The Sacramental Celebration of The Paschal Mystery

THE SACRAMENTAL CELEBRATION OF THE
PASCHAL MYSTERY
-Who celebrates the liturgy?
-How is the liturgy celebrated?
-When is the liturgy celebrated?
-Where is the liturgy celebrated?
CELEBRATING THE CHURCH’S LITURGY
I. WHO CELEBRATE LITURGY?
Liturgy is an “action” of the whole Christ (Christus totus).
The celebrants of the heavenly liturgy

“A throne stood in heaven, with one seated on the throne”: “the Lord God.”
It then shows the Lamb, “standing, as though it had been slain”: Christ crucified and
risen, the one high priest of the true sanctuary, the same one “who offers and is
offered, who gives and is given.”
“Recapitulated in Christ,” these the ones who take part in the service of the praise of
God and fulfillment of his plan:
 the heavenly powers
All creation(the four living beings)
The servants of the Old and New Covenants (the twenty-four elders)
The new people of God.
The celebrants of the sacramental liturgy

“Liturgical services are not private functions but are celebration of the Church
which is ‘the sacrament of unity’, namely, the holy people united and organized under
the authority of the bishop.
“By generation and the anointing of the Holy Spirit, are consecrated to be
spiritual house and a holy priesthood, that. . .they may offer spiritual
sacrifices.”
“The members do not all have the same function.”

The servants are chosen and the consecrated by the sacrament of the
Holy Spirit enables them to act in the person of Christ the head, for the
service of all the members of the Church. The ordained of the ministers,
as it were, an “icon” of Christ the priest.
“Servers, readers, commentators, and member of the choir also exercise
a genuine liturgical function.”
“In liturgical celebrations each person, minister or layman, who has an
office to perform, should carry out all and only those parts which by
pertain to his office by the nature of the rite and the norms of liturgy.
II. HOW IS THE LITURGY CELEBRATED?
Signs and symbols
Signs of human world.

In human life, signs and symbols occupy an important place. As a social being,
man needs a signs and symbol to communicate with other, through language,
gestures, and actions.
God speaks to man through the visible creation.
Light and darkness, wind and fire, water and earth, the tree and its fruit speak of God
and symbolize both his greatness and his nearness.
Sign of the covenant

The Chosen People received from God distinctive signs and symbols that marked its
liturgical life. Among these liturgical signs from the Old Covenant are circumcision,
anointing and consecration of the kings and priest, laying on of hands, sacrifices, and
above all Passovers. The Church sees in these signs a prefiguring of the sacraments of
the New Covenant.
Sign taken up by Christ
Lord Jesus often makes use of his signs of creation to make
known of the mysteries of the Kingdom of God.
He performs healings and illustrates his preaching with physical
signs or symbolic gestures
Sacramental signs
Since Pentecost, it is through the sacramental signs of his Church
that the Holy Spirit carries on the work of sanctification. The
sacraments of the Church do not abolish but purify and integrate all
the richness of the signs and symbol of the cosmos and of social life.
Words and Actions
The Liturgy of the Word is an integral part of sacramental celebrations. To nourish the
faith of believers, the signs which accompany the Word of God should be emphasized:
the book of the Word (a lectionary or a book of the Gospels), its veneration (procession,
incense, candles), the place of its proclamation (lectern or ambo), its audible and
intelligible reading, and the response of the assembly (acclamations, meditation psalms,
litanies and profession of faith)
Singing and Music

“The musical tradition of the universal Church is a treasure of inestimable value’ greater
even than that of any other art. The main reason for this pre-eminence is that, as a
combination of sacred music and words, it forms a necessary or integral part of solemn
liturgy.” The composition and singing of inspired psalms, often accompanied by musical
instrument, were already closely linked to the liturgical celebrations of the Old
Covenant.
Song and music fulfill their function as signs in a manner all the more significant when
they are “more closely connected. . . with liturgical action,” according to three principal
criteria: beauty expressive of prayer, the unanimous participation of an assembly at the
designated moments, and the solemn character of the celebrations of the Old
Covenant. The harmony of signs (song, music, words, and action) is all the more
expressive and fruitful when expressed in the cultural richness of the People of God
who celebrate.
Holy Images
The sacred image, the liturgical icon, principally represents Christ.
All the signs in the liturgical celebrations are related to Christ: as are sacred image of
the Holy Mother of God and of the saints as well. Through their icon, it is man “in the
image of God” finally transfigured “into his likeness,” who is revealed to our faith.
“The beauty of the images moves me to contemplation, as a meadow delightsthe eyes
and subtly infuses the soul with the glory of God.”
III. WHEN THE LITURGY CELEBRATED?
Liturgical seasons
“Holy Mother Church believes that she should celebrate the saving work of her
divine Spouse in a sacred commemoration on certain days throughout the course of the
yea. Once each week, on the day which she has called the Lord’s Day, she keeps the
memory of the Lord’s Resurrection. She also celebrates it once every year, together
with blessed Passion, at Easter that most solemn of all feasts. Thus recalling the
mysteries of the redemption, she open up to the faithful the richest of her Lord’s
powers and merits, so that these are in some way made present in every age; the
faithful lay hold of them and are filled with saving grace.”
The Lord’s day
“By a tradition handed down from the apostles which took its origin from the
very day f Christ’s Resurrection, the Church celebrate the Paschal mystery every
seventh day, which day is appropriately called the Lord’s day or Sunday.”
Sunday is the pre-eminent day for the liturgical assembly, when the faithful
gather “to listen to the Word of God and to take part in the Eucharist, thus calling to
mind the Passion, Resurrection and the glory of the Lord Jesus, and giving thanks to
God who has ‘begotten them again, by the resurrection of Jesus Christ from the dead’
unto a living hope.
The Liturgical year
Beginning with the Easter Triduum as its source of light, the new age of the
Resurrection fills the whole liturgical year with its brilliance. Gradually, on either side
of this source, the year is transfigured with liturgy.
Therefore Easter is not simply one of feast among others, but the “Feast of
feasts,” the “Solemnity of solemnities,” just as the Eucharist is the “Sacrament of
sacraments”. St. Athanasius calls Easter “the Great Sunday” and the Easter Churches
call Holy week “the Great Week.”
The sanctoral in the liturgical year

“In celebrating this annual cycle of the mysteries of Christ, Holy Church honors the
Blessed Mary, Mother of God, with special love.
When the Church keeps the memorials of martyrs and other saints
during the annual cycle, she proclaim the Paschal mystery in those “who
have suffered and have been glorified with Christ.
The Liturgy of the Hours
The mystery of Christ, his Incarnation and Passover, which we celebrate in the
Eucharist especially at the Sunday assembly, permates and transfigures the time of
each day, through the celebration of the Liturgy Hours, “the divine office.”
The celebration of the Liturgy of the Hours demands not only harmonizing the
voice with a praying heart, but also a deeper “understanding of the liturgy and of the
Bible, especially of the Psalms.”
IV. WHERE IS THE LITURGY CELEBRATED?
The worship “in Spirit and in truth.”

The whole earth is sacred and entrusted to the children of men. What
matters above all is that, when the faithful the faithful assemble in the
same place, they are the “living stone,” gathered to be “built into a
spiritual house.”
A church, “a house of prayer in which the Eucharist is celebrated and reserved
where the assemble, and where is worshipped the presence of the Son of God our
Savior, offered for us on the sacrificial altar for the help and consolation of the
faithful- this house ought to be in good taste and worthy place for prayer and sacred
ceremonial.
The altar is the center of the church, the sacrifice of the Cross is made
present under sacramental signs. It is also the table of the Lord, to which
the people of the God are invited. In Eastern liturgies, the altar is also a
symbol of tomb.
The tabernacle is to be situated “in churches in the most worthy place

with the greatest honor.” The dignity, placing and security of the Eucharist
tabernacle should foster adoration before the Lord really present in the
Blessed Sacrament of the altar.
The sacred chrism (Myron) used in anointing as the sacramental sign of

the seal of the gift of the Holy Spirit, is traditionally reserved and
venerated in a secure place in the sanctuary.
The chair (cathedra) of the bishop or the priest “should express his officeof
presiding over the assembly and of directing prayer.”
The lectern (ambo): “The dignity of the Word of God requires the church to
have a suitable place for announcing his message so that the attention of
the people may be easily directed to that place during the Liturgy of the
Word
Article 2
LITURGICAL DIVERSITY AND THE UNITY OF THE MYSTERY
The mystery of the Christ is so unfathomably rich that it cannot be

exhausted by its expression in any single liturgical tradition. When the
Churches lived their respected liturgical traditions in the communion of
the faith, and the sacraments of the faith, they enriched one another and
grew in fidelity to Tradition and to the common mission of the whole
Church.
The diverse liturgical traditions have arisen by very reasonof the
Church’s mission.
Churches of the same geographical and cultural area came to celebrate the
mystery of Christ through particular expressions characterized by the
culture: in the tradition of the “deposit faith,” in liturgical symbolism, in
the organization of fraternal communion, in the theological understanding
of the mysteries, and in various forms of holiness.
Liturgy and culture

The celebration of the liturgy, therefore , should correspond to the
genius and culture of the different peoples. In order that the mystery of
Christ be “made known to all the nations. . .to bring about the obedience
of faith,” it must be proclaimed, celebrated and lived in all cultures in such
a way that they themselves are not abolished by it, but redeemed and
fulfilled.
“In liturgy, above all that of the sacraments, there is an immutable part, a
part that is divinely instituted and of which the Church is the guardian, and
parts that can be changed, which the Church has the power and on
occasion also the duty adapt to the cultures of recently evangelized
peoples.”
“Liturgical diversity can be a source of enrichment, but it can also provoke

tensions, mutual misunderstandings and even schisms. It must express
only fidelity to the common faith, to the sacramental signs that the Church
has received from Christ, and to hierarchical communion. Cultural adaption
also requires a conversion of heart and even, where necessary, a breaking
with ancestral customs incompatible with the Catholic faith.

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THE SACRAMENTAL CELEBRATION OF THE

I. WHO CELEBRATE LITURGY?

Liturgy is an “action” of the whole Christ (Christus totus).

The celebrants of the heavenly liturgy

The celebrants of the sacramental liturgy

“The members do not all have the same function.”

II. HOW IS THE LITURGY CELEBRATED?

Signs and symbols

Signs of human world.

Sign of the covenant

Singing and Music

The sanctoral in the liturgical year

The Liturgy of the Hours

The worship “in Spirit and in truth.”

The tabernacle is to be situated “in churches in the most worthy place

The sacred chrism (Myron) used in anointing as the sacramental sign of

LITURGICAL DIVERSITY AND THE UNITY OF THE MYSTERY

The mystery of the Christ is so unfathomably rich that it cannot be

Liturgy and culture

“Liturgical diversity can be a source of enrichment, but it can also provoke

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