portuguese missionaries knew this and while they intended to purify the Thomas Christians‟ Rite they did not change the language. That was why Syriac continued as the liturgical language of the Thomas Christians after the Synod of Diamper in 1599. It is to be admitted except the Eucharist all other sacraments were thoroughly latinised by the Portuguese. According to Church historians it was not Synod of Diamper and Archbishop Menezes that mad all the changes in the Church life of the Thomas, instead bishop Francis Roz who was appointed by Menezes as bishop of Thomas Christians (1600-1624) made all the changes. The Portuguese introduced many Latin customs in the Church life of the Thomas Christians, such as Roman vestments of different colours for the liturgy of each day, the use of unfermented bread, auricular confession, statues of Western saints. They imposed priestly celibacy and western type of Cassock and tonsure for the priests. New Churches were made in the Western style and popular devotions were encouraged. The Latin Pontifical came into use and Confession before Holy Communion was made compulsory. The Latin liturgical calendar was introduced for all liturgical purposes. Thomas Christians protested against these new Latin customs. The protest reached such an extent that it divided the community, and one party eventually sought communion with the (Jacobite) Patriarch of Jerusalem in 1653. 116│ Search for Liturgy in India 6. Lack of Consensus – A Crisis: It is quite certain that the above mentioned two Christian groups who were primarily trade men and later took the mandates of official Church, had great role in making the destinies of the Malabar Church. But first and foremost Malabar Church is an Apostolic Church, founded by Apostle Thomas in Malabar and it must grow as an indigenous Church well rooted in the socio-religious environment of India. The crisis in the Malabar Church directly points to the Church‟s Ancestral Tradition (Heritage), which eventually seems to have been reflected in the „Liturgy‟ of the Church. Second Vatican Council called for a reform in the Church, especially a reform in the liturgical life in view of a renewal in the Christian life of the faithful. As far the Malabar Church was concerned, from a long period the Church was following the liturgy of the Persian Church in (East) Syriac language. During sixteenth century and later the liturgy was thoroughly Latinised. But the spiritual and theological formation of the faithful continued to be in Western style. It created a difficult situation. During the renewal process in 1980s and later a minority group of bishops strongly supported a total restoration of the Persian (Syrian) liturgy for the use of the Malabar Church20 For them return to „ancestral heritage‟ was confined only to presixteenth century Persian (Syrian) tradition and liturgy. They were never concerned with the situation of the Malabar Church in the first four centuries before the Persian immigration and the period of Latin rule after the Synod of Diamper and the present context of the Malabar Church. But majority of the Dioceses never desired for a total restoration of the Persian liturgy. Bishop George Alapatt of Trichur (Bishop since 1944) See the document “Final Judgement of the Congregation for the oriental Churches Concerning the Order of the Syro-Malabar Qurbana” in Roman Documents on the Syro-Malabar Liturgy OIRSI Publications, Kottayam 1995 p.96. 20 Plurality, Variety and Unity │117 wrote a long letter to Eugene Cardinal Tisserant21 in 1938, entitled “No Return to Chaldeism”. In the letter he mentioned the after effects of a total restoration of the Chaldean liturgy in the Malabar Church. He wrote “Both people and clergy have come to love our modified Chaldean Rite to such an extent that the pure Chaldean Rite is looked upon as a strange and foreign Rite. A reversion to the pure Chaldean Rite would seriously affect some of the popular and cherished devotions in Malabar”.22 In the light of the Vatican council document on liturgy, they wished for a renewal in the liturgy taking into consideration the principle of restoration, reform and adaptation promoted by the council. Also they stood for the new experiments and new Eucharistic prayers in the Liturgy as in the Latin model. These two views truly created a tension, which eventually developed into a Crisis in the Malabar Church. 7. Indigenous People, Indigenous Worship: Syro-Malabar Church is an Apostolic Church founded by Apostle Thomas in the first century. The Church must be indigenous in all possible ways, especially in the liturgical celebrations. The Indian sadhanas such as mediation, namajapa, Kirthana, Pranidhana, bhajans, arathi, Deepanjaly, repeating Ishta manthra, silenc, etc must have an important place in the liturgy of the Church. As the other apostles, St. Thomas might have celebrated the „Breaking of the Bread‟ with the Indians accepting many symbols and elements from the life situation of the people. The above-mentioned sadhanas may be taken as the ancestral heritage, which the Church accepted from the local pattern of the worship of the people. New anaphoras must be formulated considering the need of the faithful. The Indian anaphoras composed by Dharmaram 21 French Cardinal, he was the Secretary of the Congregation for the Oriental Churches in 1936-59 22 ref. Ernakulam Missam (Diocesan Bulletin of Arch-diocese of Ernakulam-Angamaly) Vol.xlv.no. 8, 1975, p.326. 118│ Search for Liturgy in India college Bangalore (1969) and the Liturgical centre in the Archdiocese of Ernakulam (1973) may be taken as models for the creation of new anaphoras. As far the Sources are concerned, the Anaphora of Addai and Mari was born in the theological centre of Edessa in the early century. New Anaphoras must be born in the theological centres of India as in the Edesean model. As far as possible Indian ragas should be made use of in composing new liturgical hymns. The liturgical text must contain symbols, language, philosophy and literature taken from living conditions of the people. From 4th century (the arrival of Kynai Thomas at Kodungallur) till the second half of 20th century (II Vatican Council) the Malabar Church used Syriac as its liturgical language. Syriac was unknown to the faithful in Malabar. Nobody was bothered on what the priest was reciting in the Liturgy. Still those liturgical texts can be taken as an Early Tradition for further research, adaptation and inculturation. As Cardinal Parecattil puts it, the Caldean Liturgy may be taken as a canvas for drawing „beautiful pictures‟ from the life context of the people23. The contribution of the Western Church to the Malabar Church especially in the field of liturgy can be taken in the realm of popular devotions. From the 16th century the Church developed a spirituality based on popular devotion, which was a contribution of the Western missionaries. Popular devotions such as rosary, way of the cross, first Friday devotion, forty hour adoration, Marian devotion on Saturday, Novenas to the saints and remembering the departed in November are some of the most popular devotions that have contributed much for the spiritual growth of the St.Thomas Christians and are still being continued. Mundadan Gratian; “Cardinal Parecattil Avant-Garde of Liturgical Reform” in Cardinal Parecattil The Man His Vision and His Contribution; Mundadan M.(Ed.) STAR Publication, Alwaye 1988. 23 Plurality, Variety and Unity │119 Syro-Malabar Church is an individual Church with all the rights and freedom in liturgy. Inspired by the power of the Spirit the Church must take firm steps taking into consideration the past history of the Community. 8. Plurality and Variety within the Unity: The principle of „Plurality within the Unity‟ is far more appreciated today than ever. People in every field, whether educational or socio-cultural, are eager to establish new ways and means for presenting their findings. This dimension has also influenced the area of worship to an extent. The young generation of today want to practise a religion that gives more importance to human values, adapting valuable elements from their own cultural ethos than a rigid uniform religious practice. Before the Second Vatican Council the Church demanded a rigorous practising of the Religion. Everywhere Roman tradition and way of worship was stressed. But the council started a liturgical renewal in view of enhancing the Christian life of the people. The liturgy Constitution of Vat.II Sacrosanctum Concilium very clearly says “even in Liturgy, the Church has no wish to impose a rigid uniformity in matters which do not implicate the faith or good of the whole community; rather does she respect and foster the genius and talents of the various races and peoples”24 The mind of the Council is to foster local Churches giving importance to their cultural values, religious literature, philosophy, music etc at the same keeping the „faith and moral‟ of the Church the same. Before the Council the Church was nurturing the Roman tradition in every culture. The Vatican Council accepted the values of other cultures and traditions. Syro-Malabar Church is an Individual Church of Apostolic Origin. But the Church is still confined juridically to Kerala situation due to various reasons. That is indeed a sad story. But from 1950s we see migrations of large number of Syro-Malabarians to other parts 24 II Vat. Document: no.34 120│ Search for Liturgy in India of India, Europe and America. The purpose of these migrations is mainly for new job opportunities and better living conditions. Obviously they had to encounter different sociocultural and ethnic communities at different places on Earth. They had to adapt to new situations and assimilate many elements from other cultures. The principle of Unity in Diversity seems to be a right model in this changing scenario. What is important is the Faith in Christ and unity of the Church; its sociological and religious expression may change according to time and circumstances. Though Apostolic by origin, Syro-Malabar Church is a combination of Persian (Syrian) and Roman Churches in its Liturgical form. The Church has not developed a Liturgy of its own. There are evidences of indigenous form of worship in the early centuries. A research in this area has not taken place. The Church had to accept the Persian Anaphora of Addai and Mari probably after the immigration of Persian Christians in 4th century. Other liturgical texts reached India through Persian bishops in the following centuries. No creative work in liturgy has taken place in those centuries. In the Sixteenth century the existing Syriac Text was thoroughly latinised by Portuguese colonizers and many Latin elements were added. Malabar Church followed the liturgical calendar of the Latin Church till the renewal of Vatican Council. Now there is a confusion regarding norm of liturgical renewal, namely, whether the renewal to start with first century or 4th century, the migration of the Persian (Syrian) Christians with their own liturgy. Malabar Church is an indigeneous Church and her liturgy must be indigeneous by all means. This is the tradition of the allapostolic Churches. At the same time the Church must imbibe possible adaptations from other Churches, Cultures and Religions. In the history of Churches we come across two Patriarchal Churches namely Armenian Church in Armenia and Maronite Church in Lebanon. Both these Churches have their Plurality, Variety and Unity │121 own liturgical traditions imbibing possible influences from other sister Churches in the course of history. “While a distinctive Armenian liturgical tradition was being formed in the 5th to 7th centuries, there was strong liturgical influence from Syria and Jerusalem. Later there was a period of byzantinization, and finally during the Middle Ages many Latin usages were adopted.25” The Armenian Church well accepted the influences from other Churches in the liturgical realm as sign of her growth, not as a threat to her unity. In the case of the Maronite Church, “The Maronite liturgy is of West Syrian origin, but it has been influenced by the East Syrian and Latin traditions. The Eucharist is essentially a variation of the Syriac liturgy of St.James.26” These Churches are examples of building up their own liturgies accepting possible influences from other liturgies. The principle of unity in diversity seems to be more relevant in those Patriarchal Churches. Conclusion Worship is very much related to Christian Life. First of all Church is a worshipping Community. When Christian Communities were formed in different parts of the world in the early centuries, the principal form of their worship, namely „breaking of the Bread‟ became their religious identity. The rite of „breaking of the Bread‟ grew in different cultures, nations assimilating Signs and Symbols from the life situation of the people. Thus we see plurality and variety within the celebration of the same Rite, which Jesus taught his disciples during the Last Supper. Syro-Malabar Church had an Apostolic liturgy in the „indigenous‟ form in the early centuries. The first Christians were natives converted by the Apostle Thomas. Probably the early stock consisted of the Dravidians, early Aryan Settlers 25 Roberson Ronald, The Eastern Christian Churches, Theological Publication in India, 2004 p. 25-26 26 above. P. 166 122│ Search for Liturgy in India (Brahmins), many Buddists and Jains, also Jewish settlers from Palestine reached for trade on Malabar Coast. In the later period the Persian Christians reached either as benefactors or refugees under the leadership of Thomas of Kynai, and another big group in 9th century under Maruvan Sabarisho, another business man. In the 16th century Portughese missionaries and later the official Latin Church reached Malabar.Thus today‟s Thomas Christians belong to a mixed group, not a homogeneous community in its pristine purity. What is lacking today in the Syro-Malabar Church is „a consensus‟ regarding the norms of liturgical renewal. Since many foreigners (Immigrants) joined the native Christians in the later centuries, Church must have a wider vision to include all, especially in the liturgical renewal. Narrow vision and regional interests will always create troubles in the Church. Instead of a consensus what exists today is a cold war between Traditionalists and Reformists. Traditionalists wish to see Syro-Malabar Church as an offshoot of Chaldean Church (due to its relation with Persian Church) and its liturgy purely Syriac (Chaldean) type, whereas Reformists see the Church as Apostolic and liturgy indigenous and still having a proper place for other influences. 08 THE SACRAMENT OF BAPTISM AND COMMUNITY BUILDING SYRO-MALABAR CHURCH PERSPECTIVE The Seven Sacraments of the Christian tradition lay the very foundation of Christian life. According to the Vatican council, “the very purpose of the sacraments is to sanctify human beings to build up the Body of Christ, and finally to give worship to God. They not only presuppose faith, but by words and objects they also nourish, strengthen and express it.” Hence essentially the sacraments sanctify and build up the body of Christ. Through the sacrament of Baptism men and women are freed from the power of darkness, with Christ they die, are buried and raised. The term Sacraments of Initiation stand for three sacraments namely-Baptism, Chrismation and Eucharist. According to the Instruction of the Oriental Congregation for applying the liturgical prescriptions, “Initiation is in reality the one and indivisible celebration of the entrance into the life of Christ, into the community that lives in him. This entrance, Mystery of Christ, in whose death we are immersed to be raised in his resurrection. “Anointed” by the Spirit for the work of Kingdom, we are thus rendered fit to participate in the banquet of Kingdom”. This is the motivating factor that prescribes the administration of the three Sacraments as a single event or without long period between them. 1. Important Baptismal themes in the Syriac tradition: The understanding of baptism in the Syrian tradition may be said to rest upon four closely inter-related models; the first two models are connected with the nature of baptism, whereas the third and fourth are related to the source of Christian 124│ Search for Liturgy in India baptism. Thus according to the first model the baptism is described as a rebirth in Spirit, according to the Gospel of John (3:5, unless one born anew, he cannot see the kingdom of God). According to the second model baptism is described as a death, burial and resurrection, following the teachings of St.Paul (Rom.6). Turning to the third and fourth models, we find that the christian baptism can be located in Christ‟s own baptism in the river Jordan or in the water and blood which issued from the side of Christ (Jn: 19:34). Let us now see how the Syrian tradition describes these four models of Christian baptism. (a) Baptism as rebirth: In several of the baptismal descriptions, both East and West Syrian traditions, the baptismal font is described as the womb of a mother or as a womb which gives birth to spiritual children. Particularly important are the hymns of St. Ephrem, the catechetical homilies Theodore of Mposuestia and liturgical homilies of Narsai. St.Ephrem brings this idea of font as the womb of the mother in one of his hymns: They go down sorbid with sin, they go up pure like children For baptism is second womb for them. Rebirth in the font rejuvenates the old, as the river rejuvenated Naaman O womb that gives birth without pangs to the children of the kingdom.1 In another hymn, Ephrem sings, the River in which Jesus was baptized resembles womb of the mother: The River in which Christ was baptized Conceived Him symbolically; the moist womb of the water conceived Him in Purity, bore Him in chastity, made Him go up in Glory2. 1 Ephrem, Hymns on virginity 7:7 (English translation by Sebastian Broack in The Harp of the Spirit:18 poems of st. Ephre) London 1983. Sacrament of Baptism and Community Building │125 In the catechetical homilies, Theodore of Mopsuestia describes: “Just as in the natural birth the mother‟s womb receives a seed, but it is God‟s hand that forms it according to his original decree, so too in baptism the water becomes a womb to receive the person who is being born, but it is the grace of the Spirit which forms him there for a second birth and makes him completely new man.3 Again Narsai explains in a slightly different way: As a baby from the midst of the womb he (priest) looks forth from the water; and instead of garments the priest receives and embraces him. He4 resembles a baby when he is lifted up from the midst of the water; and as baby every one embraces and kisses him.5 The above texts explain the same concept. The Baptism in Syrian tradition is a spiritual birth. The natural birth of a child takes place from the womb of the mother, similarly in the baptism a child is born from water, which is its spiritual womb. It is important that the grace of the Spirit forms the spiritual one in the womb and causes the rebirth. (b) Baptism as Death and Resurrection Immediately before the above-mentioned passage, Narsai explains the threefold immersion of baptism in the font and he relates the rite to three days that Our Lord spent in the world of the Dead. 2 Ephrem, On Church 36:3; Sebastian Brock; The Luminous Eye, Dharmaram Pub. 1985, P.71. 3 Theodore , Baptismal Homily II (English translation of the homily by E.Yarnold in The Awe-inspiring Rites of Initiation) St. Paul Publication, London 1971, p195. 4 The one who is baptized resembles a child, even though he is adult. 5 Narsai, On the Mysteries of the Church and Baptism (English translation by R.H.Connolly in Liturgical Homilies of Narsai ) Texts and Studies, Cambridge Uty. Press, 1967, p.52) 126│ Search for Liturgy in India “Three days was our Redeemer with the dead: so also the one who is baptized, the three times are three days” Since Narsai‟s predecessor, Theodore laid particular emphasis on baptism as death and resurrection from the dead, Narsai also speaks very precisely on this. In one place he explains: “In the grave of water the priest buries the whole man, and he brings him to resurrection through the power of the hidden in his words. In the door of the tomb of baptism he stands, and he performs there a mystery of death and resurrection. With the voice aloud, he speaks the power of what he is doing-how it is that a man dies in the water, and turns and lives again”6. (c) Christ‟s Baptism as Source of Christian Baptism In the East Syrian tradition the font is often referred to as the „Jordan‟, thus pointing to the reality of Christian baptism closely linked to the sacred time of Christ‟s baptism in the Jordan. George, Bishop of Arbela in his liturgical commentary (9th century) calls baptismal font as “Jordan”. The prayer of blessing the baptismal water for adult baptism in the SyroMalabar liturgy is very important: “May the Holy Spirit who descended upon Jesus as he received baptism in the Jordan as the symbol of our baptism and who renovates our ancient nature, descend upon this water and dwell in it. And by His indwelling may those who are baptized in this water obtain salvation”. This prayer is very meaningful. It indicates the presence of the same Spirit who descended in the river Jordan, when the priest blesses the baptismal font for each baptism. Hence Christian baptism in the Syrian tradition can be understood as an event in the life of the individual, which incorporates him\her into the body of Christ, which is the Church. 6 above p.51. Sacrament of Baptism and Community Building │127 In the Maronite rite, there is a prayer of the same model as above: “Your mercy, O, Lord bent down, and your compassion urged you to put on your body and to be baptized in the Jordan by John, and to sanctify for us, by your own baptism, this holy baptismal water”. We come across similar prayers in other Syrain tradition too. This particular conceptual model gives rise to other two important themes, namely font as a furnace and font as the place from where the baptized receive the „robe of glory‟ with which Adam and Eve had originally been clothed in the Paradise, but which they lost at the fall. (d)Font as the Furnace: The Syrian Orthodox baptismal service at one point speaks of the baptized as being renewed in the furnace of holy baptism. This image turns out to be quite common in the early Syriac Fathers. The basis for such a concept seems to have its origin in the second century. The Greek and Latin Fathers of this period explained the waters of Jordan burst out in flame as Christ descended into water. Syriac writers were influenced by that theme, and in 4th century St. Ephrem wrote: Fire and Spirit are in the womb of her who bore you Fire and Spirit are in the river, in which you were baptized, Fire and Spirit are in the baptismal font, In the Bread and Cup are fire and Spirit. (Hymns on Faith 10:17) In the liturgical homily of Narsai: His purpose mystically prepared the furnace of waters; and instead of fire, He has heated it with the Spirit of the power 7 of His will . 7 Liturgical homilies p.41 128│ Search for Liturgy in India Narsai then goes on to describe the role of the priest in baptism in the following verses: His own handiwork, He made a craftsman over His creation, that it should re-cast itself in the furnace of the waters and 8 the heat of the Spirit. Narsai here invites our attention to the creation story. According to him God made man\human being a special creature and gave him power over all creatures. But God has already planed to recast or recreate him in the furnace of waters by the power (heat) of the Spirit. Thus font in the Syrian tradition is a furnace which transforms the already existing human being into a new creation, a new being. In that case, Baptism builds up a new community in the Spirit, which is the Church. (e) The Robe of Glory: The robe or garment of glory provides one of the important themes of early Syriac tradition. Following Jewish tradition, the Syriac Fathers held that Adam and Eve originally possessed this robe of glory in Paradise, but were stripped of it at fall. Once this robe of glory was lost, God‟s plan was to provide some means to regain this robe for humanity fully respecting humanity‟s free will. To achieve this, God became man in incarnation and at baptism placed the robe in the river Jordan, ready for the humanity to pick up the robe and put on at baptism. Once again here, we find the relationship between Christ‟s baptism and of ours. Jacob of Serugh describes how the robe glory once again became available to humanity. Christ came to baptism; he went down and placed in the baptismal water the robe glory, so that the robe which Adam had lost might be there for him. Again in the one of the epiphany hymns, attributed to Ephrem. 8 Same as above. Sacrament of Baptism and Community Building │129 In baptism Adam has found That glory which he had possessed among the trees of Paradise He went down and took it up from the water, He put it on, went up and was held, thanks to it. (Hymn of Epiphany 12:1) Some writers identify the robe of glory with the wedding garment of the parable in Mt.22. (f). The pierced side of Christ as the source of Christian Baptism The lance and pierced side of Christ is an important theme for the Syriac Fathers. From second century onwards the blood and water were frequently taken as pointing to the sacraments of Baptism and Eucharist. 2. Sacraments of Baptism and Anointing in the Syro-Malabar Church: The Syro-Malabar Church in India follows the EastSyrian tradition in all liturgical matters with necessary variations. The East Syrian Liturgy has undergone an inculturation in India, still it needs more inculturation. The initiation rite of the East-Syrian tradition in its present form is attributed to Patriarch Isho‟yahb (650-659) whose name is very related to the liturgical renewal of that tradition. Later the structure made by the Patriarch, underwent many reforms. Early Syriac poet Narsai and later liturgical commentators have given very detailed descriptions of the rite of initiation. From their descriptions and later developments we can have the following Structure of the sacraments of Baptism and Anointing. The General structure of the baptismal litugy (for the infants) of the Syro-Malabar Church closely follows the Eucharistic liturgy of this tradition. The new rite for the baptism of the adult is very elaborate and is administered in different stages taking into consideration the development of 130│ Search for Liturgy in India the faith formation of the candidate. The different stages are:1. Entrance of the candidate to the Catechumenate 2. Training and study 3. The Lord‟s prayer and Anointing 4. Baptism 5. Anointing (confirmation) 6. Eucharist. The new rite for the baptism of the adult in the Syro-Malabar Church is very elaborative and it exposes the different stages in the building up of a community in Faith. Below certain important rites of the Infant baptism in the Syro-Malabar Church are given. a. Exorcism: After the initial prayers at the entrance of the Church the priest asks the child, following the early baptismal tradition to which the godparents answer. “Do you desire to be liberated from the slavery of Devil”? the response: “I desire”….”Do you accept Jesus Christ as your Saviour” to which the answer is “I accept”. Exorcism was an important rite in the early practice of this sacrament. Symbolically it is practiced in the liturgical rite b. Pre-baptismal anointing (first anointing): There is a pre-baptismal anointing with the blessed oil in this tradition. It is a signing with the oil on the forehead of the candidate. According to Syrian fathers the signing represents that the particular person is set apart from evil spirit and he or she is consecrated to God. He or she becomes a member of the Church. Theodore of Mopsuestia explained this rite in his catechetical homily on baptism. c. Actual Baptism, which includes consecration of the oil, blessing of the water, second anointing (in the very early tradition the whole body was anointed with the oil, symbolizing the garment of immortality which the candidate is going to gain through the sacrament), and baptism either by sprinkling or pouring or immersion in the Pont. Certain prayers for blessings are important. For the consecration of the oil: “God, Our Lord, may your Holy Spirit descend and dwell on this oil and bless it. May this oil which is for the administration of the baptism be Sacrament of Baptism and Community Building │131 the symbol of Christ‟s suffering, death and resurrection, be blessed….. For the blessing of the water: “Lord God, may the Holy Spirit who proceeds from your majestic divine essence, renew our old nature and imprint the seal of immortality in us by the visible water. May the Holy Spirit who descended and dwelt in Jesus, when he received baptism as the symbol of our baptism, descend upon this water and dwell in it…..” d. Puttingon-white dress: It symbolizes the „robe of glory‟ which Jesus left in the river Jordan when he was baptized. Each individual attains this robe through his or her baptism. e. Post-baptismal anointing (Confirmation): In the beginning we do not find the post-baptismal anointing in the East Syrian tradition. Narsai even does not mention this rite in his homilies. We see this practice only in the 7th century, after the reform of Ishoy‟hb. It is supposed that he introduced this rite in East Syrian tradition, perhaps seeing as a common practice in all other traditions during 7th century. 3. Reflections On Baptismal Liturgy: The Syro-Malabar Church in India since very long years was following the liturgical tradition of the East-Syrian Church. The liturgy of this Church was formed in Edessa, an ancient learning centre of Syriac culture. Since the time of Narsai (5th century), the renowned director of the Persian School of Edessa-Nisibis, the Church accepted the Antiochene Greek patterns in the theological thinking, especially those of Theodore, Cyril of Jerusalem and John Chrysostom. But St. Ephrem is the indisputable authority not only that of EastSyrian but of the Syrian tradition in general. It is very certain that the baptismal liturgy in this tradition is symbolic at the same time anthropologic in its approach. The baptismal font in the Syrian tradition is largely 132│ Search for Liturgy in India identified with the womb of the Church whence the new babies in the Church are born spiritually. The Holy Spirit, Water and Oil are the agents, which make possible the spiritual birth in Church. In another context the font is a tomb where the candidate dies for sin rises for a new life in Christ. Font is also a Furnace; where Spirit and fire form new creation just as the potters make new pots from the furnace. Another important rite is „stripping of one‟s clothes and anointing the body with oil‟. It symbolizes Adam‟s Fall and humanity‟s loosing of “the robe of glory”. The anointing is a promise of achieving the robe of glory in the baptism. The putting on the „white garment‟ after the immersion symbolically represents the gaining of the „robe glory‟ through the rite of baptism. Thus all the rites in the Syrian baptismal liturgy point to the formation of a Christian community rooted in faith. The Syro-Malabar church in India at present does not practice the Baptism by immersion. But other Churches of the Syrian tradition still follow Immersion. Since immersion is out of use, all these meanings attached to rites of baptism are not very relevant in the Church. Hence these are the two questions before the Church today: whether to restore the old practice of immersion or to find meaning for the other ways doing this rite. 4. View of Vatican II on Community building in Liturgy: Vat.II seems to have recaptured the community building spirit of the early Church. This is clearly seen in the thrust that it has given to the whole renewal movement. The dynamic centre of the renewed liturgy is the active participation of the faithful. This cannot be achieved unless there is a healthy community that is involved in the liturgy. This is very clearly enunciated in the very art.7 of the liturgy constitution. Christ the High Priest of the New Testament, and hence the liturgist par excellence is present when the community is gathered together for worship. “He is present when the Church Sacrament of Baptism and Community Building │133 prays and sings, for he promised, “where two or three are gathered together in my name I am in their midst”. He is as the head of the body, that is, in the liturgical celebration we have the presence of Christ, which is the outcome of an organic and personal relationship. He is present in the context of our community with one another. “Christ indeed always associates the Church with himself in this great work in which God is glorified and men are sanctified. The Church is his beloved Bride who calls to her Lord, and through him offers worship to the father. This would demand that the body, that is the faithful gathered, be a very healthy community, free from alienations and free to relate to all. It also means that in the liturgy, Jesus Christ, the head, acting on the body free us from any of our incapacity to be in communion with one another. Liturgy is therefore, the celebration of the community, united with Christ.” Liturgy is then rightly seen as an exercise of the priestly office of Jesus Christ….In it full public worship is performed by the Mystical Body of Jesus Christ, that is by the head and members”. This is very significant statement because it makes the community become the celebrant of the liturgy, by virtue of the sacrament of baptism. It is a radical change from a clerical perspective to a community perspective. It indirectly tells us that the sacrament, which makes one competent to celebrate the liturgy. Seen from this perspective, participation in the liturgy will not consist in performing some ritual actions or in saying some prayers; it will mean that each member be organically related to one another; in other words, it is necessary to be fully integrated into the community. Participation is supposed to be both the sign and the effect of this vital integration. Baptism is the birth in God, the birth in the Church, which is celebrated in the Church. It is the blessed moment when one is initiated in the belonging to the Church. The Community becomes the guardian, represented by the God-parents. 134│ Search for Liturgy in India 5. Mission of the Church – the effect of a community Celebration: The Christian community is by its very nature a missionary community. The Church is formed and becomes visible in the world as a community of mission. We see that important missionary initiatives of the Church have their beginning in a liturgical celebration. One day when they were offering worship to the Lord and keeping a fast, the Holy Spirit said: „I want Barnabas and Saul set apart for the work to which I have called them. So it was that after fasting and prayer they laid their hands on them and sent them off‟(Acts13, 1-3). While the Jerusalem community manifested its Christian identity by its life of mutual love and sharing, the Antiochene Christian community showed it by its missionary dynamism. In what does this relationship between the mission and the community celebration consist? The heart of the Christian mission is the communication of God‟s love to the world: “God so loved the world that he gave his only son, so that every one who believes in him may not perish but may have eternal life‟(John,3,16). Christian Mission therefore, consists in the translation of the love of God into the love of the neighbor and in the communication of this love to the world. This translation takes place when our faith in Christ becomes our love for one another, that is when we become a community of love. This happens through the action of the spirit of Christ in the community of believers. That is what St. John means when he says: “Let anyone who believes in me come and drink! As scripture says, from his heart shall follow streams of living water. He was speaking of the spirit which those who believed in him were to receive” (John, 7, 38). It is during the liturgy that the Spirit of Christ becomes operative in a special way in the life of the believers. The one paschal mystery is received in its fullness in the celebrated liturgy and poured out in abundance in the mission. The celebrated liturgy and the liturgy of mission are two phases of a Sacrament of Baptism and Community Building │135 single love. One of the earliest documents of the Church, Didache clearly shows the missionary character of the liturgical assembly: Remember lord, you Church, to deliver it from all evil and make it perfect in your love, and gather in its holiness from the four winds to your kingdom which you have 9 prepared for it. The Assembled community at Antioch had no other concern than this gathering of all nations. The Church‟s missionary activity was the essential theme of the Antiochene liturgical meeting. It is very significant that the members of the Antiochene community were the first disciples to deserve the name of „Christian‟ because it was in that community, for the first time, the objectives laid down by the Lord for the Christian community are verified. The Jerusalem community with its characteristics of a community of love and sharing seems to have remained a bit closed up and inward looking community; but the Antiochene community was an outward looking community and is evident from the great missionary movements which had their origin there. This community made it amply clear that Christian charity is not only the result of humanitarian sentiments, but it is the outward and visible sign of the assembly‟s concern for all men and women. The relationship between the liturgy and community has, therefore, the following Characteristics: the community becomes the place of encounter between God and new people of God.The community replace the Temple. It is a community of human and love and sharing: God‟s presence in this community is manifested by the love, which the members of this community have for one another. It is a community of missionary dynamism: God‟s saving presence in the world is effected through this community by its life of witness in the world. Thus we see that the liturgy plays a crucial and determining role in the whole life of the Christian community. 9 Didache 10,5. 136│ Search for Liturgy in India The Church becomes visible in the world at the liturgical Assembly. Hence it is the community gathered together for liturgical celebration that reveals the Church. With the institutionalization of the Church in the middle ages, the liturgical image of the Church is replaced by a juridical image; namely there is a change from the people of God to a perfect society. In this changed perspective, the role of the community in the liturgy becomes only that of a community that fulfills a religious obligation, instead of a community that reveals the very nature and function of the Church. It is necessary to recapture this liturgical image, which the Church had in the early period in order to give the Church once again that evangelical vitality and missionary thrust, which are its genuine characteristics. 6. Initiation Rites in the fourth Century: In the history of the Church, Baptism, Anointing and Eucharist took an official form in the 4th century. It was named initiation rites, and it was an initiation to Christ‟s mysteries of death and resurrection. The immediate reason for the development of initiation rites was the conversion of Emperor Constantine from Sun God worshipper to the Worshipper of Christ, the Sun of Justice. In 313, by the Edict of Milan, the Emperor gave back the confiscated properties to the Church and gave the Church the religious Freedom. Constantine built basilicas in Jerusalem, the holy places of the birth, death and resurrection of Christ. This made him the first Christian Emperor in the history of the Church . The initiation rites in the 4th century were an adaptation of the pagan mystery cult. It was conducted in Secrecy after a long preparation of fasting. They candidates had to wear sackclothes as a sign of austerity. The renunciation of the devil is an important rite of the initiation. Theodore of Mopsuestia in his homilies says. Now the Deacons come to you and tell you to recite these words:”I renounce satan and all his angels, all Sacrament of Baptism and Community Building │137 10 his service, all his vanity, and all his worldly enticements.” An then comes the „Contract with Christ‟,accepting Christ as true God. In the early Church, Baptism was done by Immersion, the candidate was immersed in the baptismal Pont, the immersion representing one‟s dying for the sin and rising from the water symbolizing, one‟s life in the Risen Lord. In the early Church, Holy Eucharist was also given to the candidate, representing the one who is born in Christ must be nurtured by spiritual food. The ceremony of initiation in the 4th century was a community rite, participating many candidates. It was named as „catechumenate‟ namely the catechumens wish to become Christian, denying devil and his activities. It was a ceremony of bringing new members to the folk of Christ. Conclusion The Impact of Liturgy “in building up of the Community” points out that the early Christian community was characterized by sources of community living – fraternal love and sharing. Community became the element of worship, and not just one of the elements of worship. Hence we do not have a liturgical celebration without having a community to participate in it. The participation of the people was more important than the preparation of the details. The duty of the leader of the assembly in the early Church was to gather the Assembly together and then enable the assembly to offer a spiritual sacrifice. The ultimate objective of all Christian missions is to form communities of love and service. With the institutionalization of the Churches, the role of this community in Liturgy became only one of fulfilling a religious obligation – keeping the Sabbath holy. However, the II Vatican council has made it clear that the members of the community must become the celebrants of the liturgy to have a meaningful liturgical celebration. When liturgical celebration does not lead to a 10 Yarnold E; Awe Inspiring Rites of Initiation, St. Pauls , 1971. P .178. 138│ Search for Liturgy in India meaningful experience for a community building, be it the fault of the people appointed or of the congregation, the blame is generally put on the presider of the assembly. The presider has the responsibility for a meaningful participatory liturgical celebration. The Role of the Sacrment of Baptism in building up the Christian Community in the Syro-Malabar Church is very symbolic according to Syrian baptismal theology. The very baptismal font is largely identified with the womb of the Church where new members of the Church are born spiritually. The newly born become one family, one community because they are the children of one mother, the Church. Just as the Children of the mother are united by a strong bond of love, the members of the Parish Community must be of one heart, strongly united by the deep Faith in Christ. The full parish assembly must be present for the celebration of the Baptism. Christian baptism is linked with the baptism of Christ himself in the river Jordan. Rebirth and resurrection are possible in the womb of the Church, that is the holy baptismal font, only when one is ready to die with Christ and rise for Christ. 09 TO RESTORE OR TO REFORM? (A BOOK REVIEW) BERCHMANS KODACKAL PH.D [This is a book review that I wrote on Francis Kanichikattil's book To Restore or to Reform? A Critical Study on Current Liturgical Renewal in the Syro-Malabar Church in India, Bangalore, India, Dharmaram Publications, 1992, xix, 230p. This book review was published in Studia Canonica, 29(1995), pp. 547-533.] The Syro-Malabar Church is one of the most flourishing and promising Catholic Churches today. This is the second largest Eastern Catholic Church in the world, with a population of around three million. At present it is the major community of the ancient Thomas Christians in India. According to the tradition, St. Thomas the Apostle evangelized Malabar (presently known as Kerala), the south-west cost of India. This tradition is confirmed by the testimonies of many of the Fathers of the Church. It was not difficult for the Apostle to come to India, because extensive trade relations existed between Malabar and the Mediterranean countries even before the Christian Era. Tradition has it that the Apostle ordained two bishops, Kepha and Paul, respectively for Malabar and Coromandal (Mylapore). This is supposed to mark the beginnings of the first hierarchy of India. The Church of the Thomas Christians was one of the four great "Thomite Churches" of the East. The three others were the Edessan, the Chaldean (of Mesopotamia 140│ Search for Liturgy in India or Iraq) with Seleucia-Ctesiphon as its centre, and the Persian (of Persia proper or Iran). These four Churches were "Thomite" in the sense that they looked to St. Thomas as to their direct or indirect Apostle. Among these Churches the Church of Seleucia-Ctesiphon emerged as the organizational centre, mainly owing to the political importance of this place as the capital of the Persian Empire. The Indian Church retained close contact with these Churches. Later, we cannot say when but certainly in or before 7th century, it became hierarchically subordinated to the Chaldean Church, and the succession of indigenous prelates came to an end. In their place the East Syrian prelates started to rule. The apostolic Church of India was thus reduced to a dependent status. This dependence, which lasted until the end of the 16th century, prevented it from developing an Indian theology and liturgy with an Indian culture. During this long period, not a single indigenous bishop ruled over the Thomas Christians. The Portuguese missionaries who arrived in Malabar by the end of the 15th century, were happy to meet Christians in India in the midst of Hindus and Muslims. But they very soon noticed the differences in ritual and liturgy which were intolerable to them. They wanted "unity in the Kingdom of God", and decided to take measures to achieve this goal. With the rise of Goa as the chief seat of Portuguese political and ecclesiastical power in the East, they converted the Malabar Church, which had become Syrian, into a branch of the Latin Church. Not until 1887, did Pope Leo XIII created the first Vicariates for the Syro-Malabar Church, enacting ritual separation from the Latin Church. In 1896 this Church received indigenous Vicars Apostolic of its own rite. On December 21, 1923 the Syro-Malabar Hierarchy was established by the Apostolic Constitution Romani Pontifices of Pope Pius XI (Acta Apostolicae Sedis, 16[1924], pp. 257-262). Liturgy is essential to the life of the Church. It is through liturgy that the Church expresses herself in the present day To Restore or to Reform │141 situation. Hence reform is inevitable in this area. But some members of the Syro-Malabar Church prefer a total restoration of the old Chaldean Liturgy for their Church, and it has become a major issue in the Church. Those who argue for restoration, want the liturgy to be what it was in the pre-Portuguese period, i.e., they want to bring the Malabar Church back once again to what it was then, a kind of branch of the Chaldean Church. But the Malabar Church in the pre-Portuguese period was Malabar in name only, with no liturgy or spirituality reflecting its rich Indian background. For those who dream about restoring the Chaldean "golden age", just the Latin form of worship is foreign, but the Chaldean form of worship is indigenous to Indian Christians! The present book is the thesis defended in the University of London by the author for his Ph.D. degree. The author is concerned with the question "restore or reform the liturgy, and his arguments are for reforming it. Reform is a life process. Individuals as well as communities need to undergo reform in order to cope with the changing situation. Because Christian worship is an essential part of the Christian life, reform in this area is unavoidable. Liturgy is a splendid manifestation of the Christian faith; changes and new forms always need to be encouraged, not simply for the sake of variety but in order to remain faithful to the essential purpose of liturgy. Vatican Council II insisted on "returning to the sources" as the guide to reform. This returning should be to imbibe the spirit of the liturgy and not to cling to old forms. The author divides his work into two parts. The first part, which spans 5 chapters, is an attempt to understand the spirit of the East Syrian liturgy. The second part with its 3 chapters is a study of the recent liturgical development of the Syro-Malabar Church from 1962 until 1989. The author begins the first part dealing with the apostolic tradition of the Church and the socio-religious life of the Thomas Christians. He argues that dependence of the Church on the Chaldean Patriarch was 142│ Search for Liturgy in India nominal. Though the bishop was sent from the Persian Church, he was the spiritual head administering only the sacraments to the community. Administration was in the hands of the "archdeacon" who was always a priest of the Thomas Christians, with a decisive power over the community. The social customs connected with child birth, marriage and death were similar to those of the natives. The priests did not baptize or say Mass except now and then. The bishop reserved these to himself. So the Liturgy was in Syriac according to the East Syrian rite with local variations, and that's how the Malabar Church became Syrian in Rite. There were restrictions on the clergy in the matter of celebrating the Eucharist. Next the author describes the origin and growth of the East Syrian Church in Persia. The Gospel was first preached there to a community of Jews, and the first converts were Jews. The existing hostility between the Persian and Byzantine empires and the suspicious attitude of the Persian rulers toward the Christians of Persia, eventually forced them to develop a culture of their own. From a very early period the Church used a liturgy known as the "liturgy of the Holy Apostles Mar Addai and Mar Mari". According to scholars, this liturgy was first written in the Syriac language. The author attempts to explain the contributions made to the liturgy by the Fathers and other writers such as Ephrem, Theodore of Mopsuestia, Diodore of Tarsus, Cyril of Jerusalem, John Chrysostom, Narsai, Gabriel Qatraya, Ishoyahb III and Isaac of Nineveh. The author, in separate chapters, also deals with the mystery aspect of the liturgy, the concepts that the Eucharistic altar as an image of the sepulchre of Christ, the earthly liturgy as an image of the heavenly liturgy and the nave and sanctuary as types of the earth and heaven. East Syrian tradition is Semitic in its basic characteristics, but influenced by the Antiochene tradition. Its liturgy of the Word significantly resembled the Jewish Synagogue service. The use of Bema (a raised platform at the centre of the nave) for the liturgy of the Word, the sanctuary To Restore or to Reform │143 veil, separation of sanctuary from nave, etc. are examples of Semitic traditions. The second part of the book is a study of the recent liturgical development of the Syro-Malabar Church from 1962 until 1969. It starts with a survey of the Syro-Malabar liturgical reform. It is not unreasonable to conjecture that an Indian type liturgy might have been planted and fostered by St. Thomas in India. However, no traces of such a liturgy are left at our disposal. Even though the Persian prelates headed the Thomas Christians in India for nearly a millennium, their contribution to the ecclesial and cultural growth of the Malabar community seems to be insignificant. Nevertheless, by its contact with the Western Church from the 16th century the Thomas Christian community was enriched by Western theological thinking and mission spirit. After the establishment of the Syro-Malabar hierarchy, a commission was formed for the work of the restoration of the Chaldean Pontifical for the use of the Syro-Malabar Church. However, the Syro-Malabar bishops were not pleased with the restoration of the Chaldean rite. In 1953 the Syro-Malabar bishops conference appointed a committee of five persons for the study and translation of the Syro-Malabar liturgy texts into the vernacular. It was reported that except Fr. Placid Podipara, all others in the committee were against a total restoration of the Chaldean rites for the use of the Syro-Malabar Church. According to Fr. Placid, the Chaldean Rite was the only developed Rite the Malabar Church ever possessed. But according to most of the bishops, the Syro-Malabar Rite was recognized as distinct from the pure Chaldean Rite, and the changes that obstruct the progress and spiritual life, introduced for the sake of going back to the Chaldean liturgy, would not be appreciated very much. The Congregation for the Oriental Churches considered the opinions of the bishops, but the Text that came into use in the Church in 1962 was really a step to restoration. There was no attempt to reform or to adapt from 144│ Search for Liturgy in India the Indian culture. The clergy and the people criticized this Text, because they wanted a liturgy more reformed and adapted to the modern situation. Meanwhile the Second Vatican Council created a new awareness in the Church, particularly in the realm of liturgy. The implications of the Council Decree Sacrosanctum Concilium on the Latin Church was a spur to the Syro-Malabar for rethinking and better adaptation. Therefore, another liturgical text, with much reform, was promulgated in 1968 as an experiment. The author also discusses another development in India: a movement for "Indian Liturgy". "The Church in India Today", a seminar conducted in Bangalore in 1969, was an important event in the history of the Indian Church. Sections 37-40 of Sacrosanctum Concilium were used as sources for the seminar members to formulate certain proposals. To start a few experimentation centres for a better adaptation in the liturgy was one of the fruits of the seminar. The Catholic Bishop's Conference of India which represented both Latin and Oriental bishops gave official approval for its liturgical commission to start new experimentation centres with the consent of the local ordinary. Cardinal Parecattil of the Syro-Malabar Church and Dr. Amalorpavadas of the Latin Church were the master minds behind the inculturation movement in the Indian Church. Separate Texts were composed under their guidance, the prayers containing allusions to the classical Hindu Scriptures, such as the Vedas, the Upanishads and the Bhagavad Gita. Even though many, both clergy and faithful, appreciated these attempts on an experimental basis, there was much criticism. The intervention of Rome was not very positive, even though in principle it was encouraging. Due to lack of a consensus of opinions and effective follow-up, many of these programs came to be closed down after a few years. Attempts made by Rome and by the Syro-Malabar Bishop's Conference to finalize the 1968 Missal are well explained by the author. Some had sharply criticized that the To Restore or to Reform │145 reforms made in this Missal were a willful abandonment of the Churches' own tradition and a formal acceptance of Latin customs. Rome emphasized that the liturgy of the SyroMalabar Church must remain absolutely faithful to the Chaldean liturgy. The majority of bishops were, in fact, favourable to a reformed Text, while a minority supported nothing but restoration of the old Chaldean Text. A draft Text of the Mass was submitted in 1981. Rome did not appreciate the reform process undertaken by the Church, and said that many of the changes were a return to Latinizations and in no way Indianisations. The response of the bishops was that the rubrics, such as the celebrant facing the congregation during the Mass, introduction of the theme at the beginning, silent pauses during the Mass or improvised prayers at certain occasions, were introduced not as a part of western imitation, but because they were clearly recommended in Sacrosanctum Concilium which had called for the liturgical renewal. In 1985, the Congregation for the Oriental Churches finalised the Text, and it was inaugurated by the Holy Father in Kerala on February 9, 1986 during his pastoral visit to India. The Text was longer and the language was clumsy. No efforts have been made to make the Text more relevant and indigenous. The goal was to restore the Chaldean Text for the use of the SyroMalabar Church. The clergy, as well as the faithful, did not very much appreciate the Text. They wished to have a further renewed Text taking the 1968 Text as the basis, with provision for adaptations and options. In 1987, Cardinal Lourdswamy, the Prefect of the Oriental Congregation, visited the Syro-Malabar dioceses to get an idea of the new situation created by the introduction of the restored Text. Coming back to Rome, he finally drafted a document with the help of those who were concerned and sent it to all Syro-Malabar Bishops in India. It said the good of the faithful, bonum fidelium, was the pastoral norm governing all liturgical legislation. After explaining the substantial unity of the tradition, the document said that it would not deprive the 146│ Search for Liturgy in India local ordinary of his right and duty to resolve concrete pastoral issues and authorize local customs in the renewed liturgy within the legitimate limits. Wherever possible, provision was made for options. The restorers strongly criticized this new document of the congregation as a drastic change from the long-standing policy of Rome and did not even hesitate to state that Rome's credibility was shaken. However, the Text of the Mass -- in its solemn as well as simple forms -- was prepared according to the directives, and was approved and came into use on July 3, 1989. The Text still needs many improvements both in its linguistic and in its structural form. As the author contends, an extreme conservative attitude developed by a minority group of bishops created a gap between the restorers and reformers which affected considerably the progress of the liturgical renewal. One of the main problems of the Syro-Malabar Church in liturgical matters was its lack of internal administration with a Major Archbishop or a Patriarch as its head and a permanent synod of bishops as other Oriental Churches have. This situation created a great tension in the process of liturgical renewal. Since there was no decision making body, all matters concerning liturgy and discipline had to be referred to Rome; even on matters of less importance, Rome's approval had to be awaited. The parameters of the problem have now changed, because the Syro-Malabar Church was erected as a Major Archiepiscopal Church -- with some form of central administration -- on 16th December 1992 by the Apostolic Constitution Quae maiori of John Paul II (Acta Apostolicae Sedis, 5[1993],pp.398-399). A brief explanation of the goals of the Syro-Malabar Liturgy Renewal in a wider perspective of the ecclesial as well as the religious Indian context is also provided by the author. The spiritual rules of the Syrian tradition which could revitalize the whole liturgical renewal process in the Syro-Malabar Church were also explained. The Western Church has taken much pain in implementing Sacrosanctum Concilium in order To Restore or to Reform │147 to make its liturgy well adapted to the new situation. In author's view, this can be a model for the Oriental Churches to bring about necessary reform in their own liturgies. A readiness to adapt to the actual situation, religious as well as cultural, makes liturgy spontaneous and relevant to the people. In the last chapter, the author presents certain suggestions regarding the structure and language of the liturgical text, the pastoral implications of certain liturgical rites, and the Oriental attitude which is to be fostered for an authentic liturgical renewal. For the celebration of the Liturgy of the Eucharist, the Syro-Malabar Church at present has only one Anaphora, that of Mar Addai and Mari. In the opinion of the author, the other two traditional Anaphoras of the East Syrian Church, namely, the Anaphora of Mar Theodore and the Anaphora of Mar Nestorius should be restored and reformed. A further number of Anaphoras also would be desirable to be introduced for the celebration of the Eucharist. One of the great defects with regard to the Texts of 1962, 1986, and 1989 seems to be the over emphasis on literal translation of the original Syriac Text. This overstress created long and unintelligible texts which do not correspond to the present situation or interests of the people. A document published in Rome in 1969 gives a number of insights on matters concerning the translation of liturgical texts into the vernacular. It says "the purpose of liturgical translation is to proclaim the message of salvation to believers. [...] The translator must keep in mind that the 'unit of meaning' is not the individual word but the whole passage. [..] The formula translated must become the genuine prayer of the congregation" (CONSILIUM FOR THE PROPER IMPLEMENTATION OF THE CONSTITUTION ON THE SACRED LITURGY, Instruction Comme le prévoit, 25 January 1969, nos. 6,12, and 20, in an English-language translation from the Consilium published in INTERNATIONAL COMMISSION ON ENGLISH IN THE LITURGY [ed.], Documents on Liturgy, 1963-1979: Conciliar, Papal, and Curial Texts, Collegeville, MN, The Liturgical 148│ Search for Liturgy in India Press, 1982, document no. 123, pars. 843, and 857, pp. 284, 285, and 287). Regarding the position of the celebrant during the liturgy, the existing situation gives rise to great tension in interdiocesan relationships. A majority of the dioceses follow the option in which the priest faces the congregation during the whole celebration. In some of the southern dioceses, the bishops impose the second option, in which the priest faces the altar/cross, even though many priests and faithful do not agree with this. The authority to make decisions regarding this remains with the local ordinary. In order to minimise the tension, the author suggests this authority be transferred to each parish, where the parish priest in consultation with the elders of the parish, Palli yogam, could make the decision, depending on the particular situation and tradition of each parish. However, I personally do not support such a step. In my opinion, a parish church is not an individual Church to take such a major option in liturgy. Furthermore, if the bishops and priests of an individual Church cannot reach at an agreement on such important liturgical norms, do we ever experience the unity for which the liturgy itself is celebrated? The author contends that the reconstruction of the bema at the centre of the nave for the liturgy of the Word, is simply not relevant in the Syro-Malabar liturgy. First of all the bema has no place in the liturgical tradition of the SyroMalabar Church. The author suggests that the Western Church could be taken as a model in this case, celebrating the introductory rites and the liturgy of the Word at one side of the sanctuary near the rail. Some churches in the Syro-Malabar Rite had a tradition of using the sanctuary veil. The veil was drawn back during the liturgy. The author is of the opinion that this tradition should be restored wherever possible, because it has a deeper meaning in the East Syrian tradition according to its Fathers. According to my observation, most of the SyroMalabar churches at present do not have sanctuary veils, and To Restore or to Reform │149 installing such veils only makes the liturgy more complicated than making it simple. As the author himself admits, more than external complexities of the celebration or an awesome sense of mystery, what is needed today is a deeper and more personal understanding of, and participation in, the Eucharistic prayers and actions. Concerning the incensing, the author says it is a solemn rite in the Syro-Malabar liturgy, which gives the celebration a sacred splendor. From a practical point of view it is highly necessary that the celebrant priest should have ample time and serenity of mind to perform these rites in gentleness and calm, in the true spirit of the divine worship. If the liturgical text is too long, and its prayers are unintelligible, both the priests and the people may find it difficult to celebrate in true liturgical spirit. Therefore it is better that the Text should be short, and only the relevant and meaningful rites be restored. Those which are restored should be adapted to the mind and taste of the people to whom they are communicated. The Syro-Malabar Church was limited by the boundaries of the state of Kerala. Only from 1962, dioceses were created outside Kerala. The new Christians or the would-be Christians of these dioceses outside of Kerala are quite different in language and culture from the people of Kerala. If the SyroMalabar Church impose its own Syrian-type liturgy without any adaptation to the local situation, as the author contends, this will show great disregard for the culture and way of living of the new Christians of these dioceses. When the early Christian Church broke out from its Jewish boundaries and confronted other cultures, many of the local customs and way of living eventually entered into Christian life. In other words, the original Christian Eucharist was enriched by its contact with other cultures. The same process should continue also in the growth of the liturgy. The author supplements his work with an appendix, giving the experimental Texts of the Indian Liturgy produced under the guidance of Cardinal Parecattil and Dr. 150│ Search for Liturgy in India Amalorpavadas. The author has very nicely put forward his arguments for a reform in the liturgy of the Syro-Malabar Church. Nevertheless, he could have avoided many of the repetitions, and arranged the topics with much more continuity and flow. I think this work is an eye opener for all those who are bullheaded in trying to impose on others their unreasonable demand to live in the past and in a foreign culture, than to be living today, dynamic and progressive. As Walbert Bühlmann has said, nothing damages the Church and her mission more than the desire to cling to historically conditioned forms. If we have the courage to let go of structures that are out of date, God will enable us to find new structures through observing the signs of the times. In doing this, we have to allow for a certain insecurity. It is not necessary to have a map of the Promised Land before we leave Egypt. 10 REVIEW ARTICLE: “IN SEARCH OF AUTHENTIC LITURGY” GRAHAM WOOLFENDEN PH.D Without any doubt, one of the most vexed questions confronting relations between Catholics and orthodox is what is sometimes referred to as the problem of “Uniatism”. By criticizing “Uniatism” some intend to criticize the very existence of the Eastem Catholic Churches. Others are more concerned about the way in which eastern Catholics are so often transformed into a form of hybrid, a state in which they retain their liturgical practices, and some features of traditional eastern Christian life. They may even maintain a married priesthood, but are otherwise to all intents and purposes made to think theologically and ecclesiologically in entirely western ways. This transformation has a particular effect on the liturgical traditions which are retained, but which are by degrees assimilated to typically western forms, for example the “Low Mass”. It is with the problem of this creeping liturgical conversion that this article is concerned. Other matters are of equal importance but must be addressed at another time, and perhaps at grater length. To Restore or to Reform? (Bangalore: Dhamaram Publications, 1992) is the published version of a doctoral thesis offered at Heythrop College of the University of London by Francis Kanichikattil CMI. The author is priest of the Chaldaeo- 152│ Search for Liturgy in India Malabar1 Church who is concerned about the future of that liturgical tradition in modern India. It is instructive that his thesis goes to show that westemiztion or Latinization of eastern traditions is not always imposed from outside, but often promoted by the members of the eastern Catholic Churches themselves. The first half of the book is an historical survey of the Chaldean, or East Syrian, liturgical tradition, together with some account of the origins of this community. A first problem, on which I do not wish to dwell for long, is the somewhat uncritical approach Kanichikattil takes to the supposed apostolic origins of the Christians of southern India. The origins of southern Indian Christianity (more exactly, Christianity in Kerala) are lost in antiquity. There is persistent local tradition that the apostle Thomas came to India and preached Christianity, but this tradition may be based entirely upon the apocryphal work (probably of the fourth century) known as the Acts of St Thomas2, and as Bishop Leslie Brown said many years ago, the stories detailed in these acts cannot be trusted for „historical reliability3‟. The lack of reliable historical evidence, as Brown himself says, does not mean that the tradition is wrong. A first century mission to this part of India is not only possible, but, having regard to the numerous trading links that existed between India and the Middle East, and the existence of a Jewish community in Quilon, such a mission is even quite likely. However, the use that some make of this Thomas tradition as a reason for rejecting the Chaldean liturgical heritage is entirely another matter. 1 The Chaldaeo-Malabar or Syro-Malabar Church, headed by the Major Archbisop of Angamale, has been in communication with Rome since at least the sixteenth century. There are some 3,000,000 faithful in this Church. 2 See M.R. James (ed.), The Apochryphal New Testament (Oxford: Claredon Press, 1924), page 365. 3 L.W. Brown, The Indian Christians of St. Thomas (Cambridge University Press, 1956), page 45. Review Article: “In search of authentic liturgy” │153 The whole question would not be of great importance for this present work, were it not that Kanichikattil does his best to discount the Chaldean origins of his ancestral liturgical tradition and hints at some direct apostolic influence. It must be said that in the ancient world, of the three most used trade rutes between India and the west, the most used was via the Red Sea and Egypt. But of the others, one connected the mouths of the Indus and the Euphrates, and the other, entirely overland, would (like that to the Euphrates) have passed through the ancient Persian Empire4. This would mean two likely routes of liturgical Influence, from Egypt and from Mesopotamia/East Syria. As far as this author is aware, nobody has suggested direct Egyptian/Coptic influence on Indian Christianity, whereas the use of Syrian rites, the Syriac language, and the old custom of Christians in Kerala being called Syrians, would all argue for a close relationship with somewhere of Syriac language and culture. Eastern Syria not only answers well, but at least the relics of its liturgical traditions were preserved in the highly latinised Malabar Catholic worship, as it was until 1962. It is interesting that Kanichikattil quotes a letter from the late Fr. Placid Podipara CMI to Mar Joseph Cardinal Parecattil in 1954 in which Podipara poined out that the Caldean liturgy was the only one the Malabar Church had possessed anciently, it was not “imposed”, as it would appear Mar Joseph had suggested5. The second half of the book is a survey and critique of modern efforts to reform the liturgy of the Syro-Malabar Church. A revised text in 1962 provided a longer liturgy than that formerly in use, restored the order of the liturgy in various ways, and restored Syrian Vestments. This was criticized as ill-adapted to the modern situation, and some criticized it for a “failure to inculturation”6 Kanichikattil goes on to document the progress of the reform and the splits that it has caused in the Syro-Malabar 4 Ibid. page 59. Kanichikattil, pp. 68-69. 6 Ibid. pages 70-71. 5 154│ Search for Liturgy in India Catholic Church. He critictises those who have sought to restore the liturgy, and those in Rome who have supported this restoration, for the following main reasons: the text of the Raza (or solemn celebration) is regarded as normative, the translations are awkward or too literal, no attempt is made at indigenization, the goal appears to be to restore the Chaldean liturgy, the reform‟s call for a Bema7 is contrary to Indian tradition. Overall, the reform was contrary to Vatican II‟s intentions and was a “regression to traditionalism.”8 I shall deal with these points in turn. The objection to the solemn form of celebration being taken as normative appears to be largely based on length. Several times in the book, one notices a desire for short liturgies, because of “modern conditions”. These modern conditions are not spelled out in any convincing way, and one is left with the feeling that we are seeing a reprise of the same sort of thing that the revisers of the Roman liturgy found in the 1960‟s. Bishops from the English speaking world were the most unable to understand why the “Missa normativa” was envisaged as a sung „Sunday mass with three readings‟9. Not surprisingly, it was in the English speaking world that least effort had been made towards popularizing the Liturgical Movement prior to the Council, and of course if eastern Catholics were going to imitate “Roman Catholics, then those they imitated in India would tend to be themselves English speakers whose original missionaries had imported the liturgical practices of their own lands. The English speaking world has made, and is making, strenuous efforts to improve the standards of liturgical performance. It is difficult to see why Indians of an Eastern Catholic Church 7 A platform or enclosure in the centre of ancient Syrian Churches at which the liturgy of the word was celebrated. See R. taft S.J. “On the use of the Bema in the East-Syrian Liturgy” in Eastern Churches review III (1970), pages 30-39. 8 Kanichikattil, pages 84-85. 9 Annibale Begunini, La Riforma Liturgica (1948-1975), (Roma: Edizioni Liturgiche, 1983), page 352 and passim. Review Article: “In search of authentic liturgy” │155 should find it necessary to preserve the debased liturgical practice all too common in English and American parishes in the 1950‟s! The mentality engendered by those practices is well illustrated by a Roman Catholic layman, a former acquaintance of the author of this article, who admitted that he drove several miles out of his way on a Sunday to attend the shortest possible Mass – since his parish Church offered nothing less than 50 minutes. He probably spent more time in driving than in attending Mass, and his non-Catholic (and non-practicing) wife was openly repelled by this attitude, and very unlikely ever to think of becoming a Catholic precisely because of it. Brevity is not in itself a liturgical virtue. One can understand its attractiveness when the liturgy is celebrated almost silently in a dead language, as was indeed the case in Malabar, where Syriac was in use. This excuse no longer exists. There can be difficulties in places where there may be a need to cater for a very large number of worshippers on a Sunday. In a country like India which does not appear to have a shortage of priests, the answer would appear to be to multiply the parishes or places or worship-not just to turn the existing ones into efficient filling stations. In many places, Western Christians are beginning to discover the value of spending time together in prayer and worship in a liturgical form that is „unfolded‟ rather than „got through‟. Again, Western experience should have shown that supplying a large number of Eucharistic celebrations does not increase the number of worshippers, but simply breaks into smaller units the ones that are already worshipping. Christians of the Roman and other Western traditions were alerted to the nature of the Eucharistic liturgy by the work of scholars such as Josef Jungmann, Ludwig Eisenhofer, and Gregory Dix, to name but three. These men showed how the Eucharist of the early Church was the celebration of all its members in their respective orders; bishop, presbyters, deacons, subdeacons, cantors, and most importantly, the people 156│ Search for Liturgy in India themselves. This did not mean that one person did everything while the rest looked on, or even responded; rather every person present fulfilled his or her own proper ministry, which was why the original normative celebration of the Roman Mass was the Pontifical Highe Mass, preferably as celebrated by the bishop of the diocese in his cathedral. This form of celebration was so regarded as normative that in the Middle Ages even a village Church could muster sufficient clerics to celebrate the parish sung Mass on Sunday. Other celebrations, in chantries and the like might exist but they were not, to use an anachronistic term, masses at which one could fulfill one‟s Sunday obligation. One Eucharist in each community is still the ideal, even if it will take much re-education to reach it. The Eucharist of the community must be itself authentic and true to itself. When texts speak of singing, then the intention is that they should be sung; when the rubrics speak of bread, then that which is recognizable as bread should be used; when the Lord‟s commend to “drink this” is recited, then the Precious Blood must be offered to the people. With regard to translations, the present author cannot speak with authority. But just as criticism of the translations of the Novus Ordo Missae must be kept distinct from criticism of that ordo, so must they be in this case. As Kanichikattil does not actually make a case in this matter, rather he simply asserts this to be the situation. When we turn to the question of the socio-cultural context of India, we are on much more difficult ground. As Kanichikattil points out, Hinduism is by far the majority religion of the Indians. On pages 94-96 and 109-110 he calls for inculturation and makes some outline suggestions as to how this might take place. This is a highly emotive subject, Hinduism is not a single Religion, as many scholars have pointed out; 10 it has both 10 See e.g. Geoffrey Parrinder, A Dictionary of Non-Christian Religins (Amersham: Hulton Educational, 1971), pages 122-123. Review Article: “In search of authentic liturgy” │157 pantheistic and virtually monotheistic sects, and since Christian converts have often come from low-caste or outcast backgrounds, they have frequently had no wish to continue within Christianity a system that they have rejected, and which in the past, they have found oppressive and dehumanizing. The efforts of Bede Griffiths and Francis Acharya, which Kanichikattil mention with approval, are most interesting, especially as they are carried out within an Eastern liturgical tradition, far closer to its Middle Eastern roots than he would appear to desire. 11 They are however not without their bitter critics, a point Kanichikattil does not make. (It must also be said that many of those who will most want short westernized liturgies are likely to be those most opposed to an Indianized liturgy.) The Order of the Mss for India, which Kanichikatti briefly describes12, as been subjected to some cogent theological criticisms which he does not mention. 13 This is not a simple problem, and it must be addressed with far more care. One might add that Kanichikattil‟s concern for brevity (see above) runs directly counter to what he says about indigenization. The rituals and worship of most eastern religions are far more lengthy than most Christian ones, with the exception of the worship of Islam. The matter of the suitability of the Chaldean form of liturgy is a serious one. On the other hand, many observers have noted how in the two hundred years since the West Syrian liturgy14 was introduced to India, it has developed a more Indian Francis Acharya‟s English translation and adaptation of the daily office remains far closer to its West Syrian origins than Kanichikattil would seem to desire for the East Syrian (Chaldean) Christians! See Francis Acharya(ed.) Prayer with the Harp of the Spirit 4 volumes (Kurisumala Ashram. 19821986). 12 pages 74 and 109. 13 e.g. Bryan D. Spinks “ The Anaphora for India…” in Ephemerieds Liurgicae 95 (1981), pages529-549. 14 This liturgy, also called Antiochene, is used by the great majority of the Orthodox in India, by the syro-Malankara Catholics, and in a reformed 11 158│ Search for Liturgy in India feel than it has when celebrated in exactly the same order by Syrians from the Middle East. Without any doubt, as Podipara pointed out, the Christians of Malabar used an East Syrian or Chaldean liturgy for well over a thousand years, and while adhering strictly to the liturgical tradition it was probably celebrated in a way that was proper to that community. That liturgy was brutally and ineptly Latinized under Portuguese influence, and at the same time, the Indian secular and other religious customs of the community were stamped out. Podipara outlined the older customs in an important article in 1970. 15In this article he admitted that cultural adaptation had been only partial but, he said of his ancestors; “They did not (…) consider the liturgy they had received from abroad to be foreign, and they held fast to it with great respect and veneration.” 16 He went on to point out that liturgies are patristic syntheses received by Churches that had not had a patristic tradition of their own-this is as true of England or the United States as it is of Malabar. There are more ways of adapting a liturgical tradition to its cultural setting than simply starting anew. Anybody who has experience of Roman Catholic worship in France on one hand, and Germany on the other; or who has participated in Orthodox worship in Greece on one hand, and amongst the Russians or Ukrainians on the other, will know how profoundly an otherwise unchanging liturgy can yet reflect the culture of those countries and their peoples. One must recognize that in India, Christianity faces a far more developed cultural and religious tradition than was the case in 10th century Kiev. However, there may be a need to learn from successful examples of incultration in the past, or even from ones such as Jesuit missions in seventeenth century China which did not come version, by the Mar Thomma Church which is in communion with the Anglican Communion. 15 Placid J. Podipara CMI, “The Thomas-“Christians and Adaptation” in Eastern Churches Review III (1970), 171-177. 16 Ibid, page 175. Review Article: “In search of authentic liturgy” │159 to fruition. From these we may need to re-learn what can be changed, and also what must remain distinctive about Christian worship. One of the most important distinctive features of the latter, which it shares with post-Biblical Judaism and Islam, is its stress on the worship of the community, of the congregation. Perhaps this congregational stress, so different from that of many other world religions, is just too easily forgotten in a form of Catholicism that continues to see the individual priest saying “his” Mass as the ideal. The criticism of the Bema seems odd. I am quite certain that no traces of its use in India remain, but then no traces of basilican altars upon which the celebrant faced the people remained in England; this has not prevented the almost universal spread of such altars since Vatican II. In some Roman Catholic Churches, the readings are read from the west of the church much as they might be where a Bema was in use.17 This sort of thing is done so as to improve participation and communication, exactly what Kanichikattil professes to be seeking. That some of efforts made are unsuitable does not invalidate the Principle. 18 Connected with this is a certain tendency to promote the practice of celebrating mass facing the people. This has evidently become common in some parts of the Malabar Church, and has been criticized by the Sacred Congregation for the Eastern Churches in Rome.19 Kanichikattil talks of regression, and approves of modern reform of the Roman liturgy, but earlier in the book quoted Cardinal J. Ratzinger‟s paper “Eastward-or Westward-facing Position? A Correction”, 20and seemed to agree with what the Cardinal said, broadly in favour of the priest and congregation 17 e.g. St.Charles, Ogle, London Kanichikattil, page 120. 19 Ibid. page 83. 20 Printed in Feast of Faith (San Francisco: Ignatius Press, 1986), pages 139-153. 18 160│ Search for Liturgy in India facing the same way21. This concept of facing the same way is very different from the highly emotive phrase “saying mass with his back to the people” which one frequently comes across. It should be remembered that one of the reasons for popularizing the west-facing position of the celebrant in the Roman liturgy was in order for the readings to be addressed to the congregation at Low Mass. The extension of the principle to the whole celebration urgently needs to be examined again. It is too lightly assumed that by simply turning the altar around one can create a more communitarian liturgy. There is something rather strange about reading scripture lessons, intended to be addressed to all, towards the East wall of the Church. Here again we are reminded that the Low Mass form that so many eastern Catholic Churches have uncritically adopted, is in fact inauthentic in the west as well. This was the form used by a priest member of a monastic community, Who then also took part in the community celebration, at which the readings might be read from and Ambo, or at least in the centre of the choir. For those parts of the liturgy where a minister (priest, deacon or any other) addresses the people, then he should face them, this is simple commonsense. The same is not automatically true when the priest leads the people in prayer, he is not addressing them, he is leading them in prayer to God. Far from establishing a new sense of community, Roman Catholics and their imitators have simply taken a further step towards rendering the people of God mute spectators of that which is done for them, rather than with them. Here, as elsewhere, Kanichikattil is somewhat uncritical in his acceptance of modern western ideas. It is possible that the reference to Protestants on page 144 of Ratzinger‟s paper may have confused some . people, as he is referring to Lutheran worship, not that of the Reformed Christians, or Evangelical Anglicans with which most non-American English speakers may be familiar. 21 Review Article: “In search of authentic liturgy” │161 This brings me to last of Kanichikattil‟s main points that the restoration of the Chaldean liturgy was contrary to the intentions of Vatican II. Our author regards the document of the Liturgy, Sacrosancrum Concilium, as applying to all the liturgical traditions of the Catholic Church. 22 This document spoke of „restoring‟ the rites, not creating them a new. 23 It was aimed at the western rites, as see in #36 that deals with translations from Latin, and in #38‟s concern for the “substantial unity of the Roman Rite”. We might add that nowhere does this document mention the celebration of mass versus populum. When we turn to the document specifically aimed at the eastern Churches. Orientalium Ecclesiarum, 24 we find that the eastern Churches are urged to „know‟ and „Preserve‟ their lawful rituals,25 and matters liturgical are to be dealt with by Patriarchal and similar synods. On this matter, as on others, I do not believe that Kanichikattil has established a convincing argument. This is a confused work; for example Kanichikattil speaks eloquently in favour of the use of incense and the solemn entrance into the sanctuary, 26 and yet proposes as a normative Sunday and Feast Day form, what appears to be a Low Mass27-it is not clear when the two more solemn forms that he proposes would be used. This author has experienced the Chaldean liturgy as celebrated by the Assyrians or Nestorians, and by the Chaldean Catholics (both in London, and hence not in their original cultural context). The Chaldean Catholic celebration took place in a Roman Catholic church and was celebrated facing the people, using what looked like unleavened hosts, with 22 Page 108 W.M. Abbott, The Documents of Vatican II (London: G. Chapman, 1976), pages 137-178, #21. 24 Ibid, pages 373-386 25 #6 26 Pages 124-25 27 Ibid. page 115 23 162│ Search for Liturgy in India communion given to the faithful under one kind only, and incense was not used- the sign of peace was however exchanged. The Assyrian celebration was longer, more participatory, and enjoyed the ministration of at least one deacon. At the latter celebration, although the celebrant faced east and the veil of the sanctuary was drawn before the communion of the faithful, there was no feeling of being cut off from what he was doing; it was also instructive that at communion, every-body present, rather than a proportion, received communion, in both kinds separately, the older children and adults receiving the form of bread directly, the older children and adults receiving the form of bread directly into their hands. The author of this article has often characterized this celebration as “so old-fashioned that it is positively up-to-date”! It was no part of the programme of Vatican II to promote a spurious authenticity based only on the latest fashionable ideas. Regrettably, this seems to be what has happened, and it has affected the eastern Churches quite as much as Roman Catholics. The older Chaldean customs need to be explored as the authentic background for Malabar Christianity. It is this author‟s belief that in those customs there may be found a liturgical life of depth and richness that could, in time, refresh, renew and re-unite the Chaldeo-Malabar church. Kanichkattil‟s proposals, by contrast, appears to codemn his Church to the same depressing attempts to “re-invent the wheel” that have reduced the liturgical life of many Roman Catholics to empty banality and legalistic minimalism. Authenticity is not, as Kanichikattil rightly remarks in several places, a matter of archaeology and misplaced romanticism; it is a continuing struggle to engage with our Christian inheritance so that we can then more effectively convey to the world of today, than heritage in all its richness and variety. This cannot be done by rejecting our history and traditions, but it may be possible if we are prepared to revivify them, while at the same time combining them with the best features of the society and the cultures in which we live now. Other Titles by the Author 1. To Restore Or To Reform? A Critical Study on Syro-Malabar Liturgical Renewal, Dharmaram Pub. 1992. 2. Church in Context, (Editor) Essays in honour of Rev. Dr. Mathias Mundadan, on the occasion of Jubilee, Dharmaram Pub. 1996. 3. Divine liturgy In the Vision of Narsai, Dharmaram Pub. 2003. 4. Liturgy in Syro-Malabar Church, (Malayalam,) Dharmaram Pub. 2008. 5. Christian Faith in Indian Culture, (Malayalam, Articles) Mar Louis Pub. Kochi. 2010.