h

THE PONTIFICAL LITURGICAL INSTITUTE

HANDBOOK
FOR LITURGICAT STUDIES
VOLUME I

j
Introduction to the Liturgy

ANSCAR I. CHUPUNGCO, O.S.B.

EDITOR
\CA[J L

'-./'

A PUEBTO BOOK
The Liturgical Press Collegeville Miruresota
 Anscar ]. Chupungco, O.S.B.

't.

A Definition of Liturgy

EVOLUTION OF THE WORD -LITURGY'

The word "liturgy" is etymologically derived from the Greek words
Icóç (people) and ðpyov (work). Thus the immediate meaning of the
compound word Àerroopyío is public works or state projects.
Indirectly it also refers to the public office one undertakes. In the
course of time, during the Hellenistic period, the word acquired a
broader meaning to include the work done by slaves for their mas-
ters and even the small acts of seryice one did for one,s friends.
.The Septuagint employs the word Àertoupyía as many as r7o times
to designate the levitic cult. It is not easy to explain how a secular
word came to be used for the sacred rites of Israel. perhaps this had
something to do with the classical meaning of the word which signi-
fies official function held by society's nobility. It fits the definition of
the levitic cult as a divine institution entrusted to the care of Israel's
nobility, the levitic priests.
The words Àerroopyío, l,ertoupyeiv, and l.ertorpyoç appear fifteen
times in the New Testament and refer variably to a secular function
of magistrates (Rom 13:6), the Old Têstament priestþ office of
Zecþ.aÅal. (Luke r:23), Christ's sacrificial or priestly offering whereby
he became the lerrooplóç of the sanctuary (Heb 8:z), the spiritual sac-
rifice of Christians (Rom 15:16), and the cultic celebration of the
Christians who "made liturgy to the Lord" atAntioch (Act 4:z)}
The early Christian writers retained this cultic meaning of liturgy.
This seems to be the sense of Didøché r5,r which affirms that bishops

1S. Marsili, "Liturg¡a,,' 33-44.

 ¡
these affirmations underline the active role played by Christ in the
of prophetl an$ teachers'
and deacons also perform the Àertoopyío exercise of his priestþ office, an office which he performed as he
!

ordination is propter
tu Àlorrotic Tradition ro claims that clerical preached the good news, healed the sick, freed those in bondage, and
East' which have consistentþ kept
liturgiam.For the Ctrurães in the
j
culminated by hir death on the cross, resurrection from the deãd, and
rites in general and lhe eu-
,f",irîrug", L"r"ouplto *uans the sacred bestowal of the Holy Spirit.
Thig selond meaning is referred to l

clnaristic celebration in particular' of

Another element of the definition is the role of the church which
when we speak tf th"i;;; of st- John chrysostom' of st' Basil' Christ associates with himself in a capacity of minister. The pluases
St. James, of St' Markl;;'
trt" Latin Churc-h' on the other hand' used "through the hands of the priests," "v{hen a person baptrzei," ,,when
and.søui ot ecclesiøe ritus'The
terms l*e fficiø A¡v¡nø, oius dirsinum' the holy Scriptures are read," and "when the Church prays and
of the Mass did not appear in
use of the word tit"ig'onthe context writ- sings" indicate the Church's ministerial role in the liturgy. Being an
century' thanks to renaissance action of Christ and the Churcþ the liturgy ,,is a sacred action sur-
the Latin West until íhe sixteenth of
and j' Bona' For the other forms
ers like G. Cassand"',]' lu*"fi"t' The word ap-
passing all others: no other action of the church can equal its effec-
to be employed'
worship the old L^d"i;t continued tiveness by the same title and to the same degree.,,
Latin documents during the pontif-
peared for the firrt tim;i,, oni.iut An essential component of the liturgy is the Sacred Scriptwe. SC z4
icate of Gregory XVI (+1846)' states that "it is from Scripture that the readings are gíven and ex-
plained in the homily and that psalms are sungi the prayers, collects,
LITURGY IN MEDI'ATOR DEI AND and liturgical songs are scrþfurai in their inspiration; it is from the
SA CRO S.4N CT UM C ON
CILIUM
defines liturgy as"the public wor-
Scriptures that actions and signs derive their meaning.,, In conse-
The encycli caltvrcA¡itor Dei,no'25' quence the celebration of the htarry, whether of the Mass , sacra-
of the Church renders to the
ship which o* n"au"*' á'f'"uá faithful ments, sacramentals, or the liturgy of the hours, always includes the
Father, as well ,il;";thiP which the comm*nity of theFather' In proclamation of God's word.
", him to the heavenly
renders to its Founder. and tiuough the According to SC 7, the ultimate aim of the liturgy is the perfect
ty^fe.fvfvsucal Body of Christ in
short, it is the *o"fJf '""¿u'"¿ glorification of God and the sanctification of those who celebrate it.
This áefinition has profoundly
entirety of its head uîd*u*burs''lt These are signified and brought about "by means of signs perceptible
the liturgy u" "T-exacil' ol-urc
influenced SC 7 whä;""k" of to the senses." Signs or symbols give to the liturgy a sacramental di-
public worship per-
priestly office of J"'* itl"itt as "thewåole mension, that is, they contain and reveal the presence of Christ and
that is' bv the Head and
formed by the Mv';;"i;Jí "'"il"1i.c1tist' Body of the mystery which the Church celebrates. In the liturgy signs or
of Clrrist the Priest and of his
his member s," ur'd'"usi'an u"tio" symbols consist of words like sacramental formularies, gesfures like
which is the Church'" includes handlaying, and material elements like water, bread, wine, and oil.
Amore definition of the litllfgy by fc 7 The difference that exists among signs gives rise to the different
"o*pr"h"rrri.re of the
of-Christ in the celebrations
the basic concept t;ñ;;t;;"nce office' At forms of liturgical celebrations and thus to the various ways whereby
*ot¿ of God,.and the divine
Mass, th" ,u.ru*"ritr,-ui" sanctification is realized in the liturgy.e
through the hands of the priests,
Mass christ r,i*"ü;ïo* offers from To complete the definition of the liturgy it is useful to refer to the
the cross'" Quoting a saying
who formerty offu,"a hirself on other articles of SC. A. Bugnini lists them as fundamental principles.a
that "when a personbaptizes'
St. Augustine, the ðonsütution affirms 5C rq inspired by Mediator Dei, caltrs the liturgy culmen et ,1he
He is present in the procla- fons:
it is really Christ f"**ff *ft obaplizes'" litutgy is the summit toward which the activity of the Church is
Ctrurcft prays and sings'" All
mation of the *o'Ju"ã "when ttte
V1æCgini,32-L24;4. Verheul, lntroduction to the Liturgy, roz-t6.
A' Vagaggrm' :!.
a The
2 AAS lg $94fl 5zsi;see A'
Adam, Foundøtíons of Liturgy' 7-:.:; Reform of the
Liturgy z94ï-t975 (Collegeville, ry9e 3ÇaB.
zt-34'
Theologiut Dimensions of the Liturgy'
 power whereby Christ lifts up the fallen and leads them to the
from which all the Church's
directed; at tlte same time it is the fount Father.
the other hand' considers full' conscious'
fo*"r flows." SC r4,on as the aim of the conciliar reform and pro-
For this reason in the liturgy the Church normally addresses the
årra u"tirr" participation Father, through Clrist, in the unity of the Holy Spirit. The central
is the right and dutyof the
I

motion of the liturgy. Active particþation prayers, like the Eucharistic Prayer, are directed to the person of the
brings us to SC e6 which
faithfirl "by reason of their Uåptistt"' This Father. Prayers are concluded invoking the mediation of christ. The
declares that "liturgical sewicãs are
not private functions' but are power of the Holy Spirit is called upon the people and sacramental
the whole
celebrations belonging to the Church'" ftrey manife¡t elements.
members in dif-
Body of Christ, t}t"";i ît"y tol-t:*
the individual The liturgy is personal encounter in the sense that human persons
their different orders' offices' and actual
ferent ways, u."otatig to meet the three divine persons according to the particular role each of
particiPation." these plays in the history of salvation. The liturgy thus perpetuates
Ïwoothernotionscompletetheconciliardefinitionoftheliturgy. God's actions and interventions in human history. úr this sense S.
opposition to
SCaa ,p*ts of "substanåal unity' of the liturgy inconcrete situation
Marsili calls the liturgy "the final moment in the history of salva-
in the
"rigid uniformity'" ff''" U*tgy is celebrated tion " in as much as it continues in our time what Christ in his time
hence takes into consideration
of the worshiping communif,t and accomplished by his paschal mystery.6
the need to adapt or incul-
their culture and traditiors' ihis explains The trinitarian dimension of the liturgy has given rise to such basic
the preparation of particular rituals
turate the liturgy' SC à*calls for liturgical concepts as anamnesis and epiclesis. Lr the rites composed of
books; "these rituals are to
based on the typi.ui"ãitio" of litffgical of words, gestures, and sometimes material elements the Church recalls
language employed' to the needs
be adapted, even in regard to the reminder
or makes art anamnesis of what the Father has completed through
SC z3 issues the
the different regions'"în this connection Christ in human salvation. The act of recalling, of calling to mind, of
pastoral invefiqatlon should
that a careful tfr"ofogi*i, tti'to'i"ut'
and making present is basic to the definition of the liturgy. It is through
always be made i"tJ"""í' p"'t d
* lt*ry *::1*:'u*
t:.P" ønamnesis that God's marvellous deeds, t}:le møgnøIiø Dei, are recalled
and yet the way remaln open
"that sound traCition *uyb" retained by the liturgical assembly and are made present in their midst.
to legitimate Progtess'" Through ønamnesis the worshipers are enabled to experience in their
lives God's work of salvation. The celebration of the Mass and sacra-
LITURGY AS ENCOUNTER WITH
GOD
ments is thus always art ønamnesis of God's saving work, a presence
The liturgy canbe ¿"fi""a ako
from the angle of encounterbetween
that tlrrough the Chyrch's wor- in ritual form, and an experience of faith.
the faithtul ur,¿ cJi rrtis implies into Epiclesis, on the other hand, completes the action of ønamnesis.The
and as individual members enter
ship the faithfui both * u Uoiy two concepts are related to each other in rnuch the same way as the
encounter is personal on the
the presence of the oi"tt" God' Such paschal mystery and the mystery of Pentecost. Just as the bestowal of
part of God' In the"liturgy the
part of the faithful as well as on the the Holy Spirit on the Church on the day of Pentecost culminates
through Jesus Christ' in the
Church off"r, *o,'î''ip t tf'" Father' Christ's saving work in his death and resurrectiory so does the prayeî
formulary exPresses
y the Holy Spirit' The ancient doxological of. epiclesis culminate the action of anamnesis. When the Church recalls
"ti "f
this succinc 'tr1, Aaþoti'à' per Eilium'
in Spir*u Søncto'T\e {ormulary
God's marvellous deeds in Christ, it also prays for the bestowal of
is patterned after the trinitarian
activity in the history of salvation'
the Holy Spirit who will consecrate or make holy the people and the
The Father i, tf'," *ìgi,,;d hence
thelnd of all creation and salva-
sacramental elements used in worship. Anamnesis leads to epiclesis,
reveals the Father and the me-
tion; ]esus Christ i'-å" 'u"'u*ent who þt as the paschal mystery led to Pentecost. Úr the liturgy we not
diator who reconcif"t ft"*""t*d with God; the Holy Spirit is the
6
S. Marsili "La liturgia della Lifurgia nel Vatica¡o Il,,' Anamnesisl, g:.'-2.
5 A. Verheul, er-34.
 The Constitution on the Liturgy limits itself to popular devotions.
we also receive the HoIy
only recall the paschal mystery ol Christ' Today we speak more broadly of popular religiosity which includes
Spirit. also such acts as pilgrimages, religious drama and dance, and proces-
with God involves
Thus the d'efinition of the liturgy as encounter sions. Several of these forms of religiosity have their roots in the
history' This trinitarian
lhe ad extrøwork'ing of the frinity in salvation liturgy. Lr places where popular religiosify is vibrantly practiced it is
its basictomponents
dimension is expressed by the liturgy thrgugh important to balance it with the liturgy. It is also useful to examine
ihe different roles of the three per-
of anamnesis attd Eiclesis, whereby ways whereby they can mutually enrich each otheq, in order that
is invoked'
sons are recalled and their saving Presence popular religiosity can share the doctrinal content of the liturgy,
while the liturgy itself can acquire a more popular character.e
THE VARIOUS LITURGICAL ACTIONS
makes it clear that liturgical MUSIC, ART, AND FURNISHINGS
The conciliar constitution on the Liturgy
part of its public
recognizes as The definition of the titu¡gy is incomplete without music, art, and
actions are those which the church
the Mass' the
*orrflip. Thus it dedicates chapters and articles on furnishings. For these are integral parts of the liturgical celebration.
the liturgy of the hours' and Although the liturgy can, strictly speaking, be celebrated without
sacraments, ,u.ru*"rrtu1, and Ëlessings,
AII these are considered music, it is in the interest of active participation and the solemn fonn
the feasts in the course of the liturgicut y"ut'
form of worship'7
litugical and the Churclr claims thu* u, its official of divine worship to sing parts of the litwgy. Although the liturgy
applies to each one' though can make use of any decent and suitable space, it is fitting to cele-
The definition of theliturgy given above
celebration' because the brate it in the ambience of beauty, nobility, and dignity.
ir, ãff"r"rrt ways. Christ iã pi"te"t in each
The Hoþ Spirit is SC r'r.z requires that song be closeþ bound to the liturgical text and
U*"t is always the exerciJe of his priestly offige' liturgy is annmnesis of
Every to the rite, in order to "add delight to prayer, foster oneness of spirit,
bestowed in every Uto'gitut celebration'
or invest the rites with greater solerrmity."lo The arts, too, have an im-
the paschal mystery and a pentecostal Eiclesis'
that "the liturgy does not portant function in divine worship.ll SC tzz asks that fine arts set
The constitution reminds us, however' ,,$e spirit-
(sC g) and that apart for the liturgy should be "tnily worthy, becoming, and beauti-
ex}raust the entire u",i.oi'y of the Church.
the liturgy" (SC rz)'-For this fuI, signs and symbols of the supematural world." úr this cormection
ual life is not limiteJit i*U"ipation in
the populald¡yotigns of the the same article of the Constitution declares that "the Church has
reason the Church higldy endótses
Christian people, *ütt' be so fashioned "that they harmonize been particularþ careful to see that sacred furnishings worthily and
'tto"t¿ sacred liturgy' are in some beautifully serve the digrúty of worship."
with the liturgical seasons, accord' with the
*uy aurirr"¿ ãom it, and lead the peopl9 to it"
(SC r3)' From these conciliar statements it appears that music, art, arrd fur-
what is non- nishings are more than cosmetic elements of the liturgy. Each has a
íhe distinctionbetween what is liturgical and
*tt" the Church claims as its official form of ministerial role to play; each possesses a sacramental and symbolic
Iiturgical depends
"" cult o/the Church character.
*orJfrip S. i¿Iarsili's distinction between the is helpful'8
(Iiturgy) and the sitinthe Church (private devotions) CONCLUSION
certain devotions' like
This is so, because the Church has approved The liturgy can be defined in many ways, depending on what one
novena PrayeÍs' for pub-
the rosary, stations of the cross, and several wishes to stress: the priestly office of Christ, its ecclesial dimension,
of liturgicat worship'
lic use without granting them the status
e
A. Chupungc o, LiturgicøI Inculturøtion. Søcra.mentals, Religiosity, and Catechesis
(Collegeville, ry92) g5-r33.
Churches, see A' Schmemann' 10
J. Gelineau, Voices anil Instruments in Christinn Worshíp (Collegeville, r9ó4).
7 For the liturgical actions in the Oriental
Valerøiano,,4 rchitetti di Chiese (p alermo, aggù.
Inttoduction to LiturgicøI Theology' 75o-22o'
8 S. Marsili, "Liturgia u At'amnesisl' 47-56'
"ottllitotg¡u
"'
ô
 In a sense there is no
its symbolic natute, its component elements'
encornpasses allits various as-
r'åglr" ã"rinrtion of the liturgy that
with a description of its compo-
p""",r. Often one should u" Játitri"a
emerges therefrom
nents and with a general notion that
handbook aim to unfold the Ephrem Carr, O.S.B
This and the other t'otrr*ut of the
as seen from its various angles'
richness and beauty of the liturgy
2

Liturgical Families in the East

BibliograPhY
An Introdu-ction to lts Hístory ønd Ptøctice'
Adam, A. Foundstions of Liturgy:
Ttans. M' J. O'Connell' Collegeville'
Minn" r99z'
INTRODUCTION
New York' 1984'
Kavanagh, A. On Liturgical Theology' This introductory description of the different liturgical families in the
Theology' Mirmeapolis' 1993' East necessarily touches on the basic elements of each family, namely
Lathrop, G. HoIy Things: A Líturgicøt I
r:33-45'Trnin' t974' history, liturgicai books and languages, and particular theological
Marsili, S. "Liturgia"' Anàmnesis
LiturgicøITlrcology' New York' 1986' and ritual features. Although elsewhere in the handbook these ele-
schmemarur, A. Introduction to
}/;rm, ry76' ments are treated at greater length, a certain amount of repetition is
of the Liturgy' Collegeville'
Vagaggini, C. Theologicøt Dimensions unavoidable at this point.
Collegeville' lvlinn' 1976'
Tïans. L' ]. Doyle *ã w' A' ]urgens'
Tians' M' The liturgical families in the East are the descendants of the litur-
Towørds a Theology of worshþ '
verheur, A. Introduction to the Liturgy: gies that developed and became standard either in the major cities
Clarke' Collegeville, Mirm'' 1968' which were centers of civil administration and subsequentþ of eccle-
D oxology : A Systemøtic Theotogy' New York' r98o'
Wainwright, G. siastical jurisdiction within the Iìoman Empire or in the first churches
founded outside the confines of that empire. The ecumenicar council
of Nicea þ25) already acknowledged a pre-eminent status in the East
for the churches of Alexandria, of Antioch, and of the "ot}rer
provinces" (canon 6). It also grants a position of honor to Aelia
(Capitolina), i.e., Jerusalem (canon ù.The "other provinces" were
specified by the second canon of the ecumenical council of
Constantinople þ8r) as the Asian diocese (capital: Ephesus), the
Pontic diocese (capital: Caesarea in Cappodocia) and Thrace (capital:
Heraclea).
The same council (canon 3) conferred a primacy of honor in the
East on Constantinople, the new imperi al capital, which Constantine
officially inaugurated on May rr,31;o. Later the pontic, Asian, and
Thracian dioceses were made dependent on Constantinople, New
Rome, and it was named equal in privileges with the elder Rome at
the ecumenical council of Cjialcedãn its canon zB. Thus by
esl)in