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Tfle NATURE of RITUAL GESTURE I TflE NAT URE OF RITUAL GESTURE AS REVEALE D IN OLD TESTAMENT LITURGY AN D CHRISTIAN SACRAMENT by Sister Mary EdWard Ka1b , S. S. J. A 'thesis submitted to the Faculty of the Graduate School Marquette Un! vers1ty in Partial Full"illl ment of the Re .. qulrements for the Degree of Master of Arts Milwaukee, Wisconsin June, 1964 \ ! TABLE OF CONTENTS Page INTRODUCTION.. • • • • .. _ .. • • • • • + .. • ~ • • • 1 Chapter I . RITUAL GESTURE . AND OLD TESTAMENT REVELAT ION ... .. • .. • • .. • , Symbol, Man . Man's Power ~G Symbolize Types of Symbol: Verbal, Arti£ieial. Gestural . Preliminary Observations on Gesture and: Ritual Old Testament L:iturgy as Distinct from Other Primitive Liturgies The Aspect otGesture in II Samuel 6 II. AN ANALYSIS OF RITUAL GESTURE IN THE RITE FOR ADULT BAPTISM.. .. .. , .. 34 Preliminary Remarks on the Revised Baptismal Ri te tor Adults Step l! At the Entrance of' the Church Step 2: The Ceremony of the Salt Steps .3 .. 4 ... 5: The Exorcisms Step 6: Rites Upon Entering the Church Step 7: The Baptism Ill. CONCLUSION .. • .. .. .. • • • • • • • • • • • • 6,3 BIBLIOGRAPHY .. .. • • • .. • • .. .l! • .. • • • • .. .. 71 j REF ACE Christian sacrament is the densest form of communi­ cation which w'e know . Art, dance, dr ama,. mus ic, all forms of symbolism touch upon it. Because 0.£ this complexity. it seems that one of the most fruitful ways of discovering th e depth of communication i nvolved. is to emphasize" for the sake of analysis, a given individual aspect of that t ctal action which we call a sa crament . Bearing in mind the numerous recent studies being made with regard to the theology of sacrament as "word, " we' might well ask ourselves the further question: \'1hat is the significance of the gesture? Or perhaps more pr ecisely: what is the nature of ritual gesture? It i s this question which I propose to examine . Chapter I serves the purpose of stating preliminary notions on symbolism in general with a View to the gestural symbol and its role as a basie media of communication in Old Testament liturgy . Included in this Chapter are both a study of the individual liturgical gestures, and that which is intrinsic to them, the f aith- attitudes \'lhich 1 2 they convey. For example, Da vid's transferal of the Ark in joyous procession to Jer usalem, recounted in II Samuel .6, acts as a fo·cal point for demonstrating the f act that the , liturgical gesture i s not just an arbitrary a ction. Rather it functions as integr al in t he situations of Divine Action and human response . Yahweh's taking possession of Jerusalem is executed by the procession which fet ehes the Ark to Sion . This procession is at the saID e time a celebration of the power and glory of Ya.hweh which continues to beconnnemorated in later liturgieal feasts . Ha Ving traced t he meaning of gesture in Ol d Testament liturgy, Chapter II is an attem.pt to explain t he gestur al symbol in t erms of Christian sacrament. Since t his could develop into an endless t ask, I have confined this study to the r ecently revised Rite for the Baptism of Adults, t aking it from the point of view of the processional elements . This central gesture of procession is not only integral to t he sacramental action, but also revel atory of the Christian's gr adual movement into the l'4ystery of Christ. Baptism being his initiation into the Mystery. Chapter III is a statement of conclusions drawn from the study itself. I liQuld like to extend grateful acknowl'edgement to the Rev. Bernard Cooke , S. J ., for his time , patience and aid in the direction of my thesiS ; and to all of those who have helped i n any way the completion of this project . / CHA PTl:.rl. I .ri.lTUAL GESTU.riE AND OLD l'ES'l'AfJiEU'l' Rh V£LATION Any l'lorthwh11e study of symbolism, mimetic or imagistic, religious or aeathetic_ must begin by a de ... scription of the relation of symbol to man , including man t s very power to symoolize and thus form vast symbol systems. Because the symbol is capable of being defined by philosophers and psychologists as well as by literary critics ;l and because we ,dah to leave symbol in our present context open to influences from all of these areas, we shall begin by drawing the broadest lines of an initial description., This way the symbol will not be delimited by a single definition but \,lill be allm..;ed to remain open to its protean possibilities of significa- tion .. --~- . -- . ------ l particularly germane but impossible to include directly in a work 0'£ tbis scope are the following references repre­ senting important thought in philosophy" psychology a nd literary criticism: Antoine Vergote, uLe Symbol, n in Reyue Pb:i,J"g@p"p~ de Lo!&vaiUt 54 (May " 1959) " ppw 197- 224; Maurice !.1erleau- Ponty" .§.i..£m.rua.. (Paris : Librairie Gallimard" 1960) ;' PllfmcunenrlOSiQ .. de Pe~ glij,on" (Paris : L1 brairie Gallimard, 1945 ; .. G ~ dung, PsYghQJ,.Q~¥ Ji..nd Re I."g;i.Q~ , ' (New Haven : Yale Universl.ty Pros s , 19 2) '; Wm. F. Lync -t S . J •• Christ and ApollQ, (Iljew York: Sheed and \l'ard" 1960 J., 3 4 In general, symbols might be described as object,S. or events which, though bearing an obvious meaning in the con­ crete situations in which they are found, are discovered to bear in addition other deeper references or relationships. In short, syrom 1 refers to the whole gamut of meanings which might be given to man ' s concrete gestures and acts of communication -- both among his fellowmen and with God . And , as "ie shall see later, symbol may also rofer to the acts of God whereby he corrununieates hinlself to man particu­ larly in the process of revelation. l~lan lies at the heart of' symbol . Philosophers and theologians through tho ages have tried to express and define the depth of the human person, man ' s nature and essence . along with this strange pow,,'!' of syroboliz ... ing and reaching through sense experience beyond into the unchartable domain of symbolism. Yet one of the earliest. and perhaps one of the most authentic, formulations of the question as to the t'what" of man is made within the con... text of a glorifying comparison of man to the cosmos and man to God. 2Herbert Musurillo, S .J., ihmbg1 and t·tvth i.lLAncient Poetry, (l~ew York : FordhaJj1 University Press, 19611 , p . 2; Ger. aid Vann O. P., F.1ytA Symb9l~ Reyelation, (Washing­ ton, D.C.: LThe'l'homist press, 1962) pp. 6 ... 7., 5 ~'J hen l see thy haa vens, t he work of thy fingers, . The moon and the s'!#ars which thou has formed; j ~hA~ iQ mAn that thou §bQYlg~» j;.ru.nk of him, And the son of man that thou shouldst care for him? Yet tboy hast made him but 11t~ l.ower than Gog t !rut. dost erpvffi him wi t ,t , ,,101;1 ang honor 1, Thou makist bim r~ over the works of thy hands Thou hast put all things ~der his feet, (Pa ., 8t3-6) Here we are struck immediately by man t s stark position on the great divide between the finite and the infinite. 4 It i s quite noticeable that the Psal mist sees the overwhelming immensity of t.he cosmos in relati.on t o the smallness of man # hut the emphatic "yet I! of verSe five i s an introduction to the vital realization of man t s being lifted up to God , partaking in his T! gl ory and ho:nor" and i n the process being made "ruler over the work of (God fs) hands.'" Man, though creature. is entirely open ) AII translations usad in this paperj unless other­ ";lise indicated , are from tb~ , Comple$;e IilblJb trans.. J ., M. Smith and E .. Goodspeed, (Chica.go, The University of Chicago Press, 1960) . ~he suggestion for using this comparison in relation to Psalm $ is made by Eugene Biser, nSymb,ol and )l..an. " in fhjJ.9§QPhy TgQ,$ilY t IV,. 4. {\'linter, 1969} t PP. 238 ... 249 ., The origJ.nal source 'of the ' artieleis fie .• 1J.ge Kynst. a collec'7 tion of essays by the .members of the Artist ' s Guild of t he Hottenburg Diocese in Germany. edited by Rev. ;""1 ':'1ch Endrichs and published by Schwabenzerlag, Stuttgart. 1959. 5Re.fer to "Glory" in ~ Interpretel"' s Dictionary of t.hp. Bj ble , ad. George A,. Buttrick at & ., (New Y·ork: Abingdon Press. 1962) ., II, p . 401. It is interesting to. 6 upward to the possibilities which being mad E" to God "s image offers to him . 6 The beauties of the \'1hole created I universe plus the beauty of man' s Olm soul and bodilinass arc his to speak with, his to speak through. What is most interesting about the Psalmist's statement is that man stands as a point of reference, as it vlere. beti:1EWn the cosmos and God . At the same time the symbol stands in that identical position - a kind of door bet.. r een finite and infinite. aut the point is that the symbol does not stand apart from man . The power to symbolize is constitutive of the human person and without it true self- realization is incomplete . 7 Again, vihen we examine ma.n's deepest and highest forms of expression. and here our chief concern uill be \rith ritual expression. we realize that symbolization is intrinsic to this ex- ression, and is strikes us e ven '...
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