CHAPTER -2
TYPOLOGY IN MALANKARA LITURGICAL SPIRITUALITY
Introduction
Liturgy is the source of spirituality for the Oriental Christians and spirituality is living the faith celebrated in liturgy. Thus, spirituality is necessarily liturgical spirituality. For Malankara Catholic Church liturgical prayers are the real sources of theological synthesis.
Oriental theology is synonymous with spirituality. Spirituality is ‘living the faith’ in the Church. This is one and same faith is celebrated in the liturgy. Thus for the Orientals spirituality is necessarily related to liturgy and therefore called liturgical spirituality. Theologizing is contemplating on the mystery celebrated and lived after the celebration. The way of life of a Church (spirituality
…show more content…
This chapter is an attempt to understand the task of typology in Malankara liturgy and henceforth in its spirituality.
2.1 Faith, Liturgy and Spirituality
The foundation that determines all activities that constitute the life of a Christian, especially those actions that may be termed “spiritual” or “liturgical” is faith. Spirituality and liturgy reflects the lived faith of a Christian. Hence, faith becomes the most appropriate starting point for any consideration of liturgy and spirituality. “Faith is termed as a human response to God’s revelation.” “It is a free assent involving the whole person under the influence of grace.” “It includes the submission of Intellect.” “The story of God’s call to Abraham and Abraham’s ready response stands as a significant paradigm in both the Old and New Testaments for the kind of confident dependence on God which should mark the life of those who profess to be believers.”
…show more content…
The prayers and the liturgical practices of the Malankara Church are formulated and arranged in such a way that they give the faithful the experience of history of salvation in a meaningful manner and henceforth help the faithful to grow and attain spiritual maturity.
2.3 Malankara Liturgical Typology
The Malankara liturgy is deeply interwoven with the Bible and biblical tradition. The semantic symbolism of the Bible is used throughout the liturgical texts. Therefore, active participation and the experience of the prayers would provide the faithful a meaningful initiation into biblical world and henceforth enriches their spirituality. It is in this regard typology plays a prominent role in Malankara catholic liturgical spirituality
Liturgical typology directly derives it methodology from Pauline Typology. For the Fathers of the Church typology was the method of doing theology. Biblical typology was elaborated by the Fathers of the Church in the form of prose and poetry and these were later adopted into liturgy. Thus, we have the treasure of liturgical typology. The typologies found in Malankara liturgy very clearly bring forth the theological
He received a B.A. degree from Philander Smith College in Arkansas in 1958, a B.D. degree from Garrett-Evangelical Theological Seminary in 1961, and M.A. and Ph.D. degrees from Northwestern University in 1963 and 1965, respectively. He taught theology and religion at Philander Smith College, Adrian College in Michigan, and beginning in 1970 at Union Theological Seminary in New York City, where he was awarded the distinguished Charles A. Briggs Chair in systematic theology in 1977. He taught theology and religion at Philander Smith College, Adrian College in Michigan, and beginning in 1970 at Union Theological Seminary in New York City, where he was awarded the distinguished Charles A. Briggs Chair in systematic theology in 1977. The thesis of this book is that one's social and historical context decides not only the questions 2 we address to God but also the mode or form of the
Rain of God? Religion has been a controversial topic for people with conflicting beliefs regarding a spiritual figure. Some authors today tend to stay away from the topic of religion fearing criticism from readers who disagree with their religious beliefs. Victor Villaseñor’s book, Rain of Gold is a non-fictional book that looks at the progression of the lives of Lupe and Juan who originated in Mexico. The book begins with Villaseñor describing the harsh condition in Mexico during a war that forced Lupe and Juan’s family to a journey to the United States.
The black churches are active in both roles, the priestly and prophetic. The priestly roles deals with worship and maintaining a spiritual lively hood in the ministry, while the prophetic focuses upon articulating an essential word of God’s judgment. The Dialectical Model indicates that the black church functions more as an institution with the attitudes of survival, instead of the prophetic churches of liberation. The other-worldly versus this-worldly is a continual dialog on how the black churches feel and act as believers toward the world. The other-worldly aspect is the mindset of heaven views, with concerns on eternal life or the world beyond, but it abandons the thoughts toward political and social concerns, which is this-worldly aspect.
Faith is a relative concept to many people. Whether they see it as simply an action to participate in or a way of life, it dictates what they do. Through various literary devices, Meditation 17 by John Donne, How I Found Religion at a Baseball Game by Robert Fink, and An American Childhood by Annie Dillard all effect the reader and makes them think deeply about what the author is saying while utilizing various methods to do so. One similar aspect of the three essays is the author’s idea and opinion of God. Their views of God and their faith may have been different, but the main idea and concept of God remains the same.
The Spiritual model is getting a sense of how people’s spiritual and religious beliefs, values, and practices might be related to their presenting problem and can also provide direction to clients in constructing solutions for their lives. Spirituality is individual, subjective and can be expressed in different ways. Some people choose to express their spirituality through religion or religious practice, while others may not. Spirituality can also be described as the search for answers to life’s big questions, why is this happening to me?
Societies each differ in the types of religious practices they have, there is a variation in how people relate with the supernatural. Many of the interactions people relate to with each other are highly ritualized. Rituals are recurring sets of behaviors that happen in the same patterns every time they take place. Almost all rituals do not have empirical connection between the means of them and the desired end; therefore, rituals are known as irrational acts. Rituals have experienced a retreat from the leading positions of anthropological thoughts.
In Thomas Long’s The Witness of Preaching, he aims to urge the reader to become a reliable witness of the gospel by way of ample preparation before entering a pulpit. The text offers to the reader a deeper understanding of the ministry of preaching. A useful component of the text contains informative bits of information that make the reader aware of the lengthy but necessary preparation needed for an adequate explanation of the scripture. Of primary importance is the consideration of the congregation when a preacher is first approaching the text. This point is of vital importance as it signifies that the speaker is a member of the body of Christ and the congregation.
Durkheim possets that there exists a distinct division between the sanctity of religious life and the secularism of the profane (Durkheim 13). However, the “sacred” and the profane” become enmeshed together, completely entrenched in religious belief and social expression. Moreover, the individualistic nature of magical gift is utilized by shamans in a manifestation of what Durkheim refers to as the “communal character” of shared religion (Durkheim 12). Magical ability and ritual knowledge might be traits and abilities available to a select few enlightened individuals, but the rituals they perform affect and benefit the surrounding family and social circles directly.
“For centuries the Church held the belief that they could only provide the information. This information was all a monopoly in the murals, stained glass, and decorated paraphernalia of shrines and altars. The educational activities of the clergy thought there was an awesome
Ehrenreich, B. (2016). Class Matters. Anglican Theological Review, 98(1), 15-21. This article, written by a highly-respected author, effectively discusses topics that I will be utilizing for the problem and solution sections of my final paper.
Methodology The Four Theological Voices Model The Four Theological Voices Model was developed by the Action Research: Church and Society team (ARCS), consisting of Helen Cameron, Deborah Bhatti, Catherine Duce, James Sweeney and Clare Watkins. In the book Talking about God in Practice, the ARCS team explains four theological voices which they discovered as they examined the practice of the Church. The four voices are: (i) normative theology, (ii) formal theology, (iii) espoused theology and (iv) operant theology.3 Cameron et al argue that these voices are intertwined, and that together they express the whole of Christian theology.4 The team 's main thesis is that practice is essentially theology, and that theology subsequently is embodied throughout the life of the Church and expressed in the lived practice of the Church through these four theological voices.5 Cameron et al is clear that this model should not be seen a complete description, but rather serve as a interpretative working tool for theological reflection upon how practice and theology are connected.6 Critique of the method While Cameron et al do not explicitly describe any specific direction of movement in the communication between the four voices, they argue that there may be a rather significant relationship between the normative and formal theology on the one hand, and the espoused and operant theology on the other.7 They also suggest that the model enables a challenging of formal and normative
Given the vast number of issues that Zoroastrianism, Judaism, and Christianity share, it is not contestable that there must be clear connection between them. The concern, therefore, should not focus on the existence of connection, but how the connections came into existence. Considering the religions from another point of view, they still reflect a dozen of differences. The current paper seeks to compare and contrast the three religions: Zoroastrianism, Judaism, and Christianity. Beginning with the similarities, the three religions trace their origin and early history in the Middle-East.
Week Outline Preliminary Thesis Statement: Religion is an essential constituent of any civilization with a unique spiritual pathway. Main Point: Religious spirituality establishes the framework for human social and cultural development. 1. Topic Sentence:
My spiritual gifts are as follows, the gifts of faith, patience, creativity and encouragement. Faith is defined as a sense of trust. The gift of faith is closely related to the life and functioning of the church. Faith in the old testament In the King James Bible faith is presented by Paul as present at different levels of growth among believers, some Christians are weak in faith (Roms.14:1), whereas, others are strong in faith (Rom.15:1). Faith is grouped among gifts and virtues.
An overview of Homiletics: Historical, Theological and Homiletic Development and Significance. Introduction: Preaching is the central acts of Christianity Preaching is a vehicle for promoting the changes in the churches as well as in society. Preaching also assumes that it is the fundamental aspects of the church. The church cannot function properly without the direction of it. .