Liturgy is the customary public ritual of worship performed by a religious group. As a religious phenomenon, liturgy represents a communal response to and participation in the sacred through activities reflecting praise , thanksgiving, remembrance, supplication , or repentance . It forms a basis for establishing a relationship with God .
128-475: Technically speaking, liturgy forms a subset of ritual . The word liturgy , sometimes equated in English as " service ", refers to a formal ritual enacted by those who understand themselves to be participating in an action with the divine. The word liturgy ( / l ɪ t ə r dʒ i / ), derived from the technical term in ancient Greek ( Greek : λειτουργία ), leitourgia , which means "work or service for
256-618: A deity as an act of propitiation or worship . Evidence of ritual animal sacrifice has been seen at least since ancient Hebrews and Greeks, and possibly existed before that. Evidence of ritual human sacrifice can also be found back to at least pre-Columbian civilizations of Mesoamerica as well as in European civilizations. Varieties of ritual non-human sacrifices are practiced by numerous religions today. The Latin term sacrificium (a sacrifice) derived from Latin sacrificus (performing priestly functions or sacrifices), which combined
384-621: A homeostatic mechanism to regulate and stabilize social institutions by adjusting social interactions , maintaining a group ethos , and restoring harmony after disputes. Although the functionalist model was soon superseded, later "neofunctional" theorists adopted its approach by examining the ways that ritual regulated larger ecological systems. Roy Rappaport , for example, examined the way gift exchanges of pigs between tribal groups in Papua New Guinea maintained environmental balance between humans, available food (with pigs sharing
512-416: A British Functionalist, extended Turner's theory of ritual structure and anti-structure with her own contrasting set of terms "grid" and "group" in the book Natural Symbols . Drawing on Levi-Strauss' Structuralist approach, she saw ritual as symbolic communication that constrained social behaviour. Grid is a scale referring to the degree to which a symbolic system is a shared frame of reference. Group refers to
640-537: A cultural order on nature. Mircea Eliade states that the calendrical rituals of many religious traditions recall and commemorate the basic beliefs of a community, and their yearly celebration establishes a link between past and present, as if the original events are happening over again: "Thus the gods did; thus men do." This genre of ritual encompasses forms of sacrifice and offering meant to praise, please or placate divine powers. According to early anthropologist Edward Tylor, such sacrifices are gifts given in hope of
768-419: A diverse range of rituals such as pilgrimages and Yom Kippur . Beginning with Max Gluckman's concept of "rituals of rebellion", Victor Turner argued that many types of ritual also served as "social dramas" through which structural social tensions could be expressed, and temporarily resolved. Drawing on Van Gennep's model of initiation rites, Turner viewed these social dramas as a dynamic process through which
896-427: A fixed period since an important event. Calendrical rituals give social meaning to the passage of time, creating repetitive weekly, monthly or yearly cycles. Some rites are oriented towards a culturally defined moment of change in the climatic cycle, such as solar terms or the changing of seasons, or they may mark the inauguration of an activity such as planting, harvesting, or moving from winter to summer pasture during
1024-452: A four-volume analysis of myth) but was influential to later scholars of ritual such as Mary Douglas and Edmund Leach . Victor Turner combined Arnold van Gennep 's model of the structure of initiation rites, and Gluckman's functionalist emphasis on the ritualization of social conflict to maintain social equilibrium, with a more structural model of symbols in ritual. Running counter to this emphasis on structured symbolic oppositions within
1152-408: A heated bronze idol. Human sacrifice was practiced by various Pre-Columbian civilizations of Mesoamerica . The Aztec in particular are known for the practice of human sacrifice. Current estimates of Aztec sacrifice are between a couple of thousand and twenty thousand per year. Some of these sacrifices were to help the sun rise, some to help the rains come, and some to dedicate the expansions of
1280-419: A hiatus in his knowledge or in his powers of practical control, and yet has to continue in his pursuit.". Radcliffe-Brown in contrast, saw ritual as an expression of common interest symbolically representing a community, and that anxiety was felt only if the ritual was not performed. George C. Homans sought to resolve these opposing theories by differentiating between "primary anxieties" felt by people who lack
1408-445: A human response. National flags, for example, may be considered more than signs representing a country. The flag stands for larger symbols such as freedom, democracy, free enterprise or national superiority. Anthropologist Sherry Ortner writes that the flag does not encourage reflection on the logical relations among these ideas, nor on the logical consequences of them as they are played out in social actuality, over time and history. On
SECTION 10
#17327653784351536-412: A legitimate communal authority that can constrain the possible outcomes. Historically, war in most societies has been bound by highly ritualized constraints that limit the legitimate means by which war was waged. Activities appealing to supernatural beings are easily considered rituals, although the appeal may be quite indirect, expressing only a generalized belief in the existence of the sacred demanding
1664-646: A limited and rigidly organized set of expressions which anthropologists call a "restricted code" (in opposition to a more open "elaborated code"). Maurice Bloch argues that ritual obliges participants to use this formal oratorical style, which is limited in intonation, syntax, vocabulary, loudness, and fixity of order. In adopting this style, ritual leaders' speech becomes more style than content. Because this formal speech limits what can be said, it induces "acceptance, compliance, or at least forbearance with regard to any overt challenge". Bloch argues that this form of ritual communication makes rebellion impossible and revolution
1792-519: A man (v37). The king of Moab gives his firstborn son and heir as a whole burnt offering, albeit to the pagan god Chemosh. In the book of Micah , one asks, 'Shall I give my firstborn for my sin, the fruit of my body for the sin of my soul?' ( Micah 6:7 ), and receives a response, 'It hath been told thee, O man, what is good, and what the LORD doth require of thee: only to do justly, and to love mercy, and to walk humbly with thy God.' ( Micah 6:8 ) Abhorrence of
1920-412: A means of resolving social passion, arguing instead that it simply displayed them. Whereas Victor Turner saw in ritual the potential to release people from the binding structures of their lives into a liberating anti-structure or communitas, Maurice Bloch argued that ritual produced conformity. Maurice Bloch argued that ritual communication is unusual in that it uses a special, restricted vocabulary,
2048-721: A number of sites in the citadel of Knossos in Crete . The north house at Knossos contained the bones of children who appeared to have been butchered. The myth of Theseus and the Minotaur (set in the labyrinth at Knossos) suggests human sacrifice. In the myth, Athens sent seven young men and seven young women to Crete as human sacrifices to the Minotaur. This ties up with the archaeological evidence that most sacrifices were of young adults or children . The Phoenicians of Carthage were reputed to practise child sacrifice, and though
2176-463: A practice known as kourbánia . The practice, while publicly condemned, is often tolerated. Human sacrifice was practiced by many ancient cultures. People would be ritually killed in a manner that was supposed to please or appease a god or spirit. Some occasions for human sacrifice found in multiple cultures on multiple continents include: There is evidence to suggest Pre-Hellenic Minoan cultures practiced human sacrifice. Corpses were found at
2304-452: A religious service, be it a sacramental service or a service of public prayer ; usually the former is the referent. In the ancient tradition, sacramental liturgy especially is the participation of the people in the work of God, which is primarily the saving work of Jesus Christ; in this liturgy, Christ continues the work of redemption. The term "liturgy" in Greek literally means to "work for
2432-399: A return. Catherine Bell , however, points out that sacrifice covers a range of practices from those that are manipulative and "magical" to those of pure devotion. Hindu puja , for example, appear to have no other purpose than to please the deity. According to Marcel Mauss , sacrifice is distinguished from other forms of offering by being consecrated, and hence sanctified. As a consequence,
2560-421: A ritual was his exploration of the liminal phase of rites of passage, a phase in which "anti-structure" appears. In this phase, opposed states such as birth and death may be encompassed by a single act, object or phrase. The dynamic nature of symbols experienced in ritual provides a compelling personal experience; ritual is a "mechanism that periodically converts the obligatory into the desirable". Mary Douglas ,
2688-470: A shared "poetics"). These rituals may fall along the spectrum of formality, with some less, others more formal and restrictive. Csordas argues that innovations may be introduced in less formalized rituals. As these innovations become more accepted and standardized, they are slowly adopted in more formal rituals. In this way, even the most formal of rituals are potential avenues for creative expression. In his historical analysis of articles on ritual and rite in
SECTION 20
#17327653784352816-399: A small number of permissible illustrations, and a restrictive grammar. As a result, ritual utterances become very predictable, and the speaker is made anonymous in that they have little choice in what to say. The restrictive syntax reduces the ability of the speaker to make propositional arguments, and they are left, instead, with utterances that cannot be contradicted such as "I do thee wed" in
2944-595: A spectrum: "Actions fall into place on a continuous scale. At one extreme we have actions which are entirely profane, entirely functional, technique pure and simple; at the other we have actions which are entirely sacred, strictly aesthetic, technically non-functional. Between these two extremes we have the great majority of social actions which partake partly of the one sphere and partly of the other. From this point of view technique and ritual, profane and sacred, do not denote types of action but aspects of almost any kind of action." The functionalist model viewed ritual as
3072-423: A symbolic activity, it is no longer confined to religion, but is distinguished from technical action. The shift in definitions from script to behavior, which is likened to a text, is matched by a semantic distinction between ritual as an outward sign (i.e., public symbol) and inward meaning . Sacrifice#By religion Sacrifice is the offering of material possessions or the lives of animals or humans to
3200-458: A technical sense for a repetitive behavior systematically used by a person to neutralize or prevent anxiety; it can be a symptom of obsessive–compulsive disorder but obsessive-compulsive ritualistic behaviors are generally isolated activities. The English word ritual derives from the Latin ritualis, "that which pertains to rite ( ritus )". In Roman juridical and religious usage, ritus
3328-458: A wedding. These kinds of utterances, known as performatives , prevent speakers from making political arguments through logical argument, and are typical of what Weber called traditional authority instead. Bloch's model of ritual language denies the possibility of creativity. Thomas Csordas, in contrast, analyzes how ritual language can be used to innovate. Csordas looks at groups of rituals that share performative elements ("genres" of ritual with
3456-593: Is a material offering to God in union with Christ using such words, as "with these thy holy gifts which we now offer unto Thee" (1789 BCP) or "presenting to you from the gifts you have given us we offer you these gifts" (Prayer D BCP 1976) as clearly evidenced in the revised Books of Common Prayer from 1789 in which the theology of Eucharist was moved closer to the Catholic position. Likewise, the United Methodist Church in its Eucharistic liturgy contains
3584-400: Is a sequence of activities involving gestures , words, actions, or revered objects. Rituals may be prescribed by the traditions of a community , including a religious community. Rituals are characterized, but not defined, by formalism, traditionalism, invariance, rule-governance, sacral symbolism, and performance. Rituals are a feature of all known human societies. They include not only
3712-523: Is almost always performed in front of an object or objects of veneration and accompanied by offerings of light, incense, water, and food. Frequently in Christianity , a distinction is made between "liturgical" and "non-liturgical" churches based on how elaborate or formal the worship; in this usage, churches whose services are unscripted or improvised are called "non-liturgical". Others object to this distinction, arguing that this terminology obscures
3840-618: Is always used for Islamic animal sacrifice. In the Islamic context, an animal sacrifice referred to as ḏabiḥa (ذَبِيْحَة) meaning "sacrifice as a ritual" is offered only in Eid ul-Adha . The sacrificial animal may be a sheep, a goat, a camel, or a cow. The animal must be healthy and conscious. "...Therefore to the Lord turn in Prayer and Sacrifice." ( Quran 108:2 ) Qurban is an Islamic prescription for
3968-519: Is because the woman has come too closely in touch with the 'man's side' in her marriage that her dead matrikin have impaired her fertility." To correct the balance of matrilinial descent and marriage, the Isoma ritual dramatically placates the deceased spirits by requiring the woman to reside with her mother's kin. Shamanic and other ritual may effect a psychotherapeutic cure, leading anthropologists such as Jane Atkinson to theorize how. Atkinson argues that
Liturgy - Misplaced Pages Continue
4096-433: Is bodily discipline, as in monastic prayer and meditation meant to mold dispositions and moods. This bodily discipline is frequently performed in unison, by groups. Rituals tend to be governed by rules, a feature somewhat like formalism. Rules impose norms on the chaos of behavior, either defining the outer limits of what is acceptable or choreographing each move. Individuals are held to communally approved customs that evoke
4224-402: Is distributed to the poor. The Quran states that the sacrifice has nothing to do with the blood and gore (Quran 22:37: "It is not their meat nor their blood that reaches God. It is your piety that reaches Him..."). Rather, it is done to help the poor and in remembrance of Abraham 's willingness to sacrifice his son Ismael at God's command. The Urdu and Persian word "Qurbani" comes from
4352-518: Is found in Christ's words at the last supper over the bread and wine: "This is my body, which is given up for you," and "This is my blood of the new covenant, which is shed...unto the forgiveness of sins." The bread and wine, offered by Melchizedek in sacrifice in the old covenant (Genesis 14:18; Psalm 110:4), are transformed through the Mass into the body and blood of Christ (see transubstantiation ; note:
4480-418: Is in the midst of the congregation as the crucified, risen, and returning Lord. Thus His once-brought sacrifice is also present in that its effect grants the individual access to salvation. In this way, the celebration of Holy Communion causes the partakers to repeatedly envision the sacrificial death of the Lord, which enables them to proclaim it with conviction (1 Corinthians 11: 26). —¶8.2.13, The Catechism of
4608-652: Is known as "accepting Christ as one's personal Lord and Savior". The Eastern Orthodox Churches see the celebration of the Eucharist as a continuation, rather than a reenactment, of the Last Supper , as Fr. John Matusiak (of the OCA ) says: "The Liturgy is not so much a reenactment of the Mystical Supper or these events as it is a continuation of these events, which are beyond time and space. The Orthodox also see
4736-551: Is lacking in Christ's afflictions for the sake of his body, that is, the church" (Col 1:24). Pope John Paul II explained in his Apostolic Letter Salvifici Doloris (11 February 1984): In the Cross of Christ not only is the Redemption accomplished through suffering, but also human suffering itself has been redeemed. ...Every man has his own share in the Redemption. Each one is also called to share in that suffering through which
4864-548: Is mostly associated with Shaktism , and in currents of folk Hinduism strongly rooted in local popular or tribal traditions. Animal sacrifices were part of the ancient Vedic religion in India, and are mentioned in scriptures such as the Yajurveda . For instance, these scriptures mention the use of mantras for goat sacrifices as a means of abolishing human sacrifice and replacing it with animal sacrifice. Even if animal sacrifice
4992-569: Is not their central feature. For example, having water to drink during or after ritual is common, but does not make thar ritual a water ritual unless the drinking of water is a central activity such as in the Church of All Worlds waterkin rite. According to anthropologist Clifford Geertz , political rituals actually construct power; that is, in his analysis of the Balinese state , he argued that rituals are not an ornament of political power, but that
5120-546: Is offered the following description of the creation of man: "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul". As a result at the moment of death each of the two elements needs to be returned to its source, the body returns to earth, while the soul to the heavenly creator, by means of the funerary ritual. Calendrical and commemorative rites are ritual events marking particular times of year, or
5248-399: Is seeing believing, doing is believing." The theatricality of ritual may overlap with performance art . For simplicity's sake, the range of diverse rituals can be divided into categories with common characteristics, generally falling into one three major categories: However, rituals can fall in more than one category or genre, and may be grouped in a variety of other ways. For example,
Liturgy - Misplaced Pages Continue
5376-412: Is somehow generated." Symbolic anthropologists like Geertz analyzed rituals as language-like codes to be interpreted independently as cultural systems. Geertz rejected Functionalist arguments that ritual describes social order, arguing instead that ritual actively shapes that social order and imposes meaning on disordered experience. He also differed from Gluckman and Turner's emphasis on ritual action as
5504-567: Is still practiced today by the followers of Santería and other lineages of Orisa as a means of curing the sick and giving thanks to the Orisa (gods). However, in Santeria, such animal offerings constitute an extremely small portion of what are termed ebos —ritual activities that include offerings, prayer and deeds. Christians from some villages in Greece also sacrifice animals to Orthodox saints in
5632-501: Is the case with the Bosnian syncretic holidays and festivals that transgress religious boundaries. Nineteenth century " armchair anthropologists " were concerned with the basic question of how religion originated in human history. In the twentieth century their conjectural histories were replaced with new concerns around the question of what these beliefs and practices did for societies, regardless of their origin. In this view, religion
5760-669: Is the practice of physical and compulsory prayer in Islam as opposed to dua , which is the Arabic word for supplication . Its importance for Muslims is indicated by its status as one of the Five Pillars of Islam . Salat is preceded by ritual ablution and usually performed five times a day. It consists of the repetition of a unit called a rakʿah (pl. rakaʿāt ) consisting of prescribed actions and words. The number of obligatory ( fard ) rakaʿāt varies from two to four according to
5888-628: Is viewed in the same light. He observed, for example, how the first-fruits festival ( incwala ) of the South African Bantu kingdom of Swaziland symbolically inverted the normal social order, so that the king was publicly insulted, women asserted their domination over men, and the established authority of elders over the young was turned upside down. Claude Lévi-Strauss , the French anthropologist, regarded all social and cultural organization as symbolic systems of communication shaped by
6016-509: The Aeneid by Virgil , the character Sinon claims (falsely) that he was going to be a human sacrifice to Poseidon to calm the seas. Human sacrifice is no longer officially condoned in any country, and any cases which may take place are regarded as murder . During the Shang and Zhou dynasty , the ruling class had a complicated and hierarchical sacrificial system. Sacrificing to ancestors
6144-495: The Encyclopædia Britannica , Talal Asad notes that from 1771 to 1852, the brief articles on ritual define it as a "book directing the order and manner to be observed in performing divine service" (i.e., as a script). There are no articles on the subject thereafter until 1910, when a new, lengthy article appeared that redefines ritual as "...a type of routine behaviour that symbolizes or expresses something". As
6272-582: The antam sanskar in Sikhism. These rituals often reflect deep spiritual beliefs and provide a structured way for communities to grieve and honor the deceased. In Tibetan Buddhism, for example, the rituals described in the Bardo Thodol guide the soul through the stages of death, aiming for spiritual liberation or enlightenment. In Islam, the Janazah prayer is an essential communal act that underscores
6400-515: The siddur , the traditional Jewish prayer book. In general, Jewish men are obligated to pray three times a day within specific time ranges ( zmanim ) . while, according most modern Orthodox authorities, women are only required to pray once daily, as they are generally exempted from obligations that are time dependent. All communal prayer requires a minyan , a quorum of 10 adults, to be present. Traditionally, three prayer services are recited daily: Additional prayers: Ritual A ritual
6528-605: The Muslim ritual ablution or Wudu before prayer; baptism in Christianity , a custom and sacrament that represents both purification and initiation into the religious community (the Christian Church ); and Amrit Sanskar in Sikhism , a rite of passage ( sanskar ) that similarly represents purification and initiation into the religious community (the khalsa ). Rites that use water are not considered water rites if it
SECTION 50
#17327653784356656-586: The Samaritans . Maimonides , a medieval Jewish rationalist, argued that God always held sacrifice inferior to prayer and philosophical meditation. However, God understood that the Israelites were used to the animal sacrifices that the surrounding pagan tribes used as the primary way to commune with their gods. As such, in Maimonides' view, it was only natural that Israelites would believe that sacrifice
6784-500: The Torah and Tanakh reveal the Israelites's familiarity with human sacrifices, as exemplified by the near-sacrifice of Isaac by his father Abraham (Genesis 22:1–24) and some believe, the actual sacrifice of Jephthah's daughter (Judges 11:31–40), while many believe that Jephthah's daughter was committed for life in service equivalent to a nunnery of the day, as indicated by her lament over her "weep for my virginity" and never having known
6912-463: The agricultural cycle . They may be fixed by the solar or lunar calendar ; those fixed by the solar calendar fall on the same day (of the Gregorian, Solar calendar) each year (such as New Year's Day on the first of January) while those calculated by the lunar calendar fall on different dates (of the Gregorian, Solar calendar) each year (such as Chinese lunar New Year ). Calendrical rites impose
7040-420: The intricate calendar of Hindu Balinese rituals served to regulate the vast irrigation systems of Bali, ensuring the optimum distribution of water over the system while limiting disputes. While most Functionalists sought to link ritual to the maintenance of social order, South African functionalist anthropologist Max Gluckman coined the phrase "rituals of rebellion" to describe a type of ritual in which
7168-593: The polis , the State, and during Rome's domination, the Roman Imperial authorities as "gifts" to the state and the people. Their performance became obligatory in the course of the 3rd century AD, as a form of taxation. The holder of a Hellenic leitourgia was not taxed a specific sum, but was assigned to subsidise a particular ritual, which could be performed with greater or lesser generosity or magnificence. The chief sphere remained that of civic religion, embodied in
7296-541: The slaughter of pigs in New Guinea; Carnival festivities; or penitential processions in Catholicism. Victor Turner described this "cultural performance" of basic values a "social drama". Such dramas allow the social stresses that are inherent in a particular culture to be expressed and worked out symbolically in a ritual catharsis; as the social tensions continue to persist outside the ritual, pressure mounts for
7424-428: The worship rites and sacraments of organized religions and cults , but also rites of passage , atonement and purification rites , oaths of allegiance , dedication ceremonies, coronations and presidential inaugurations , marriages, funerals and more. Even common actions like hand-shaking and saying " hello " may be termed as rituals . The field of ritual studies has seen a number of conflicting definitions of
7552-474: The "real presence of the sacrifice of Jesus Christ in Holy Communion": In Holy Communion, it is not only the body and blood of Christ, but also His sacrifice itself, that are truly present. However, this sacrifice has only been brought once and is not repeated in Holy Communion. Neither is Holy Communion merely a reminder of the sacrifice. Rather, during the celebration of Holy Communion, Jesus Christ
7680-700: The 1600s to mean "the prescribed order of performing religious services" or more particularly a book of these prescriptions. There are hardly any limits to the kind of actions that may be incorporated into a ritual. The rites of past and present societies have typically involved special gestures and words, recitation of fixed texts, performance of special music , songs or dances , processions, manipulation of certain objects, use of special dresses, consumption of special food , drink , or drugs , and much more. Catherine Bell argues that rituals can be characterized by formalism, traditionalism, invariance, rule-governance, sacral symbolism and performance. Ritual uses
7808-399: The Arabic word 'Qurban'. It suggests that associate act performed to hunt distance to Almighty God and to hunt His sensible pleasure. Originally, the word 'Qurban' enclosed all acts of charity as a result of the aim of charity is nothing however to hunt Allah 's pleasure. But, in precise non-secular nomenclature, the word was later confined to the sacrifice of associate animal slaughtered for
SECTION 60
#17327653784357936-577: The Buddhist world. It is often done one or more times a day and can vary among the Theravada , Mahayana , and Vajrayana sects. The liturgy mainly consists of chanting or reciting a sutra or passages from a sutras , a mantra (especially in Vajrayana), and several gathas . Depending on what practice the practitioner wishes to undertake, it can be done at a temple or at home. The liturgy
8064-812: The Eucharistic Liturgy as a bloodless sacrifice, during which the bread and wine we offer to God become the Body and Blood of Jesus Christ through the descent and operation of the Holy Spirit, Who effects the change." This view is witnessed to by the prayers of the Divine Liturgy of St. John Chrysostom , when the priest says: "Accept, O God, our supplications, make us to be worthy to offer unto thee supplications and prayers and bloodless sacrifices for all thy people," and "Remembering this saving commandment and all those things which came to pass for us:
8192-626: The Great Thanksgiving, the church prays: "We offer ourselves in praise and thanksgiving as a holy and living sacrifice, in union with Christ's offering for us . . ." ( UMH ; page 10). A formal statement by the USCCB affirms that "Methodists and Catholics agree that the sacrificial language of the Eucharistic celebration refers to 'the sacrifice of Christ once-for-all,' to 'our pleading of that sacrifice here and now,' to 'our offering of
8320-689: The Latin "ministerium") is a duty for Christians as a priestly people by their baptism into Christ and participation in His high priestly ministry. It is also God's ministry or service to the worshippers. It is a reciprocal service. Historically, there was a Christian thought that stresses the idea of the entire liturgy being needed to transform the bread and wine into Eucharistic elements (see Eucharist ). This may have been prevalent especially in Egypt. Usually, many Christian churches designate one person who participates in
8448-443: The Mass in the former capacity he works through a solely human priest who is joined to him through the sacrament of Holy Orders and thus shares in Christ's priesthood as do all who are baptized into the death and resurrection of Jesus, the Christ. Through the Mass, the effects of the one sacrifice of the cross can be understood as working toward the redemption of those present, for their specific intentions and prayers, and to assisting
8576-1034: The Mosaic law. In the Roman Catholic Church , the Eastern Orthodox Churches , the Lutheran Churches , the Methodist Churches , and the Irvingian Churches , the Eucharist or Mass, as well as the Divine Liturgy of the Eastern Catholic Churches and Eastern Orthodox Church , is seen as a sacrifice. Among the Anglicans the words of the liturgy make explicit that the Eucharist is a sacrifice of praise and thanksgiving and
8704-785: The New Apostolic Church The concept of self-sacrifice and martyrs are central to Christianity. Often found in Roman Catholicism is the idea of joining one's own life and sufferings to the sacrifice of Christ on the cross. Thus one can offer up involuntary suffering, such as illness, or purposefully embrace suffering in acts of penance . Some Protestants criticize this as a denial of the all-sufficiency of Christ's sacrifice, but according to Roman Catholic interpretation it finds support in St. Paul: "Now I rejoice in my sufferings for your sake, and in my flesh I complete what
8832-465: The Orthodox Church and Methodist Church do not hold as dogma, as do Catholics, the doctrine of transubstantiation, preferring rather to not make an assertion regarding the "how" of the sacraments ), and the offering becomes one with that of Christ on the cross. In the Mass as on the cross, Christ is both priest (offering the sacrifice) and victim (the sacrifice he offers is himself), though in
8960-416: The Redemption was accomplished. ...In bringing about the Redemption through suffering, Christ has also raised human suffering to the level of the Redemption. Thus each man, in his suffering, can also become a sharer in the redemptive suffering of Christ. ...The sufferings of Christ created the good of the world's redemption. This good in itself is inexhaustible and infinite. No man can add anything to it. But at
9088-531: The South Pacific. In such religio-political movements, Islanders would use ritual imitations of western practices (such as the building of landing strips) as a means of summoning cargo (manufactured goods) from the ancestors. Leaders of these groups characterized the present state (often imposed by colonial capitalist regimes) as a dismantling of the old social order, which they sought to restore. Rituals may also attain political significance after conflict, as
9216-463: The accepted social order was symbolically turned on its head. Gluckman argued that the ritual was an expression of underlying social tensions (an idea taken up by Victor Turner ), and that it functioned as an institutional pressure valve, relieving those tensions through these cyclical performances. The rites ultimately functioned to reinforce social order, insofar as they allowed those tensions to be expressed without leading to actual rebellion. Carnival
9344-471: The affluent to share their good fortune with the needy in the community. On the occasion of Eid ul Adha (Festival of Sacrifice), affluent Muslims all over the world perform the Sunnah of Prophet Ibrahim (Abraham) by sacrificing a cow or sheep. The meat is then divided into three equal parts. One part is retained by the person who performs the sacrifice. The second is given to his relatives. The third part
9472-494: The anthropologist Victor Turner writes: Rituals may be seasonal, ... or they may be contingent, held in response to an individual or collective crisis. ... Other classes of rituals include divinatory rituals; ceremonies performed by political authorities to ensure the health and fertility of human beings, animals, and crops in their territories; initiation into priesthoods devoted to certain deities, into religious associations, or into secret societies; and those accompanying
9600-548: The authority of ancient China's ruling class and promoted production, e.g. through casting ritual bronzes . Confucius supported the restoration of the Zhou sacrificial system, which excluded human sacrifice, with the goal of maintaining social order and enlightening people. Mohism considered any kind of sacrifice to be too extravagant for society. Members of Chinese folk religions often use pork, chicken, duck, fish, squid, or shrimp in sacrificial offerings. For those who believe
9728-559: The cause, and make the restoration of social relationships the cure. Turner uses the example of the Isoma ritual among the Ndembu of northwestern Zambia to illustrate. The Isoma rite of affliction is used to cure a childless woman of infertility. Infertility is the result of a "structural tension between matrilineal descent and virilocal marriage" (i.e., the tension a woman feels between her mother's family, to whom she owes allegiance, and her husband's family among whom she must live). "It
9856-601: The community renewed itself through the ritual creation of communitas during the "liminal phase". Turner analyzed the ritual events in 4 stages: breach in relations, crisis, redressive actions, and acts of reintegration. Like Gluckman, he argued these rituals maintain social order while facilitating disordered inversions, thereby moving people to a new status, just as in an initiation rite. Arguments, melodies, formulas, maps and pictures are not idealities to be stared at but texts to be read; so are rituals, palaces, technologies, and social formations. Clifford Geertz also expanded on
9984-778: The concepts sacra (sacred things) and facere (to make, to do). The Latin word sacrificium came to apply to the Christian eucharist in particular, sometimes named a "bloodless sacrifice" to distinguish it from blood sacrifices. In individual non-Christian ethnic religions , terms translated as "sacrifice" include the Indic yajna , the Greek thusia , the Germanic blōtan , the Semitic qorban / qurban , Slavic żertwa , etc. The term usually implies "doing without something" or "giving something up" (see also self-sacrifice ). But
10112-400: The contrary, the flag encourages a sort of all-or-nothing allegiance to the whole package, best summed [by] 'Our flag, love it or leave.' Particular objects become sacral symbols through a process of consecration which effectively creates the sacred by setting it apart from the profane . Boy Scouts and the armed forces in any country teach the official ways of folding, saluting and raising
10240-434: The cross, the grave, the resurrection on the third day, the ascension into heaven, the sitting down at the right hand, the second and glorious coming again, Thine own of Thine own we offer unto Thee on behalf of all and for all," and "… Thou didst become man and didst take the name of our High Priest, and deliver unto us the priestly rite of this liturgical and bloodless sacrifice…" The modern practice of Hindu animal sacrifice
10368-1086: The daily offering of food and libations to deities or ancestral spirits or both. A rite of passage is a ritual event that marks a person's transition from one status to another, including adoption , baptism , coming of age , graduation , inauguration , engagement , and marriage . Rites of passage may also include initiation into groups not tied to a formal stage of life such as a fraternity . Arnold van Gennep stated that rites of passage are marked by three stages: Anthropologist Victor Turner defines rites of affliction actions that seek to mitigate spirits or supernatural forces that inflict humans with bad luck, illness, gynecological troubles, physical injuries, and other such misfortunes. These rites may include forms of spirit divination (consulting oracles ) to establish causes—and rituals that heal, purify, exorcise, and protect. The misfortune experienced may include individual health, but also broader climate-related issues such as drought or plagues of insects. Healing rites performed by shamans frequently identify social disorder as
10496-457: The degree people are tied into a tightly knit community. When graphed on two intersecting axes, four quadrants are possible: strong group/strong grid, strong group/weak grid, weak group/weak grid, weak group/strong grid. Douglas argued that societies with strong group or strong grid were marked by more ritual activity than those weak in either group or grid. (see also, section below ) In his analysis of rites of passage , Victor Turner argued that
10624-701: The edible portions of the animal were distributed among those attending the sacrifice for consumption. Animal sacrifice has turned up in almost all cultures, from the Hebrews to the Greeks and Romans (particularly the purifying ceremony Lustratio ), Egyptians (for example in the cult of Apis ) and from the Aztecs to the Yoruba . The religion of the ancient Egyptians forbade the sacrifice of animals other than sheep, bulls, calves, male calves and geese. Animal sacrifice
10752-586: The effectiveness of a shamanic ritual for an individual may depend upon a wider audiences acknowledging the shaman's power, which may lead to the shaman placing greater emphasis on engaging the audience than in the healing of the patient. Many cultures have rites associated with death and mourning, such as the last rites and wake in Christianity, shemira in Judaism, the antyesti in Hinduism, and
10880-567: The festival. A water rite is a rite or ceremonial custom that uses water as its central feature. Typically, a person is immersed or bathed as a symbol of religious indoctrination or ritual purification . Examples include the Mikveh in Judaism , a custom of purification; misogi in Shinto , a custom of spiritual and bodily purification involving bathing in a sacred waterfall, river, or lake;
11008-596: The festivals: M.I. Finley notes "in Demosthenes ' day there were at least 97 liturgical appointments in Athens for the festivals, rising to 118 in a (quadrennial) Panathenaic year ." Groups of rich citizens were assigned to subsidise civic amenities and even warships. Eventually, under the Roman Empire , such obligations, known to Romans as munera , devolved into a competitive and ruinously expensive burden that
11136-415: The flag, thus emphasizing that the flag should never be treated as just a piece of cloth. The performance of ritual creates a theatrical -like frame around the activities, symbols and events that shape participant's experience and cognitive ordering of the world, simplifying the chaos of life and imposing a more or less coherent system of categories of meaning onto it. As Barbara Myerhoff put it, "not only
11264-425: The form of uncodified or codified conventions practiced by political officials that cement respect for the arrangements of an institution or role against the individual temporarily assuming it, as can be seen in the many rituals still observed within the procedure of parliamentary bodies. Ritual can be used as a form of resistance, as for example, in the various Cargo Cults that developed against colonial powers in
11392-413: The function (purpose) of the institution or custom in preserving or maintaining society as a whole. They thus disagreed about the relationship of anxiety to ritual. Malinowski argued that ritual was a non-technical means of addressing anxiety about activities where dangerous elements were beyond technical control: "magic is to be expected and generally to be found whenever man comes to an unbridgeable gap,
11520-413: The grace of a share in his priesthood. As priest carries connotations of "one who offers sacrifice", some Protestants, with the exception of Lutherans and Anglicans, usually do not use it for their clergy . Evangelical Protestantism emphasizes the importance of a decision to accept Christ's sacrifice on the Cross consciously and personally as atonement for one's individual sins if one is to be saved—this
11648-575: The great Templo Mayor , located in the heart of Tenochtitlán (the capital of the Aztec Empire ). There are also accounts of captured conquistadores being sacrificed during the wars of the Spanish invasion of Mexico . In Scandinavia , the old Scandinavian religion contained human sacrifice, as both the Norse sagas and German historians relate. See, e.g. Temple at Uppsala and Blót . In
11776-576: The high deities to be vegetarian, some altars are two-tiered: The high one offers vegetarian food, and the low one holds animal sacrifices for the high deities' soldiers. Some ceremonies of supernatural spirits and ghosts, like the Ghost Festival , use whole goats or pigs. There are competitions of raising the heaviest pig for sacrifice in Taiwan and Teochew. In Nicene Christianity , God became incarnate as Jesus , sacrificing his son to accomplish
11904-536: The historical trend. An example is the American Thanksgiving dinner, which may not be formal, yet is ostensibly based on an event from the early Puritan settlement of America. Historians Eric Hobsbawm and Terrence Ranger have argued that many of these are invented traditions , such as the rituals of the British monarchy, which invoke "thousand year-old tradition" but whose actual form originate in
12032-464: The inherent structure of the human brain. He therefore argued that the symbol systems are not reflections of social structure as the Functionalists believed, but are imposed on social relations to organize them. Lévi-Strauss thus viewed myth and ritual as complementary symbol systems, one verbal, one non-verbal. Lévi-Strauss was not concerned to develop a theory of ritual (although he did produce
12160-414: The late nineteenth century, to some extent reviving earlier forms, in this case medieval, that had been discontinued in the meantime. Thus, the appeal to history is important rather than accurate historical transmission. Catherine Bell states that ritual is also invariant, implying careful choreography. This is less an appeal to traditionalism than a striving for timeless repetition. The key to invariance
12288-613: The liminal phase - that period 'betwixt and between' - was marked by "two models of human interrelatedness, juxtaposed and alternating": structure and anti-structure (or communitas ). While the ritual clearly articulated the cultural ideals of a society through ritual symbolism, the unrestrained festivities of the liminal period served to break down social barriers and to join the group into an undifferentiated unity with "no status, property, insignia, secular clothing, rank, kinship position, nothing to demarcate themselves from their fellows". These periods of symbolic inversion have been studied in
12416-518: The most important were animal sacrifices. Blood sacrifices were divided into burnt offerings (Hebrew: עלה קרבנות) in which the whole unmaimed animal was burnt, guilt offerings (in which part was burnt and part left for the priest) and peace offerings (in which similarly only part of the undamaged animal was burnt and the rest eaten in ritually pure conditions). After the destruction of the Second Temple , ritual sacrifice ceased except among
12544-433: The offering is usually destroyed in the ritual to transfer it to the deities. Rites of feasting and fasting are those through which a community publicly expresses an adherence to basic, shared religious values, rather than to the overt presence of deities as is found in rites of affliction where feasting or fasting may also take place. It encompasses a range of performances such as communal fasting during Ramadan by Muslims;
12672-461: The only distinction being that it is offered in an unbloody manner. The sacrifice is made present without Christ dying or being crucified again; it is a re-presentation of the "once and for all" sacrifice of Calvary by the now risen Christ, who continues to offer himself and what he has done on the cross as an oblation to the Father. The complete identification of the Mass with the sacrifice of the cross
12800-430: The only feasible alternative. Ritual tends to support traditional forms of social hierarchy and authority, and maintains the assumptions on which the authority is based from challenge. Rituals appeal to tradition and are generally continued to repeat historical precedent, religious rite, mores , or ceremony accurately. Traditionalism varies from formalism in that the ritual may not be formal yet still makes an appeal to
12928-475: The origin of a particular tradition, the less emphasis is placed on the sacrificial nature of the Eucharist. The Roman Catholic response is that the sacrifice of the Mass in the New Covenant is that one sacrifice for sins on the cross which transcends time offered in an unbloody manner, as discussed above, and that Christ is the real priest at every Mass working through mere human beings to whom he has granted
13056-535: The people" is a literal translation of the two affixes λήϊτος, "leitos", derived from the Attic form of λαός ("people, public"), and ἔργον, "ergon", meaning "work, service". In origin, it signified the often expensive offerings wealthy Greeks made in service to the people, and thus to the polis and the state. Through the leitourgia , the rich carried a financial burden and were correspondingly rewarded with honours and prestige. Specific leitourgia were assigned by
13184-473: The people", but a better translation is "public service" or "public work", as made clear from the origin of the term as described above. The early Christians adopted the word to describe their principal act of worship, the Sunday service (referred to by various terms, including Holy Eucharist, Holy Communion, Mass or Divine Liturgy), which they considered to be a sacrifice . This service, liturgy, or ministry (from
13312-432: The power of political actors depends upon their ability to create rituals and the cosmic framework within which the social hierarchy headed by the king is perceived as natural and sacred. As a "dramaturgy of power" comprehensive ritual systems may create a cosmological order that sets a ruler apart as a divine being , as in "the divine right" of European kings, or the divine Japanese Emperor. Political rituals also emerge in
13440-539: The reconciliation of God and humanity, which had separated itself from God through sin (see the concept of original sin ). According to a view that has featured prominently in Western theology since early in the 2nd millennium, God's justice required an atonement for sin from humanity if human beings were to be restored to their place in creation and saved from damnation. However, God knew limited human beings could not make sufficient atonement, for humanity's offense to God
13568-413: The ritual's cyclical performance. In Carnival, for example, the practice of masking allows people to be what they are not, and acts as a general social leveller, erasing otherwise tense social hierarchies in a festival that emphasizes play outside the bounds of normal social limits. Yet outside carnival, social tensions of race, class and gender persist, hence requiring the repeated periodic release found in
13696-479: The sacrifice of praise and thanksgiving,' and to 'our sacrifice of ourselves in union with Christ who offered himself to the Father.'" Roman Catholic theology speaks of the Eucharist not being a separate or additional sacrifice to that of Christ on the cross; it is rather exactly the same sacrifice, which transcends time and space ("the Lamb slain from the foundation of the world" – Rev. 13:8), renewed and made present,
13824-558: The sake of Allah. A similar symbology, which is a reflection of Abraham and Ismael 's dilemma, is the stoning of the Jamaraat which takes place during the pilgrimage . Ritual sacrifice was practiced in Ancient Israel, with the opening chapters of the book Leviticus detailing parts of an overview referring to the exact methods of bringing sacrifices . Although sacrifices could include bloodless offerings (grain and wine),
13952-479: The same foodstuffs as humans) and resource base. Rappaport concluded that ritual, "...helps to maintain an undegraded environment, limits fighting to frequencies which do not endanger the existence of regional population, adjusts man-land ratios, facilitates trade, distributes local surpluses of pig throughout the regional population in the form of pork, and assures people of high quality protein when they are most in need of it". Similarly, J. Stephen Lansing traced how
14080-465: The same time, in the mystery of the Church as his Body, Christ has in a sense opened his own redemptive suffering to all human suffering" ( Salvifici Doloris 19; 24). Some Christians reject the idea of the Eucharist as a sacrifice, inclining to see it as merely a holy meal (even if they believe in a form of the real presence of Christ in the bread and wine, as Reformed Christians do). The more recent
14208-410: The scale of sacrifices may have been exaggerated by ancient authors for political or religious reasons, there is archaeological evidence of large numbers of children's skeletons buried in association with sacrificial animals. Plutarch (ca. 46–120 AD) mentions the practice, as do Tertullian , Orosius , Diodorus Siculus and Philo . They describe children being roasted to death while still conscious on
14336-409: The souls in purgatory . For Catholics, the theology of sacrifice has seen considerable change as the result of historical and scriptural studies. For Lutherans, the Eucharist is a "sacrifice of thanksgiving and praise…in that by giving thanks a person acknowledges that he or she is in need of the gift and that his or her situation will change only by receiving the gift". The Irvingian Churches , teach
14464-520: The symbolic approach to ritual that began with Victor Turner. Geertz argued that religious symbol systems provided both a "model of" reality (showing how to interpret the world as is) as well as a "model for" reality (clarifying its ideal state). The role of ritual, according to Geertz, is to bring these two aspects – the "model of" and the "model for" – together: "it is in ritual – that is consecrated behaviour – that this conviction that religious conceptions are veridical and that religious directives are sound
14592-609: The techniques to secure results, and "secondary (or displaced) anxiety" felt by those who have not performed the rites meant to allay primary anxiety correctly. Homans argued that purification rituals may then be conducted to dispel secondary anxiety. A.R. Radcliffe-Brown argued that ritual should be distinguished from technical action, viewing it as a structured event: "ritual acts differ from technical acts in having in all instances some expressive or symbolic element in them." Edmund Leach , in contrast, saw ritual and technical action less as separate structural types of activity and more as
14720-411: The term. One given by Kyriakidis is that a ritual is an outsider's or " etic " category for a set activity (or set of actions) that, to the outsider, seems irrational, non-contiguous, or illogical. The term can be used also by the insider or " emic " performer as an acknowledgement that this activity can be seen as such by the uninitiated onlooker. In psychology , the term ritual is sometimes used in
14848-403: The time of day or other circumstances (such as Friday congregational worship, which has two rakats). Prayer is obligatory for all Muslims except those who are prepubescent , menstruating , or in puerperium stage after childbirth. Jewish liturgy is the prayer recitations that form part of the observance of Rabbinic Judaism . These prayers, often with instructions and commentary, are found in
14976-526: The unity of the Muslim community in life and death. Indigenous cultures may have unique practices, such as the Australian Aboriginal smoking ceremony, intended to cleanse the spirit of the departed and ensure a safe journey to the afterlife . In many traditions can be found the belief that when man was first made the creator bestowed soul upon him, while the earth provided the body. In Genesis
15104-423: The universality of public worship as a religious phenomenon. Thus, even the open or waiting worship of Quakers is liturgical, since the waiting itself until the Holy Spirit moves individuals to speak is a prescribed form of Quaker worship, sometimes referred to as "the liturgy of silence". Typically in Christianity, however, the term "the liturgy" normally refers to a standardised order of events observed during
15232-452: The word sacrifice also occurs in metaphorical use to describe doing good for others or taking a short-term loss in return for a greater power gain, such as in a game of chess . Animal sacrifice is the ritual killing of an animal as part of a religion. It is practiced by adherents of many religions as a means of appeasing a god or gods or changing the course of nature. It also served a social or economic function in those cultures where
15360-453: The words "Let us offer ourselves and our gifts to God" (A Service of Word and Table I). The United Methodist Church officially teaches that "Holy Communion is a type of sacrifice" that re-presents, rather than repeats the sacrifice of Christ on the Cross ; She further proclaims that: We also present ourselves as sacrifice in union with Christ (Romans 12:1; 1 Peter 2:5) to be used by God in the work of redemption, reconciliation, and justice. In
15488-438: The worship service as the liturgist. The liturgist may read announcements, scriptures, and calls to worship, while the minister preaches the sermon, offers prayers, and blesses sacraments. The liturgist may be either an ordained minister or a lay person. The entire congregation participates in and offers the liturgy to God. Salāt ("prayer", Arabic : صلاة ṣalāh or gen : ṣalāt ; pl. صلوات ṣalawāt )
15616-648: Was a necessary part of the relationship between God and man. Maimonides concludes that God's decision to allow sacrifices was a concession to human psychological limitations. It would have been too much to have expected the Israelites to leap from pagan worship to prayer and meditation in one step. In the Guide for the Perplexed , he writes: In contrast, many others such as Nachmanides (in his Torah commentary on Leviticus 1:9) disagreed, contending that sacrifices are an ideal in Judaism, completely central. The teachings of
15744-402: Was a universal, and while its content might vary enormously, it served certain basic functions such as the provision of prescribed solutions to basic human psychological and social problems, as well as expressing the central values of a society. Bronislaw Malinowski used the concept of function to address questions of individual psychological needs; A.R. Radcliffe-Brown , in contrast, looked for
15872-542: Was an important duty of nobles, and an emperor could hold hunts, start wars, and convene royal family members in order to get the resources to hold sacrifices, serving to unify states in a common goal and demonstrate the strength of the emperor's rule. Archaeologist Kwang-chih Chang states in his book Art, Myth and Ritual: the Path to Political Authority in Ancient China (1983) that the sacrificial system strengthened
16000-447: Was avoided when possible. Munera included a wide range of expenses having to do with civic infrastructure and amenities; festivals and games ( ludi ) and imperial obligations such as highway, bridge and aqueduct repair, supply of various raw materials, and feeding troops in transit. Buddhist liturgy is a formalized service of veneration and worship performed within a Buddhist Sangha in nearly every traditional denomination and sect in
16128-573: Was common historically in Hinduism, contemporary Hindus believe that both animals and humans have souls and may not be offered as sacrifices. This concept is called ahimsa , the Hindu law of non-injury and no harm. Some Puranas forbid animal sacrifice. An animal sacrifice in Arabic is called ḏabiḥa (ذَبِيْحَة) or Qurban (قُرْبَان) . The term may have roots from the Jewish term Korban ; in some places like Bangladesh , India or Pakistan , qurbani
16256-581: Was infinite, so God created a covenant with Abraham , which he fulfilled when he sent his only Son to become the sacrifice for the broken covenant. According to this theology, Christ's sacrifice replaced the insufficient animal sacrifice of the Old Covenant ; Christ the " Lamb of God " replaced the lambs' sacrifice of the ancient Korban Todah (the Rite of Thanksgiving), chief of which is the Passover in
16384-520: Was the proven way ( mos ) of doing something, or "correct performance, custom". The original concept of ritus may be related to the Sanskrit ṛtá ("visible order)" in Vedic religion , "the lawful and regular order of the normal, and therefore proper, natural and true structure of cosmic, worldly, human and ritual events". The word "ritual" is first recorded in English in 1570, and came into use in
#434565