Church & Sacraments: The Trinitarian Dimensions of the Church

by Prof. O. M. Mathew Oruvattithara

THE TRINITARIAN DIMENSIONS OF THE CHURCH

1. 'Icon of the Trinity'

The Ecclesia is acclaimed, the 'Icon of the Trinity'. There are substantial reasons for this claim. 'Mystery and Communion' which are the essential elements of the 'Holy Trinity' are verily visible in the Ecclesia also. Again, the Trinitarian unity is reflected in the Church. The Ecclesia is the extension of the Divine communion to mankind. The fundamental reason why the Church is 'One, Holy, Catholic and Apostolic' is also because it is the Icon of the Trinity. In short, Trinity is the model and ideal of the Church.

2. Operation of Perichoresis

The origin, formation and culmination of the Ecclesia are explained by ecclesiologists and theologians, by ascribing each of these three pheonomena, to each one of the three Persons of the Bl. Trinity. Accordingly, they distinguish three distinctive epochs of 'Salvation History' and attribute each of them separately, to each of the three Persons of the Bl.Trinity. This is elegantly expressed by St. Paul as 'planning' by the Father, 'realization' through the Son, and 'completion' in the Spirit. Nonetheless, it is a single or one or holistic act of the Triune God. It is due to what is called Perichoresis, which is an inherent, subtle, substantive and operative principle of the Trinity. This envisages that, the Father is in the Son and the Spirit wholly and always, the Son is in the Father and the Spirit wholly and eternally, Holy Spirit is present in the Father and Son wholly and ever. It is the doctrine of simultaneous unity and diversity. The word perichoresis became constantly used in Christology ever since Maximus the confessor employed it. Likewise, in theology it began to be commonly used after its usage by Gregory of Nazianzen. Pope Leo XIII's Encyclical 'Divinum illud Munus' also proclaims this truth. According to it, "the activity of the three Persons of the Bl. Trinity in the world, is one and the same, but fittingly attributed to one or the other Person, by appropriation". Trinity is a communal or relational reality. The Ecclesia has no existence without or outside this mysterious relation.

3. Type, Reality and Fulfilment

To explain the Trinitarian working in the life of the Church, three stages are distinguished in the evolution of the Ecclesia. They are identified, as the 'Church of God the Father', the 'Church of Christ' the Son and the 'Church of Holy Spirit'. St. Ephrem, who is hailed the 'harp' of the Holy Ghost, names these three phases as the 'type', 'reality', and 'fulfilment'. The same may be expressed as'Prefiguration', the 'Church' and the 'Kingdom'. Ecclesiologists sometimes style these three as the 'Pre-Existent', 'Historical' and 'Eschatological' eras or the 'Shadow', 'Earthly' and 'Fulfilment', epochs of the Church. With reference to the Bible, they may be called, the OT, Gospel and the Apostolic periods. 

4. 'Shepherd of Hermas' - The grand vision

In the 'pre-existent' period, the Church belongs to the celestial world. R. Kress, the theologian, calls this period, 'the theo-ontological' one. This period can also be called the preparatory period. It is this period that is 'shadowed' in the OT of the Bible. In this stage, the Church was created before the sun, moon and the stars of the sky. Theologically speaking, this was the first creation in the mind of God. Consequently, the Church became the foundation of the entire Universe. The 'Ecclesia' is therefore depicted as a cosmic edifice. The description in the ancient anthem, the 'Shepherd of Hermas' sings in similar vein. In this hymn, the imagery is more imaginative, impressive and even intuitive. It presents the Church in terms of an 'elderly woman'. To the query of the visionary, as to why she was so elderly, the author of the anthem answers, "because, she was created before all beings".

5. 'Torah, Nabim and Ketubim' - Prophesise the Ecclesia

In the 'pre-figuration' epoch as reflected in the OT, Israel is the main actor. The books of Moses, those of Prophets and the Psalms together with other writings, herald the 'shadow' of the Church. The Israelites named these texts in Hebrew 'Torah, Nabim and Ketubim' respectively. In English they are called 'The Law', 'The Prophets' and 'The Writings'. These three categories jointly constitute the OT. 'The Law' consists of the five books, collectively called the Pentateuch attributed to Moses. 'The Prophets' is the collective name for the books supposedly written by, the 'major, minor' and the twelve 'lesser' prophets. The 'major' and 'minor' prophets are sometimes referred to as the 'former' and 'later'. The remaining books of the OT are named 'The Writings'. The main episodes of this period are, the election of Patriarch Abraham, liberation from the thraldom of the Pharaohs of Egypt by prophet Moses, the promulgation of the 'Ten Commandments' at Mt. Sinai, occupation of the 'Promised Land', the establishment of the Tabernacle etc. Besides, there were special manifestations through certain numbers, symbols, theophanies and ecclesial events like the building of the Tabernacle. 'Kyros' or the 'Lord' or 'Yahweh', or in Trinitarian terminology, 'God the Father', was the dominating figure; of course, not to the exclusion of the other two Persons of the Trinity, on account of the operation of the principle of perichoresis. All the happenings of this period, were however, orienting to the 'Christ- Event', the crest jewel of which was the transition of the celestial Ecclesia to the terrestial level.

6. Heavenly Manna and the Earthly Ecclesia

As Yahweh dropped manna from the high heaven, to sustain His 'chosen children', the Israel, the Trinitarian Father, sent His only begotten Son to establish the Ecclesia on earth. The grand purpose of it is to redeem, not only the 'chosen' but all His children, namely, 'mankind'. This is the celebrated 'Christ-Event'. With it starts the second epoch or the 'Earthly' Ecclesia. This is the 'historical' period of the Church. Thus, the Ecclesia becomes a temporal reality also, besides being a heavenly one. The invisible Ecclesia of heaven became the visible Church on earth. The Church is now represented as the 'New Eve', the 'Mother' of all living beings. Christ is both the mediator for, and director of, this 'New Eve', without impairing the 'Trinitarian Communion'. Legitimately therefore, it is christened the 'Christ-centered economy' or dispensation. For, if the Father is the 'theo-ontological' origin of the Church, the 'Word Incarnate' or Christ is the theo-historical cause of it. The Church would not have come into Her earthly existence but for the 'Christ-Events', like the calling of Peter, the other Apostles and the establishing of the Holy Eucharist. At this juncture, it is to be emphasised that the Eucharist ensures the perpetual presence of Christ in the Church and through Her, among humanity, till eternity. Thus the prophetic utterance 'He shall be called Immanuel', meaning 'God with us', is being realised by all the members of the Church. What St. Thomas A' Kempis writes in the devotional manual ' Of the Imitation of Christ' is quite exhilarating. "In this Sacrament Spiritual grace is conferred and the strength which was lost is restored in the soul and the beauty which, by sin had been disfigured, again returneth". -Pay heed to what Henri de Lubac, S.J, comments in the 'Splendour of the Church'. " Our unity is the fruit of Calvary and results from the Mass's application". If Christ had not established and sanctified the Eucharist, His death would have been only a casual historical event and not a religious episode evoking adoration and veneration. In all probability, it would have been pushed into oblivion, as man's memory is proverbially short. Or at the most, it would have intensified the interest of a few scholars. Conversely, if Jesus had not subjected Himself to death at Calvary, the 'words of institution' at the passover ceremony, would have been a parade of vainglorious verbiage. But, according to the Divine plan, Jesus testified to the validity of His words, by the quality of His deeds. He offered His life for humanity. Truly, in theological terms, all these events are the holistic actions of the Bl. Trinity. This is what is extolled in the 'Breviarium', edited by Bedjan: "whose foundation, Father had laid, the Son has completed". The Ecclesia is the blossoming on earth of the Divine dispensation. "The Church" as, the Catholic theologian Louis Bouyer says in the treatise 'Life and Liturgy' "is the actualisation of the people which He had been preparing in the course of history from the first man to the holy and just one Himself". Or as Rev. Sr.Dr. Sophy Rose remarks in her doctoral thesis, "the Church is a gradual manifestation of a continuous reality, existentially rooted in the Divine plan of God, to form a people for His own sake". This is undeniably the unbroken thread that runs through the 'Salvation History'. It is significant that even the liberation theologian, Gutierrez extols the Eucharistic celebration in his book 'A theology of Liberation'. "The first task of the Church is to celebrate with joy the gift of the salvific action of God in humanity, accomplished through the death and resurrection of Christ. This is the Eucharist memorial and thanksgiving". 

7. St. Peter, the primus inter-pares 

The Church or Ecclesia was founded on the twelve Apostles with St. Peter as the primus inter-pares or the first among equals. Certainly, Christ Himself was, is and will be, the corner stone of the Church. It is suggested by St. Ephrem, that the very number twelve at which Jesus fixed the number of the members of the Apostolic College, is an indication of and link with the twelve tribes of Old Israel. Similarly the twelve springs which Moses found at Elim, and the twelve stones that Joshua picked up from river Jordan, prefigure the twelve Apostles. Critical analysis of Peter's personality would lead one to the conclusion, that his faith was solid as the rock itself. We have the words of Jesus Himself for it. It was Christ Himself who honoured Simon by the title Kepa or Peter, meaning 'the rock'. But it was not an honorific one. Rather, it carried with it an enormous amount of responsibility to discharge a function. Jesus Himself was well aware of it. Hence, in the Gospel of Luke, we see Christ assuring Peter: "I have prayed for you, that your faith may not fail and when you have turned again, strengthen your brethren". The injunction to 'strengthen your brethren' speaks of the special role that Peter had to play in converting other disciples, if they displayed any lapse. According to R. Murray, "Christ, the Chief Shepherd made Simon the chief shepherd in His place". According to Aphrahat of the 4th century, "when Simon was called 'kepa' by Christ, the character of Christ which is symbolised by the image of rock was shared by Simon". Very justifiably, Jesus appreciated this flawless faith of Peter, and made it the firm foundation of His future citadel, the Church. Also, as Jesus is Divinity Incarnate, He is righteousness itself and His judgements must be always upright. It does not behove men of frail faculties to pass casual comments or pejorative remarks on the Divine commandment on Peter's primacy. The successors of St. Peter's thrones anywhere can legitimately and exclusively claim primacy. There cannot be any devil's advocacy against their authority. At Pentecost, it was Peter, who filled with the Spirit of the risen Christ, set the pattern for Christ's Church by his speech. This contains the seeds of Soteriology and Christology. Moreover, it was at Peter's behest that a new apostle was elected in place of the traitor Judas. Again, "the only one of the circle of twelve, whose missionary activity we can be certain of beyond doubt, is Peter" says Hans Kung in the book, 'The Church'. Furthermore, 'tending of sheep' was directly entrusted with Simon Peter. The liturgical prayer further supplicates: "Remember, O, our Lord, your promise to Peter and to your Church, that the gates of sheol and its despots shall not conquer her". The comments of Dionysius Barsalibi, Bishop of Amida and Greegorius Bar Hebraeus, the 13th century Catholicos of the East Syrian Orthodox Church, as incorporated in Rev. Dr. Geevarghese Panicker's book also assert the primacy of Peter. Barsalibi writes: "It is then through Simon that Christ invested every true priest with the power of loosing and binding. These two promises, which none but God could ever have made, were made to Simon alone and to us, but through him, by our blessed Lord". The observation of Bar Hebraeus, is more emphatic and expressive. "The Disciples seem to have forgotten what had been said to Peter, viz, "Thou art a rock, upon thee I will build My Church, and to thee, I will give the keys of heaven" One wishes that churches craving for 'autocephalacy', had heeded to this comment of the versatile genius Bar Hebraeus! Christ commissioned the Apostles to be the 'fishers of men' in the four quarters of the world. Two greater events were yet to follow for the hallowing of the Church; the Resurrection and the Pentecost. Jointly, they undid the damage of the diaspora, that took place after the fiasco at Babel and the dispersion after crucifixion. The way was paved for a convocation or congregation of men. The seal was thus set on the community of the redeemed. The 'Ecclesia' was formed as a communion of worshippers, with Peter as the Chief. This was certainly a corporate body. The Church became a unique 'Sacrament', by the supreme self-sacrifice of Christ. All the events of OT epoch thus ended well. In the appreciative words of St. Ireaneus , 'the OT patriarchs and the prophets receive their perfect form in us, that is, in the Church and receive the renewal for their labour'. Yes, the Divine mystery was revealed. In jubilation, Christ is hailed "Oh Lord!, You founded on earth, the Holy Church, according to the 'type' of that high, which is in heaven".

8. Cenacle or 'Upper room' experience

The last and the third phase of the manifestation of the economy or the 'becoming' of the Church on the earth is attributed to the Holy Spirit. The Holy Spirit is sometimes designated the 'Unitive Being'. It is because, one of the main functions of the Holy Spirit is to sustain and strengthen through the Ecclesia, the unity of the Creator and the created. The Church becomes a visible community or reality only after the Paraclete descended upon and sanctified Her. To be more explicit, following the exhilarating experience of the Apostles at the upper room in the mansion of Mark, the Church enters on Her 'theo-societal' course. Since then, the Spirit became the constituting principle of the Church. In ecclesiological expression, the Church gains the 'Pneumatological dimension', by the Pentecost episode. On the day of Pentecost St. Peter proclaimed to the people the message of salvation in Christ. This is considered to be the first sermon by any prelate of the Ecclesia. The 'Acts' mention: "When they heard this, their consciences were stung". The Syriac term 'Ruha' for the Spirit, elucidates the purport of pneumatology. The term 'Ruha' signifies the spiritual motherhood or maternal love and the medicine for the soul. Surely, these are the wherewithals needed by the Church to caress Her children in their sojourn here and journey towards the heavenly home. After the cenacle experience, the Apostles became the co-parsons and collegiate custodians of the Church, the mystical body of Christ. Assuredly this was without prejudice to the primacy of Peter. The Church was reassured further by Paraclete in Her errand of evangelisation. The Holy Spirit, enlightened, instructed and perfected the Apostles, to propagate peace in the four quarters of the earth. Daringly they did sow peace in the world. As a result 'the peace that surpasseth all understanding' came to dwell in the hearts of the penitent and the contrite. In the liturgical prayer it is proclaimed, "The Spirit the Paraclete, radiated on the world and because of this, the whole world was suffused with grace". It can thus be commented that evangelization has in it, more of a qualitative tenor than a quantitative one. Hence the 'Mother Church' upholds the doctrine, that salvation is easier within the Church than without and outside of Her. The Church and Her children are ambassadors of Christ, for witnessing the 'good news', of what God had done for man through Christ. This mission of the Church will be completed in the 'fulfilment' or eschata.

9. The 'Kindly Light' that leads

The earthly Ecclesia that we have now, subsists in the 'Church' which is the Sacrament of the 'Kingdom of God'. This is the third stage. This will be realised only at the end of Time or in the eschatological future. It is the mission of the present earthly Church to transcend the spatio-temporal limits and become one with the 'Kingdom of God'. This is what is termed the soteriological or salvation mission of the 'Mother Church'. She performs Her functions of preaching, teaching, guiding, governing and sanctifying, through praying to the Paraclete Who is perpetually present in the Church and overseering Her. The Eastern Fathers of the past were well aware of this. No wonder, they named the 'Ecclesia', the 'Church of the Holy Ghost'. Borrowing a line from Cardinal New Mann's hymn, it may be said that the Spirit leads the Ecclesia like the 'kindly light amidst the encircling gloom'. By virtue of the authority received through 'apostlic succession' the duly ordained clergy invokes the Paraclete through epiclesis, to sanctify the Eucharistic elements, other sacraments, sacramentals etc. Further it is the Holy Spirit that fulfils everything of the Church, by the Church and for the Church, any time and at all times. Moreover it is the Paraclete that escorts us to the 'Eschata' or the 'Kingdom of God' which is the be all and end all of the Divine dispensation.

10. Like a word and its meaning

The Church which was demonstrated by the Father and instituted by the Son was co-constituted by the Spirit. Along with God's 'unfolding of the salvation history', the Ecclesia is formulated, fore-shadowed and finally formed. It is said therefore that while the Bl. Trinity is the source, Ecclesia is the Divine means for man's salvation. The Church is immanent in the Salvific Scheme of the Triune God. To use an imagery, like a word and its meaning, they remain inseparable, ever and for ever. So to use another simile, Bl. Trinity is the root and the Holy Church its fruit. In short, the Church is born in Trinity, lives in Trinity and culminates in Trinity. To put it in theological terms, the Church is of God, of Christ, of the Spirit. A coveat or caution. The Earthly Ecclesia when founded , was not a pure spiritual society, as implying that all outward rites were absent or that leadership in Her was not an 'office' but a matter of occasional inspiration. No judgement can be farther off the mark. The Church is an 'ecclesia mixta', a mixed assembly of saints and sinners. This was the formulation of the Fathers. It implies that the members are characterised by saintly and sinful features. 'All of us are sinners' as Augustine mentions with reference to Romans 3:23 and 5:18. Yet all of us can tread on the wings of the cherubim. This is our birth right, the Ecclesia emphasises. That is why the Ecclesia is predicated 'Holy'. 

11. 'Mysterion' and 'Oikonomia' - St. Paul

The Church is a wonderful and sacred mystery because God the Father loves Her, Christ the Son purchased Her and the Holy Ghost hallows Her. The Ecclesia, both in heaven and on earth, is the manifestation of what may be called the Providence. In its working, St. Paul distinguishes two aspects, and refers to them in Greek the 'mysterion' and the 'oikonomia'. In English, they mean 'mystery and economy'. However, St. Paul puts forward three explanations for them. Firstly, as the 'Will of God', then as the 'Incarnate Word', and finally, as the 'Proclamation of the Gospel' by the Paraclete. But it must be remembered that the three form a single wholistic action due to the inherent perfect communion in the Holy Trinity.

12. Paradoxes too illustrate the mystery of the Ecclesia

The paradoxical phrases and the 'predication by opposites' used to highlight the different aspects and characteristics of the Church, also illustrate the mystery involved. Epithets like 'Mother and Virgin' 'Holy and Sinful' 'Old and Young' 'Already and not yet' confirm the mysterious nature of the Ecclesia. Except by paradoxes, the 'mystery' cannot be explained.

13. Dawn of Creation and the Morn of Parousia

The 'Mystery', that is the Church, is effected through a long process of God's benevolence. The starting point of which is revelation and the finale salvation. Obviously, the span of this marvellous scheme is from Creation to Parousia. So it may be affirmed, that the dawn of Parousia would read what in the morn of Creation wrote. This saving scheme is set, along a linear path. It is enacted by many an actor in the spatio-temporal stage of this very world, through certain events and occurences. These episodes are collectively called 'Salvation History'. In theological and ecclesiological explanation, this takes place due to the Will of God. That is why, 'Yahweh', the God of the Old Israel and the Truine God of Christians, the New Israel, are each termed 'theos of history'. Incidentally, it may be mentioned that the linear concept of history is a legacy of the Judeo-Christian thinking. But it should be noted that it has an eschatological and transcendental dimension. Similarly, the idea of an 'intervening' or 'active God of History' also is a contribution of the Jewish-Christian theology. Christian doctrine holds, that unless the Eternal is somehow given to man in history which he can understand, God will remain forever the unknown God. If there is no 'junction' between God's heavenly life and man's mundane one, man would be without God and without hope in this world. In utter despair, man would then utter the cry 'God! thou may be in high heaven, but we are upon the earth below. Between us there is a wide and deep ditch'. No! Christianity would not suffer this groaning and moaning. It affirms the absolute significance of a particular historical process for salvation and of a particular historic person who is its climax, its last word for the bridging of the ditch. In the Christian view, History is Salvation History. It is a regular reduction to one man, namely Christ and a progressive expansion to mankind. In the facts of history lies Jesus, who is the heart and soul of history. The history of Jesus and the story of Christ- events can be rightly understood and bequeathed only by appreciating the legacies of Judaism. They are monotheism, eschatology and messianism. Jewish monotheism was rooted in the age-old experience of God and not in any speculation on the metaphysical Absolute. Eschatology insists that history and time have a real meaning and lead up to a divine design. Messianism implies that God is no mere spectator on human history, like a god of Mount Olympus but the decisive participant in it. This view is in sharp contrast to the conception of a 'sleeping God' or God as a 'wound-up spring', entertained by certain other philosophies and religions. The actors of this historic 'enactment' were initially humanity itself, and subsequently the 'chosen people' with their patriarchs and prophets. The hero, however, was Jesus with his Apostles. Despite many episodes orienting towards the 'Christ-Event' have taken place and the 'Ecclesia' has been established 'already' on earth, the 'Kingdom of God' which is the final destination of the 'Salvific Plan' has 'not yet' been actualised. It would happen at the eschata or parousia, when Jesus would come in all glory to lead His Bride, the Church, to the Bridal-Chamber.

14. The OT anticipates Christ, the NT articulates Him

According to St. Paul, 'Economy' denotes the Divine dispensation, especially of grace or mercy. Ancient Syriac Fathers used the terms 'Raza' and 'Medabranutha' meaning mystery and economy respectively, to signify these aspects. 'Economy' in essence is revelation, leading to the realization of the 'mystery'. The first revelation, albeit incomprehensible, was the 'creation' itself. This was followed by others like the Covenant at Mt. Senai, the Exodus from Egypt, Prophesies, the Babylonian exile etc. The ultimate end is, technically termed, 'Salvation'. It is an inscrutable wisdom of the Lord, that He reveals Himself, through phases or by bits. There may be differences in the degrees of these manifestations. This can clearly be seen on comparing the OT and NT episodes. However, this does not mean, that the 'Mother Church' permits any superiority or inferiority for either of these books. Rather, as St. Augustine rightly points out, 'The Church is a nursing 'Mother' whose two breasts are the Old and New Testaments'. This sends a note of warning. Separate the two, the one becomes a cripple and the other a corpse. Both are complementary and not contradictory to each other. The OT always anticipates Christ. The NT abundantly articulates Him. The witness of the OT to Christ is hardly less clear than that of the NT. The Scriptures of the Jewish community were the swaddling cloths in which Christ was laid.

15. An assurance and an acquittance

The two co-ordinates or points of reference of the 'Salvation History' are 'revelation and salvation'. The former is an assurance and the latter an acquittance, of God's promise. In Pauline parlance, 'Salvation' too is a mystery like revelation'. It is to be hailed as the bountiful benevolence of the Bl. Trinity. That is why Christianity holds that life which is an on going story, 'has its running theme', the mystery of grace, which does not reach the vanishing point. 

16. 'Koinonia' and the Cross

The ultimate aim of this 'Salvific Scheme' is to 'unite all' in Jesus Christ. In other words to lead all, from the first man Adam to the last. This idea is exquisitely expressed by St. Augustine in his celebrated critique, 'The City of God'. This appellation 'City of God' is applicable to the Church, as adjudged by the logic of his arguments found in this masterly work. "This heavenly City then.... calls citizens, out of all nations and gathers together a society of pilgrims of all languages.... It even preserves and adopts these diversities, so long as no hindrance to the worship of the one supreme God is thereby introduced". Prophetic words indeed! Centuries later, Rome picked up these enthusing expressions of the great hierarch of Hippo. The Vatican document, L.G2 lucidly states that the Ecclesia is to unite all "From Abel, the just one to the last, in the Kingdom of the Triune God, Who is ever in Communion within Himself". While St.Paul called this communion by the Greek word 'Koinonia', the Syrian scholars and savants styled it 'Shawtaputha'. For St. Paul, it is a plan to unite all things in Christ, things in heaven and things on earth. A sequel of this theological interpretation of this Biblical passage was the re-discovery of the ancient Syrian concept of the Church as a communion, more than as an institution. This, in fact, is a remarkable revolution brought about by the Second Vat. Council. It is a 'Communion' when and where all will be gathered both horizontally and vertically. That is, it is a union of each with all and all with each and further, each and all together, with the Almighty. This idea seems to have had its impact on the minds of the ancient Fathers, when they selected the Cross, as the major symbol of the Church. The Cross, with its vertical and the intersecting horizontal arms, is the best contrivance to convey the above mentioned dual phased 'communion'. The Cross of Jesus wiped off all the hostilities among the humans. Jesus Christ, through His 'Supreme Sacrifice' at the Cross, gathered together the 'scattered sheep' and made them into one flock. Thereby sinners became partakers along with saints in the household of the Lord. On the Cross, man makes a tryst with his maker. The Cross epitomises the whole theology of Incarnation and the redemptive act of Christ. These events are what that are remembered when one makes the sign of the Cross. From the 'wooden' Cross came the 'way' or 'salvation' for humanity, and joy for the world, Christianity categorically contends. Conversely, on the Cross, the Creator condescended to form a fellowship with the created in perfect camaraderie. This is the true 'communion' which the Ecclesia remembers and celebrates through the Eucharist and other Sacraments. About the exhilararting effect of Communion, L.G.2 is eloquently explicit. It runs as follows: "Communion is, gathering all those who would believe in Christ, unto the Father, through the Spirit". When the Church is qualified or predicated the 'One and Catholic', it is this idea of 'communion' that is conveyed. Adam had this experience of communion with the Creator, as a right or prerogative, inherent by virtue of his sonship. But this was subdued by the 'shame of sinfulness' that befell him, as he became a privy to the perfidious counsel of satan, the prince of the world. Paradise was lost. Still, God in His unfathomable wisdom, limitless love and immearsureable mercy sent his only begotten Son to this world, to regain the Paradise for all men of all climes and times. For this, the 'societas' called the Church was established on earth as an everlasting abode of His presence. True to the Divine mandate, the 'Mother Church', fondles us, fosters us, feeds us, fences us and fends us.

17. Liturgy, the 'Locus of Faith'

Liturgy is the response of the worshipping community to God's revelation. Or it is people's participation in the action of Christ. In Liturgy the outgoing of man to God, is called the vertical movement. The word 'Liturgy' is derived from the Greek word 'Leiturgia', which is formed by the combination of the following two words, 'Leitos' meaning public or social and 'urgia', signifying work. Etymologically therefore it means public or social work. The ancient Greeks used the term 'Liturgy' in this profane or secular sense. In the LXX, 'Leiturgia' is referred to public worship performed by duly ordained priests in the proper manner. From Rom 15:16, and Phil 2:17, the spiritual meaning of the term can be drawn. The 'Christian' connotation of the word is vividly expressed in Acts 13:2. However to have fuller appreciation of this passage it is essential that the notion of 'Sacred or Liturgical' time and the 'Secular or Historical' time must be fully understood. 'Secular Time' deals with the sequence of events. 'Sacred Time' deals not with the succession of happenings. So in 'Sacred Time', there is no past, present and future. 'Sacred Time' is concerned only with the 'quality' of salvific actions and not with when or where it happened. It is a Liturgical mystery that 'time' gets transformed into 'events'. Consequently any salvific event can be recaptured at any point in historical time. That is why theologians opine that in Liturgy there is the 'conjunction' of 'Secular and Sacred Times'. Liturgy has been emotively explained as 'a love-meeting' between Christ, the Bridegroom and His Bride the Church. The Enclyclical, 'Mediator Dei' of Pope Pius XII, explains Christian Liturgy in lucid style. "The Sacred Liturgy is the public worship which our redeemer, as the Head of the Church, renders to the Father, as well as the worship which the community of the faithful renders to its founder, and through Him to the heavenly Father. In short, it is the public worship rendered by the mystical body of Christ in entirety of its head and members". Jesus is the centre of the Liturgy. The term 'public worship' emphasises that Liturgy is celebrated by the worshipping community as a corporate body or society. So the relation of each individual with the others of the community is highlighted. Liturgy implies a communal life which is solidly organised, to which the individual must adapt himself without demurring and differing. This is explained as the horizontal aspect of Liturgy. Thus it becomes clear that 'private liturgy' is a contradiction in terms. The practice of the early Christians was that the people by themselves took part in the Liturgy alongside the clergy. Prayer, including the celebration at the altar was performed in such a way that the people were 'ingrafted' into it. That is to say that prayer was co-executed by the people. The Church, as a community or corporate body of worshippers is held together and sanctified by the Liturgy. So it is said that the Liturgy is the source from which th life of the Ecclesia flows and the summit to which that life is directed. Considering this unique aspect, some scholars suggest that the Liturgy is the central nervous system of Ecclesiology. The 'Christ-event' and 'The Tradition' are articulated through the Liturgy. Yet, Liturgy is something more. It is the remembrance also of the 'Salvation History' as revealed through the OT and the NT. Further it is an assertion of the continued operation of the Holy Spirit in th Church. Thus Liturgy is both a description and a prescription. No wonder, Liturgy is the 'locus of faith' of the worshippers.

18. Evolution of Liturgy

Liturgy is not a make; it is a growth. It evolved in the mould of the collective devotion of the community during ages. In the sense of a grand and solemn service to the Lord, Liturgy existed during the days of Christ in the Jewish temples of Jerusalem. Jesus did not oppose this cult of the OT. Indeed, He Himself went to the temple for great festivals. In the backdrop of all this, it is not idle talk that Christianity from its very inception was endowed with a very rich liturgical life. This is the conclusion from the study of the last one hundred years on the sources of primitive liturgy. Scholars have identified the following important sources. 'The first Apology of Justin the Martyr' written around 150 AD; 'the Apostolic Constitution' of the 2nd century; 'Mystagogic Catecheses', authored in 347AD by St. Cyril of Jerusalem; 'De Sacramentis', by St. Amborse written around 390 AD; 'the Didache' or the teachings of the twelve disciples, brought out at sometime in the 2nd century; 'Apostolic Tradition' written by Hippolytus of Rome, in 215 AD; 'The Euchalion of Serapion', authored around 360 AD; 'Peregrinato Aetheriae' by a nun named Atheria, describing her pilgrimage to the Holyland; 'the Catechesis of Theodore of Mopsuestia' produced around 425 AD. Only three languages were employed in the production of primitive Liturgies. They were Syro-Aramaic, Greek and Latin, as they were supposed to be 'holy', since they were the languages in which the inscriptions on the Cross over the head of Christ were written. By the 3rd and 4th centuries, however, six main branches of Liturgy were developed by the Christians, drawing inspiration from the tradition of the primitive Jerusalem Community and the Liturgy of St. James, the brother of Jesus Christ. They are, the Syrian, Chaldean, Latin, Armenian, Alexandrian and Byzantine Liturgies. The central theme of all these families is the mystery of Salvation. The understanding of the mystery is definitely different. As a consequence varied formulations of prayers and divergent ways of celebrations are found in them. Yet another point to be borne in mind is that exact rubrics were not prescribed for each word and rite of the Liturgy in the early eras. Much freedom was allowed till the codification by the Fathers during the 3rd and 4th centuries. When considering the role of Liturgy in the lives of Christians, it must be admitted that Liturgy has much greater importance and impact in the 'Christian life' and ethos of the Greek-East and the Syriac-Orient than in those of the Latin-West. In other words, the primacy of the Liturgy as the summit of 'Christian life' is very profound in the 'greater and lesser' Eastern Churches. It was a prevalent practice among Syrian Fathers to devote their spare time to bring out Liturgies and their exegeses. In fact the number of Liturgies authored was even a criterion of the scholarship and saintliness of a 'Christian Father'. Anyway, it is quite a marvel that both the Syrian and Greek prelates separately produced, more than one hundred Liturgies during this early period. Accoridng to the Greek Orthodox theologian, Nikos Nissiotis the realities expressed by the terms 'Church, Tradition and Liturgy' can even be identified in the Eastern tradition. 

19. 'Lex Orandi Lex Credendi'

In 1894, in his Encyclical 'Praeclarn Gratulationis', Pope Leo XIII, made the observation ".......... in defence of the Catholic Faith, we often have recourse to arguments and testimonies borrowed from the teaching, the rites and customs of the East". The observation of Rev. Sr. Dr. Sophy Rose may be reproduced here. "Thus the history of the theological world witnessed an exodus of the Western theologians who sought the pure Christian faith and the articulation of it in theology from the Latin Roman world to the Greek-East and from the Greek-East to the Syriac Orient, in order to liberate theology from the bondage of categories". Likewise, what a western theologian Mikloshazy has written in his treatise 'East Syrian Eucharist' would encourage studies in the Syriac Liturgy. He overwhelmingly eulogises, "The Oriental Liturgy is a gold mine; we must stand in wonder before the richness of their prayerful, reverential, often deeply penetrating insights, that our rationalistic mind is not able to discover". The observation of the Catholic Theologian Bede Griffiths is also worth citing "The Syrian Christianity remains as the finest expression of a Christian cultural tradition, which is neither Latin nor Greek but belongs to the ancient semitic world of Middle-East." For the Oriental Churches Liturgy is the 'elan vital', the vital energy of the Church. Vat II very graciously imbibed this spirit of the East. The result is a salutary one. The rubrical approach to Liturgy has given place to a liturgical one. This has halted the 'crises' in Liturgy or the 'divorce' from the original ethos and sources. Now, Liturgy is lauded and treated, the 'locus of faith and worship'. The elevating encounters of the apostles, martyrs, monks and mystics with the Lord, are all brought to the corpus of worshippers through the Liturgy of the Church. It implies that there is no private liturgy. No doubt, Liturgy becomes the source of the belief of the community. This is what is expressed in the Latin maxim, 'Lex Orandi Lex Credendi', meaning, 'law of worship is law of belief'. Corporate worship, in its grade and kind, is the response of the community to the Eternal. It emerges as a stylized religious emotion. The observation of the American Protestant professor of Liturgy, Paul Whitman Hoon in his book 'The Integrity of Worship' is very valid. 'Forms which at first sight seem to offend by their archaism, often possess prototypical power to engage man's deepest nature, which familiar forms do not'. It is to be admitted in all humility that Liturgy is an honest 'attempt' on the part of the mortal to offer adoration to Him who created everything and all, according to His will. It is only an 'attempt' because, as Aidan Nocholas opines in 'Looking at the Liturgy', quoting Hans Urs Von Balthasar, 'No liturgy designed by men could be worthy of the subject of their homage of God at whose throne the heavenly choirs prostrate themselves....." The Christian Calendar of the Syriac tradition is a commentary on the Liturgy. In fact it is a means by which we relive for ourselves all the events of 'Salvation History'. The liturgical practices that are to be followed daily and seasonally, are all so beautifully dove-tailed in the Syrian Christian Calendar that it is a memo and guide for spiritual life. The liturgical year is the life of Christ lived out again in 'liturgical time', in the time and in the memory of His Church. In the course of the year, all the Christ-events are relived. Christianity, certainly, is no blind belief. It is based on the beatific experience generated and geared up by Grace flowing from God Almighty, the perennial source of mercy. Christian doctrine is the historic testimony to the fact that God speaks and man hears, within the orbit of the Church founded by Christ, formulated by the Scripture cum 'The Tradition', and preserved by Paraclete.

20. Christian existence is corporate - Not a bouquet of believers

The Church and the Christian existence are essentially corporate. As the Greek Orthodox theologian, George Florovsky rightly points out, in his work 'Worship and Every day life - An Eastern Orthodox view': "To be a Christian means to be in the community in Church". The congregational aspect of Christianity is rooted in the promise of Christ, that He would be present when two or three persons assemble in His name. Even a cursory glance over the prayer that He taught the disciples will convince one that in structure, style and substance, it is a corporate prayer. The philosophy of Christian community has been poetically put by St. Cyprian. "As many grains collected and ground and mixd together, into the one mass, make one bread, so in Christ who is the heavenly bread, we may know that there is one body, with which each member is joined and united". Corporate comes from the Latin word 'Corpus' meaning 'body' or the uniting of many members into one. As a body is not made by collecting a hand here and an arm there and a pair of legs elsewhere, the corporate Ecclesia is not formed by the consent of a group of individuals to unite together. The whole is much more than the sum of its parts. The Church is not a bouquet of believers. The Ecclesia is corporate and organic, from whom each member draws his or her life. The trimphant victory of Christ over death is a victory for all mankind. The Pentecost marvel was a group experience. Even if faith may be personal, individual's life is theologically corporate. No man is an island. Surely, this is the fort and forte of the Christian doctrine, as has been handed out by the Church down through the centuries. With this firm faith as the insignia, the Ecclesia will ever remian reinforced in this ruined and ruinous realm of realities. 

Next: The Essential Marks of The Church
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