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 '.... forcefully that without ./

note that the word "glory, n in Hebrew "abhQqh, " when it is used in reference to man ,. besides being used to express external manifestations (such as riches, army, priestly garments, etc. ) is also indicative of man ' s inner quali­ ties and of the spiritual endo\>'lllent of man " s inner nature . In Pe . 7:5; 16:9; 30:32; 57: 3, the word is translated to mean "soulll or " spirit . n This "glory" (the root of which is the same for tthonor") is understood as a gift of God in Pss. 8:5: 62 :7; 71 : 21 , and extends to all gifts which enhance man s personality.

6Robert North, $ , J . " ' I'b~ a~.£ sal.m~ t Part III with Commentary. (Ne,,, York: Paulist Press. +962)" Nt 83. Father North agrees with the Ch j cag~ trans1a tl.on 0.1 but little lower than God, " which he states, in the original Uebre\'/ is "A little less than t s;tlQhlm. "

7 Susanne K. Langer J EhiJ,osP12M in a NeVI K$,!JY . ( New York: Mentor Books, 1951) . Miss Langer illustrates in Chapbers 3- 7 man' s symbolic po'-\l1er as constitutive of his personality. 7 this very power man would be able to say nothing about the infinite, the Other, about God .. If the biblical man I understands himself as having been made fl but little lower than God, n or, as Genesis states; Tl God created man in his

O'l'tn image; in the image of God he created him, liS then he is progressively realizing his relationship to the in... definable and all that goes with being a created image of God . In addition man is constantly striving,. through his own powers and gifts. to acknowledge and express this rela ... tionship. 9 If we ponder for a moment the most obvious modes of communication among men. we see immediately the very trite but important fact that all of the modes of communication are rooted in man ' s bodiliness. This is true in the realm of the spiritual as well as the physical. Through his body man beeomes open to what 1s outside of himself, re­ ceptive to "..,hat is outside of himself and at the same time able to communicate his own interiority to others.

8Gen• 1:27. 9Louis Bouyer. Rite and Man Liturgical Studies" VII , (Notre Dame : University of Notre bame Press, 19631.. Father Bouyer explains that the exchange which can occur between ll'.an and God in the realm of the sacred are only possible "because of' the native symbolism ·of man t s actions in the \'lOrld in 'It/hieh he finds himself as t he central i mage of God . It can be said that man does not believe that he can share in the life above except by knowing or feeling at the same t ime th~t he has an innate relationship \'1ith the divine. !l p. 68 . 8 Since symbol itself can objectify the deepest meanings in personal encounter, when we come to the que, ... tion of human experience and particularly religious ex­ perience, we discover that in a liturgical situation ordinary symbols speak with a depth which would novel" be possible to attain through any other means . In fact, symbolism in its various forms creates the possibility of deepening the intens! ty of the encounter between man and man ,. and man and God . Thus syrbol, man and man ts p~'1er to symbolize are inseparable in the process of communicr'tion.

Typ@s of Symbol; Verbal, Artificial,. Ges1iural There are various valid ways to classify the types of symbolism; but for the purposes of this paper the general distinctions of verbal symbol , the symbol arti­ fact, and the gestural symbol are sufficient. The three areas are certainly analogo~s and in concrete usage i n­ separable in many cases. For the most part we cap say that the three have a very important common ground: in each ease there is • • . a manipulation of the spatio-tempors.l the sensuous, for the purpose of conveying an intelli­ gent or spiritual experisnee _an idea. a desire; a conflict, a decision. 9 Although our primary interest here is in the gestural. symbol perhaps it will be helpful to our study; to glance briefly at the other two in order to be more conscious of interdependencies when they do appear ~ The verbal symbol is highly complicated and bears a long histo­ ry in the development of language. Susanne Langer in her consideration of language seems to stand in Q't':e of' the word, the most basic of the verbal syn:lbols. She describes her wonder interestingly enough by roak::"ng the observation that "between the clearest animal call. • • and man's least, trl vial ~ , there lies a \:'thole day of Creation. ,,11 The linguistic symbol may be considered from two points of view; the spoken word, as it is used in the act.ual context of communication. or the \1Iritten word

(sometimes called llpi ctographlc") which is meant to re­ present by an arbitrary deSign the flow of speech. Within the gradual accumulation of f 'olk literatures, we find the historical basis for the development of numerous languages which add to our understanding of the genesis of both the phonetic and the written word. In tales, legends and folk poetry the writer communicated his own community's atti­ tudes and feelings about life in relation to one another,. to nature and finally to God. By no means least among the early understandings of ''lord is the strange power \,fhich the word wielded - power

11Susanne Langer. Pbilos:ophyin a Ne-w KU. p. 94. 10 to create and power to destroy ~power to bless and power to curse. We need not even remind ourselves of the va~ contributions in tlus area made by the current Scripture scholars and also the authorities in comparative re1i­ gions. 12 The artificial symbol or symbol-artifact is a complete study in itself. It is basically the use of shape for the purposes of communication.1) Both l~ ircea Eliade and Gerardus Van der Leeuw have made much of the development of the artifact among primitive peoples. In the social and religious evolution of these peoples the symbol artifacts usually took the f orms of amulets, charms. fet·ishes and totems. Although elements of magic were ordinarily involved \"lith the use of these artifacts, they were actually the embryonic forms of the plastic arts as we knO'Vl them today .14

12Cf. Walther Elchrodt. Theola.!!:! of the Old Testa­ ment , I, trans. J . A. Baker, (f>hi1ad~ph1a: \fl estminster PreSs, 1960)" pp. 1'13. 333 ff., 342 ; Gerardus Van dar Leeuw, Religion in Essence and ~~nifestationf II. Chapters 58 ... 64. . 13Herbert Musurillo, ltlyth and Symbol in Ancient Poetry, p. a . 140erardus Van del' Leeuw Sacred and Profane ~utI: the HolI in Art, trans. David ~ . Green, (Flew York : 0 t , Rinehart and Vanston, 1963), Part Four: The Pictorial Arts, pp. 155-1921 Mircea E1iade, Patterns in Comparative Reli- ~iOn t (New York : Sheed and Ward, 196i) ; Jolls . Pedersen srael. Its Life· and Culture, I-II, (London: Oxford UnIver­ sity Press. 1954) . Pedersen gives a. note~lorth y explanation in regard to an analogous Hebrew noti on, token ( ' _oth). For exrunple ••• tl a stone may be a token of a pact between human beings or with God . The signs or tokens are realities; they are not naked things nor facts which are nothing but symbols or indications of some underlying element. The contonts of 11 Our study comes into its own with the consideration j of gesture . Even here. though, there are distinguishing features which force us to have to classify t ypes of gestures . Most writers on t he subject of s~nbolism seem to agree that of the three basic t ypes of sie;n t he gesture is mo st primi tive and is the origin of the other forms of 15 symbolism. That man thinks and expresses himself with his whole body becomes even more evident in recalling the first and most common type of gestures. those which in primitive communities oxpressed such attitudes as love, hate, joy, desire, praise, blame and even those motions which indicated geograph ical directions . Growing out of the most common forms of gEiJstural communication , t he dramatic gestural symbol not only em ... bodies these basic forms but begins to develop along the lines of dance and mime in which wh ole s~ories about the li ves and struggles of a people can be enacted in a \1ord- the soul are manifested in them and fill them ••••The token does not need to be anything very particular. • • ; It be ... comes a token because it refers to a context "lhieh is seen and becomes establishe(i . • .All this implies a conception of the body different from t he one we hold. • • • To the mind in question. nothing is in itself lifeless , but everything has the c haracter of a soul and must theref ore be suscepti­ ble to the contents of a. soul . " •• All t hat man possesses and that belongs to his sphere of lif e is penetrated by his soul. II p. 169. 15 F. '1\ . Dillistone. Chrl§tiB.nlt¥...... f;Wd Symbolism, (London , Collins, St . James's Pl ace, 1955) , Chapter Six: Symbolic Action, pp . 169- 182; Gerardus Van del'" Leem'i, Sacni!d and ?:mfane Be~ , Part One : Beautiful • totiou. pp. 9-73 . l~. less but clear story in terms of bodily motion. There j 1s much discussion among those writing on the origin of forms of eommu'1 ic

actually spr ang from m~n 1 s play instinct or whether it was the r esult of early cultic or vlorship situations. Nost probably the answer will be found in a compromise since

it seems, from all appearances, that I" rimitive drama emerged from both the play instinct and 1'1 tual activity .1 6 Dillist one and Langer agree that drama can symbolize the gamut of human experience in a way t hat is practically i mpos sible f or other art-forms . Sometimes by dramatic gesture alone, sometimes \lTith the interpretive ,,"ord, drama ca.n t ake a slice of human history and, by presenting it symbolically, the most internal meaning of the hi story is revealed .. 17 vJ hen it 1s a quest ion of religious drama. as it developed in cult , there usa gradually brought within its scope t he es sential pat terns of man' s life . Practically any word, object, gesture or even event con· tributed to primitive insights in Horship . To quote I,liss Langer again: "However" before a symbolic form is put to public religiou s use -- before it serves t he diffi ­ cult art of presenting really profound ideas ... - it has

16Herbert. r~usurillo , Symbol and }.~ yt.h in Ancient ~.u , p. s. 17F• \: . Dillistone, Cpxistian1ty~olism J p. 178 . 13 probably had a l ong career in a much homelier capacity. lt,l S I It is t he II ritual usel! of symbolio forms to w·hich our attention will now be t.urned .

ru..li'nil1iil:xObqerY!ll(;i.Qns on Ges:!2wi1rnd R;i.la!.il Ritual or cult. might be described as t he establish­ ment of some kind of oo mr:;union among t he individual \'J' or­ s hi ppers and their God .. This is accomplisi:t..ed essentia l ly t hrough ritual patterns of action including varying kinds and degrees of verbal and gestural responses.19 ';.' hese

l esusanne Langer, ~QPby in i\ N~j'f Key , p . 136. 19I bi d • · I'Uss Langer makes· a very i mp ortant distinc ... tion between a purely spontaneous expressive gesture a.nd symbolic gesture as it is found in ritual. "As soon as an expressi ve act is per f ormed vlithout i nner momentary oom... pulsion, fI she states, "it is no longer self.. e~pre5sive - i t is expressive in the logical sense. It is IlO l on.7er a siM of the emotion it conveys but is a s Ymbol of it. In- stead of compl eting the natural h istory of a feeling it denotes t he feeling . t .. maybe only brings it to mj.nd ·. As soon as t his i1.appens an action becomes a £;fJs:ture. Genuine a cts are compl ete in detail wh ile gestures need only sho"",J signific8.nt feat ures. Ge§tyres ire t;ry,~~ ~ymbo , l ~ . i. hen t heir aspect becomes fixed, they can be consciously used to communicate an id.(·a of t he feelings t hat begot their prototypes. Because these gestures are deliberate and not me re emotional a cts, t hey are no longer subject to s pont an- eous variation but ar e bound to an exact repetition \'trh icb makes t hem as familiar as words i' .. , ,With the forma11zatlo I of overt behaviour in the pr esence of sacred objects, "Ie come into the f ield of r i t ual ~ hitual ex,n"esses feelings in t };e l.ogioal rather than the obysiological sense ••• it is ~i~e9: athan art ic ul at io~l of feelings The ultimate nro- duct of sue articUl.a.tion .J.$ not a simp1·e emotion but a complex, .ruu:manent uttit~ . po . 132, 13.3 , 134. (Italics mine) . 14 expressions of religious cXP()rience in concrete and formal l,ords and actions are performed wi thin the congregati on or community. In adu:i.t ... on, it is i mportant to realize that rite, in order to create a situation of union between nmn and Goo t must , in i ts use of "lord and {"e Gture, be c:l.ctud. lly making externally visible the interior attitudes and dis­ positions of the \iorshippers ·wh ile revealing to t hem some ... t hing of the personality of God ~ iloite only effects a r eal encounter t o the degree that t his is true. 20

~ an t s ener lor deportment in the liturgical 5i tUf.ltions in y!hich he confronts God is not merely a matter of in­ difference. Alt hough hypocrisy is a possibility, rite per­ formed w~th sincerity and genuinity does not admit of t his poss ibilit y ~ In the OldTestament there are many sr~rp , clear indicat t ons of the poses which mcm may take "When he is in a s i tuation of contemplating the Holy. at us look first at t Le few texts that indicate prayer in a. standing position. In I Samuel , Hannah (the mother of Saul) was describing to the pri est Eli how she had been praying so earnestly to the Lcr d for a child. Both Han~h and her husband were making their annual visit to Shiloh to ",,·orahip and offer sacr ifice. !1annah wt' s somewhere in

°Secause \"Ie want to deal only .with ritual in the context of revelation, VIe neco onLy be aware of t l1e influ­ ences of other primitive religions on I srael, ', e \.1.11 re­ fer to these vrheneverthey are particularly revelatory of the contrasts wh ich make Israelitic ritual somehow different. 15 the Temple precincts when she offered her prayer to God . She describes herself' to Eli as "taking her stand before the Lord. tJ2l And 1atel" she is quoted a 5 saying to the I priest: "0 sir! as surely as you live, sir, I am the woman that was standing in your presence. engaged in prayer unto the Lord. " 22 Again, we have an account of Solomon during the ttme o£ the dedication of the Temple . This is clearly a litur­ gical situation; Then Solomon stood up before the altar of the Lord in the:er@sence of the whole assembly of Israel and spread forth his hands toward the heavens. and said: . '0 Lord, the God of Israel, there is no God like thee in the heavens above nor upon the earth beneath, who kee~est loving faith with all their heart •• • . 2" (I Kings g :22- 23) ~ In the Book ·of Jeremiah when a plot is revealed against him we hear the Prophet asking God to listen to his plea, to:

211 Sam. 1:9. 22.!Q!s:!~ . l: 26 . 23Gerardus Van del" LeeUII>T . Sacred and Profane Beauty. Although Van del" Leeuw does not mention the particular passage just quoted he makes a point whioh should be re­ garded here: "Gesture is not only an important part, an elucidation of the word. but is its predecessor. \t ord and shout re ... enforce gesture, clarify it,. not vice ve,rsa ••••This by no means lessens the enormous importance of the word for religion. But it keeps up from making the word into a unique mode of expressing the holy. " p. 125 . 16

Remember how I stood before thee To intercede in their favor . To avert thy wrath from them. (Jer. 1$ :20) j The verb used in all three of' the passages is tamad the primary meaning of which is t to eta nd erect.' 24 Haw.. ever the verb fantag may also mean simply ' to be' in front of God , without implying that the worshipper actually be standing. 25 Such seems to be the ease in many of the Psalmse flyou ,,;{ho fear the Lord praise him! _ .. .. Stand in awe of him all you descendants of Israel, ,,26 or "1-I ho can ascend the hill of the Lord? And who can stand in his holy place? He who has clean hands and a pure heart .n27 In all of these instances it is obvious that there is an inner integrity and genuinity of attitude which corresponds to the prayer gestures. Van der Leeuw comments that the standing position denotes alertness and espeCially attenti veness. 28 This appe.ars true in the texts just quoted. If external deportment indicates internal attitudes, it follows that the Israelites too must have changed their

24Roland de Vaux, Ancient Israel (Its Life and Insti­ tutions) , trans. John McHugh; (New York; McGra\'l-Hill Book Co . , Inc ., 1961) , p. 459 . 251bid. ~ 26ps. 22:23 . 27ps. 24:3- 4.

28Qerardus Van dar Leeuw j ~el1~ion in Essence and Manifestation, II, p. 340. ~ 17 bodily posi tions according to the various intentions for \"lhich they prayed. In expressing complete abandonment ' l sUbmission and humility. Vie frequently find reference to prostration and kneeling. Psalm Ninety... five exhorts man to: Come. let us worship and bow down; Let us kneel before the Lara, our maker ! For he is our GOd ; And we are the people of his pasture and the sheep of his hand_ (Ps. 95 : 6- 7) The acknowledgment is that God is "our maker . " Man ' s realization of his own ereaturehood is the profoundest expression of humility as the Psalm beautifully exhibits i n the further use of the shepherd i mage : "we are the people of his pasture, and the sheep of his hand . u Prostra. tion may also indicate acknm'lledgment of God "a own holiness as in Psalm Ninety-nine: Exalt the Lord. our God l And prostrate yourselves at his footstool! Holy is h~ 1 · ( Pa. 99 : 5 ) In Isaias there is, in addition" the noti on that imeeling is an expression of deference a.nd honor due to God as to any king; Truth has gone out of my mouth, a word shall not return, That to me every §nee shall bow. every tongue shall s\'I1ear, Saying. f O:n+Lin the Lor and strength.' Us. 4.5: Besides sentiments of res.pact and honor .. there is the fact that man himself 1.5 i mpotent. He is powerful only tr in the Lord ' s strength" and is invited to acknowledge the fact . 18

Another familiar prayer ge~ture is lifting the arms beavemrlard. Van del" Leeuw observes that in this I position man 's Itsoul stroam ma.y flow freely, u29 There are numberless references to this particular position. In Psalm Twenty-eight the singer begs God: Hear t he voice of my supplication. when I cry to thee for help. when I lift uE mI bands unto thy holy shrine . (Ps., 28: 2) But rightly enough the biblical notion of supplication is not merely an impersonal begging to a powerful Force. The Book of Lame ntations urges man to "Pour out your heart like water in the presence of the Lord; ~ift up your rugldsto him for the life of your children. n;30 Here we witness again the great intimacy with which the Israelite at prayer i s able to pour out his heart before Yahweh . Besides expressing supplication, the hands raised up­ ward also indicate blessing. Going back again to the 3010- monic dedication of the Temple ; Solomon himself on the last day of the dedication .. .- .• arose from kneeling on his knees before the altar of the Lord ,'lith his hands stretched out toward the heavens ,£d stood, and blessed all the assembly of Israel. The very raising of the hands in bleSSing causes the effects of the blessing to pass on to the recipient. The recipient

29Gerardus Van der Leeuw, Religion in Essence and I>'1anifestation, II" p. JUt )<>tam . 2:18 . )11 Kings 8 :54-55. 19 in this instance is the "assembly of Israel. " Since the Hebrew saw blessing as identical with powers of li~ , he saw in this particular communal blessing f'shalom, ff - peace and integrity of fellowship among the comr.lUnity ~ 32

Actually in this passage just quoted. \'19 have the fusion of all three of the prayer gestures we have been describing.

First Solomon is "kneeling on his knees before the altar, If he arises and Tl,stretch.esout his hands to't!ard the heavens and stands blessing the l?!?ople . " Obviously one could never begin to exhaust the in­ stances of these basic prayer... gestures as they are re­ corded in the Old Testament. Since Scripture is a record of the faith- life of a. people. it must also be a record of their prayer life. Most of the bodily attitudes and gestures which \le have just considered may be found in the rituals of other. primitive peoples. What distinguishes the attitudes. the message which these gestures are capable of conveying in .the liturgy and prayer life of Israel? We will now try to inves'tigate the deeper undercurrents in Israel's worship which distinguishes her cultic responses from those of her neighbors.

32Sigmund I'iowinckel, 'l'he Psalms in Israel ' s ~~ orshiB , II. ( Nel'! York: Abingdon Press, 1962). p . 44. i,rhat the King best~~s blessing is not unusual since a blessing is a 'holy' power. Mowinckel notes that nit will nowhere attain to greater strength than in the case of persons who in some way or other belong in the sacred sphere: kings , priests , seers, prophets . " 20

Old Testament Liturgy: as Dis.tinct . fl"o,~ Other

.I):'i,mi~ive Liturgies I The significance of ritual g.est~/, once a bare description has been established, S;;;ms to take its lines of development from the deeper elenlants of: the Yahwistic religion. First of' all it is i mpossible "to place the origin of Israel' 5 religion in fear or a'V'lesomeness of the forc9s and powers of na.ture . Her essential ex­ perience of God was througb the great redemptive acts in the history of' her people: the call of Abraham J the Exodus. the Covenant of Sinai, the royal DaVidic promises.)3 'I'm S9 are the events which formed the Hebrews into. a people, a

\1ershipp1ng comtnWlity . However t this is not to deny the role of the forces of nature in Israel f s daily life .. Certainly it was of utmost importanoeto an agricultural a,nd pastoral people whether or not the seasonal eycles yielded them abundant crops and fine weather conditions for herding. But the fact is that the crops, the herds, the sun, the Wind , the rains. all at the elements were not exalted as ultimate s.ources of p0\1er but rather as created sources making visible the blessing or the curse of a per... sona! God who was acting in their midst. In the prophecy of Joel, for exa:nple. there is evidence of the complete

.3JWalther Eichrodt. Theoloc;x 01' the Old Testamentt I p. 37; Gerhard Van Rad PIa 1'estament ' Theoio~ J I: trans . D. rlI ,. G. Stalker, (New York: Harper and ROttT , ~blishers. 1962) , p . 15 f£. " 21 dependency of Israel on the solici tude and care of Yahweh.

After the people had sinned gravely agai nst 'che Lord, j they repented and we are told that: for

• • • • • •• ••• 4f • • .. • • .. And he ha~ sent down to ¥ou l"~ill, The. . winter. ..arid spring...' ra1ns... as ....or old . And you shall eat to the full and be satisfied, And you ~s.hall'praise the name of the Lord. your God Wh9 bas done wonders for you; . And my people shall never again be put to shame " - And you shall know that I am in the ~ midst of Israel. I , the Lord, am your God , and there is none else; So my people shall never again be put to shame . (Joel 2:18.27)

With the pervading sense of God f S presence in the midst of the people, Israel' s liturgy centered around the re ... enactment of the great events of salvat ion. Granted new events continued to occur. such as the Deuteronomic re­ form and the return from exile, at the same time these only had meaning i n terms of the initiation of Ood t s saving act.ion in history. and as such, were incorporated into formalized liturgy . It is not that God once performed the salvific actions and then disengaged himself from the historieal process; but his very name . Yahweh , can be 22 translated "I am who is always there. IT He listened to the deep personal prayers of the prophets as they face grave crises in Israel, just as he remained attentive to the less significant, but just as important, prayers of the most unnoticed worshipper. There is another vital point which we must remember in discovering the elements which flowed into ritual ges­ ture as it developed in the Old Testament, liturgy . It is the fact that the narratives (with which the gestures were intricately bound) incorporated into the religious rituals t/ere not merely told with a mentality which would keep them on the level of pious legends being enacted in the form of eult ... drama. Through the oral recitations of the great events, Exodus. Covenant and all the rest, the precise historical event "'laS relived within the liturgical 85semb ... 11.- Furthermore, every individual \'lho was d$voutly of fering himself in \'Jorship was conscious of the fact that . • • •.b! himself was being blessed as he repeated the diVine benediction on Abraham, that M \13:8 being led out of an Egypt of sin, as he chanted the exodus from Egypt; that ll! was racei ving the gift of the Promised Land as th~ wars of Josue were litur~ically represented. J4 In the eultic development of other peoples, it is pertinent to recall t hat the responses in ritual by way of "lord and gesture "/ere usually with the intention of

34carroll Stuhlmueller. C. P., "Old Testament Liturgy and the Bible, " Proceedings of the 12th North American ,Liturgical Vleek, 1959, p. lMf. 23 conjuring up a relationship v.rith the god or of coaxing their god into some form or communion. No matter how expressive their gestures were of the aceompanying in. ! tarnal attitudes, the fact re~~ined that they were conscious­ lyaware that the "getting in touch" with a divinity \-laS dependent on themselves. The divinity was a fQrc~ which the assembled worshi ppers were in grave straits to con- taet . Chief among the keys to this contact \"le,re various forms of magic and incantations. Practically every page of the Old Testament speaks of the l asting influences of the pagan nations on lsrael ts liturgical life. However , within the context of revelation, the biblical man 15 keenly aware that his own response, and t hus all that is involved in ritual aetivity, i s couched in terms of his covenant r elationship with Yah\..-eh. Because God has mado his activity known in sacred history -- indeed, this is a living God acting amidst his people. the response in every situation must be made in virtue of God ' s having first offered himself in friendship. The divine initiative and the human response. in a sense., sus­ tain one another.J5 The historical Significance of the

35According to most scholars, this commitment i s not strietly speaking two- sided. Even though it earr ies obli ... gat ions on the part of the people, it is not conditional on the fulfillment of these obligations. For a more det ailed treatment. see the following "'lorks : Walther. E1chrodt, ~ ... logy Q.!...j.h~ Old T~stament, I , p. 37 ; Jean Daniel ou God ancl the t ~ys of KnOWing, (New York : Meridian Books. 1960) , p. 104. 24

Covenant~event passes into every form of the responses in the liturgical act1on.36 Turning to the sanctuaries, or sacred places of! worship, it is evident that these sites quickly became the hub of Hebrew life. The in..fluence of the Canaanite reli ... gion \'las direct with the exception of one i mportant de­ t ail. In their r eligious notions, worshi p \~s i dentified with the sanct uaries or, at times, l>lith the sacred objeots of veneration. The highly ornate temples and elaborate rituals could somehow only satisfy a rather superstitious trust of the divinity's presence there. We are reminded that the Israelites sharply perceive the real emptiness and mere tinsel of the pagan gods. After I'll detailed enumer H ation of the great saving actions of Yahweh, Psalm 135 declaros:

The tap1s of th~ net10ns are but silver and gold, The product of ments hands. i~~ ii:j: ~=~stJ~Za=~~~:rSk;

36Si,gmund Mowinckel, Th!,') Psatps in Israel t s ~·l orahiR . I . Here IViol"tincke1 observes that lthrough the acts and words of the festal cult, l aid dO\>ffi in .fixed, sa c~ed ritual, the reality which is to be created --, the renewa l of the herd, of the field, or of the forces of life, of righteousness, of blessing and life --- is portrayed in visual and audible form . The actualization takes place through the representation. This does not mean that the r epresentation, the acts and word8 ~ are seen as ' magic · Which by itself creates life renew­ al . J..t is the • powers ' or the deity, Yahweh, \'/ho acts and creates through them; to that extont they are ' sacramental. t Their inner meaning is that the PQ'Vlers of death are overcome by the powers of life. by the Life-giver himself, by Yahweh, the liVing and life-giving God ." p. 19. 25 Ears have thgy, but cannot hear; N~ither , lnd~2d. is tbere any breatb in tbtlir moon. Those who make them will become j like them, Everyone \/ho trusts in them. (Ps . 135:14-18 ) 'l'he Habrau r'elig:'on did not essentially depend on a sanctua~y but more precisely on the divine election of a People. It Vola s in the permeating security of this cov­ enant~election that tho people came to the eancturies to celebrate their festivals, bring their joys, sorrows and thanks and there. through prayers and sacrifices, obtain the strength and holiness to live as God ' s chosen people.

This distinguished them as peop~e of faith which, even thoue;h it may be spoken of Israel collectivel y, was essentially a matter of the most interior and personal r es ponse of each individual in the domain of hi s own religious eaper.. i ance.;? Bearing in mind . then, these deeply rooted realities in Israe1·$ life and worship: a liv.1ng God who has formed a covenant with his people and who continues to act in their midst, let us now consider the details of II Samuel 6 for an analysiS o£ the gestures described thero and the inner attitudes which these manifest.

37Artur vl ciser" tfFaith. ll in Bible Key: Vl wda_ III " trans. Dorothea M. Barton, P. R. Ackroyd, A. ~ . HarveY l (Now Yorkt Harper and Brothers, 1961) . The root word for l"aith in Hebr(,;M is 1m. For man t s part i t moans his entire relation­ ship with God in his outward actions as well as his interior dispositions. The verb be temen means actually fto t ake God with utter seriousness. t Faith is also linked ,11th the notions of ?o!Jstancy, truth, confidence. trust. surrender and moral so11d1ty. Pp . 13-14. 26 The As pe ct of Gesture in II Samuel 6 The sixth chapter of II Samuel is one of t he I most imposing a nd one of the most colorfully dramatic scenes of all t he Old Te stament narratives. Its ocoasion is the tra nsfer al of the Ark to the hill of Sion)e This is Godts formal taking possession of the Promised Land •. Let us refresh its description for ourselves. Da vid again 11lustered all the chosen men of Israel, thirty thousand. l'hen David and all the *eople w'ho were '!I'/i th him arose and went to BaaI .. Juda- J to bri J!P_lrom there the arjt of God which is called tne • name of the Lord o'f hosts wEo is seated upon the cherubim •

• •• ••••• • , .~ • • J! ", , ~ •• •

38There appears to be oonsidera.ble controversy among scholars concerning this particular account in II Samuel 6, Some of their conclusions seem quite questionable. t' or exrunple Aage Bent zen, ft The Cultie Use of the Story of the Ark in Samuel, " Journal of Biblical. Literature) 67(1948 ), Pp .., 37-53, suggests that the lIturgy of the Ark coincided with the crowning-of David a s king of Jerusal.em in the Canaanite f ashion, and al so that it wa s repeated at the crowning or the eoronat ion of the kings of Judah, Sigmund I-1owinckel f The PS(\lms in Israel t s Worship. I , uses Bentzen as a reference and further concludes that this t ext formed oort of a fea st of enthronoment of Yalltloh. The most bal anced opinion to me seems to be round in Roland · de Vaux, Anoient Israel. He says t hat II Sam . 6 means that the "religious tradi tions of the t welve Tribes \-101"e centered in Jerusale and thus Jerusalem became the i'ocE1l point of t hat history of salvation which stretched from the Exodus from Egypt to t he conquest of the Holy Land: the continuity of Yahwism was assured. t' De Vaux continues by saying that t here is not positive proof of a connoction betw:een t hin t ext "'-nd the enthronement of Y a hltteh( ~Jhich Mowinckel a ssociates "lith the Feast of Tents) . However de faux does hold t hat there is a connection between Pss. 24 and 132 since they were sung on the anniversary of this entry of the Lord of hosts into Sian, which feast probably influenced the eultic aspect of the account in II Sam . 6. p. 505 .. 27 Now when it was told King David that the Lord had blessed the house of Obed-edom and all that belonged to him, beoause of the ark of God, David! went a nd brou~t up the ark of God with 4i~ from the house of bed- edem to the Cl.ty or Va ' • •• • • ••• • • • • • • • • • • • David was also whirling in a dance with all his might. • . 50 Da vid and ail the house of I srael brought up the ark of the Lord with shouting and the sound of the trumpet. (II Sam . 6 :1-15)

ost obviously an i mpressive procession is und e r~1ay

formed by King David a.nd the I chosen men of Israel . ' Accord... ing to vI . O. E . Oesterley, who has written an entire \"10rk on The Sacred Dance , this type of processional dance among the Israelites was always per.formed in the presence of Yahweh.J9 The Ark, which mysteriously localized God's presence, is t he saored object around which the procession is, formed. 40 It is here that, the Lord of hosts is nseated upon the cherubim. " From the de scription of this tableau it would seem more appropriate to call the entourage a parade rather than a sedate or conventional }:!rocession. The first outstanding verb indicative of the type of gestures being performed is • reveling ' in verse five: fl David and all the house of Israel were reveling before the Lord with all their might. 1t The word is quite an interest­

ing one. Its noun form in Hebrew 1s "m~shehakll meaning "player" or actor. And there is also the related word

39i'l . O. E . OesterleYt .The Sacred Dance, (lJew York~ The Macmillan Company, 192j) . p. 36. . 40peter F. Ellis. C. SS . R. The Men and the rJIessage of thtl ,old Testament . tCollegeViile : Ttie Liturgical Press, F)62) , p . jl. 28

tl "mashehaak which can denote "laughter, n II game , tr or "play. II The 'Verb a s it appears in this passage is "eishahaakim,. usually translated as "revelingll ar "playing. ,,41 The dramatic a spect of gesture a s it t.e'nds to reveal itself in dance is evident here by its relationship to the noun" play... erll or "actor. " It is impossible to determine the exact choreography of this type of processional dance but it seems sufficie.nt to know that., as all reli gious dance, it 1s a spontaneous but fOl'lllalized h1.ll'Qan expression of an en ... counter with the Holy, The second word for consideration is lIwhlrling" as employed in verses fourteen to si.xteen. Here it is stated that: "David was alsa whirling in a dance with all his might, "and when f.1iehal saw him he was «whirling and , leapi ng before the Lord ~ ff ''Whirling. '' "k:ararJ" denotes the power and ectasy of David's dance. Several other terms are also used to describe his actions. There is the common Hebrew term for dance. "sahag," besides t he word u "leaping,. t l or "J2azae Which accompanies the whirling motion. A parallel passage in I Chronicles 5129 relates that David was also "skipping, " "raqad.n 42

Dancing as an expression of worship did not see~ to be an innovation in Israelitio liturgy. Although there

410f'. COWilndigus Hebrew-English Dictionary, M.H. Segal editor,el-Aviv: The Dvir Publishing Co , 1956} . p . 213 ; Biblica Hebraica. Rud. Kitte.l , editor, (Stuttgart: Privileg Wur.tt, Bibelstatt, 1949) .. p. 465 . 4. • o. E. Oesterley, The Sacred Dance, p. 55 .. 29 is a lack of precise dat a ,. stUl cert.ain instances are mentioned which presuppose that danci.ng in a cultic conT text was quite common and acceptable. Besides being in... eluded in the prescriptiolls for certa. in feasts, fo·r exa.nlple a daily procession around the altar for the feast of Taber­ nacles, 4;there are also vivid accounts such as that \'lhich t a kes place after Israel's deliverance at tl~ Reed Sea: Then the prophetess Miriam, the sister of Aaron, took a tambourine in her hand and all the women went out atter her with tambourines and dancIng while Miriam res­ ponded to them in song .. ISing to the Lord. £01" he has completely triumphed. . The horse and its rider he has hurled into t he sea. t (Ex. 15: 20- 21 ) The occasion was the saored event of the Exodus. Yahweh had "completely triumphed" just as in his entry into Jerusalem he was marked as victorious.44 Psalm Twenty-four

4-,\'1 . o. E, Oesterley. ,The Sacred Dance, p ~ 14.2 " 44S1gmund !JIowinckel. The. Psa.lms I.n Israel' s Worship, I . The author notes that when "the priests lifted the ark to carry it in the procession or in battle (I Sam. 4) it signified that Yahweh himself on his throne headed his ' hosts. ' So they used to lift the ark with a short song calling upon Yahweh himself to march: ll!tise uP, Yahweh, and let thine enemies be scattered, let them that nate thee flee before thee! • •• and when the army pitched camp, or the procession reached its destination and the ark .,las put down,. the words were: "Take thy seat, Yahweh , among the myriads of Israel. " (Num . 10:)5). On the restal days, when the service wa.s over, the h1gb priest concentrated t he essence ,of the whole in an act \'Jhich was Visibly and audibly to convey to the congregation the blessing gained by it. He reached out his hands over the people and pronounced the ,30 which is a commemoration of David's transferal of the Ark proclaims: tlLift up your heads 0 gatesl And lift your'! selves up, 0 ancient doors, that the king of glory may come inln45 Little wonder that David and the whole house of Israel should. dance in honor of this saving event =

It seems obvious j . though it may be too easUy taken for granted, that the actual processional dance along with the conveyance of the Ark by its bearers are really the agents by which Yahweh takes possession of Jerusalem. Like­

wlse ~ the very marching througb t be, Reed Sea was both the

f a ct and the demonstration of God I S saving action. Again we are reminded of the external activities which speak the internal realities. In acconpaniment to the festive dancing is the musie. As a matter of fact the "reveling before the Lordf! ''las "\,,rith songs and harps and lyres and with tambourines and castanets and cymbals ." In addition tfDavid and all of the house of Israel brou..e;ht up the

Ark of the Lord with shouting and the sound cf trumpet . n From the earliest times. all types of ritual have employed some form of instrumental music even if only the rudest percussions. Many of the psalms ennume rat e the various well known tAaronic bleSSing, ' t The Lord bless thee. and l keep thee 1 etc. (Num ~ 6:22.27) . It is noteworthy that in II Sam . 6:19 after the ark has come to rest, David offers sacrifice and then fl he blessed the people in t he ruulle of the Lord of hosts~ • • ,Then all the people departed each to his home . 1' 45 ps . 24:7. 31 instruments such as Psal m 150 which is a clar ion call to: I Pr a ise him with t he bl.ast t£ horn! Praise him with ~ and luter- Praise him with . and dance t Praise him with strfn~s and pipe! ~aise hi m with ~lan~ ng cxmpals~ Praise him with eras ing cxmoalst Let everything that has breath praise the Lord! ( P3 . 150:3-6) The hymns of pra ise a ccompanying the s acred processional dance function primarily as prayers which, not only have meani ng in their o~~ right. but also clarify the gestural symbols . Because man is the kind of croature that he is., he B:Kpresses himself most perfectly in the combination of 'IIlord and gesture.. In thisrnanner his encounter ltl'ith God can reach its deepest levels. In t he sacred liturgy of revelation there is the continuing process of gest'l.tI'e a.nd word ' s clarifying one another a nd at ~he ·same time clari­ fYing tbe event which is te1ng re-enacted in a way such as to render it present in lts core signit'icance. rtitual dancing" and all that forms its setting" may signify any number 0.£ internal attitudes. \\lbat is

its s ignificance in the conte~ of II Samuel 61 It would seem that one of the basic emotions which is deeply rooted and constituent of Hebrew 'tTorship is joy; and the text \16 have been considering states eJep11e1tl.y that TtDaVid brought up t he. ark of God \ld t h j2I,. .. tl Schola.l·S tell us that when other primitive peoples danced in ritual it utis f or 32 the purpose of divining in themselves n ,feeli;w; . of victory, courage" fertility t success or the like. 46 j Strangely, almost magically. that whieh \'las dosired was as good as accomplished if' the feeling could be produced. Tiiben the religious dance is looked at from within the Yahwistic religion, it is free from having to perform a magi¢al fUnction and may be viewed as a gestural ex... pression of sheer joy at the encounter with the Lord of hosts. an act performed for the glory of God. Joy is expressed often in relation to ritual actiVity. 47 For example Dt. 1 2 :7 exhorts the faithful Israelite to come to the sanctuary "eat before tho Lord your GOdJ and with your h0useholds re,joi,ce over your undertakings, in which the Lord your God has blessed you . 1l ay it not be 5 aid that the fullness of life experienced by the people of God" \'lhether it be expressed in the ordiru:try tasks of life, tr.e keeping of the law. dancing, singing, shouting. or the mora sedate forms or worship, is sUfJl1led up by their self... evident joy in the Lord. It seems apparent, then, that symbolic gesture is a pO\"1er which is man fa proceeding from his bod.ilinoss and coupled ,dth the internal attitude whi.ch it is meant to

46Sigmund Mowinckel, The Psalms in JsraeP s \'1 or~i~, It p. 10. lJ,7TIJOyn . in D1ctioWEtn of the Bible, ·James Uastings~ editor, ( New York: Cnarles Scribner's Sons, 1963), p. 5.3.3 . 33 revenl. Concentration on the response in terms of ritual ge.sture has shmm that because of the intensity of en- ./ counter with God possible in revea.led religion. these gestures are direct. instruments either in the original event. such as thetr ansieral of the Ark, or the later liturgical celebrations. It is the work of the following -chapter to analyze the nature of ritual g esture in the Christian sacrament of baptisIh I CHAPTER II AN ANALYSIS OF RITUAL GESTURE IN THE RITE FOR ADULT BAP'l'IS

In the beginning or tnis paper 1t was stated that symbols are objects or events which. though bearing an obviQUS meaning in the concrete situations in which they are found, are discovered to bear in addition other deeper re.ferences or relationships. Symbols communicate in depth. Since they function in communicating more than their denotation, symbols do not only touch man's explicit con­ sCi,ousness, but all levels of his psychological eld,stence. This is why a symbol ean act as an important transforming influence to man. Because of Christ's redemptive activity which con­ tinues in the Church, in Christia.n sacrament there is a transformed meaning to the already existing realities which have always featured in manls d~ily living: humble symbols of life, such as \'later and bread. In the process of christianizing man, which is in itseLf a gradual moving into the mystery of' Christ in the Church, Christ present in this Church is using as the precise instruments of transformation. not just water or bread, but the

34 35 transformed neaning of \Y'ater or of bread. This trans­ formation 'lilhieh is oontinually t ald.ng place in the Chur,.eh is directly affecting man. It forms the core of saeramental.

aetivity. A symbol invested by Christ \'lith a sacramental meaning bear·s the very reality which it symbolizes. 48 Moreover, because saerament is action and beCause it is integral action. every aspect mu.st bear a trans­ formed meaning. This applies, then. to gesture as well as all forms of' response . The Chureh today is becoming in... creasingly conscious of the truth that it 1s the whole community \'Thich acts in sacrament. Active participation is not just a choiee but a "must" for t.he fullness of the Church's sacramental life. In Chapter One of the recent Constitution on _the Sacred Liturgl it is urged. that ••• to promote active participation; the people sbould be encouraged to t ake part by means of acclamatiortsL responses .• psalmody, antiphons and songs. as w~.L1 as by actions, gestures. and bodily att1tudes. 49 As. human beings is it possible to express our most in­ terior attitudes in a ritual situation without proceeding through our bodiliness? The answer is obvious but, de- ' serves a lilQre careful consideration.

------.._---- '-_.,----- 48There is a grave temptation today-tO' think o:f s ymbol as sO'mething whioh is not real. Cf .. Cyprian Vagaggini, T e Theolo ical Dimensio s Qf the L- tur _ , I, (CollegeviUe: iturgica Press, 1959 ., p . 22 ., ' 49Vat1can Coun,cil, Constitution on the Sacrecl Lit~5 Dec.erober 4, 196), (Colle-geVDle: 'fhe Liturgical Press . ~~ , p . 21 . 36 Hoping to preserve in this study the integrity of sacrament. while at the same time oonoentrating on t}1e. aspect of symbolic gesture. we shall proceed by a consider­ ation of what seems to be the central gesture in baptism! a procession-like movement into t he different a,tepa or stages of the mystery of Christ. The procession begins

at the Church t s entrance and proceeds gradually to the baptismal font . tfJithin this oentral mo vernont are various ather sacramental symbols : signing, laying on of hands, salt and the ta.sting of salt" water and the pouring of \'later. and also bless.ings. These will be given attention as t hey are seen in the Usteps fl of the revised l iturgy .for adult baptism which is the text chosen for t his parti... cular analysis. 50 It wi ll prove beftei"icial to begin by briefly f ocusing attention on Chr.iat ts baptism by John. , . whieh , :trom one point of view, s ets the t Qne for the cen­ I" tral gesture of life-mov·amant into . the mystery of Christ .. , At the time ot Jesus the. Proselyte init i ati on r ites included b oth circumcisi on and baptism. 51 Initiation meant incorporati on into t he People of God and bapti sm carried '"lith it both the notion ot puri f ication and t he idea that the proselyte. in g oing thrGUgh thi,s ceremony

50All citations from the Baptisu~l Rite will be taken from ~ Parish Ritual . Fred .. R, :Mer~nus and Bade O, S. B... editor-s', (Raw Yor~ : Benziger Bros ... 1962) • The texts wi ll be indicated in the footnotes by ~ .

51ftBapt,ism. t, in The Int.e~reter ' s Di.ctionar;y: of the Bible, I , (New York : Abi ngdoness, 19(2)., p. 5~1 . 37 of immersion in "later, somehow participated in the Exodus event by \1fhich the Israelites lIere formed asa PGople. 5? Because there was partiCipation in the Exodus, it follm-rGd that tbe new Israelite en"tered into the covenant rela·.. t10nshlp which rosul·ted from a free decision to choose Yahweh, as initially the Sina.i Covenant f ollO'l.... ed upon the free decision or the Hebrews to leave Egypt and go through the Exodus. Since there were undQtlbtedly these overtones of Exodus and Covenant connected with Jewish proselyte baptism these must have had some bearing on the significance of John's baptizing in the Jordon. The Synopticsmention that John was preaching "in the desert a baptism ofconverslon . "' Conversion meant a whole-hearted acceptance of God which had grown considerably in i mportance. significance and intimacy since the Exodus and. Sina1tic Covenant.. Conver­ sion signified passage into a new way of life as the Exodus and CoV'enant sharply defined. A baptism which was a new conversion "unto the r emission of slnan is unmistakably Johnt s herald of'a proxi mate prepar,ati,on for the cracf the Mes siah; the era of the Ne\lT Covenant . Yet John the Baptist wa s conscious of the fact, that this baptism did not carry with it the fullness of pur:tric ation~. ,, "I indeed

52Jean Danielou S •.J ~ , From ShagO't'isxo Reality. trans . Dam \>l ulstan Hibberd, f London: Burns and Oates Ltd., 1960} . Father Danielou avers that ttJohnts baptizing seems to have affinities with the bap.tizing of Proselytes, but the kinship is not with the ordinary Jewish community., nut with the eschatological community. \'Ii th t he true Ecelesia. , of l-hich the Ec el~sia of the Exodus "JaS the t ype . p. 15ft 38 baptize you i.n ilrater unto penance. but he that shall come after me .. • • shall bapt ize you in the Holy Spirit and I f'ire •,t 53 It is \tlithin this setting that fl Jesus came .frOtll Galilee to John, at the Jordan, to be baptized by him. n54 It is in the baptism of Jesus that the basic gestural symbol of a gradual walkil'lga journeying Ol" moving into a deeper mystery of life is focalized . Obviously the fq mbol has several levelsQf sign1ficance. First ther-e is the simple fact of Christ's walking do~n to the Jor4an to be haptii~ed by John. This. with the other gestures accompany.... ing it, is eertainly not phenomenal to any hu.man being - walking is an Qveryday act ion~ However ona second level

Y there is the meaning oi John t 5 ba ptis1U (e specia.lly the Exodus connota.tions) which "I.e have described and which must bear aome relationship to Jeaus" request £01" baptiam. Here it appears that there is t he brooder significance of the journey of exodus from Egypt and into the d~sert where the Co\'Smnt t1as formed and then ra·tified on a more intimate and individual basis throughout ISl"aelitie history. Person­ ally. Christ,. in his decision to go (iOtrffl and be bapt1sed. i s catching up the Core meaning of the Exodus into bis own exper;i·ence. Perhaps the :intensified decision. of' Christ to accept the Father's \'1111 1s made clearer by recalling that at first John hesitated to bap:t.iz-e Jesus by saying :

5)Matt. 3 t 11... 12 j Lk. 3 ;16, 5 · ~tt . 3.1). 39 It is I who ought to be baptized by thee, dost thou come

to me? l' But Jesus 3nS\iered. • • tiLet it be so now ,. for Iso it becomes us to fulfill all jUstice. 1155 'I'he biblical

meaning of " justice, !l "sedagah, It was essentially fid~lity to the Covenant of Yam1eh . 56 In Christ, this fidelity reaches its perfection. Indeed, in him Itall justice is

fulfilled. 11 \lith this t:r;

rite of Chrl,st t s baptism. It 1s generally agreed by scholars that our Lord ' s baptism was certainly a prefiguring ofthe Christian ritual; hO""ever it may not be viewed as an isolated e vent of its institution. 57 Rather Christ's ,(TIro goi ng through the ritual is, on its third and deepest level, an action directed to­ ward the Redemption itself --it marks a publia beginning of the journey in which his sal vi.fie mission is accomplished •. At the cl.imax of this occasion, after Jesus had been bap... tized • • . and come up from the water. Behold the heav­ ens were opened to him. and he sa.,.l the Spirit of God descending as a dove and coming upon him. And

551-tatt • .3 ~ 14. 56 . Ja.cques Guillet, J ", LaHother*, Jr., (Notre 1960 ). p ~ ~9 ff. 5?,,,, X. Durrwell, The ReStWrocti,<;m " ( New York: Shead and Ward, 1963), p . 313. Also Oscar C\lllmann, Baptism it the Nev Testament ,.. Studies in Biblical Theology~ . If ( emdon: s. C. M. Press , 1956) , p . 9 ff. 40 behold., a voicEl from the heavens sai.d, tThis is my beloved Son, in \1hom. I am '1Gll pleased t' 58 It is striking that there is also within the ri t/ of Jesus' baptism., the clarifying tlword;ft but this. time it is word of the Father declaring Christ· as Son whose very action, as indicative of his decision or utter conformity to the Father. 1s pl .ea:sing. In continuity ldth the "mole of Old Testament revelation, the presence of the Holy Spirit

(here in the form of a dov~) signifies that Christ is set a.part in holiness. Uis careel' is to be, as all the Old

TestamEHlt heroes f t entered upon under the impetus of the Spir.it .. In drawing together the three levels of meaning in

tbe gestural aspee·t of Christ t s baptism. it becomes clear that .$uch a simple ge$ture as walking to the Jordan. dOW'n

into the water, and out again~ is" alolilg \d th t..lJ.e words

whioh clarify its meaning, an a ction ~Jhieh bears in a basie \18.Y the sign1.ficaneeof a redemptive lifetime .• Cbrist, in w'alk1ng to the Jordan., submits to a baptiam wbich indiea.tes his decision to form a New Israel, even to aceepting punishment. for sins; though he himself remains

sinless. tie ~.. ould l.ater submit to· another bapti.sm which

~Jould be of bl.ood, but here 'the wat.er of John's baptism

pr~.f'igures the baptism ofsuffel"ing. In coming out of the waters Christ fa action could later be seen in the light of his resurrection from the dead although this action at

8 5 ,l.'-JCI.u_tt ' . 3· -111:• . ,}'" 1'" I fI' 41 the time of its performance already bore the basic meaning

Qf Exodus. Finally, any humiliation \t-lbich might have b~n attached to Christ's submission to John's bapti5!ll (later to be the supreme humiliation of. the cross ) \fa8 follo\~ed by his glorification by the voice which declared : "This is my beloved Son in ?thom I am well-pleased. TI It is in these words that the meaning, the attitude intrinsic to Christta ritual gesture ·or baptism. is confirmed.

Prel1mipaI"X Remm:ks .on the ReVised Baptismal Rite .for Adults On April 16, 1962, the Congregation of Sacred Rites made available for use a revised ritual for the b3.J)tism of adults .. 59 In practice this liturgy ~ U' axe ... euted ideally, .should be celebrated at seven different stages of 'the eateehumenate progressing through the in­ struction to the baptism. However the officd.al commentary on the revision as printed in A,cta~Ro$tolicae Sedis states that although it is mandatory that the complete series of rites be carried out in their proper order without omission or inversion, it is still permissible for the minister to combine all on a single oecasion and still be observing the revised liturgy. 60 The broad pUl"po.se whieh the C.oJ!1g;r-egation

59,A.e't.a APosto ieae Sedis Comrnentarilm Officiale, . Annus' L1V .. Series rr1, V. 11V, tTypis Polyglott.is Vaticanis, 1962). Pl'. 310... 33$ . 60 . ~bid • •. p . )11. 42 of Sacred Rites desires to beeftected-through t he use of this new text is quite simple but meaningful: "to I sanctity the cat.echet.ical instru.ction with sacred rites. ,,61 Keeping in mind the basic gestural symbol of baptism* which was seen in Christ's own baptism as the initiation of a journey into his redemptive activity. the seven steps of the revised liturgy provide a natural structure for the study of this gesture.62 It seems appropriate to remember that in Baptism. the processing about from place to place is integral to the sacramental symbolism itself" The words and other gestures which accompany the constant pro(lessional atID'Ospbere reveal that the conscious move .. ment into the Church is a conscious movement into the mystery of Christ in his Chw:-ch. It bears in it500ooo­ 'tat ion the broader signitic.a.nce of the l.ife... journey Qf the Christian toward the Promise of his baptism.

61th1d. It seems pertinent to note here tha.t in the new Constitut1onon the Sacred LiturgY. there is rn.ention of a further :reV1sion ~ "Both of the rites for the ba.ptism of adults are to be revisedt not only the simpler rite, but also the more solemn one. whie.h must take into accoUnt the restol'ed eateehumenate. . A special lI.ass t for the conf,erring t of baptism is to be inserted in the Roman fU ssal. ft (C hap. III, no .. , 66. p . :;9). 62The,se "stepsn are a ctually arbitrary divisions of the total liturgical action. Although they seem to fall into place naturally the divis.1on in this part.icular manner is not intrinsic to the efficacy 0·£ t he sa crament" 43 Step 1: At the EntrFnce o~ the Church Before going to the threshold of the Church door .~o greet the catechumen, there is a short prepa.ration cere­ mony i n which the priest kneels at the altar, preferably with some of the members of the Christian Community gathered Cor the liturgy. and appropriately intones the antiphon: "Thus speaks the Lord: I will pour out upon you cleansing waters, and you shall be '\'lashed of all your stains. n63

This 1s followed by a series of three psalms. Psalms Eight t Twenty-eight, and Forty-one which reiterate the universal themes in revelation of the majesty of God, the dignity of man, mants spontaneous reaction of pr aise to God as he reveals himself in the works of creation and in his action in sa'cred history. And finally the statement of man ts inna.te longing for God expressed in the words of the psalmist : liAs the hind longs for streams of waters, so my soul longs for thee. 0 God . ,,64 Then, in the spirit in which the catechumen is to be received int.o the community:. the priest solemnly prays that: fl our chosen one, instructed in the holy mysterie s, may be born again in the \'fater of baptism and oounted among the members of your ChUrch. Through Ghrist our Lord ~ 1165

63p, R•• p ., 38 . 64Jean Danielou. S./II J ., gives an i nteresting history of the use (If Ps . Forty- one in the Baptismal Rite even to its portrayal in early Church art. The Bible and Liturgy! Litur... gical Studies; {Notre Dame: University of Notre Dame !Tess, 1956 }.• p. 36. 65 g.Ru p . 42 . 44 The priest then processes to the doors of the Church where the candidate is awaiting entrance into the C017InlU)lity \'lhich is here symbolized by the building that houses the

Christia n Community. As iSlllanlfested again and again in the context o£ revelation, faith is the key to the per .. sonal encounter with God . Immediately the catechumen is

questioned: n~lbat do you ask of the Church of God'i!! to which his reply is~ "faith . 1f Although the concept. of f aith has undergone many attempts at definition during the pro­ cess of religious history, the reality of faith in mants concrete experience has remained the same s i nce biblical times. \1'ithin our study of the uniqueness of Israel's religion, we remarked that faith on man's part meant, not only his recognition of the God of revelation. but also man t s entire relationship with God in both his exterior actions and his inward dispositions. In terms of the New Covenant, it still remains true that only in faith ean man become part of a priestly, worshipping community. Only in faith are his exterior actions in formal liturgy and his actions in the broader scope of daily life, authen­ tic expressions of his inward attitudes. It is in a faith-context. which the cateehumen has already begun to experience in the process of his conversion, that he enters into the first formal step of his baptism. At this point he is told that he must love God with his ""hole mind. heart and soul, and his neighbor as himself. From 45 man t s point ·of view this is the most basic statement of the Christian cateehesis. / Emphasis is laid on the fact that in entering into the Church of God" there must be a freeing of the person from the powers of evil and darkness. He must be snatched away from the "unclean sp1r1t~ n At the entrance of the Church, this theme begins to be developed; however we shall examine it more thoroughly ,later on in the consider ation of the three formal exorcisms. Here thecatec:humen is breathed up()n by the minister, which. according to the ords of the rite, is to cause the evil spirit to depart. This is immediately followed by breathing in the form of the cross by which the candidate is to receive the "good Spirit and the blessing of G()d . ,,66 Then; being signed on the forehead and breast with the sign of the cross, he is told that this 1s the Sign by which he may enter the Church of God , and also by which he is escapti ng the snares of death. The sign of the Cross is the supreme paradox of life, death and life unto Christ. There follows an even more formal .slgning with the cross on the forehead, ears, eyes, nostrils t mouth, breast and shoulders so that the \

66p•R., p. 45 . 46 to de.ath death and conquered the powers of eVil. The sign of the cross which f ·eatur·es so prominently in this / step of the ceremony is., thena a sign of victory during the continuing process of christianization. It remains

such throughout the Christi an's life ~ The origin of

consignat~o and sphragi§ may be traced baek to the earliest liturgies67 and not only do theyearry .d.th t hem the meaning of being consecrated to Christ but are al so seen as having an anti-Satanic value. For example St. Cyril of Jerusalem writes that for those w'hose conscience is upright the Lord: • ....stamps His salutary and wonderful sghragis, t>1hieh the demons fear. wbich the angels' reeog- . nize, so that the former flee to bide themselves while the l~iter sUlTound the soul as a member of the family. ' Even as early as Tbe Apostolic,Aradition of HippolItus the

Christians were reminded that ~ When tempted. always reve:rently sea l your forehead with the sign of the cross., For this sign' of the flassion i s displayed and made man1£est against the devil if you make 1tin faithl not in order t hat you may be, seen by men t but with christian spirit (~er scientiam) putting it forward as a shield.. If' In.. aeed the adversary sees the po~Jer ·cf the Spirit outwardly g~splayed from within. .. .he takes f1 i ght trembling • . Thus the sign of the cross. is both a consecration to Christ

67Cf. E., C, Whitake.rl_ .Documents of the Baptismal Liturgy, (London: S. p_C. 1'1. • • 1960) . 68Catecb• , I ~ J, (P, G., 33 , p ", 373 ), as transl ated by Cyprian Vagaggi n1 in The TheologicalD1mensions c£ the Liturgy, p . 211 . 69Dom Gre,' ory Dix, editor, .'1'he Apostolic Tradition f?f Hippolytus, Londen: S. P. C .. Kill 1950 ). pp . 68 ... 69 . 47 and a Il shield" against tM aeversary. After the solomn signing of the candida.te. the prayer which le ads into tJI3 second step of the bap~1smal rite aptly describes the liturRical action up to this point. The minister asks our Lord to ••• look with favor upon this servant whom you haw called to ;tako his first stepG in the fait.h. Take f r an hUll ill SnudiiiicG of. heart" Froe him from the snar~~ of SatGl'l whieb until now bavtl held l1im."/O

St.ep 2: OeremonI of the S511t The second step of the ritual lead into the actual baptism is quitQ brief. It consists in th venerable custom of blessing salt and v.iving it to the catechumen.. In the liturgies of both Rome and Africa. and dating from the third and fourth oenturies. it ,·:as the custom, after signing the oandidates.to give them a t aste of salt which itself bad been exorcised to free it trom any evil effeots.?l The use of salt has had Irany meanings tn the soc1al eustoms of mankind as well as in .religious contexts. fJiost practically it 1s used as a preservative for food. Hebrew mothers had the custOOl of rubbing their newly born with salt 1? which. they claimed. made the child strong. Howe"?er the

70 P.,l,\ u pp. 51 ~ 52 71Cyprlan Va.gaggint. 'The 'l'hQolgg,1eal. .Dimensions of the LiturgY, p. 212 . 72Roland de Vaux , Ancient Israel, p. 45 . 4S mos~ meaningful use of salt withi n the religious realm is in t.erms of ·covena.nt.' '1'0 eat. s alt \'Jith someone meant to / be bound in loyalty ~o him, and this pr a ct.ice often took place in the intimacy of a rneal , ?3 Granted the many oonnotations v;hich salt can have, let us consider its me ". n1ng as it 18 clari£ied by the prayers in this step of the baptismal liturgy. A most prominent notion appears in the first prayer a nd continues throughout the ceremony: salt is symbolio of the wisdom of the Lord. Because salt naturally sharpens the appetite, here it 1s used in the sense of sharpening the catechumen' s desire for "finding pleasure in the keeping of God's command­ ments. u74 But keeping the commandments 1s not an end in itself; rather it is that the Christian JIlay "serve Chris t in His Church and make progress from day to day in t he \\,1lY of perfection."?5 The prayer employe the imagery of a journey,. "prQgreos fram day to day" on 11£·e'8 way _ Salt is symbolic of the savor for Wisdom whi¢h makes man I s way ft-uitful. The interrelationship of l'l1sdom. law and path of life has had a l ong history of development in thE! Wisdom Literature of the Old Testament so that its use in this liturgy 1s by no means n •

~ ..~-,-- ......

t 73 'Sal t ft in Tb! Interpreter,s Dietionan of t he Bible. IV. p , 167. 74.f..t!.u p . 56 751~ip .. 49 Secondly, in the exorcism of the salt we find the notion of preservative. The salt is exorcised in the j name of the Trinity as a repellant of evil. It becomes 76 a "sacrament of salvation to repel the enemyfl . Through the power of the blessing bestowed upon the salt, it is to act as a "perfect remedy" ever abidinl! in the hearts of men in the name of Christ. In other wards, salt is symbolic of another gift which the Church grants her children. This gift is fortification against evil which results from this new freeing element for the Christian's journey. Finally, the priest places the salt in the catechumen's mouth, and it is in the accompanying prayer that the relation of salt to "meal " is signified. The minister prays that he who "has had his first t aste of blessed food in the form of salt" be satisfied "with the bread of heaven so that he may forever be fervent in spirit, joyful in hope, and zealous in your service. ft 77 But before the candidate is led to the waters of baptism to be born again in Christ so that he may join in the Eucharistic feast., he must undergo three formal Exorcisms.

Steps 3 - 4 - 5: The Exorcisms The rites of Exorcism are the clearest stages in the baptismal liturgy pointing to the Christian's battle with the powers ·of evil and his triumph with Christ. The

p 76 . R. t p . 57 77-Ibid• 50 formularies used in the present liturgy for adults have been substantially the same since the formation of the . 78 I Roman liturgy. At that time it was recorded that the exorcisms took place on the third. fourth and fifth Sundays of Lent and then again on Holy Saturday pre­ ceeding the baptismal ceremony of Easter. Perhaps this fact accounts for their seeming repetitiousness if the entire Baptism is pa r.formed on a single occasion. The three eXorcisms contain the same basic structure. The candidate is i nvited to kneel, pray the "Our Father," stand for the ttAmen , " and then step forward to be Signed with the cross by the sponsors and then by the pri·est. After laying his hands on the candidate's head, the priest then extends his hand and prays for the catechuments release from evil which is fol lowed by the actual words of the exor­ cism addressed to the "accursed devil. If In the Judaeo-Christian development of exorcism as a religious practice , it is quite noticeable that the most vital part of the procedure is the invocation of a name . 79 Christ cast out evil spirits by his own authority but Scripture tells us that the Apostles cast out devils in the name of Christ. Thus it is significant that after praying the "Our Father" in which the candidate expresses

78Cyprian Vagaggini, The Theological Dimensions of the Lit~gy , p. 214 79"Exorcism'! in Dictionary of the Bible, p. 280 . 51 his growing consciousness of sonship; he is immediately signed again in the name of the Father, Son and Holy I Spirit. Being marked in the name of the Trinity is not only effecting the departure of the "accursed" one, but at the same time is speaking of a new and intimate rela­ tionship with each of the Divine Persons. In this rela ... tionship the devil can have no part. That the cross is imprinted by the sponSOTS as well as the priest is in­ dicative of the realization that every Christian. no matter what his role in the community, is a truly eff ec ... tive force against eVil. The tfprayerf! contained in the first exorcism is note-worthy since it is a direct statement of the link between the exodus in which the Israelites were freed from Egyptian tyranny through the direct intervention of God . and the catechumen 's release from the power of Satan for admission into the Church. ao o God of Abraham, God of Isaac, God of Jacob, you appeared on Mount Sinai to your servant« M.ose s ; you led the children of Israel out of EgypJi . graciously appointing an angel from heaven to guard them day and night. We ask you, Lord, to send your holy angel from heaven to guard in the same way your servant. ! . and to lead him to the gracy of your 'baptism. a

aOJean Danielou, From Shadows to Realit . (L ondon: Burns and Oates, 1960) , p. 167. The place 0 r the Exodus typology in primitive catechet1cal instruction and its development in sacramental rite is throughly described in Chapter 11 of this work. al P. R., p. 6 0 52

This new exodus of the catechumen is directed tO~la rd the final Kingdom and is wrought in the Church through the I redemption of Christ our Lord. All of the remaining pray .... ers of the exorcisms bear the same theme s of lib-eration and flpeace" through an everlasting spiritual "rebirth." The immediacy of these prayers echo the intense desire for full insertion into the mystery of Chr.ist in baptism. 'rhe text for the rite of exorcism varies slightly in each of the three cases, however the formula found in the Gelasian Sacramentary seems to provide the nucleus for the more elaborate developments. Therefors, accursed devil., recognize your condemna­ tion and give honor to the living and true God ; give honor to Jesus Christ, His Son, and to the Holy Spirit; },!ithdraw from thes~ servants of God , because our God and Lord Jesus cErist has seen f1t to call them to HiSfiolY .race and tilessing and to the ~irt of baEt1sm. y this sign of the holy 'C"ross w ioh "J'e placeon their foreheads and whS~h do you, accursed devil,. never dare to viola tee After the third exorcism of this nature there is yet another rite later on in the ceremony which is comparable to the solemn scrutiny of the candidate which formerly took place on Holy Saturday morning.

S~ep 9: Rit~s Upon Entering the Church Now the candidate is suff iciently prepared for entry into the Church. The priest, after having t aken the

82The Gelasian Sacrament ary, I . 33 ., H. A. Wilson, (Oxford-:" Oxford University Press., 1894) . p. 4S . 53 catechumen by tbe hana and leading him to the entranoe of the ba.ptistry, commenoes the three short rites whlch ar, ..: decidedly anti...satanic in chara ct~r . These tnclud(l, in addition to an exorcism of the usual type, the trEphpheta, " (opening of the ears), the anointings and the renunciation of Satan. The opening of the ears is an elaboration or the precea61n{l' exorCism. 'l'he gesture of signing the ears and nostrils o:t the candidate is clearly explicated by the formula preserved in our present ritual: "Ephpheta. ".. hie h means t Be opened,' so,that you may perceive the fraaance of God 's sweetness. But you, 0 dertl, depart; f or the judgment of God. has come . "oJ An anointing ..Jbi cb accompani.Qs the '1Ephpheta" is interpreteli as a.nother fortj,fication .for the continued struggle with Satan, not only the more 1rmnediate combat signified within the rite itself. but that paradoxical strugple .d.th the powers of evil which constantly calls forth the decision of choosing Christ throughout the Christian' s -journey in time. S4- Scholars cite numerous texts from the Fathers and the ea.rly sacramentaries which show unanimous agreement on the intorpretation o£ anoint!­ as a conveying of powerful force aRainst eVil. The followin

8,l.t1h, P .. 86 84The Gelasinn sacramentarX. I , 42 , P. 79 ; Cyprian VagagginI. rna theological pimens10ns ot the LiturBt, states that 60th the litur gies and the Fatners cons oer the anOinting as a prepar ation for the whole lifetime of combat '

Imps . n 0 7 He who enters the Church in t.ime must face the sober realit y of evil and the possibility of deviation from the path of Life, Although the Christian is assured of victory in the death and resurrection of Christ, he is not released from reckoning tlf1th the objective tact of

Evilt The Victory o£ Christ. in order to be a Victory for the indiVidual Christian" must be ratified in his own life.

d5Cat~C h . :20, 3 ( P . G. 33 , p. l OSO) , trans. by Cyprian Vagagp·inl,. :rhe Theological Dime,ns1ons of ,the Liturey, p. 215 . 36Jean Danielou, Bible and Liturgy. p. • 87U)id. Father Danielou discusses r ecent scholarship with regard to the I29mP* diaboli. In e-ID cral it 'is ma intained that the .R9mp! in its primit1ve'meaning vas the manifestations

'tor the pagan worahinc ' R:l n oo,rticular the processions and t~e games ••• ttev. l1Ugt;> l1nn~r S~GS 1.11 'toe ,\>~ the pro\!eosJ.on of the demons; the \tord 'Would thus desigWlt.e peraons . ti p , 38 . 55 As St. Pa. ul succinctly states: Our wrestling is not against flesh and blood, but against the principalities and the powers, aga.inst; those that rule the world of darkness, the wicked {B spirits that belong to an order higher than ours. Baptism is in no sense magic . It requires man's deepest and most P9 rsonal decision to renounce Satan. Yet this is not due only to the Christian's unaided powers ; rather it is due to the gratuitous, transforming power of God at work within man . With the prolonged ceremonies of prayers; exorcisms, salt and anointings, along w~th the renunciation of Satan and profession of adherence to Christ, the catechuman finds himself on the threshold of his entrance into the fullness of the Paschal Mystery. He is now present at the font of Baptism. One movement has inspired the stages through which he has progressed: exodus into a new way of life in Christ which will cubninate in the union of Eucharist. The preparation, especially in the early Church, was long and arduous. But this preparation bears witness to the exceedingly personal nature of Christian initiation. Sin- cere and genuine conversion is not conversion to a creedal formula but coming to know and love a person. Christ. Christ lays hold of man with His love. an. then, must respond in love. aaEph • 6:12. 56 Step 7: The Baptism

After the baptizand is led by the priest into the baptistry, he stands bE'fore the font proclaiming his own! name to those present . Once more he professes his belief in the Father, Son and Spirit. Admitting again his desire for baptism, the "'Jater is poured whil e the familiar ritual words are recited; "I baptize thee in the name of the Father and of the Son and of the Holy Spirit.1t Being baptized "in the name" is til pledge of the presence of the t hree Divine Persons. In keeping 'with the Israelitic belief in the power of a name , here the names also indicate the power of presence. Replacing the influence of Evil is the deifying influence of the Trinity. 'fhe Father and Son are giving the new Christian their Gift of the Spirit and in that very aetion are giving him themselves. Despite the fact that volumes have been written on the historical de- velopment of this particular portion of the baptismal rite, we "dll consider the element of \Oyater and employ it as a kind of prism through which the meaning of the basic processional gesture may be refracted. W. F. Dillistone has remarked that the many-faceted symbolism of water. "lith its primitive and ritualistic in... terpretations, is in grave danger of falling into eclipse 89 in our times. As \ole mentioned earlier. symbolism is

89W. F. Dillistone, Christianity and Symbolism, p. 187 . 57 structured so that it may influence the deepest levels

(i)f the human psyche. In the instance of water symbolism. the abundance of meaning is undoubtedly present ; yet it / is a great challenge to find ways of developing sufficient understand~ng of the symbol in order for it to function to its greatest capacity with regard to the Christian community . If there is a feeling of unreality connected \nth the rite, perhaps it 1s due to the fact that for many today, the language of symbol is becoming bereft of meaning. Never­ theless it is vital that the symbolism of water be under­ stood for baptism ~ There are no words or gestures which can t ake its place, since water is by its very nature a symbol which is often ambivalerit. Vie shall first describe wa~er as a symbol on the level of the unconscious, secondly its meaning in daily life, and then gather these into the religious interpretations which reach a climax in the sacra­ ment of baptism. The vast studies of Carl Sung have given ample evi­ dence that water is one of the commonest archetypal images of the unconscious. 90 On that level the water symbol is 'one of fecunditYt intrinsically linked with creation and therefore a basic element of life. Yet on the same level water is associated \'lith voice, darkness, death, silence and loneliness. 91 But even in the mysterious demain of man's unconscious activity, the water symbol is capable of

9°C .G. Jung, The Integration of the PersonalitI. • trans . Stanley M. Dell. (New York: Farrar and ltinehart, 1939) . pp . 66 .. 68 . 9lW• F. Dillistone. Christianity and Symbolism, p. 187. 5$ successfully drawing these associations together and thus f unctions as an integr ating f actol:" . As a symbol in da ily life. water is open to the j obvious interpretation of purification and cleansi ng . There is nothing very mysterious about this property of \'later. Besides its purely pragmatic use, "later as puri­ ficatory was logically drafted into the service of religious ritual. especially where there was a strong t abu mentality regarding objects or persons \'ihich, for some reason, had incurred uncleanness . In other realms of daily experience rain becomes a symbol of life, particularly if the people concerned are agr arian. The transfer to a religious centext is easily understood, Israel saw rain as a Sign of God's blessing since it supplied her people with all of the means for comfortable f peaceful living.. From t he rain they were able to draw the comparison to God ' s Word with its life-giving properties:

For as the rain . comes down, . ... And returns not thither, . Without having '.'1atered the earth, And made it bring forth and sprout, Giving seed to the sower, . And bread to the eater, So shall my ''iord be that goes out of my mou'tli - ... It shall not return to me fruitless. (Is. 55 :10-11) Another life experience produced quite a different notion of water. In passing from one territory to another frequently it wa s necessary to cross through water. No matter what accommodations were made . the experience was 59 a dramatic one especially when the new region W'S S st range and unexplored. Jl>1 yths and legends interpr ete.d man t s / crossing water as separation from an old way of life and a challenge and commitment to the new .9 "" Related to this fundamental human experience is the symbol of the journey which is universal in the literature of mankind. 'rhe journey from death to life, from darkness to light might almost be called a basic pattern of reality. Mythology has depicted the rising and setting sun in terms of journey, also the cy;ele of the seasons. By no means l.lnfaniliar is the theme of the hero who journeys to the depth of the sea where he struggles in dark \iaters a~ainst the monsters of the deep, often portrayed as dragons or evil kings. The hero is victorious. He wins for himself a new life, and this he is em powered to communicate to his people. erging the t wo symbols of water and journey. the religious event of the Exodus catches up their meanings and adds a new dimension. The Hebrews., having been under the yoke of bondage. were led by Moses in their dramatic passage from Egypt which was sealed by the 1tlaters of the Reed Sea. The wa ters not only separated the Hebrews from their wretched past but opened the way to a new life of promise . Even though many elements entered into the cor­ porate experience of exodus , the clear boundary of separation w 9 2W . F. Dillistone. Christianity and SYmbolism, p. 187. 60 was the Reed Sea . The waters could symbolize both the bondage and the deliverance ; the suffering and the / victory; decision and fear; and also the journey and the land of promise . Passage through the Sea sealed God's action in the emancipation of a people . Ever after Gard, the Exodus was linked ldth the formation of a distinctive Community. the People of God . In Israelitic worship there was a constant appeal to recall the E ~odus; and this saving event was a stabilizing influence on the community's liturgical life. ' we mentioned earlier that Jewish Proselyte Baptism wa s an initiation into the Community. As a ceremony em­ ploying water, it was strongly attached to Israel's passage through the Sea at the time of the Exodus. In Christ's baptism by John, it is clear that this is the beginning of a New Exodus , not only will it free men from the powers of evil, but this public decision of Christ is the first stage in. ijis redemption of mankind for a new life with God . Furthermore. the same Exodus theme 15 manifested

in one of the earliest cateehesis on Baptism. St ~ Paul tells the Jews that: • • • their forefathers were all protected by the cloud, and all passed Safe1! throu:h the sea. and in the cloud and the sea al • ~s t were, accepted baptism as follow'era of Moses. ) (I Cor . 10:1- 3) Examining the Exodus typology in the \,lritings of the Fathers reveals that there was a d.ecided emphasis placed - 931 Cor . 10 :1 .. 3 61 on this aspect of the rite in the early Church ~ To cite , one example. Tertullian in ,Op. BaetiSlI,l. gives \,lhat mieht be termed a hymn in praise of the baptismal vlaters in- I eluding a 6~i~lry of tho "thole his tory ot their aif:nifieanee. Hov many, therefore. are the pleas of natttre. hO~l l'tJany t.he pri vilee:es of.' gl'"Gce ,. • the figures, the preparations, the prayers. which have ordained the sanctitl of. water? First, indeed, ,,,hen the people, set unconditionally free. escaped the violence of the Egyptian king by er'ossing O'Vtil[ through 'Oi,flter, it wa s ~;,()t~fr that iiilnguisFiea the King Imse'If'; with his ent ' 0 forces. ",hat figure ore w..antfestly is fulfilled in the saeraml"nt of baptism? The na ions at' set free from the ',,:orld !?y means 0 water, to w t: ,'tnd t .cev t .61.r old tyrant. they Xeave quite behind. ,2VGrt'lh'iimcd in tho \,'ator • • • • This is the \~ t$r t-Jh1cFi fIo\tmd' - continuously d.own for the l'>E?o'Ple from the flace.om­ panying ~~ook ; tt for if Christ 1s "the "\.OCk. 'l Without doubt we see baptism blest by the \\"s'te-r in Christ. How, tn~htl is ~he. t!faeeOf llate~ .inthe ~ight oj [Od an {iiIL£..~ris¥ ~,or~ j:.h!.J:on(u:!1~O~a 5ti~;t;~~~' 4

Exodus no tx1:;l:"lage . dp.1iveranee, decision; journey, ,:n.d nO~1 1i1'o as peoplo of God. is intrinsically linked to Chriovian B..'lDtism. Throughout the rite. allusion is made to the "saving wa.tero, " and the Christian has finally been led thro\l£;h those

------."------~------74Tertullian, gn B~~lSJ!l IX. in 'l'l}Ci.I An;te ... Niceno Father s , Alexander Rober ts, James Qna. dson! edItors. Vol . :ur, (Grand :~ap1do: \m. B. I!. ordmans Publishing Co .. 1957). p. 67') . For other r efurences in the Fathers on the Exodus theme in Baptism ~thich c.an.~ot be treated here see : Didymue the Blind. in De "l'riniSi!te P,O_ XXX!X , 697 A; St . Zana of Verona. P. L. XI , 509-~I~; Aphraates the Per:s1an Sage; in pemon­ st~at!ons XII , 8, p, S. I , 521; Gregory of tfyssa , p.t . XtVL ~g D; St. Basil, De Sptritu 8ancto, XIV. p. O. lUll, J2 4.. 1 25 ; St. John Chrysostom. p. O'. LX :241J'. Parts of theSE) passages are translated by Jean Danielou. FX;2m $h.:t$lo~G, to l{ca-+J~ies , PP . 175- 201. 62 saving waters of baptism.. His physical procession into the Church and to the font has indicated a passage. a / journey; just as that same reality is present in the sacramental symbol of water. His whole existence from this point, moreover, is a continuous journey of Passover. The new Christian, in his baptism, bas been inserted into the mystery of Christ which is a mystery of Passover, of death and resurrection. The baptism does not provide ful·... fillment in itself for the Christian, but it is the reality by which he is continually oriented toward the Eucharist, the perfection of baptism into the Christian Community and the ultimate pledge of eternal life in Christ who is the Pasch itself. / CHAPTER III CONCLUSION

Any form of ritual, in being brought under analysis, becomes difficult to exp1ain satisfactorily. This is true because its outward expression and the internal attitudes are simultaneous. We find that no aspect can actually be isola.ted since the others touch upon it so closely. It quickly becomes apparent that in examining the gesture, word must also be included. However it 1s possible to place emphasis on one aspect without destroying perspective; it .enriches and deepens one's realization of the integrity ot rite. At the beginning of our study the question was asked: What is the nature of ritual gesture? Since gesture, as it becomes formalized in liturgy, is symbolic, there 1s no possibility for giVing a elear- cut definition. Nor would this necessarily be a satisfactory solution. The dynamism of symbolism is only possible because the symbol cannot be confined to a single formula . We must be content with trying to describe it. In our attempt to describe ritual gesture in this thesis, the follOWing ideas have come to light. 6, 64 By viewing gesture as a precise mode of communi­ cation in rite. the truth begins to dawn that not only . / is man responding to God in liturgy but at the same time God is revealing himself Illore intimately to man . It would be folly to regard ritual gesture as an isolated

vehicle of communication ,"lith the Holy, Gesture i~ man act.inglt However the acting is not for its own sake; it is exchange between persons.. In Chapter I it was illus­ trated that the developing liturgy of the Old Testament. though definitely influenced by the rituals of neighboring peoples, bore the d;i,stinct mark of a unique. personal, loving Go'Q.. . The Ol d Testament witnesses to Yahweh's acting sal'Yifically in the historical process. But he does not act as i mpersonal Foree . Re lationships as in­ timate as husband and wife are used to depict the per­ sona,lity of God who becomes interested in a people and covenants '!.'lith them. All of these factors condition

Israel's response in l .iturgy. Yahl~ehts activity. his presence. is celebrated in liturgy. As a firm handshake or a kiss can spontaneously say something f ar more perfectly than words, so also the bodily poses in prayer: standing, kneeling. lifting the arms heavenward. These are not merely mechanical evices, but rather are meaningi'ul ways of re-enforcing interior attitudes. The more complicated gestural activity 65 such as procession, was seen in the instance of II Sam . 6 to be both an expression of interior joy and celebra"tion,

as well as t he means whereby the Ark of Yahweh was tran~' ported to Sion. an event of great significance in Jewish history. Never in the descriptions of Old Testament liturgy can one feel that the gestural elements are divorced in any way f rom the total significance of the ceremonies and prayers. Most probably this fact is contingent on the Israelitic notion of body in which the whole being of a man passes into every form of his external expression. There is no dichotomy between soul and body - they are one and the same reality. The Semitic mind would never have eonceiyed of response to Go¢ in prayer as an in­ tellectual, motionless project. On the contrary. the Israelite in knowing God , knew him in terms of his other

experiences in kno\\ring persons. DanCing, singing. shouti~ and pl aying insturments, along with the more solemn actions of prayer and sacrifice" were media of communication t.;hich could afford to be quite intimate. The Israelitet.s pr ayer was not simply a prayer of the moment . even though forraal eultic situations were numerous, Because of the faith which motivated his r esponses. the indivd.dual' s t/hole life was affected by his intimate reJa tionship to God. His Faith-responses overf lowed into all of his thought.s and actions. 66 Bu11dinn. on these insights from the Old TQstament revelation, our second Chapter \tla.s concerned witb un­ veiling soree of the deeper r()!a11ti~s inV'olwd in ChristIan baptism by con~tde rlng the sacrament as procession into the mystery of Christ. The physical gesture of moving into the Church and to the font was seen not only as intogral to the sacramental action. but also as pointirlg out the Christian' a journey :Lnto Li£e.

An 1nte resti~ note on what might be called the psychology of liturgy becomes evident in this study. f{esoQnsea in the rite are convent1onaU.aed. that is, 'We do not per form the gestures (or say the words for that matter) because 'We ourselves invented tbese, Yet tb actions and vlords are not divested or a wry basic spon­ taneity and freedom whieh must he present for authenticity. rue,. tho ritual of baptism which we have inherited is patterned but, given even a minimal realization of God' s activity in this rite, it is possible for a uniQ.ue con ... , tinuing and deeponing relationahip to oceur between the individual and God . \1; 0 mentioned earlier that the intrinsic transformation of ~n . begun in his initiation into God ' s family the Church, does not t~lke place through any form of tragic. The key to the mystery of sacrament is Incarnation.. li. ith Christ, the actual Transforming Fvent enters into hUJnan life. This takes place most foeally in the Incarnation. tlot only does 67 God stand as the object of human thought, but he becomes part of the human race. The Word becomes man. From this

point f orward, Ghrist gives 8. new human meaning to everYi thing that he i s or does. We ar e certainly cognizant of the fact that any action w'hich we perform is never exactly the same when done by another . There is a distinctiveness

about the act since someho\'ll' one ' 5 personality passes into it. The same is true of Christ in his human existence. As the example of his baptism illustrates, there 1s an event t aking pl ace by word and gesture. Because it is

Christ engaged in this action, his personality f101.'15 into the act endowing it with a dimension \-lhich is, in fact , divine . By virtue of the Incarnation, mankind' s vast heri­ t age of symbol is radically changed. Within humanity itself, a divine Person hi storically experiences t he very l ife-·situations by which ne\lI' di mensions are added to symbol. Such depth of dimension is possible preCisely becausesym­ bol ic .forms can never be contained by de.finition but rema in continually open to new possibilities of inter .. pretation. Furthermore, it is said that a sacrament is Christ' s redeeming a ction continuing in the Church. Vhat basically

does such a reality me~n in the ligbt of' what has been done in this thesis? Sacrame nts are not just a ctions which are [ooraly impregnated with meanings for '\ihich they 68 were not prepared. Chapter II affirms that manta native po""~r of symboU. .zing has endowfHi wat.er l11th deep cosmic, / social and psychologieal dimensions. It is in Christ mad, man, Christ taking on that human power of symbolizing, that the transfo.l1!latioft of this symbol becomes the media througb which a Christian participates in the redeeming action of Chr1st. For the sake of clarification. though. it is necessary t o make a fundamental distinction between th~ as symbol and an acti.9,n as symbol .. i,;;ater i tael! is a thing which is meaningful because it is a symbol of life, deatb. bless1ng, fear, decision. However, the ~'G ter""symbol haG these diverse interpretations only because they have been related to it in terms of human experiences. On the other ·· hand, where there is aotion a person must be involved. For example all of' the myriad meanings ·01 \-.rater alrea.dy established. by previous situations are caught up into the physical experience ot passing through water. A new dimension is added by the total context in ""hieb the action is executed. In action. the symbol cannot be divorced from the onc sym­ bolizing. Passage through the !'teed Sea in Israe1 1 s Exodus ex... perience revealed that all of the preVious meanings of

~~ter were transformed as a result of God's action in this historical event. Chr.ist' s passage through the waters of his Baptism certainly said "Exodus t tl yet he tra.nsformed the Oyobol still further so that ultimately it speaks his 69 death and r~surrection . It is in the symbolio action of baptism -- passage tl~ough the waters -- that the Christ,i an becomes identified with Christ. The sacrament is Christ's continuing activity. In the gesture itself the person be .. comes Christianized by participating in Christ's redemptive action. St. Paul says of the baptized that they who have been "baptized into union with Christ Jesus have been buried \11th him in death, so that just as he was raised from the dead through the Father' s glory, we too may live a new life. n ( qom . 6:3-4). There is a strong impulse to consider our baptism into Christ ts death and resurrection as an efficacious imitation. Perhaps an analogy, though ultimately innde ... qua'te, will aid in clarification. In drama , we have all had the experience of wa tching an actor \iho is utterly enveloped in playing the role of a particular character., If the actor is first rate, for t \!IO or three hours he is actually identified with the character he is portraying. A.t the same time the actor never ceases to be himself. his

OvID personality is not annihilated. The Christian at baptism. truly identifies himself with Christ. Just as in the drama there is no loss of individuality, so too in baptism. The analogy does break down though. At the heart of sacrament lies the paradox of communion and complete i dentification. Communion im­ plies persons, unique individuals in a situation of encounter 70 in which union is effected. There is no such possibility in the actor- character relationship of drama. Identification / means that the union is so perfect that there is only one action. The sacrament is Christ's action. Ea ch Christiant s passage through the wat ers of baptism is ever-meaningful because Christ ' s loving attitude tOi

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