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A Comparative Study of the Theology of the Liturgical Year in the Roman and the Syro-Malabar Rite

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A Comparative Study of the Theology of the Liturgical Year in the Roman and the Syro-Malabar Rite QL 96 (2015) 102-120 doi: 10.2143/QL.96.1.3094642 © 2015, all rights reserved A COMPARATIVE STUDY OF THE THEOLOGY OF THE LITURGICAL YEAR IN THE ROMAN AND THE SYRO-MALABAR RITE 1. Introduction This paper discusses the role of the liturgical year in mediating the central mysteries of faith. Not only the liturgy but the Christian faith as a whole finds a concrete and effective underpinning in the liturgical year. The li- turgical year, or Church calendar,1 has special features when compared to the ordinary year and time calculations according to the civil or Gregorian calendar. The liturgical year is shaped by the celebration of the mysteries of salvation. With the well-known adage lex orandi, lex credendi at the backdrop, we look into the very fabric of the liturgical year in order to formulate a theology of it. In addition to this, the present paper develops a comparison of liturgical time in the Roman or Latin rite and the Syro-Mal- abar rite.2 In the long run of history, the East and the West have formed different structures for the liturgical year. The goal of this comparison is to demonstrate that, in spite of significant differences in outline, there is a 1. The liturgical year, which is also called Church year or Church calendar, is the yearly arrangement of liturgical celebrations and feasts of the Church. In this paper we study the liturgical calendars of two rites, namely the Latin/Roman rite and Syro-Malabar rite in the Roman Catholic Church. We prefer to consistently talk about the ‘liturgical year’ for theo- logical reasons. It was probably Dom Prosper Guéranger who first did this. Hans Jörg Auf der Maur, Feiern im Rhythmus der Zeit. 1: Herrenfeste in Woche und Jahr, Gottesdienst der Kirche: Handbuch der Liturgiewissenschaft, 5/1 (Regensburg: Pustet, 1983) 211. 2. In the Roman Catholic Church, there are 23 autonomous particular churches, in com- munion with the Bishop of Rome, one ‘Western’ and 22 ‘Eastern,’ (a distinction which is now more historical than geographical). These churches, also known by the Latin term Ec- clesiae sui iuris, have a certain degree of self-governance over the particulars of their in- ternal organization, traditions, disciplines, Canon law, liturgical rites, liturgical calendar and other aspects of their theology. The Latin Church (also called the Roman Church) and the Syro-Malabar Church (SMC) are both sui iuris Churches. The Latin Church has the Western liturgical tradition whereas the Syro-Malabar Church has the Eastern liturgical tradition, in particular the East-Syrian liturgical tradition. The term ‘rite’ is also used inter- changeably to indicate a sui iuris Church. The Theology of the Liturgical Year in the Roman and the Syro-Malabar Rite 103 fundamental theological similarity between the two rites inasmuch as they give shape to the liturgical year. At the outset, the notion of the liturgical year appears to belong to the level of the form or shape of the liturgy (Gestalt).3 However, as the form could not be separated from the essence (Wesen) and the celebration (Vollzug), likewise the structure of the liturgical year is not alien from the essence and celebration of it. Generally the Gestalt level of the liturgical year is not much studied from a theological perspective.4 So far the studies of the liturgical year have been carried out from a primarily historical per- spective, chronicling the evolution of its structure or the origin of different feasts.5 There are studies of liturgical time and year from philosophical and pastoral perspectives too.6 Few studies, however, affirm the paschal mys- tery7 as the essence of liturgical celebrations.8 A theological investigation 3. In his famous book on the Eucharist Johannes Emminghaus made an interesting dis- tinction between the level of sheer practice (i.e. the celebration itself, Vollzug), the level of the form or shape of the liturgy (i.e. the structural similarities between different celebra- tions’ euchologies, rites, and ritual families, Gestalt), and the level of their essence (i.e. what they have in common and express beyond the different rites, Wesen). Johannes H. Emminghaus, The Eucharist: Essence, Form, Celebration (Collegeville, MN: Liturgical Press, 1978) x. 4. See the conference statement of LEST IX, https://theo.kuleuven.be/en/lest/congress- statement, accessed on 15/01/14. 5. Thomas J. Talley, The Origins of the Liturgical Year (New York: Pueblo, 1986); Adolf Adam, The Liturgical Year: Its History and Its Meaning after the Reform of the Lit- urgy (New York: Pueblo, 1981); Michael Judge, The Dance of Time: The Origins of the Calendar: A Miscellany of History and Myth, Religion and Astronomy, Festivals and Feast Days (New York: Arcade Publishing, 2004); Paul F. Bradshaw, The Search for the Origins of Christian Worship: Sources and Methods for the Study of Early Liturgy (London: SPCK, 1992); Paul F. Bradshaw – Lawrence A. Hoffman, Passover and Easter: Origin and His- tory to Modern Times (Notre Dame, IN: University of Notre Dame Press, 1999); Susan K. Roll, Toward the Origins of Christmas, Liturgia Condenda, 5 (Kampen: Kok Pharos, 1995); Philipp Harnoncourt, Feiern im Rhythmus der Zeit. II/1: Der Kalender / Die Feste und Gedenktage der Heiligen, Gottesdienst der Kirche: Handbuch der Liturgiewissenschaft, 6/1 (Regensburg: Pustet, 1994). 6. Gregory E. Ganssle, God and Time: Four Views (Downers Grove, IL: InterVarsity Press, 2001); Joris Geldhof, “The Philosophical Presuppositions and Implications of Cele- brating the Liturgical Year,” Studia Liturgica 40 (2010) 197-207; Patricia M. Rumsey, “The Different Concepts of Sacred Time Underlying the Liturgy of the Hours,” Worship 78 (2004) 290-309; J. Neil Alexander (ed.), Time and Community, Studies in Liturgical History and Theology (Washington, DC: Pastoral Press, 1990); Mary Katharine Deeley, “Living the Liturgical Year,” Liturgy 26 (2010) no. 1, 20-28; Liturgical Commission, Li- turgical Celebrations on Weekdays: The Mass, the “Communion Service,” and the Liturgy of the Hours (London, Ontario: Liturgy Office, Diocese of London, 2001). 7. Usually the paschal mystery refers to the central salvific events of the suffering, death and resurrection of Jesus. In a broader sense it includes every action of Jesus from the in- carnation to his ascension and sending of the Spirit. Adam, The Liturgical Year, 20. 8. Andrew Ciferni, “The Paschal Mystery in the Eucharist and in the Hours,” Liturgy 22 (1977) 17-21; Stanislaus Campbell, “The Paschal Mystery in the Liturgy of the Hours,” 104 Maryann Madhavathu of the Gestalt and Vollzug of the liturgical year, which is overlooked in the previous research, is taken up in this study. In three subsequent sections, the paper develops a theology of the structure, the celebration, and the es- sence of the liturgical year of the Church. 2. Brief Sketch of a Theology of the Liturgical Year The liturgical year assumes a comprehensive self-expression of the Church which contributes to the consolidation of the accomplished salvation into its daily life.9 The liturgical year is an extension of the “time of Christ” in the “time of the Church.”10 One of the characteristics of liturgical time is that it comprises all the three dimensions of time. It encompasses the past, the present as well as the future. Is it, then, similar to eternity?11 By litur- gical celebration based upon a memorial, the Church lives, grows, discov- ers and becomes aware of her present situation while moving forward into the future.12 Liturgical time could be considered as an entity which goes beyond the boundaries of an ordinary sense of time. The liturgical time of the Church has a cyclic nature rather than the linear nature of historical time and is similar to kairos.13 It was Odo Casel who provided a substantial theological vision of the liturgical year other than its pedagogical understanding. Casel precisely Liturgical Ministry 15 (2006) 53-57; Gerald T. Chinchar – Paul H. Colloton – Roc O’Con- nor, “Praying the Psalms in the Light of the Paschal Mystery,” Liturgical Ministry 16 (2007) 53-59; Kathleen A. Harmon, The Ministry of Music: Singing the Paschal Mystery, Collegeville Ministry Series (Collegeville, MN: Liturgical Press, 2004); Winfried Hauner- land, “Mysterium Paschale: Schlüsselbegriff liturgietheologischer Erneuerung,” Liturgie als Mitte des Christlichen Lebens, ed. George Augustin – Kurt Koch, Theologie im Dialog (Freiburg: Herder, 2012)189-209. 9. Adam, The Liturgical Year, viii-ix. 10. Anscar J. Chupungco, “Liturgical Time and Space,” Handbook for Liturgical Stud- ies. V: Liturgical Time and Space, ed. Anscar J. Chupungco (Collegeville, MN: Liturgical Press, 2000) xxii. 11. Eternity is a notion which is attributed to divine life but confused with the concept everlasting. It could not be simply defined as timelessness but it could be understood as a dimension of life which is vertically related to the horizontal flow of time that transcends time without being part of it. Peter Manchester, “Eternity,” Encyclopedia of Religion, ed. Lindsay Jones (New York: Macmillan, 2005) 2853-2856, p. 2853. 12. A. M. Roguet, The Liturgy of the Hours: The General Instruction on the Liturgy of the Hours with a Commentary, trans. Peter Coughlan – Peter Purdue (Collegeville, MN: Liturgical Press, 1971) 88-89. 13. In the New Testament, authors use two terms for time: chronos and kairos. Chronos indicates the linear, chronological sense of time while kairos means the proper time or a decisive moment or a moment of grace, a time requiring a decision or a commitment. T. A. Friedrichsen, “Time in the New Testament,” New Catholic Encyclopedia, ed. Berard L. Marthaler et al. (Detroit, MI: Thomson/Gale, 2003) 84. The Theology of the Liturgical Year in the Roman and the Syro-Malabar Rite 105 puts it like this, “the entire holy year is an image of the eternal sign of God, contains the mystery of Christ; within this circle the mystery unfolds to the Vision that cannot yet see the whole as it is in the world to come.”14 Here lies a profound theological understanding of the liturgical year in all the three levels of it.
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