INTRODUCTION TO LITURGY and SACRAMENTAL THEOLOGY

Fr. Moses Wanjala, sdb

September 21, 2023

 Essence of the Liturgy (=place of liturgy in reality)

 Time and Space in the Liturgy (=relationship of liturgy to time and space)
 Art and Liturgy (=images, music, and liturgy)
 Liturgical form (=Rite; the body and Liturgy)

1. The liturgical movement

- Prosper Gueranger
- Lambert Beauduin
- Pius XII
2. VATICAN II
- Outlines of the Constitution on Sacred Liturgy
3. LITURGICAL SIGNS
4. LITURGICAL LAWS
5. LITURGICAL INCULTURATION (meaning, stages, areas)
6. THEOLOGY
7. ARS CELEBRANDI

INTRODUCTION

Like Melchisedek, who offered bread and wine in the OT, at the last Supper in the NT, Christ offers
himself totally to the Father, as a sacrifice for the Salvation of Humankind, he commands his apostles to
do in commemoration of Him. “DO THIS IN MEMORY OF HIM”

Characteristics for the Saving of the Israelites and the Last Supper: BLOOD. It was like if Jesus was there,
too, among the Israelites. The aspect of FREEDOM es very strong among the Jews.

The Last Supper was at the same moment as the Jews who were celebrating the Passover.

The Narration of what has happened is also very important. It’s a way of keeping alive the history, the
memory of tradition. THE MEMORY ES IMPORTANT to relive the tradition.

ANAMNESIS: Commemoration, recalling a past event.

The DIDACHE is one of the most ancient and authoritative Christian writings, reflecting the teachings and
liturgical practices of the first-century Church (assemble, break bread, offer thanks, confess). This
celebration is a Thanks for the things, God did in the past and that continues to do today. “In every place
and time offer Me a pure sacrifice…”

We need to thank the Lord; it acknowledges the good done. Thank the small things, even from the
people that are close to us.

We use everything humanly possible to worship and praise God.

The traditional Definition of Man: Social + Rational + Animal

- Sociability: ability to live with others, relationality

- Rationality: to reason, think logically: sensible, to whatever happens in and around the person

Other characteristics:

- Religiosity: has a basic orientation to God. My search for God is expressed in many ways:
o Prayers and Meditation
o Sacrifices and Rituals ------------------------------ WORSHIP
 Divine experience, its Universal (celebrated everywhere and for everyone) but
it’s also Diverse (inculturation in various contexts)
 Rendered through signs and symbols (actions/rituals and words= Ritus et Preces)
which is an external manifestation of man´s internal relationship with God.
 Worship is salvation, an intention of journeying and striving to be in Union with
God = Salvation, Liberation, Freedom, Happiness.
o Diversified forms of worship:
 Every religion has its own forms of worship.
 Christian Liturgy is essentially different from other forms of worship, for it flows
from Godfather (creator) revealed in Jesus Christ the son (redeemer) by the
action of the Holy Spirit (sanctifier)

CHAPTER 1

Etymology and Meaning

1.Greek “leitourgia” combination of 2 words:

Leitos: belonging to the people or pertaining to the public.

Ergon: work

Its not “my salvation” but “our salvation”, Initially it had a secular meaning: public work or service done
in the name of the people, any service (basically material or physical concrete help) for the common
good of the people. But liturgy always had an indirect religious spiritual coloring because all public civic
undertakings often began with a religious prayerful moment.

The original meaning was forgotten. Eventually, it was applied to the cultic ceremony preformed at the
beginning of any public civic communal activities.

2.Religious meaning (acquired): service rendered to God or a religious-spiritual service, religious

worship, cult, ritual of the Divine.

3.Liturgy in the Bible: The Greek terminology entered Egypt with Hellenization. Its meaning in the OT,
when the Hebrew bible was translated into Greek and adapted by the Greek speaking Christian,
leitourgia was adopted. In the OT liturgy understand as a cultic service of the Temple is predominant. In
the Septuagint Bible (la biblia de los 70) LITURGY WAS USED FOT THE OFFICIAL Jewish cult of Yahweh
(the rites done by the Levites in the temple). LEVITICAL CULT OF SERVING to God in the Jerusalen
Temple.
September 27, 2023

CHAPTER 1C

DEFINITION OF LITURGY

1. Aesthetic definition (beauty)

“Liturgy is the sensible, ceremonial and decorative part of Catholic worship.” In this optic, the
Value if Liturgy consists in its ability to impress the faithful with the beauty and evoke their
sensibilities.
In its aesthetical perspective, the external form of liturgical celebration should strike people: Be
appealing to the senses- enchanting and attractive. Everything is connected, all is one reality!
Perfect liturgy, in this sense, so that celebration which has all outward, external physical, sensible
forms of solemnity and beauty, that however, ought t always lead to an internal faculty of the
mind, heart and soul of everyone created in God´s image and likeness.
2. Juridical definition (law)
Liturgy is the cult of the Church which is carried out according to the norms of the Church.
 Religious Rite performed in accordance with stipulated rules and regulations.
 A juridical or legalistic understanding of the religious ceremonies.
3. Theological definition (relationship with God):
 Liturgy is the ritual accomplishment of the redemptive work of Christ in and through the
Church.
 Celebration of the mystery of Christ. God´s salvific plan is made available to all generations
through the Church´s ministry and Liturgy. Through the liturgical celebrations, the church
becomes the visible Sacrament of Salvation in the World.
 Thus, Liturgy is the Celebration of the Mystery of the Church, who makes present the
Mystery of Christ (all his life, all of it) through her Sacred Rites. Through her action, everyone
enters the Divine Plan of SALVATION.
 The church becomes the minister of the economy of Salvation as well as the effective sign of
the Salvific Presence of God in the World, Through her acts of Worship (liturgy and
Sacraments).
a. Church services included in Liturgy.
i. An action of the Church: a collective undertaking of the celebration.
ii. Community action: everyone participates in liturgy.
b. Common element in all Liturgies
c. Dual movements in Liturgy

Official Church Definitions

Mediator Dei (1947): Liturgy is “the public worship which our Redeemer, the Head of the Church, offers
to the heavenly Father, and which the community of Christ´s faithful pays to its Founder, and through
him to the eternal Father; briefly, it is the whole public worship of the mystical Body of Jesus, Head and
members.”
September 29, 2023

VATICAN II definition of Liturgy

Is an exercise of the priestly office of Jesus. In the liturgy the sanctification of the man is signified by signs
perceptible to the senses, in the liturgy the whole public worship is performed by the Mystical Body of
Jesus Christ by the Head and His members. As a family we gather around the Mystical Body of Jesus.

In synthesis, Liturgy is the carrying out of THE Priestly office of Jesus, by the whole Church, in Signs, with
the purpose of achieving human Sanctification and glorification.

Church services included in Liturgy:

1. Sacraments (OF INITIATION: CCC 1213-1419; OF HEALING: CCC 1422-1532; OF SERVICE CCC:
1533-1666)
a. Seven of them instituted by Christ, which touch all the stages and all the important
moments of Chrisitan life: give birth and increase, healing, and mission to the faith.
There is certain parallelism between the ordinary life and the spiritual life.
b. In the organic whole of the 7 sacraments (divided into three groups), the Eucharist
occupies a unique place as the Sacrament of sacraments, all the other sacraments are
ordered to it as to their end.
c. The purpose of sacraments is to sanctify men, to build the body of Christ and to give
worship to God.
d. Not only presuppose faith, but by words and objects they also nourish, strengthen, and
express it. The very act of celebrating then most effectively disposes the faithful to
receive this grace in a fruitful manner. It is important that the faithful should easily
understand the sacramental signs and frequent them.
i. BAPTISM: beginning of life from the mandate of Jesus found in Mt 28:19-20. It´s
the new life in Christ. The essential rite ob Baptism consists in immersing the
candidate in water or pouring water on his head, while pronouncing the words.
Imprints on the soul an indelible spiritual sign.
ii. CONFIRMATIO: divine filiation, incorporate un more firmly into Christ,
strengthen our bond. It imprints a spiritual mark on the Christian´s soul. The
essential is anointing the forehead with sacred chrism and the laying on of the
minister´s hand and the words.
iii. EUCHARIST: Jn 6:51,54,56. The heart and the summit of the Church´s life. Jesus
pours out the graces of salvation on his Body, the Church. Includes the
proclamation of the Word, thanksgiving to God, the consecration of bread an
wine and participation of the Liturgical banquet by receiving the body an blood
of Christ. This constitutes 1 single act of worship.
iv. PENANCE and RECONCILIATION

October 3, 2023
 2. Sacramentals (CCC 1667-1679)
a. These are sacred signs which bear a resemblance to the sacraments, they signify effects
through the Church´s intercession (funeral rites, exposition and benediction of the
Sacrament, forms of blessings, holy water, blessings of candles, palms, ash, etc.
Sacramentals are material objects, things and actions set apart or blessed to manifest
the respect given to the sacrament.
3. Divine office or Liturgy of the Hours

Common elements in the Liturgy:

- Rituals: refers to what is externally done, we perform then in a set pattern, repetitious. It
consists of outside perspectives of texts, acts and objects with a symbolic meaning.
- Prayers: not only talking to God quietly but in two other senses: verbal form of prayer
(proclamation and singing), and symbolic actions and bodily postures (standing, kneeling,
bowing…) adoration, contrition, thanksgiving, supplication (ACTS).
- Community actions: public, undertaken by the whole church, not private.
- Governed by Rubrics: in red, rules for the liturgical celebration.

Dual Movements in Liturgy:

- Glorification of God: through words and deeds: scripture readings, prayers, and songs. Postures
and gestures. An upward movement, inward movement, Spiritual movement of the Community.
Anabasis (an upward movement to the father)
- Sanctification of man: God comes down to meet his people in reciprocation for rendering him
adoration and praise. Downward Movement, descending dimension of Liturgy Catabasis. God´s
gesture of reaching out to the worshipping of the community.
- The 2 movements are reciprocal and complementary. They occur simultaneously.

October 6, 2023

Chapter 2

History of the Western Roman Liturgy

The ancient Roman Empire included areas around the Mediterranean Sea, all ruled by the emperors.
Roma, Italia, was the capital of the Empire.

The Roman liturgy has a long and complex history.

1. Early Period (I-III)

a. It began in 64 AD: spread of the Gospel in the Roman Empire, where it was just
tolerated. It was allowed to co-exist with other practices.
b. By the middle of the 2nd century, Christians were suspected of their secret meetings in
their homes for the Sunday Eucharist (instead of attending the Sabbath). They were
accused of “cannibalistic practice” during their weekly Sunday Eucharistic Meal.
c. It was influenced by various pagan cults practiced in the Empire. It also adopted and
adapted some pagan practices.
 i. The Rites of Baptism: Learning the Creed, Fasting, striping naked for immersion,
putting white clothing and a crown, carrying a candle, and going on procession
to the basilica (example: torches from the Roman cult of Mithra) at the time.
ii. According to Justin Martyr Christian Initiation: 4 Basic elements; pre-baptismal
catechesis, prayer and fasting, Immersion in a pool of water in the name of the
Trinity, Eucharistic celebration.
iii. According to Justin Martyr the elements of the Eucharist: Scripture Readings (OT
and Writing of the Apostles), homily, intercession, offertory, prayer, sharing of
Meal, donations.
1. Very few changes have been made introduce into the basic structure of
Mass.
iv. Apostolic Tradition: Information about initiation, eucharist, ordination
d. House Churches: people gathered on Sundays in small groups to commemorate the Lord
´s resurrection. Later they designed especially some specific houses to celebrate the
Eucharist.
e. Eucharistic Vessels: wicker baskets were used to keep bread for the Eucharist. Wine was
stored in pitchers or Jars. By 3 rd century the baskets were replaced by glass and metal
patents.
f. Liturgical Language: until the 4 th century was Greek. By middle of 3 rd century, a Latin
version of the Bible was used for readings, but the formulas were Greek.
g. Liturgical Calendar:
i. Sunday celebration included Baptism and Eucharist
ii. The Pasch was celebrated on the 14 Nisan, the eve of the 15th.
iii. Cult of the martyrs (on the anniversary of their death), refrigerium
(commemorative meal, basically in graveyard, in the remembrance of the Dead)
2. Classical Era (IV-VII)
a. Constantine´s Decree or Order of Milan
i. Abandon policies that persecute Christians, tolerance for all religions, freedom
of worship for all, especially Christians. Christianity obtained legal status and was
declared the official religion of the Empire.
b. Worship was made public.
c. Golden age of the Roman Rite: All these characteristics are called THE GENIUS OF THE
ROMAN LITURGY.
d. Pure= original liturgy used in Rome before it came into contact with other cultures
e. Classical= assimilation of the cultural elements of the Romans of that period.
f. Sobriety, moderate, brevity of Language and Rites (concise, not complicated, or easily),
practical, systematic
g. Solemn
3. Franco-Germanic Period (VIII-IX)
a. Frankish King Pepin III: he initiated a process of unification of Liturgical usages in the
empire by Romanizing the liturgy in his Empire, imposing, and importing Roman
Liturgical books and they were adapted to various churches in the Empire.
b. Suppression of the diversity of Liturgical forms
4. Period of Unification (X-XV)
 a. Gallicanized (present day France, Belgium, Switzerland…) Roman Liturgy was
predominant= Adulterated form of Roman Liturgy, cultural elements of the Franco-
Germanic people.
i. How? The chair of Peter was occupied by German Popes who used this liturgy,
known to them in their homeland.
b. Monastic Influence on RL: the Benedictines in Clunic.
i. Propagation devotions to the Cross, Eucharist, Mary, saints…
ii. Leading to the multiplication of Masses and their Private Celebration in side
Chapels.
c. Gregorian Liturgical Reform (Gregor the Great):
i. The Divine Office was given full Liturgical status.
ii. Decreed Bishops to make compulsorily an oath of allegiance to the Pope before
their ordination.
iii. Name the Pope in the Canon of the Mass everywhere.
iv. Tried to reestablish the classical Roman Liturgy.
d. Reform of Innocent III
i. Designed portable Liturgical Books (Missale Curiae, Pontifical and Breviary).
These books were adopted by the Friars Minor, who were itinerant missionaries.

October 11, 2023

e. Liturgical Decadence in this Period (10-15th century)

i. Rise of the Clericalism (clericalized Liturgy), the presider of Eucharist did
everything by himself, assembly was ignored. Priest celebrated Mass with his
back turned to people.
1. Negative impact: People lost interest, resorted to private devotions
during mass, loss of Ecclesial sense.
ii. Popularization of the Theology of Transubstantiation
1. Excessive glorification of Consecration: the only attention to this
moment in mass, the rest were considered less important.
2. Wrong perception of mass: coming expecting a Eucharistic Miracle, as
had been reported to have happened in some places. Gaining materially
the benefits of mass. Led to the practice of Mass stipend for the priest.
iii. Wrong understanding of the Devotional practices: Many devotions sprang up
and were considered more important than the Eucharist, diluting this sacrament
leading to the loss of “Ecclesial Sense” because of a sort of individualism
promoted by devotional practices.
1. The Adoration was considered superior to the Eucharistic participation
itself.
5. Reformation of Vatican II (XVI-XX)
a. Age of Rubricism (XVI-XIX)
i. Roman liturgy at the time of the Reformation: Criticism from Marthin Luther,
exaggerated cult of the Saints, show and pomp, wanted abolition of private
masses, called to Vernacular Liturgy.
b. Reform of Trent (1545-1563)
 i. Affirmed the 7 sacraments and their institution by Christ.
ii. Reaffirmed the Doctrine of Real Presence and the doctrine of
Transubstantiation, taught pre-eminence of the Eucharist over other
sacraments.
iii. Mass in consecrated places, stop magical treatment of the consecrated host, not
profit inappropriately from the proliferation of Masses, reservation of Sacrament
in Churches for veneration and for sick was reaffirmed. Vernacular liturgy was
discussed.
iv. The Tridentine Reforms culminated in the promulgation of THE ROMAL MISSAL
by Pius V. Rubrics were printed in the missal and made obligatory for priests.
This helped to ensure Universal Catholic liturgy.
v. After Trento, many popes undertook Liturgical Reforms.
c. Liturgical Reform of the Diocesan Synod of Pistoia (Italy, 1786)
i. Favored introduction of Vernacular in Liturgy. Decided to stop private Masses
celebrated simultaneously in the same Church. Underlined the centrality of the
Sunday Parochial Eucharist.
ii. Better to communicate with the host consecrated in Mass, than from the
reserved host in the Tabernacle.
iii. Insisted upon baptismal preparations for parents and godfathers.

October 13, 2023

CHAPTER 4

1. What is Liturgical Movement?

a. Is the name of the 20th century movement aimed at the Revival, renewal, and restoration
of the Medieval Roman Catholic Church. Coined in 1984, by German Benedictine Priest.
The purpose was to ascertain a Liturgical Renewal of both the Clergy and the Laity:
i. To make Liturgy known, loved, and participated in a better fashion.
ii. To achieve full and active participation in liturgical celebration.
2. Liturgy Before LM
a. Before Trent: Mass was celebrated differently in different places, no uniformity, no
proper liturgical Books.
b. Through the Tridentine Period: became the standard worship of the Church, which is
complicated, compared to the original celebration and the reformation after VC II. Latin
was the Liturgical Language.
3. Prosper Gueranger (1805-1875): French Benedictine monk in the Abbey of Solesmes. With him
we find the origins of the LM.
a. He wanted to respond to the needs of the Church while remaining faithful to the
Monastic Rule and Church Teaching. He also envisioned universally liturgy. Local
liturgical innovations of the time were done without permission of the Holy See.
b. Practical steps: Restoration of the Liturgy was the center of monastic life. A return to the
Gregorian chant (recovering it from oblivion). He educated clergy and Laity through his
publication “The Liturgical Year”.
 c. He instilled a concern for the Liturgy, awakened a new interest in Liturgy. He became a
Centre for Liturgical worship life. The monks became Pioneers on this. Initial Liturgical
Scholarship: Books of great quality: A French Missal for the people. The original of all has
been and is LATIN.
4. Lambert Beauduin: Belgian Benedictine Monk. He enumerates in a famous speech in 1909, the
results of the failure to maintain the liturgy at the center of the clergy´s life.
a. He proposed some goals to ensure the growth of the Liturgy: Importance of High Mass
(solemn mass), Sunday services and liturgical singing. Preservation and the
reestablishment of the Sunday Vespers, rites of the Sacraments.
b. Translation of the Roman missal into Vernaculars, and its diffusion among the faithful to
promote active participation. Instruct Christians on it. Based all catholic piety on the
Eucharist and the Breviary.
c. Promotion of the Gregorian Chant, traditional and patrimony of the Church since ancient
times.
d. Others soon joined the liturgical movement: Lefebvre, Herwegen, Casel, Guardini.
5. Hierarchical Support to LM, PIUS X: he gave the first real encouragement to Reform. He speaks
about liturgical renewal in his “Tra le solecitudini” in 1903. He said, “Holy Communion is the
shortest and fastest way to Heaven.” Many Catholics began to receive weekly and daily
communion, producing awareness to the sacrament of penance.
a. Pius XII: he emphasizes the Church as the Body of Christ. (1943)
i. Mediator Dei (first official encyclical about Liturgy). He instituted that the Easter
Vigil should be held after sunset (Holy Night) with the Paschal Candle at the
center. Before it was in the morning.
ii. He authorized to read the Epistle and the Gospel in Vernacular.
6. Fruits of the LM:
a. Spread awareness on the need for Liturgical Renewal.
b. Instilled the need and urgency of
c. Published important materials, leading to SACROSANTUM CONCILIUM

October 18, 2023, and successive lessons…

CHAPTER 5:

VATICAN II: SACROSANTUM CONCILIUM

Introduction:

Jhon XXIII convoked the VCII on 25/12/1961. It was by Paul VI who continued it. It is the first solemn
declaration of the Church on the Theology of Catholic liturgical worship. In SC we have an echo of the
Encyclical Mediator Dei (1947). All the bishops of the world were invited, not working alone. The used
many encyclicals as base.

OUTLINE:

The Document is divided into 7 chapters, it has 130 paragraphs.

- Prologue (1-4)
o Why, the reasons for the text.
 Invigoration of Christian Life: removal of Lethargy and disinterest in Spiritual life.
 Adaptation of the Church to the needs of the time: Signs of time, reorganization
of liturgy. Making the church relevant to the people of the modern times.
 Promote the Christian Unity: ecumenism, co-operation. Provide a united
Christian witness to the world.
 Evangelization of Humanity: proclamation, involvement in people´s life. Causing
a radical transformation of peoples and cultures.
 Two roles of Liturgy in the Church: everyone become holy, witness Christ to
those who are not.
 Highlight the value and dignity of all the rites.
- Chapter 1: General Principles for the restoration and promotion of Sacred Liturgy.
o The nature of Sacred Liturgy and its importance in the Church´s life: Our reconciliation
with God is achieved by JC through his Paschal Mystery.
o Our reconciliation with God is achieved by Jesus Christ through his Paschal Mystery, the
heart of the Liturgy. Church´s Liturgical life revolves around the Sacraments.
o Christ´s presence in Church in various forms in Liturgy (celebrations, sacrifice of Mass,
minister, eucharistic species, sacraments, sacred scripture, assembly.
o Purpose of Liturgy: Glorification of God and Sanctification of man.
o Definition: It is an exercise of the priestly office of Jesus Christ. It involves the
presentation of man’s sanctification under the guise of signs perceptible by the senses
and its accomplishment in ways appropriate to each of these signs. In the Liturgy the
whole public worship is performed by the Mystical Body of Jesus Christ, that is, by the
Head and his members (SC 7).
o Eschatological dimension of Liturgy is an anticipation of the heavenly Liturgy.
o Liturgy is “Fount and Summit” of the Church´s life and activity, the life of the Church,
where it fulfils.
o Promotion of popular devotions: They are to be promoted, but they must comply with
the Church Laws.
o Promotion of People´s participation in Liturgy: full, active, and conscious participation.
Rightful roles: acclamations, responses, reading, singing…
o Importance of the Study of Liturgy: it must be compulsory in Seminaries, a major
principal course in Theological Curriculum. Priests should undertake Liturgical Catechesis
for the faithful and instruct them about active participation.
- Chapter 2: Mystery of the Holy Eucharist:
o The Holy Eucharist is the Sacrament of sacraments.
o Adapting what is adaptable, not those that are divinely instituted. Everything should go
through the Apostolic Authority, then the Episcopal Conferences and lastly the local
Bishops and Parish priests. Therefore, no other person, even if he be a priest, may add,
remove, or change anything in the liturgy on his own authority. That sound tradition may
be retained, and yet the way remain open to legitimate progress careful investigation is
always to be made into each part of the liturgy which is to be revised. This investigation
should be theological, historical, and pastoral. Also, the general laws governing the
 structure and meaning of the liturgy must be studied in conjunction with the experience
derived from recent liturgical reforms and from the indults conceded to various places.
Finally, there must be no innovations unless the good of the Church genuinely and
certainly requires them.
o In liturgical celebrations each person, minister, or layman, who has an office to perform,
should do all, but only, those parts which pertain to his office by the nature of the rite
and the principles of liturgy.
o Concelebration: For this reason, it has seemed good to the Council to extend permission
for concelebration on different cases. Manifests the unity of the Presbyterium,
before/with the faithful.
- Chapter 3: Other Sacraments and Sacramentals: There are seven sacraments of the Catholic
Church, which according to Catholic Theology were instituted by Jesus and entrusted to the
Church. Sacraments are visible rites seen as signs and efficacious channels of the grace of God to
all those who receive them with the proper disposition. The sevenfold list of sacraments is often
organized into three categories. Purpose of Sacraments: Sanctify Men, Build-up the Body of
Christ, give worship to God and Instruct us in Faith. They are called sacrament of Faith, they
nourish, strengthen, and express it. The law of prayer is the law of faith: the Church believes as
she prays, and she prays as she believes. We would also add “lex vivendi”.
o Holy Mother Church has, moreover, instituted sacramentals. These are sacred signs
which bear a resemblance to the sacraments: they signify effects, particularly of a
spiritual kind, which are obtained through the Church's intercession. By them men are
disposed to receive the chief effect of the sacraments, and various occasions in life are
rendered holy.
o Relationship of Sacraments to Sacramentals: Sacraments are instituted by Christ
Sacramentals are instituted by Church. Sacramentals are Sacred signs & resemble
Sacraments. Their effect is obtained through the Church’s intercession. Through them,
we are disposed to receive the effects of the Sacraments, they render Holy many
occasions and situations in Life.

November 10, 2023

- Chapter 4: Divine Office: It is a prayer of the entire Church. It is Liturgy because It is public prayer
meant to thank and praise the Lord unceasingly. Our Lord commanded us to pray without
ceasing (Lk 18:1) Through it, we intercede for the Salvation of the entire world. (1 Tes 5: 16-17).
All Faithful are exhorted to pray the Hours even singing or chanting.
- Chapter 5: Liturgical Year
o Christo-centric basis of Liturgical Year
 It is explained through two concepts: Mystery of Christ and Paschal Mystery.
Fulfilment of God’s Plan for Reconciliation of humankind took place through
Paschal Mystery.
o Liturgical Cycles: Liturgical Year consists of two Cycles: Temporal (proper of seasons)
and Sanctoral (saintly feasts spread throughout the year = proper of saints). These two
unfold the whole Mystery of Christ (from Incarnation to Ascension, and the hope of his
Second Coming).
- Chapter 6: Sacred Music:
 o Combination of words and actions adds Solemnity to Liturgy. Gregorian chant must be
considered to make the Roman Liturgy more holy.
o Composers are to cultivate Sacred Music: Compositions should have genuine qualities of
Sacred Music. They should promote active participation of the whole Congregation.
Texts should conform with Catholic Doctrine. Texts are to be drawn from Scripture and
Liturgical sources.
- Chapter 7: Sacred Art and Furnishings
o Importance of Art in Church: Church appreciates, uses, and promotes Art works as long
as they are in accordance with Catholic Faith and Piety. Because: - Art Promotes
Christian Spirituality. Art strengthens Faith.
o Church never prefers or promotes any one type of Art. Her treasury of Art does not
indicate that she has adopted a particular style of Art as her own. Instead, she has
admitted styles from every period and peoples.
o Bishops’ Responsibility in Promoting beautiful Art, get help of trained artists and
craftsmen for Art works. They should ensure Art inspires Faith, Morals and Christian
Piety, and not offend the true religious sense.

THEOLOGY OF LITURGY IN SACROSANTUM CONCILIUM

Liturgy is an exercise of the Priestly Office of Jesus Christ (SC 7) At the Centre / Heart of the Liturgy is
Christ (Paschal Mystery). Various presences of Christ in liturgy and life. In the earthly liturgy we take part
in a foretaste of that heavenly liturgy which is celebrated in the holy city of Jerusalem toward which we
journey as pilgrims, where Christ is sitting at the right hand of God. Church draws all its energy and
strength from Liturgy, it nourishes the Church being and activity.

- Liturgy is a Hierarchically structured Celebration. Each one plays his / her rightful role according
to: Ministry one has received, Nature of the Rite and Principles of Liturgy.
- Encourages Liturgical adaptations and inculturation based on Principles drawn-up by the Church.

November 15-17, 2023

THE SPIRIT OF LITURGY

(Joseph Ratzinger)

Cardinal was inspired on the book “Spirit of Liturgy” (1918) to rediscover the liturgy in all its beauty,
hidden wealth, and time-transcending grandeur, to see it as the animating center of the Church, the very
center of Christian life. “A prayer in which Christ unceasingly becomes contemporary with us, enters our
lives.”

1. PART 1: ESSENCE OF LITURGY

a. Chapter 1: Liturgy and Life: The Place of the Liturgy in Reality
i. Two topics of the Liturgy in life: Play: is “a kind of other world, an oasis of
freedom, where for a moment we can let life flow freely. We need such
moments of retreat from pressure of daily life if its burden is to be bearable. The
game has its own rules, sets up its own world.” Ratzinger highlights that the
 “Children’s play seems in many ways a kind of anticipation of life, a rehearsal for
later life. Liturgy is a kind of anticipation, a prelude for the life to come initiating
us into authentic life.
ii. and the Exodus Event: is entirely dependent upon God’s revelation. Israel
departs, not to be a people like all the others; it departs to serve God, they are
going to a place for the worship of the true God. It only becomes a true good, a
real gift, a promise fulfilled, when it is the place where God reigns”. In the
ordering of the covenant on Sinai, the three aspects of worship, law, and ethics
are inseparably interwoven.
iii. "The “service of God”, the freedom to give right worship to God, appears […] to
be the sole purpose of the Exodus, indeed, its very essence". "The narrative of
the golden calf is a warning about any kind of self-initiated and self-seeking
worship".
b. Chapter 2: Liturgy – Cosmos – History
i. has its place both in the cosmos (as in nature religions) and in history (evidenced
in the OT & NT). The goal of creation is the covenant, the love story of God and
man. The place where God and man meet one another, then it must be thought
of a space for worship.
ii. Worship as an EXITUS, departure, going out from God, God´s descent and
REDITUS, returning to God, conversion. This is the basic structure of redemptive
history. All worship is now a participation in this ‘Pasch’ of Christ, in his ‘passing
over’ from divine to human, from death to life, to the unity of God and man.
c. Chapter 3: From OT to NT: The Fundamental Form of the Christian Liturgy – Its
Determination by Biblical Faith
i. Ratzinger explains how the liturgy takes place in the context of both the
struggles of man and society to find atonement, forgiveness, and reconciliation.
The gift to give to God is my own self. Christian liturgy definitively fulfills Israel’s
liturgy when Christ becomes the Lamb given by God for us through his Passion +
Resurrection. The Logos incarnatus, the Word who is made flesh and draws ‘all
flesh’ into the glorification of God.
ii. Christian worship is not limited only to the temple, it is not a Christianized form
of the synagogue. The Logos incarnatus, the Word who is made flesh and draws
‘all flesh’ into the glorification of God. Christian liturgy is liturgy on the way, a
liturgy of pilgrimage toward the transfiguration of the world, which will only take
place when God is “all in all”.

November 22, 2023

2. PART 2: TIME AND SPACE IN THE LITURGY

a. Chapter 1: The Relationship of the Liturgy to Time and Space: Some Preliminary
Questions
i. The foundation of the Christian liturgy us un the historical event of Christi´s
death on the Cross and His Resurrection. This event transcends time, it is re-
presented time and time again in the Mass for the benefit of man. The new
 Jerusalem needs no Temple because Almighty God and the Lamb are themselves
its Temple.
ii. Ratzinger explains how Christ’s sacrifice contains the semel (once) in its semper
(always/perpetual). “What is perpetual takes place in what happens only once”.
In addition, the semel, Christ’s historic sacrifice, seeks to obtain its semper, a
world transformed by Christ’s love. "Christian worship is surely a cosmic liturgy,
which embraces both heaven and earth".
b. Chapter 2: Sacred Places – The Significance of the Church Building
i. The synagogue was characterized by the “seat of Moses”, God is speaking. The
rabbi and everyone look toward the Ark and the Torah, the places of “real
presence”, they oriented themselves towards Jerusalem. The synagogue finds its
fulfillment in the Christian house of God that contains the “Real Presence” in the
Blessed Sacrament.
ii. Christ as the meeting place between God and man. […]. Christ is the symbol of
the rising sun. Praying towards east means going to meet the coming Christ.
[…]. It is a prayer of hope, the prayer of pilgrim as he walks in the direction
shown us by the life, passion, and Resurrection of Christ (a reference to the
Cross).
c. Chapter 3: The Altar and the Direction of Liturgical Prayer
i. Just as the congregation in the synagogue looked together towards Jerusalem,
so in the Christian liturgy the congregation looked together ‘towards the Lord.

November 24, 2023

d. Chapter 4: The Reservation of the Blessed Sacrament

e. Chapter 5: Sacred Time
3. PART 3: ART AND LITURGY
a. Chapter 1: The Question of Images: ‘You shall not make for yourself a graven image, or
any likeness of anything that is in heaven above, or that is in the earth beneath, or that
is in the water under the earth’. But there are some exceptions noted in the Bible, for
instance the instructions to Moses regarding the offerings for the tabernacle, the making
of the Ark, the table, the lamp stand.
i. The Christian images, as we find them in the catacombs, simply take up and
develop the canon of images already established by the synagogue, while giving
it a new modality of presence”. Images of beauty, in which the mystery of the
invisible God becomes visible, are an essential part of Christian worship. Sacred
art finds its subjects in the images of salvation history. The image of Christ and
the images of the saints are not photographs. Their whole point is to lead us
beyond what can be apprehended at the merely material level, to awaken new
senses in us, and to teach us a new kind of seeing, which perceives the Invisible
in the visible. The image is at the service of the Liturgy. Sacramental,
eschatological, sacred, liturgical, incarnational, Christological, trinitarian. It
should lead to prayer.
b. Chapter 2: Music and Liturgy:
 i. Mere speech is not enough when encountering God. (Used 309 times in the OT
and 36 times in the NT). We find the first mention of singing in the Bible after
the crossing of the Red Sea. Israel has now been definitively delivered from
slavery. The primary instrument is the voice of the assembly. The Psalms give us
an idea of the richness of both the instruments and the different kinds of singing
used in Israel. “Psalms display the whole range of human experiences, which
become prayer and song in the presence of God”. Since liturgical music should
be at the service of the Word, the only music that has a place in Christian
worship should be music that integrates man by drawing him to what is above.
ii. Since liturgical music should be at the service of the Word, the only music that
has a place in Christian worship should be music that integrates man by drawing
him to what is above.

December 1 and 6, 2023

4. PART 4: LITURGICAL FORM

a. Chapter 1: Rite
i. Man is always looking for the right way of honoring God, for a form of prayer
and common worship that pleases God and is appropriate to his nature. In the
context of Christian liturgy, Rite makes concrete the liturgy’s bond with that
living subject, which is the Church, who for her part is characterized by
adherence to the form of faith that has developed in the Apostolic Tradition”.
b. Chapter 2: The Body and the Liturgy
i. Active Participation
ii. The Sign of the Cross
iii. Posture or prostration
iv. Gestures
v. The Human Voice
vi. Vestments
vii. Matter
viii. “Liturgy can only attract people when it looks, not at itself, but at God, when it
allows Him to enter and act”

CHAPTER 6: LITURGICAL BOOKS

1. INTRODUCTION:
a. Until 4th Cent. no official written Books were used for Liturgical Celebrations. The only
written book was the Bible (Passages were read out, psalms were sung). People made
responses and acclamations. Until 4th Cent. no official written Books were used for
Liturgical Celebrations.
2. Liturgical Books are a collection of Texts and rules approved by the ecclesiastical authority for
the celebration of the public liturgical sacramental Rites of the Church. Approval to publish such
official Books is reserved to the Holy See
3. Official books of the Roman Rite:
 a. Missal (Vatican II): Contains texts (prayers and biblical reading, and rubrics for the
Celebration of the Mysteries of Christ´s salvation centred within and around the Holy
Eucharist throughout the Liturgical Year. In the 10th century, these Three Books
(Sacramentary, Lectionary and Gradual / Antiphonary) were brought together into this
book.
i. It includes the presidential prayers and rubrics, lectionary (gospel and others),
Evangelarium, gradual/antiphonary (containing scriptural responsories and all
choir parts with music.
b. Pontifical: Episcopal ritual containing celebrations of Liturgical Rites and forms for
sacraments and sacramentals to be performed by the bishops: holy oils, institution of
readers and acolytes, abbot or abbess, dedication of a church or an altar, confirmation or
holy orders, admission to candidacy for ordination.
c. Divine Office/Breviary: Public Prayer of the Church.
d. Roman Ritual: Official book of the priest and the deacon. Contains Rites and Prayers for
everyday Occasions in the Parish (Church) which are not contained in the Missale
Romanum: Initiation of Adults, baptism for children, confirmation, penance, marriage,
ordination, pastoral care of the sick and the Dying, funerals, special ministers, religious
profession, blessings, and exorcism.
e. Ceremonial of Bishops: Rites and ceremonies to be observed by bishops in cathedrals,
regarding his dress and duties. The second book is the Divine office and of mass with his
presence.
f. Memorial Rites: Also known as little rituals, directions for the celebrations of principal
functions of the liturgical year in small parochial churches: blessing of candles, ashes,
palms, Holy Week, and litanies. It is used by the ‘prepared and delegated laity’ where
there are no ordained Ministers available.
g. Martyrology: List of Martyrs and other Saints and beati, arranged according to the
Calendar order of their Solemnities, Feasts and Memorials throughout the Liturgical
Year. Gives short Biography of Saints Commemorated each day.
h. Secondary books:
i. Lectionary (From Missal)
ii. Gradual (Sung Portions of Mass from the Missal)
iii. Day Hours (From Divine Office)
iv. Vesperal (From Divine Office)
v. Antiphonary (From Divine Office)
vi. Benedictionals (Pontifical/Ritual)
vii. Ordines (Rubrics/instructions for the entire liturgical celebration taken from
Pontifical/Ritual)
4. Chapter 7a: Liturgical Signs
a. The GIRM (General Instructions to the Roman Missal) states that gestures and postures
of all who participate:
i. Add dignity and noble simplicity to the whole rite.
ii. Help to interpret meaning of specific elements.
iii. Foster active participation.
b. GIRM further states that uniformity in postures & gestures:
 i. Is a sign of the unity of the assembly gathered for liturgy.
ii. Express and fosters spiritual attitude of those participating.
c. Liturgical Postures:
i. STANDING: Common posture of prayer (respect, honour, homage of God´s
authority, reverence to God). Early Christians considered it as a sign of the
Resurrection.
ii. KNEELING: Sign of dependence, submission, homage, entreaty in prayer.
Adoration, reverence, and humility before the greatness of God. Supplication
(bringing petitions to God), acknowledging God’s superiority. Sign of repentance,
penance, sorrow, and mourning.
iii. SITTING: Sign of intimacy, recollection, calmness, and attentive listening to God’s
message. Ideal position for meditation and listening.
iv. PROSTRATION: Sign of deep respect and humility, utter helplessness, an act of
submissiveness, total dedication or complete surrender or worship to a Supreme
Being (God). In the present Roman liturgy, it is prescribed in two occasions
primarily: - At clerical ordinations (while litany of saints is sung or recited), -
Sometimes at Perpetual professions (while litany of saints is sung or recited) And
at the beginning of Good Friday service.
v. GENUFLECTION: Posture of bending right knee to floor. Posture of reverence,
Sign of adoration, Mark of homage, Mark of dependence or helplessness. 3
types: Bending knee, bowing head and bending knee and kneeling of both
knees. In Mass it is prescribed at the consecration, when passing the tabernacle
and when entering and leaving the Church.
vi. BOWING: reverence towards persons & objects, An expression of greeting. A
mark of dependence, supplication, and adoration of God. Special act of honour
or reverence towards God. Sign of submissive petitions or intercessory or
penitential prayer, also signifies gratitude.
d. LITURGICAL GESTURES:
i. Sign of the cross: Acknowledgement of the Holy Trinity, Profession of faith of
Christ´s passion and Crucifixion, recalling of Baptism.

December 15, 2023

CHAPTER 8: LITURGICAL INCULTURATION

Liturgy as celebration of faith by the PUBLIC, should embody customs & practices of people, in a
particular culture. One of the terminologies used by Vat II is “Liturgical “Adaptation”, accommodating
local cultural expression and customs into liturgy, without sacrificing its essential content. Council puts 2
conditions for admitting elements from peoples´ tradition into liturgy: anything which is not related to
superstition and error (creating confusion or division) and anything that harmonizes with true and
authentic spirit of liturgy and enhances unity and communion among God and people.

Inculturation is an on-going dialogue between faith and culture, whereby Gospel takes root in local
values, discovering and using their richness and purifying their deficiencies. John Paul II said: The
intimate transformation of the authentic cultural values by their integration into Christianity and the
implantation of Christianity into different human cultures. Local rites, symbols, festivals, etc., after due
critique & Christian reinterpretation, become part of the liturgical worship of the local church. Thus,
people can identify with Liturgy and claim it as their own, not a foreign import.

THE PROPER CELEBRATION OF MASS: Enabling ourselves to the foundation roots. The bread must be
unleavened, purely wheat and recently made otherwise it doesn’t constitute valid matter for confecting
the SACRIFICE AND THE Eucharistic Sacrament. Some of the bread should be distributed to some of the
faithful in Communion. The wine that is used in the most sacred celebration of the Eucharistic Sacrifice
must be natural, from the fruit of the grape, pure and incorrupt, not mixed with other substances.
During the celebration itself, a small quantity of water is to be mixed with it.

STAGES OF LITURGICAL INCULTURATION:

1. IMPOSITION: Characterized by absence of real inculturation, no appreciation of the receiving

culture. No appreciation of the local culture.
2. TRANSLATION: Local languages are used in Catechesis and liturgy. Vernacular for faith and
Sacramental Celebration.
3. ADAPTATION: Minor changes are allowed, improvisation or adaption of Liturgy to those present
(songs, prayers…)
4. INCULTURATION: Radical type of adaption, three phases:
a. Competent territorial Ecclesiastical Authority first determinations. Proposal is submitted
to Holy Se for approval.
b. Permission of the Holy See, preliminary experiments of proposed adaptions for a period
and a certain group suitable for the purpose.
c. In formulating and adapted Liturgy, genius and talents of the place are to be respected.

AREAS OF LITURGICAL INCULTURATION:

1. Administrative of Sacraments, processions (native way, traditional dressing code, dances)

2. Liturgical Language
3. Sacred music, art, vestments, gestures (genuflection may be replaced by profound bow, greeting
of peace), postures, and architecture. THE CORPORAL CAN BE CHANGED, the preparatory rite of
the eucharist (presentation of the gifts with traditional symbols), oil lamps or candles (not
electric).

CHAPTER 9: LITURGICAL THEOLOGY

Liturgical theology is the branch of Christian theological studies that seeks to analyze the theological
significance of the acts of Christian worship (Liturgy & Sacraments) as commemorated, celebrated and
lived according to the spirit of the liturgical renewal in the church.

1. Teo-centric character of Liturgy: the Church´s public praise and glorification offered to God the
Father, who listens to his faithful. Worship is directed to God, author, and object of Liturgy, alpha
and omega and center of the liturgical celebration. Church through her Bride (Christ) offers
Worship (=praise, honour, glory, thanksgiving, prayers) to the Eternal Father (God).
 2. Christocentric character of Liturgy: Liturgy is the Divine-Human Encounter (God’s initiative &
Man’s Personal meeting / encounter with God through the life, words, and deeds/actions of
Jesus Christ). Encounter takes place through/with/in Christ, who facilitates the encounter (the
Mediator). The Paschal Mystery is at the core of Liturgy Community meets God through the
Paschal Mystery, In Liturgy, we Commemorate, celebrate and Re-live, re-enact, actualize the
Paschal Mystery (Passion, Death and Resurrection).
a. With the Pascal Mystery, we experience Christ´s presence in various forms: liturgical
celebration, sacrifice of Mass, minister (in persona Christi), eucharistic species, sacred
scripture, assembly…
3. Pneumatologically Character of Liturgy: HS guides and directs the liturgy, He is the unity,
guaranteed by Him. He inspires us and opens our hearts to liturgical actions. He advocates for us
towards the Son and the Father.
4. Ecclesial Character of Liturgy: family of families, without distinction of color, language and race.
Though inevitably unique, all of us are ONE child before God our One Father. Paschal Mystery is
celebrated by the Church with the Church, through the Church, in the Church and for the
Church. The Church continues to make present God’s Salvation in the world = a living witness of
the good news to the world; the world experiences the brotherhood of Christ & the Fatherhood
of God in every word, action and life of every Christian, everywhere. Church in its deepest
essence is a worshipping community.
5. Sign character of Liturgy: Liturgy is under signs and symbols. “The God-experience” is always
meditated. Sacred Signs and symbols (basically derived from the Scriptures) are means (not an
end), a vehicle, a channel through which the encounter between God and Man is facilitated,
actualized, commemorated, celebrated and lived.

CHAPTER 10: LITURGICAL ARS CELEBRANDI et VIVENDI

It has to do directly with the manner in which the liturgy is celebrated. It refers to celebrating the liturgy
in a manner that accords proper dignity to the celebration, not so much by putting a series of actions
together in a harmonious unity, but by developing a deep interior communion with Christ, the Divine
and with each other.

1. Awareness of the “Sacredness” of the Liturgical Action: “Sense of Sacred”, a sacred action, not
any kind of ceremony. Nurturing a sense of stupor, wonder before the mystery celebrated.
2. Attitude of Interiority: It refers to necessarily with one’s spiritual being, i.e., with the journey of
listening and rediscovering the inner treasures and promptings of the Spirit in liturgy and life
through constant silence and prayer, inner dispositions of prayerfulness and religiosity that are
externally manifested in the liturgical celebration.
3. Personal preparation and planning: The “tools” of the celebration include persons (readers or
lectors, altar servers or acolytes, and other liturgical ministers), place(s), and things such as
liturgical books (Missal, Lectionary, Bible, etc) and other articles required for the celebration. The
personal preparation of the priest for the celebration is indispensable. This includes prior
personal prayers, reading and meditation on the Scripture texts for the liturgy, preparation of the
homily, etc.
4. Devoutness/Devotion: fervor and commitment.
5. Reverence towards Liturgical articles: The personal preparation of the priest for the celebration
is indispensable. This includes prior personal prayers, reading and meditation on the Scripture
texts for the liturgy, preparation of the homily, etc.
6. Attentiveness to gestures and postures
7. Respect for the Altar
8. Inclusion of Silence: The personal preparation of the priest for the celebration is indispensable.
This includes prior personal prayers, reading and meditation on the Scripture texts for the liturgy,
preparation of the homily, etc.