Missional vision of St. James Liturgy – A Short
Study of Rusma
(Also availabe at reveappenvarghese.blogspot.in)
Introduction
Liturgy
is not without mission focus. It is a modern trend in extreme Protestantism and
liberal tradition to separate liturgy and mission. Liturgy and mission are
mutual. Liturgy orients the believing community into new responsibilities. The
new responsibilities are carried out in various walks of life such as family,
church, environment, society and to the entire creation. Liturgy without
mission understanding is ritualism. Mission without liturgical foundation is
mere a religious ideology.
Rusma/Blessing as Paradigm of Mission
Rusma
is blessing. Blessing in Christian tradition is an orientation and invitation
to responsibilities. It is a calling to participate in God’s divinity through
His ergon (work/mission). Christian
mission is the participation in God’s glory through His work/ mission. Abraham
was blessed by God saying “all the nations will be blessed in you” (Genesis 12:
3). It is a blessing and a responsibility. Abraham is called and sent out to
bless the nations. So blessing, in Biblical tradition also, is both orientation
and invitation to responsibilities.
There
are three rusma in the anaphora of St James. Each rusma is preceded by the
greeting- peace be with you. The last
three fold greeting is commissioning and dispensation.
This
study indents to envision the mission outlook in the St. James liturgy. It mainly
focuses on the two greetings and the three blessings /rusma. Some prayers and
symbolic actions are also considered.
1. Reconciliation Aspect of Mission
Peace be with you
Each
rusma is preceded by blessing of peace- “Peace be with you”. The resurrected
Christ greeted the disciples with this greeting (John 20: 19). So it indicates
the cross and resurrection and the reconciliation brought into by it. St. Paul
writes:
for he himself is our peace, who has made us both
one and has broken down in his flesh the dividing wall of hostility by
abolishing the law of commandments expressed in the ordinances, that he might
create in himself one new man in place of the two, so making peace, and might
reconcile us both to God in one body through the cross, there by killing the
hostility (Ephesians. 2:14-16).
Peace
– victory over death
The
greeting ‘Peace be with you’ also indicates Jesus’ victory over death and
enmity. This victory is passed on to the faith community through the greeting.
It necessitates the community continuously work out salvation through victory
over death forces and reconciliation (Philippians 2: 12).
Peace
and Reconciliation – gift and responsibility
In
Syriac tradition peace is always “peace and reconciliation”. Slomo
means peace and Shyno means reconciliation. So peace and reconciliation go
together. There is no peace without reconciliation. The faith community is
always reminded to cherish the peace of God attained through the cross and
resurrection of Christ. The church is a reconciled community which must work
for peace and reconciliation within the self, family, church, society and to
the entire creation. Peace and reconciliation is not given as finished product;
but the faithful need to continuously work for it. So the greeting is repeated
several occasions in the anaphora.
The
greeting denotes the reconciled nature of the congregation/the church. The
blessing, which is an invitation to share the divine responsibility, is
addressed to a reconciled community. It is indicated in the first prayer of
anaphora. The prayer is for peace and reconciliation in the church. Reconciled
nature of the church is also symbolized in confession prayer and “kayyasury”.
Through the prayer of confession the community is reconciled to God and through
the kayyasury peace and reconciliation is passed on to the community.
The
Biblical models of peace and reconciliation
The
way in which Jacob greeted his brother Esau is the example of the peace and
reconciliation (Genesis 33: 2). Same attitude is expected from the faith
community in all their life and relations with one another. Jesus in his Sermon
on the Mount indicates the importance of peace and reconciliation. “Blessed are
the peace makers, for they shall be called sons of God” (Matt. 5: 9). Peace
makers are the blessed, not those who have peace. So it is a mission. The faithful
have to make peace. Those who make peace are the sons of God. Church is the
sons and daughters of God because they are peace makers. The trans- gender is
also included in the peace making community of believers.
Peace
and reconciliation- mandatory for worship
Peace
and reconciliation is mandatory to worship God in spirit and truth. So Jesus
says:
So if you are offering your gift at the altar and
there remember that your brother has something against you, leave your gift
there before the altar and go. First be reconciled to your brother and then
come and offer your gift. (Matt.5: 23, 24).
So
worship is not a passive presence or an entertainment program of singing,
yelling and dancing. It is celebration of peace and reconciliation. Through
peace and reconciliation the church is one with God and one with each other;
not in an ideal way but always renewing and rejuvenating the relationship. The
church is commissioned to the mission of reconciliation through the blessing-
peace be with you. At the same time the celebrant blesses peace to a reconciled
community. Thus this mission is already to a reconciled body, but also it is
not absolute; peace and reconciliation needs to be a continuous mission of the
church.
Areas
for peace and reconciliation
The
family, church, society, nations and the environment are the victims of
violence and hatred. In a world torn by enmity and hatred, discrimination and
hierarchy, war and terrorism the reconciliation paradigm of mission is of high
importance in both local and global situations.
2. Incarnation Aspect of Mission
The love of God the Father, the grace of the only
begotten Son, and the communion and the abiding presence of the Holy Spirit be
with you all, dearly beloved forever.
Symbols
of incarnation
The
first rusma is a Trinitarian. First rusma is preceded by what is called sosappa
aghosham which denotes incarnation. Sosappa is used to cover the bread
and wine- the holy body and blood of Jesus Christ. It is the divine mystery.
This divine mystery is hidden. Unveiling the sacred mysteries symbolizes that
the hidden things are now being revealed. Incarnation is the revelation of
divine mystery. So St. John says:
No one has ever seen God; the only God, who is at
the Father’s side, he has made him known
(St. John 1: 18).
Words
of incarnation
First rusma indicates the aspect of
incarnation. Love, grace, communion and abiding presence are very personal
feelings. By attributing these qualities to the Trinity, the rusma enacts the
incarnation real to the congregation. The wording of this rusma is taken from
the Paul’s second letter to the Corinthians. Paul concludes the letter with the
following greetings:
The grace of the Lord Jesus Christ and the love
of God and the fellowship of the Holy Spirit be with you all
(II Corinthians 13: 14).
Mission
aspect of Incarnation
Mission is incarnation into every human situation.
God identifies with humanity in its fullness. Thus makes humanity a part of
divine God head. Thus the incarnation invites the congregation into a mission
responsibility to reincarnate Jesus into every trivial human situation and
transform it. This is a mission
challenge in the liturgy.
Words
of Institution- being one with humanity
Consecration
of the bread is followed. The words of institution with the prayer “when the
sinless One…” (papamillathavan papikalaya namukkuvendi… ) denotes the ultimate
identification of Christ with humanity through his death. Death is human
nature. Through His death Jesus Christ revealed his complete humanity. He
incarnated into most trivial experience of humanity- death.
Anamnesis-
Culmination point of incarnation
The incarnation culminates in the prayer of
anamnesis- O Lord, we remember your
death, burial, and resurrection, your ascension into heaven…
Incarnation
aspect of mission is not complete with identification alone. Incarnation is not
to end in identification with human triviality. It is to transcend and
transform it. Otherwise there is no salvation. There is a transcendence of the
situation/life/humanity with the incarnation.
Epiclesis- Humanity united in Christ
The
epiclesis - the invocation of Holy Spirit to sanctify the bread and wine
indicates the transcendence. Bread and wine are the offerings of the faithful.
So through the sanctification of bread and wine, the community is also sanctified
and identified with Christ Jesus. Humanity is lifted up to the humanity of
Christ. This process of theosis is the divinization of humanity. Humanity does
not become God. Instead, the humanity is no more the sinful humanity, but the
one that is identified with the divine humanity of Christ. This divine humanity
is part of the Trinity. St. Paul explains it in the kenotic Christology in
Philippians:
And being found in human form, he humbled himself
by becoming obedient to the point of death, even death on a cross. Therefore
God has highly exalted him and bestowed on him the name that is above every
name so that at the name of Jesus every knee should bow, in heaven and on earth
and under the earth, and every tongue confess that Jesus Christ is Lord to the
Glory of God the father (Philippians 2: 8-
11).
There
is a downward movement and an upward movement in incarnation. The God who
stooped down and became human did not end up there. He was exalted by God the
Father and bestowed him on high. Mission is this two way process. It necessitates
to incarnate into every human situation and to rise up from it transcending and
transforming the humanity affected by the triviality, just as Jesus transformed
the death of disobedience into the death in obedience.
3. Intercession Aspect of Mission
Blessing of our God and Xavier Jesus Christ be
with you all
Church
being one in Christ
Second
rusma is a Christo centric rusma. The two other rusmas are Trinitarian. This
one is special and meaningful. It represents Jesus Christ. Through epiclesis,
the bread and wine along with the congregation are sanctified and identified
with Christ. The whole body has become in Christ. Incarnation has absorbed the
community and the elements in Christ. This identity of the congregation and the
elements is represented through the Christo centric blessing.
Christ
– only Mediator
Another
factor that indicates the new identity of congregation is the intercession. The
blessing is set in between great intercession and the intercession of the
congregation. Intercession is an important form of mission. Lord Christ is the
only mediator and the great intercessor (I Timothy 2: 5, 6; Hebrews 8:6, 9:15,
12: 24). The congregation, being identified with the only mediator Jesus
Christ, offers intercession for the entire creation, church and the needy.
The
church has become one in Christ who is the only mediator and intercessor, and
offers intercession. This is one of the reasons for not interceding to Mother
Mary or to the Saints. The church, both far and near, living and the departed
has become one in Christ the mediator and we intercede. So there is no scope
for any other mediation.
Church’s
mission of Intercession
Intercession
is an important mission of the church. The intercession of the church offers
healing to the nation. When Solomon completed a temple for God and dedicated it
to the Lord, Lord appeared and said:
I have heard your prayer and have chosen this
place for myself as a house of sacrifice. When I shut up the heavens so that
there is no rain, or command the locust to devour the land or send pestilence
among my people, if my people who are called by my name humble themselves, and
pray and seek my face, and turn from their wicked ways, then I will hear from
heaven and will forgive their sin and heal
their land (II Chronicles 7: 12- 14).
St.
James says; and the prayer of faith will
save one who is sick, and the Lord will raise him up. And if he has committed
sins, he will be forgiven. Therefore, confess your sins to one another and pray for one another, that you may be
healed (St. James 5: 15).
Intercession
– an inclusive Mission
Importance
of the intercession paradigm of mission is that, all faithful- the children,
aged, differently able, the challenged, widows, the bed ridden etc can
participate in it. It includes all and enables different kinds of the faithful
to participate in the mission of God. It thus do away with hierarchy of any of
the model of mission.
This
also indicates the multi-dimension nature of the mission. Mission is not single
dimensional. As human situation and needs are varied, mission also should be
multi- dimensional.
Intercession
paradigm of mission intends formation of new community in Christ. The community has become one in Christ; so it
is a new community in Christ. But it is not finished. The new community in
Christ is entrusted with a responsibility of widening this relationship. Thus,
intercession is fulfillment and at the same time commitment for a new
community.
Breaking
the Bread- Paradigm of New Community
Breaking
the bread takes place with intercession. This is an important act. The position
of this act with the intercession gives it wider meaning. Intercession, being
the great mission of Christ, and the church, being one in Christ, unite in this
mission for the formation of new community in Christ. Intercession forms a new
community in Christ. So is the breaking of the bread. Breaking of the bread
reminds the breaking of Jesus’ body on cross. Jesus’ great sacrifice formed a
new community.
Breaking
the bread indicates the brokenness of the body of Christ. The body is the self.
Broken self of Christ symbolizes shared stature of the self. Jesus is shared in
many. He is in those who eat him. Those who eat him are also shared. Those who
are in Christ are no more people in themselves. They are in others and others
are in them, just as Jesus is in those who eat him and they are in him.
Whoever
feeds on my flesh and drinks my blood abides in me and I in him (John 6: 56).
Brokenness
connotes the creation, particularly the creation of family as a new community.
God created women by breaking man (Genesis 2: 21- 25). Breaking is not
emptying. Breaking is relationship. Relationship is based on the shared nature
of identity. Shared identity indicates new community. So they no more two but
one flesh
(Gen. 2:25). So the broken flesh is sacramental relationship of new community
in the kingdom of God.
Breaking the bread, thus symbolizes a new
community in Christ, which is again a gift and a challenge to the participating
community. Thus the second rusma, and the subsequent intercession and breaking
the bread reminds the mission of the church- formation of kingdom community.
4. Eschatological Aspect of Mission
May the grace and mercy of the holy and glorious
Trinity, uncreated, self- existent, eternal, adorable and one in essence, be
with you all forever.
Still
Beyond
Third
rusma, as the first one is Trinitarian. But it is different from the first in
its content. It affirms the transcendence of the trinity. It is uncreated, self
existent, eternal, adorable and one in essence. It is totally different from
the world which is created, dependent, finite, and fragile. The Trinity is not
only personal and attached to humanity, it is transcendental and
eschatological. It is also beyond and detached to the world and humanity. It is
related to the world and humanity; but that relatedness must not be
absolutized. It is beyond. It is mystery. One cannot define the trinity.
Eschatological
Dimension
Trinity
is transcendental. But it does not remain so. It becomes immanent. The prayers
that succeed establish the immanent nature of the Trinity.
The Holy Father, who created the world in his
mercy, is with us. The one Holy Son, who saved it by his precious passion, is
with us. The one living Holy Spirit who perfects and fulfils all that is and
that has been, is with us.
The transcendental mystery, the Triune God is
with us. This transcendental mystery is beyond the world, but is the
foundational reality of the world (Hebrews 11: 2). Thus the mystery touches the
history. Through this relationship history becomes a continuum of mystery. This
is eschatology. When history is touched by mystery and mystery becomes the
foundational reality of history, eternity breaks into history. The situation is
eschatological. So, the third rusma and the succeeding prayers indicate the
eschatological dimension of mission.
Eschatology does not mean other worldly but
trans- worldly, beyond the world. Eternal and adorable is identified with the
finite, created beings and thus transcends them. This is the sanctification. Thus
the community is symbolically identified with the eschatological community.
Mission
and Eschatology
In
eschatology, where history becomes a continuum of mystery, humanity gets a
dimension beyond the world. This eschatological dimension of humanity also
makes mission eschatological. Mission is eschatological. It cannot have an end
in the achievement of certain goal on earth. Mission is in the world, and for the world but beyond the world.
What
would happen to the church and mission if the goal of 20th century
mission- evangelization of the world in
this generation – had come to reality? Christian mission is not something
that begins and ends in a person. It is eschatological.
Christian
mission is lifting up the humanity and the entire creation to the Lord. It is a
continuous process. At the same time it can experience fulfillment at times. It
is this continuity and fulfillment in the mission is referred as eschatological
dimension of mission.
Descending
from the darga
The
presence of transcendental Trinity with us/world/ humanity is affirmed in the
third rusma. The descending of the celebrant from the darga/ padavi symbolizes
the descending of the transcendental Trinity into the world and life of
humanity.
5. ‘Go in Peace’ - Implementation Aspect of
Mission
The
concluding blessing is a threefold blessing. It is a benediction. It marks the conclusion
of the worship. It is meant to dispense the communicants. Just as the
absolution in confession assures the remission of sin and thereby the new
status of the believing community as a reconciled body, this absolution
addresses a new community, as one entrusted with mission.
Responsibility
of the new community
My beloved brethren, I commend you to the grace
and blessings of the holy and glorious Trinity. Depart in peace with the gifts
and blessings that you have received from the atoning sacrifice of the Lord.
Here the celebrant blesses a new community.
They are the custodians of “the grace and blessings of the holy and glorious
Trinity”- through the atoning sacrifice of Christ. They are supposed to
dispense the grace and blessings to the world.
Go
in peace is a sending out with a purpose. Jethro sent out Moses with the same
greeting, when Moses had the vision of burning bush (Exodus 4: 28). It was a mission of liberation and formation
of the slaves in Egypt into a people of God. “You shall be to me a kingdom of
priests and a holy nation” (Ex. 19: 6).
‘The
woman who was a sinner’ too received the same commissioning dispensation by
Jesus Christ (Luke 7: 50). The dispensation is a commissioning too. They faith
community embody the salvific act of Jesus Christ.
Renewing
presence assured
You both near and far, who are saved by the
victorious cross of the Lord and sealed with the seal of holy baptism, this
holy trinity will forgive your sins and comfort your souls
Moses
asked God to reveal God’s way. It was during the desert journey. God did not
answer to this request. Instead God assured his presence with him. “My presence
will go with you and I will give you rest” was God’s answer (Ex. 33: 13, 14).
The
community dispensed with commissioning is fragile. But they are ‘saved by the
victorious cross’ and ‘sealed with the seal of holy baptism’. Still they may
fail in their mission and err in the life of the world. But do not worry. The
holy trinity will reinforce them. This is what the second section of the rusma
assures.
Continuity
and mutual responsibility
Pray for me, my brethren, weak and sinful as I am
that I may obtain mercy and help. Depart in peace, filled with gladness and
rejoicing.
Last
section affirms the intrinsic relationship between clergy and laity. It affirms
that the mission is continuing responsibility and a mutual responsibility of
both laity and clergy. It is the commissioned new community who are inherited
the grace and blessings of the Trinity and who are imparting it through their faith,
life and practices is the laity. It is to them the priest beseech prayer. Those
who are not implementing the mission is not laos (people of God), they are
still oklos (crowd).
Conclusion
St.
James liturgy contains and transmits powerful imageries and exhortations of
Christian mission. Three blessings and the first and last greetings are rich in
the missional vision. The prayers that come along with them establish the
missional aspect more emphatic. The symbolic actions related to the blessings
are also with mission emphasis. Devotional and prayerful engagement in liturgy
and worship can strengthen our fragile, earthen life for heavenly, glorious
responsibilities of God.