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What Do You Mean?
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"What Do You Mean?"
Single by Justin Bieber
from the album Purpose
Released
August 28, 2015 (2015-08-28)
Format
CD
digital download
Recorded
2015
Genre
Pop
tropical house
Length
3:26
Label
Def Jam
Songwriter(s)
Justin Bieber
Jason "Poo Bear" Boyd
Mason Levy
Producer(s)
MdL
Bieber
Justin Bieber singles chronology
"Where Are Ü Now"
(2015) "What Do You Mean?"
(2015) "Sorry"
(2015)
"Where Are Ü Now"
(2015) "What Do You Mean?"
(2015) "Sorry"
(2015)
Music video
"What Do You Mean?" on YouTube
"What Do You Mean?" is a song recorded by Canadian singer Justin Bieber for his fourth studio album Purpose (2015). The song was released on August 28, 2015, as the album's lead single by Def Jam. Written by Bieber, Jason "Poo Bear" Boyd and Mason Levy, the song was produced by MdL and co-produced by Bieber. "What Do You Mean?" is a pop and tropical house song, with its instrumentation consisting in light flourishes of panpipes, looped vocal samples, piano chords, fervent synths, bass and "slick beat" elements with the sound of a clock ticking, while Bieber uses a smooth, soulful vocal. Lyrically, "What Do You Mean?" describes not being able to figure out the opposite sex with Bieber asking a girl why her body language is conflicting with her words.
It was featured in several year-end lists of best songs of 2015. Commercially, the song topped the charts in several countries, including Canada, Ireland, New Zealand, and Norway. In Australia, the United States and the United Kingdom, "What Do You Mean?" was Bieber's first number-one single. The song's music video features Bieber in bed with a young woman and getting kidnapped by masked men, as well as an appearance from actor John Leguizamo.
Contents
[hide]
1 Background
2 Release
3 Composition
4 Critical reception
4.1 Year-end lists
5 Commercial performance
5.1 North America
5.2 Europe and Oceania
6 Music video
6.1 Synopsis
6.2 Purpose: The Movement version
7 Live performances
8 Track listing
9 Charts
9.1 Weekly charts
9.2 Year-end charts
10 Certifications
11 Release history
12 See also
13 References
14 External links
Background[edit]
After releasing "Where Are Ü Now" with Skrillex and Diplo for their project Jack Ü and achieving worldwide success and acclaim with it, Bieber announced "What Do You Mean?" as the first single from his then-upcoming album on July 28, 2015 on On Air With Ryan Seacrest.[1] While he was there, his manager, Scooter Braun, made Seacrest a promotional sign for the single to hold and suggested he should put the photo on his Instagram account. To further promote the song's release, Braun contacted several celebrities who started counting down the days until the release,[2] among them Mariah Carey, Ed Sheeran, Ariana Grande, Big Sean, Alanis Morissette, Meghan Trainor, Britney Spears, Hilary Duff, Little Mix, Chris Martin, Carly Rae Jepsen, and many others.[3] During an interview with Ryan Seacrest, he described it as "fun", "summery", and "amazing." Regarding its lyrics he commented: "Well, girls are often just flip-floppy. They say something and they mean something else. So … what do you mean? I don’t really know, that’s why I’m asking." Later, on August 19, 2015, Bieber direct-messaged different lyrics from the song to 49 randomly selected Twitter followers.[1] As explained by Billboard's Jason Lipshutz, "Each message included a clock animation with a different time that corresponded to the lyric’s placement in the song, and Beliebers spent Wednesday collectively piecing together the upcoming single’s lyrics in order."[2] On August 5, 2015, Bieber presented the song to radio professionals at an iHeartMedia event.[4]
Release[edit]
The song was released on August 28, 2015,[5] and was serviced to contemporary hit radio on September 1, 2015.[6] On October 16, 2015, it was revealed that a remix of the song featuring Ariana Grande would be made available if fans pre-ordered the album on iTunes.[7]
Composition[edit]
"What Do You Mean?" was written by Justin Bieber, Jason "Poo Bear" Boyd and Mason Levy.[8] It was produced by MdL and co-produced by Bieber. It was initially speculated by the media that Skrillex produced "What Do You Mean?". However, a spokesperson for Bieber confirmed in an interview for Rolling Stone that the song was produced by Bieber, and MdL who had previously collaborated with the singer on his single "Boyfriend" (2012).[9] Written in the key of A♭ major, it has an upbeat tempo of 125 beats per minute. Bieber's vocal range spans from the low-note of F3 to the high note of G5.[10] It is a pop[11] and tropical house song.[12][13][14]
During the song, Bieber uses a breathy vocal, which was considered "smooth and soulful."[8] The production contains flute instrumentation, looped vocal samples, piano chords, tropical synths,[9] bass and "slick beat" elements with the sound of a clock ticking.[4] Gil Kaufman of MTV News wrote that the track contains "a slippery flute-like trill over a spare tick-tock island groove and a super chill vibe", and is "a kind of sequel" to Skrillex and Diplo's "Where Are Ü Now", which featured Bieber.[15]
Lyrically, "What Do You Mean?" talks about looking for romantic clarity and not being able to figure out the opposite sex,[9][16] with Bieber singing in the chorus: "What do you mean / When you nod your head yes, but you wanna say no? / What do you mean / When you don't want me to move, but you tell me to go?."[9]
Critical reception[edit]
USA Today's Carly Mallenbaum, who heard the song in early August, described it as a "catchy dance track for the club".[4] Similarly, a writer for The Daily Beast said, "['What Do You Mean?' is] pretty damn catchy; a slow-burner that, like that collab, swells into a Bieber banger".[17] Gil Kaufman of MTV News also called it a "banger", explaining, "the track is classic JB: seductive, earnest, pleading and just the right amount of sexy".[15] Idolator's Mike Wass praised the song's "instantly memorable chorus", and added, "Vocally, [Bieber] has never sounded better".[18] Digital Spy's Amy Davidson named it "the perfect pop track as well as a skewed love song for millennials."[16] Andrew Unterberger of Spin opined the song was "really quite delightful".[19] Sean Fitz-Gerald of New York magazine was also positive, noting that it "sounds like what would happen if you took Steve Aoki's alarm clock to a tropical beach resort. (In other words, electro-catchy as hell.)"[20] Jason Lipshutz of Billboard gave the song a four-out-of-five-stars rating and commented that it was "positioned as [Bieber's] huge comeback bid", adding: "[The song] synthesizes the positive components of 'Where Are U Now' and presents something warmer and friendlier, but no less nuanced or impressive".[21] NME's reviewer named it "the perfect pop confection: light as air and catchy as hell, allowing us to glimpse the vulnerability behind the megastar façade as Biebs grappled endearingly with the mysteries of womankind."[22]
Andy Kellman of AllMusic selected the song as one of the album's highlights, citing the song and "Sorry" as tracks that "showed him making a deeper connection with his material and that, yes, he was progressing from performer to artist."[13] In a similar mode, Leah Greenblatt of Entertainment Weekly cited both songs and "Where Are Ü Now" for being "stripped down for maximum aerodynamics, the vocals mentholated and sweetened with a brushstroke of bass here, a snake-charmer synth line there."[23] Brad Nelson of Pitchfork praised the song and "Sorry" for being "vivid tropical house tracks that sound like sunlight drifting down through palm fronds. Bieber's voice often resembles a breath contorted inexpressively through notes; here, he lets it weightlessly fall through textures. They are his best performances to date, allowing him to flex a rhythmic playfulness without communicating an iota of legible emotion."[12] Sheldon Pearce of Complex called it "the album’s spiritual centerpiece,"[24] while Janine Schaults of Consequence of Sound selected it as one of the album's essential tracks.[25] Josh Duboff of Vanity Fair considered it "breezy and low-key, like “Where Are Ü Now?” with 35 percent less propulsion." He also found it to be "vaguely reminiscent of OMI’s omnipresent 'Cheerleader'," and that "Bieber sounds more relaxed and confident than perhaps ever before on the track."[26] Nick Messitte of Forbes agreed with the "Cheerleader" comparison, noting that it has "the intersection of the mellow and the danceable, the four-on-the-floor with the smooth."[27]
Consequence of Sound wrote in a positive review "Skrillex serves as producer of this slow burner, providing loops of tropical-flavored house beats to complement Bieber’s delicate croons."[28]
Year-end lists[edit]
Critic/publication
List
Rank
Ref.
Entertainment Weekly The 40 Best Songs of 2015 2 [29]
MTV Best Songs of 2015 9 [30]
NME NME's Tracks of the Year 2015 3 [22]
Spin The 101 Best Songs of 2015 1 [31]
Time Out The 100 Best Songs of 2015 41 [32]
Village Voice Pazz & Jop 29 [33]
Commercial performance[edit]
North America[edit]
With "What Do You Mean?", Bieber surpassed Baauer to become the youngest male artist to debut at No. 1 on the Billboard Hot 100.[34]
In the United States, "What Do You Mean?" debuted at number 28 on the Mainstream Top 40 chart dated September 12, after three days of release, with a radio audience of 20 million.[35] On the chart dated October 24, after earning "Greatest Gainer" honors for two consecutive weeks, it rose from 3 to 1 on the Mainstream Top 40 chart, becoming Bieber's first number-one song on the Pop Songs chart.[36] The song debuted at number one on the Billboard Hot 100 issued for September 17, 2015, replacing The Weeknd's "Can't Feel My Face" at the top of the chart for one week.[34][37] It marked Bieber's first number-one single and seventh top 10 hit in the United States, and was also the 23rd song to begin at number one in the Hot 100's 57-year history.[34] Additionally, the single's debut made Bieber the youngest male artist to enter atop of the chart, and the youngest artist since Fantasia's "I Believe" (2004).[34] The track also debuted at number one the Billboard Hot Digital Songs chart, selling 337,000 copies in the week ending September 3, 2015—marking Bieber's second number one single on the chart, following "Boyfriend" which sold 521,000 in its debut week.[34] In its second week, "What Do You Mean?" stayed at the top of the Hot Digital Songs chart with sales of 159,000 copies, however, it descended to number three on the Hot 100, with a decrease of 30% in overall activity,[38] but rebounded to the runner-up spot the following week and stayed as the best-selling song with 128,000 downloads.[39]
On the chart dated December 5, 2015, after the release of Purpose, the song ascended from 6 to 5 on the Hot 100. That week, Bieber's "Sorry" and "Love Yourself" (a track from Purpose, which debuted on the chart, after selling 140,000 downloads) were at number two and four, respectively, which made the singer be only the third artist to have three singles inside the chart's top five (the others being The Beatles in 1964 and 50 Cent in 2005). Additionally, the same week, Bieber had 17 songs on the Hot 100 simultaneously, breaking the record previously held by The Beatles and Drake.[40] On the chart dated 6 February 2016, the song spent a 21st consecutive week inside the Hot 100's top ten, tying with Nicki Minaj's "Starships" and Maroon 5's "Sugar" for the most weeks a song has logged in the Hot 100's top 10 from its debut.[41] The record was surpassed later by Bieber's "Love Yourself", which spent 23 consecutive weeks in the top ten since its debut.[42] As of February 2016, "What Do You Mean?" has sold over 1,600,000 copies in the United States.[43]
In Bieber's native Canada, "What Do You Mean?" debuted at number one on the Canadian Hot 100,[44] with sales of 48,000 copies, becoming the biggest first-week sales total of 2015 at the time and the highest since Eminem released "The Monster" (2013). It also broke the streaming record in Canada, with 3.1 million streams in its first week.[45] Both records were later surpassed by Adele's "Hello", which sold 140,000 copies and was streamed 4.79 million times in its first week.[46] "What Do You Mean?" marked Bieber's second number-one single in the country, following 2012's "Boyfriend".[47] After six consecutive weeks at number one in Canada, it was briefly knocked off the top spot by another Canadian singer, The Weeknd, with his single "The Hills", but returned for a seventh week at number one, being replaced by Adele's "Hello" the following week.[48][49][50]
Europe and Oceania[edit]
In the United Kingdom, "What Do You Mean?" debuted at the top of the UK Singles Chart for the week ending September 10, 2015, with a combined sales total of 84,000 units. It surpassed his previous best sales week of 55,000, which "Boyfriend" had sold in April 2012, and marked Bieber's first chart-topping song in Britain. The track broke the highest first-week streams record in the country with 3.2 million streams, surpassing the stream tally of 2.03 million set by One Direction's "Drag Me Down".[51] In its second week, the song descended to number two, however, it broke the country's all-time streaming record, with 3.87 million streams in seven days, later surpassed by Adele's "Hello" (which streamed 7.32 million times in November 2015, almost doubling the record).[52][53] After three weeks since its release, the song remained as the most streamed track in the country and returned to the number one spot for another two weeks.[54][55] On October 2, the song was knocked off the top spot by Sam Smith's "Writing's on the Wall", but a week later, it returned to the number one spot for another two weeks. This means that it has spent five non-consecutive weeks at number one in the UK Singles Chart.[56] Bieber became only the fourth person to have the same single reach number one on the UK Singles Chart on three separate occasions. The other songs to top the chart three separate times are Frankie Laine's "I Believe", Guy Mitchell's "Singing the Blues" and Pharrell Williams' "Happy".[57][58] 'What Do You Mean?' was the ninth best-selling single of 2015 in the UK with combined sales of 988,000 copies.[59]
In Australia, "What Do You Mean" debuted atop the ARIA Singles Chart on September 5, becoming Bieber's first number-one single on the chart.[60] The song spent four consecutive weeks on top of the chart, becoming the second-longest running chart-topping track for 2015 and gaining a platinum certification from the Australian Recording Industry Association.[61][62] On October 3, Bieber was knocked off the top by Macklemore & Ryan Lewis's "Downtown".[63] "What Do You Mean" also debuted at the top of the charts in both New Zealand and Ireland, becoming his first number-one single in both countries. It spent seven consecutive weeks at number one in Ireland, and eight consecutive weeks at number one in New Zealand.[64][65]
Music video[edit]
A lyric video for "What Do You Mean?", directed by Laban and featuring skateboarders Ryan Sheckler and Chelsea Castro, was released on August 28, 2015.[15] The music video, directed by Brad Furman and starring John Leguizamo and Xenia Deli, premiered on August 30, 2015 following the 2015 MTV Video Music Awards.[66] As of October 2017, the video has amassed over 1.8 billion views on YouTube, making it the 23rd most viewed video on the site.[67]
Synopsis[edit]
The video starts off with a man (played by Leguizamo) waiting at a stop sign in front of a motel in the rain. A dark hooded figure (revealed to be Bieber) walks to the man. It is realized that Bieber is in debt to him, and then gives him money and is promised to do one job: protect a girl, who is his love interest, as Bieber then walks away. As the song begins, it cuts to a neon-lighted hotel room, where the girl that was mentioned earlier is. Bieber knocks on the door, is let in, and they end up making love. As Bieber sings the second verse of the song, a group of masked men burst in. They tie, then kidnap the two. It then cuts to the pair tied up in an abandoned warehouse. They eventually use a lighter to burn the rope and escape. When the masked men discover they've escaped they chase after them. They open a door, only to find themselves peering at the road below. With the men nearing, Bieber jumps out, then the girl. They land safely on an inflatable mat. We then see Leguizamo, who reveals himself as the leader of the masked men, as he's greeted by Bieber. They're now in an underground skating party, as Bieber sings the rest of the song. The video ends with Bieber standing alone in the dark, in the skatepark.[68]
Purpose: The Movement version[edit]
A second music video was released on November 14, 2015, part of a series of short films commemorating the release of the album, entitled "Purpose: The Movement".[69] The short music video, like the video for "Sorry", features the dancers from ReQuest Dance Crew and The Royal Family dance crew, and was also directed and choreographed by Parris Goebel.[70]
Live performances[edit]
Bieber performed "What Do You Mean?" live for the first time at the 2015 MTV Video Music Awards on August 30, 2015.[71] He performed the track on The Tonight Show Starring Jimmy Fallon, accompanied by The Roots and featuring a guest verse from Black Thought.[72] Bieber also performed "What Do You Mean?" on The Today Show along with 5 other songs from his album Purpose: "Sorry", "Love Yourself", "The Feeling", "No Pressure" and "Company" (which was performed for the first time).[73] The song was performed on the telecast Think It Up! which was broadcast on September 11.[74][75] On September 29, Bieber performed the song on season 7 of X Factor Australia.[76] "What Do You Mean?" was performed at the 2015 MTV Europe Music Awards on October 25.[77] Moreover, the song was also included on the set list for the Purpose World Tour.[78]
Track listing[edit]
Digital download[79]
No.
Title
Length
1. "What Do You Mean?" 3:26
[show]CD single[80]
No.
Title
Length
1. "What Do You Mean?" 3:26
2. "What Do You Mean?" (Instrumental) 3:26
Total length: 6:52
Charts[edit]
Weekly charts[edit]
Chart (2015–16)
Peak
position
Australia (ARIA)[81]
1
Austria (Ö3 Austria Top 40)[82]
1
Belgium (Ultratop 50 Flanders)[83]
3
Belgium (Ultratop 50 Wallonia)[84]
2
Bulgaria (IFPI)[85]
5
Canada (Canadian Hot 100)[86]
1
Czech Republic (Rádio Top 100)[87]
86
Czech Republic (Singles Digitál Top 100)[88]
1
Denmark (Tracklisten)[89]
1
Europe (Euro Digital Songs)[90]
1
Finland (Suomen virallinen lista)[91]
1
France (SNEP)[92]
3
Germany (Official German Charts)[93]
4
Greece Digital Songs (Billboard)[94]
1
Hungary (Rádiós Top 40)[95]
28
Hungary (Single Top 40)[96]
1
Iceland (RÚV)[97]
3
Ireland (IRMA)[98]
1
Israel (Media Forest)[99]
2
Italy (FIMI)[100]
2
Japan (Japan Hot 100)[101]
13
Lebanon (Lebanese Top 20)[102]
6
Netherlands (Dutch Top 40)[103]
1
Netherlands (Single Top 100)[104]
1
Mexico (AMPROFON Top 20 )[105]
2
New Zealand (Recorded Music NZ)[106]
1
Norway (VG-lista)[107]
1
Poland (Video Chart)[108]
4
Portugal Digital Songs (Billboard)[109]
1
Scotland (Official Charts Company)[110]
1
Slovakia (Singles Digitál Top 100)[111]
1
South Africa (EMA)[112]
1
South Korea International (Gaon Digital Chart)[113]
7
Spain (PROMUSICAE)[114]
3
Sweden (Sverigetopplistan)[115]
1
Switzerland (Schweizer Hitparade)[116]
2
UK Singles (Official Charts Company)[117]
1
US Billboard Hot 100[118]
1
US Adult Contemporary (Billboard)[119]
14
US Adult Top 40 (Billboard)[120]
8
US Dance Club Songs (Billboard)[121]
1
US Dance/Mix Show Airplay (Billboard)[122]
1
US Mainstream Top 40 (Billboard)[123]
1
US Rhythmic (Billboard)[124]
3
Year-end charts[edit]
Chart (2015)
Position
Australia (ARIA)[125]
9
Belgium (Ultratop Flanders)[126]
46
Canada (Canadian Hot 100)[127]
19
Germany (Official German Charts)[128]
42
Israel (Media Forest)[129]
42
Italy (FIMI)[130]
17
Japan (Japan Hot 100)[131]
87
Netherlands (Dutch Top 40)[132]
19
New Zealand (Recorded Music NZ)[133]
11
UK Singles (Official Charts Company)[134]
9
US Billboard Hot 100[135]
33
Chart (2016)
Position
Australia (ARIA)[136]
68
Belgium (Ultratop Flanders)[137]
97
Brazil (Brasil Hot 100)[138]
62
Canada (Canadian Hot 100)[139]
19
Denmark (Tracklisten)[140]
42
Italy (FIMI)[141]
36
Japan (Japan Hot 100)[142]
46
Netherlands (Single Top 100)[143]
33
New Zealand (Recorded Music NZ)[144]
29
Switzerland (Schweizer Hitparade)[145]
60
UK Singles (Official Charts Company)[146]
35
US Billboard Hot 100[147]
31
US Adult Contemporary (Billboard)[148]
31
Certifications[edit]
Region
Certification
Certified units/Sales
Australia (ARIA)[149]
5× Platinum 350,000^
Belgium (BEA)[150]
2× Platinum 60,000*
Canada (Music Canada)[151]
6× Platinum 480,000^
Denmark (IFPI Denmark)[152]
3× Platinum 180,000^
France (SNEP)[153]
Platinum 135,000*
Germany (BVMI)[154]
Platinum 400,000^
Italy (FIMI)[155]
6× Platinum 300,000
Japan (RIAJ)[156]
Platinum 250,000^
Mexico (AMPROFON)[157]
4× Platinum+Gold 270,000*
New Zealand (RMNZ)[158]
4× Platinum 60,000*
Norway (IFPI Norway)[159]
2× Platinum 20,000*
Poland (ZPAV)[160]
Diamond 100,000*
Spain (PROMUSICAE)[161]
3× Platinum 120,000^
Sweden (GLF)[162]
7× Platinum 280,000^
United Kingdom (BPI)[163]
3× Platinum 1,800,000[164]
United States (RIAA)[165]
6× Platinum 6,000,000
*sales figures based on certification alone
^shipments figures based on certification alone
sales+streaming figures based on certification alone
Release history[edit]
Country
Date
Format
Label
Ref.
Various
August 28, 2015 Digital download Def Jam [166]
United States
September 1, 2015 Contemporary hit radio [6]
Italy
September 4, 2015
RBMG
Def Jam
[167]
Germany
October 9, 2015 CD single
Def Jam
Universal
[168]
See also[edit]
List of best-selling singles in Australia
List of Billboard Hot 100 number-one singles of 2015
List of number-one dance singles of 2015 (U.S.)
List of number-one singles of 2015 (Australia)
List of number-one singles of 2015 (South Africa)
List of UK Singles Chart number ones of the 2010s
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External links[edit]
Lyrics of this song at MetroLyrics
"Purpose : The Movement" version on YouTube
[show]
v
t
e
Justin Bieber songs
Discography
My World
"One Time"
"One Less Lonely Girl"
My World 2.0
"Baby"
"Eenie Meenie"
"Somebody to Love"
"U Smile"
My Worlds: The Collection
"Pray"
Never Say Never: The Remixes
"Never Say Never"
Under the Mistletoe
"Mistletoe"
"All I Want for Christmas Is You (SuperFestive!)"
Believe
"Boyfriend"
"As Long as You Love Me"
"Beauty and a Beat"
"Right Here"
"All Around the World"
Journals
"Heartbreaker"
"All That Matters"
"Hold Tight"
"Recovery"
"Bad Day"
"All Bad"
"PYD"
"Roller Coaster"
"Change Me"
"Confident"
Purpose
"Where Are Ü Now"
"What Do You Mean?"
"Sorry"
"Love Yourself"
"Company"
Other singles
"Turn to You (Mother's Day Dedication)"
"Home to Mama"
"Friends"
Featured singles
"We Are the World 25 for Haiti"
"Next to You"
"Live My Life"
"#thatPOWER"
"Lolly"
"Wait for a Minute"
"Gas Pedal"
"Cold Water"
"Let Me Love You"
"Deja Vu"
"Despacito" (remix)
"I'm the One"
"2U"
"Hard 2 Face Reality"
Promotional singles
"Love Me"
"Favorite Girl"
"Never Let You Go"
"All I Want for Christmas Is You (SuperFestive!)"
"Die in Your Arms"
"I'll Show You"
Other songs
"Down to Earth"
"Bigger"
"First Dance"
"That Should Be Me"
"Why You Mad? (Infinity Remix)"
Retrieved from "https://en.wikipedia.org/w/index.php?title=What_Do_You_Mean%3F&oldid=833489664"
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Paschal mystery
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Early Christian mosaic depicting a vested clergyman praying with a paschal candle
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The Paschal mystery is one of the central concepts of Catholic faith relating to the history of salvation. Its main subject is the passion, death, and Resurrection of Jesus Christ – the work God the Father sent His Son to accomplish on earth. According to the Compendium of the Catechism of the Catholic Church, "The Paschal Mystery accomplished once for all by the redemptive death of His Son Jesus Christ."[1] The Catechism states that in the liturgy of the Church which revolves around the seven sacraments, "it is principally his own Paschal mystery that Christ signifies and makes present."[2][3]
Catholic, Anglican and Orthodox Christian churches celebrate this mystery on Easter. It is recalled and celebrated also during every Eucharist,[4] and especially on a Sunday, which is the Pascha of the week.[5]
Contents
1 Etymology of 'Paschal'
2 Patristic spiritual and theological aspects
3 Catholic teaching
3.1 The Second Vatican Council
3.2 Post-Conciliar magisterial documents
3.3 Paschal mystery and the traditionalists
4 Protestant view of the mystery
5 Theological reflection
5.1 The Crucifixion and Descent of Jesus to the Dead
5.2 The Resurrection
5.3 The Ascension and Exaltation
6 References
7 Bibliography
8 External Link
Etymology of 'Paschal'[edit]
The word "paschal" is the equivalent of Greek "pascha" and is derived from Aramaic "pasḥā" and Hebrew "pesaḥ", meaning "the passing over" (cf. Ex 12:13.23.27; cf. Is 31,5). The origin is not known. Some scholars refer to Assyrian "pasah" – appease or Egyptian "pa-sh" – remembrance or "pē-sah" – the blow. The Bible links "pesaḥ" with "pāsaḥ" – two literal meanings are: to limp and to perform a ritual dance around a sacrifice (1 K 18:21.26). Figuratively it may be understood, "to jump", "to pass", "to spare". It refers to the passage of God on the Passover night, when the Israelites left Egypt. God struck the houses of Egyptians and left the Israelites untouched, i.e. passed over.[6]
The second word, 'mystery', is regarded in Christian 20th-century theology as one of the most important key-words of Christianity and its theology. It opposes the ideas of Gnosticism, Rationalism and Semi-Rationalism, pointing out that there are Divine mysteries (properly called) which cannot be grasped by mere human reasoning and can only be revealed by God through grace.[7][8] In this meaning mystery describes not an idea that must be unlocked or solved like a novel, but the Divine truth and life, to which God through the Church, sacraments, word of God and faith, initiates the dedicatees. (cf. Eph 1,17ff)
Patristic spiritual and theological aspects[edit]
The very first known use of the term Paschal mystery (literally Mystery of the Pascha) was found in the homily of Melito of Sardis On the Pascha written between A.D. 160 and 170:[9]
Understand, therefore, beloved,
how it is new and old,
eternal and temporary,
perishable and imperishable,
mortal and immortal, this mystery of the Pascha:
old as regards the force
but new as regards the Word;
temporary as regards the model (gr. typos),
eternal because of grace
perishable because of the slaughter of the sheep,
imperishable because of the life of the Lord;
mortal because of the burial in earth,
immortal because of the rising from the dead
—  On the Pascha, 2-3
According to Raniero Cantalamessa OFMCap, patristic interpretation of the paschal mystery in its major facets and constituent dimensions may be summarised in four points:
History. Historical events form the foundation for the Paschal mystery and are commemorated in the paschal liturgy of Easter
Sacraments and mistagogy. Historical events of the death and resurrection of Christ are realised in the believer as passage from death to life. Primarily, it is achieved in baptism and the Eucharist, but the paschal solemnity of Easter taken as a whole is itself a sacrament, the paschale sacramentum.
Moral and spiritual life. Pascha (or Easter) is a transitus – detachment from evil, conversion to good, and progress in spiritual life, until the final transitus to the Kingdom of God.
Eschatology. In the early years of the Church Paschal mystery was celebrated with a vivid expectation of the coming of Christ. Gradually Christian communities have come to focus on the presence of Christ in the Church as liturgical anticipation of the parousia. Paschal eschatology has also individual dimension as eagerness for the heavenly Pascha. Paschal mystery becomes a pledge of eternal life.[10]
Catholic teaching[edit]
To underscore the importance of the Paschal mystery, the Compendium of the Catechism of the Catholic Church, states that "The Paschal Mystery of Jesus, which comprises his passion, death, resurrection, and glorification, stands at the center of the Christian faith because God's saving plan was accomplished once for all by the redemptive death of his Son Jesus Christ."[11]
The Second Vatican Council[edit]
According to Pope Benedict XVI, the most important and essential message of the council is "the Paschal Mystery as the center of what it is to be Christian and therefore of the Christian life, the Christian year, the Christian seasons".[12] The term Mysterium paschale was used repeatedly during Second Vatican Council (1963–65) as a meaningful designation of the Christian redemption proclaimed and now accomplished in the liturgy. Council Fathers endorsed the fruit of the work of scholars of the Liturgical Movement, specifically Dom Odo Casel and the whole Maria Laach school. The term mystery of salvation made its way to the Council documents not without some opposition or misunderstanding. Some fathers expressed doubts saying that it was a vague and chimeric idea, its orthodoxy was dubious, and that it was ignored by sound theology. Eventually the Council decided to confirm the importance of the term. It is reflected especially in the Constitution on the liturgy Sacrosanctum Concilium.[13][14] In the very beginning of 1st chapter, where the Council document speaks about restoration and promotion of the liturgy, paschal mystery is shown as the way Christ has redeemed mankind:
The wonderful works of God among the people of the Old Testament were but a prelude to the work of Christ the Lord in redeeming mankind and giving perfect glory to God. He achieved His task principally by the paschal mystery of His blessed passion, resurrection from the dead, and the glorious ascension, whereby "dying, he destroyed our death and, rising, he restored our life".[15] For it was from the side of Christ as He slept the sleep of death upon the cross that there came forth "the wondrous sacrament of the whole Church"[16]
—  Constitution Sacrosanctum Concilium 5; cf. n. 10, 47, 61
Post-Conciliar magisterial documents[edit]
After Second Vatican Council the term Paschal mystery has been used by Catholic Church Magisterium as one of basic concepts of Christian faith and life.
The Catechism of the Catholic Church states that "The Paschal mystery of Christ's cross and Resurrection stands at the center of the Good News that the apostles, and the Church following them, are to proclaim to the world. God's saving plan was accomplished 'once for all' by the redemptive death of his Son Jesus Christ." (CCC 571)
In explaining the sacramental system of the church or the sacramental economy, the Catechism dedicates one chapter on the Paschal Mystery in the Age of the Church. It teaches that "In the liturgy of the Church, it is principally his own Paschal mystery that Christ signifies and makes present. During his earthly life Jesus announced his Paschal mystery by his teaching and anticipated it by his actions. When his Hour comes, he lives out the unique event of history which does not pass away: Jesus dies, is buried, rises from the dead, and is seated at the right hand of the Father 'once for all.'
"His Paschal mystery is a real event that occurred in our history, but it is unique: all other historical events happen once, and then they pass away, swallowed up in the past. The Paschal mystery of Christ, by contrast, cannot remain only in the past, because by his death he destroyed death, and all that Christ is - all that he did and suffered for all men - participates in the divine eternity, and so transcends all times while being made present in them all. The event of the Cross and Resurrection abides and draws everything toward life." (CCC 1085)
It also explains that "The Paschal mystery has two aspects: by his death, Christ liberates us from sin; by his Resurrection, he opens for us the way to a new life. This new life is above all justification that reinstates us in God's grace, 'so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.'Justification consists in both victory over the death caused by sin and a new participation in grace. It brings about filial adoption so that men become Christ's brethren." (CCC 654)
In 1992 letter Communionis notio of the Congregation for the Doctrine of the Faith to the bishops about the Church understood as communion, paschal mystery is explained as the means by which God's initiative was carried out to bring to disciples of Christ and, indeed, to the whole of mankind the gift of communion.[17]
John Paul II in his letter on keeping the Lord's day holy wrote that to celebrate Sunday is to make present the graces of the Paschal Mystery, which is the climax of the salvation history:
The Paschal Mystery of Christ is the full revelation of the mystery of the world's origin, the climax of the history of salvation and the anticipation of the eschatological fulfilment of the world. What God accomplished in Creation and wrought for his People in the Exodus has found its fullest expression in Christ's Death and Resurrection, though its definitive fulfilment will not come until the Parousia, when Christ returns in glory. In him, the "spiritual" meaning of the Sabbath is fully realized, as Saint Gregory the Great declares: "For us, the true Sabbath is the person of our Redeemer, our Lord Jesus Christ."[18]
—  Dies Domini, 18
The document called Instrumentum Laboris, issued before the Synod on the Eucharist (2005), spoke about perception of the Eucharistic mystery among the faithful. In many developed countries Christians fail to see the Eucharist as a celebration of the paschal mystery. They tend to perceive it as simply the fulfilment of a Sunday obligation and a meal of fellowship. The paschal mystery, celebrated in an unbloody manner on the altar, is much more a source of spiritual strength to those Christians who live in the situation of suffering, wars, and natural disasters etc.[19]
During the 2005 Synod, Pope Benedict XVI and bishops emphasised the need for the faithful to enter more deeply into the mystery being celebrated. They called for a process of mystagogy, i.e. initiation into the mystery of Salvation. According to the Pope's exhortation published after the Synod, initiation into the mystery of the liturgy should respect three elements:
Interpretation of the events of Jesus' life, and the Paschal Mystery in particular, in relation to the entire history of the Old Testament.
Introduction into the meaning of the signs and gestures of the rites. In a highly technological age people no longer understand them.
Safeguarding the impact celebration of the rites should have on Christian life in all its dimensions – work and responsibility, thoughts and emotions, activity and repose.[20]
Pope called for new communities and movements to assist in the practical realisation of that programme in parishes:
Each Christian community is called to be a place where people can be taught about the mysteries celebrated in faith. In this regard, the Synod Fathers called for greater involvement by communities of consecrated life, movements and groups which, by their specific charisms, can give new impetus to Christian formation. In our time, too, the Holy Spirit freely bestows his gifts to sustain the apostolic mission of the Church, which is charged with spreading the faith and bringing it to maturity.
—  Exhortation Sacramentum Caritatis, 64
Among the new communities of consecrated life which contribute to the Christian formation there are e.g. Community of St. John, Community of the Lamb, Monastic Fraternities of Jerusalem and others. The Pope spoke also about new movements and groups working in the field of Christian formation. Among internationally active there are e.g. Charismatic Renewal, Communion and Liberation, Community of the Beatitudes, Community of the Chemin Neuf, Community of Sant'Egidio, Emmanuel Community, Focolare Movement, Neocatechumenal Way, Opus Dei, etc. These communities, movements and groups have emerged in the 20th century on the grounds of Second Vatican Council's renewal of the Church.
Due to historical context of nominalism promoted by William Ockham, Protestant Eucharist has become more a fraternal meal than a celebration of the paschal mystery. "Abendmahl" during the evangelical service in the church of the Three Kings, Frankfurt am Main.
Paschal mystery and the traditionalists[edit]
The concept of the paschal mystery is criticised by the traditionalists. According to the address of the Superior of the Society of St. Pius X, Bishop Bernard Fellay (2001), the theology of the "paschal mystery" minimizes the mystery of the Redemption, because it considers the sacrament only in its relation with the "mystery", and because the conception that it makes of the "memorial" alters the sacrificial dimension of the Mass and as a consequence it renders the post-Conciliar Liturgy dangerously distant from Catholic doctrine.[21] Card. Joseph Ratzinger and Jonathan Robinson CO show that the traditionalists put themselves in a false position, overlooking the fact that the Vatican II's teaching about this issue restored a profoundly traditional doctrine, central to Christian thought and experience.[22][23]
Protestant view of the mystery[edit]
Protestant view of grace and salvation was influenced very much by nominalism of William Ockham's razor. In Martin Luther's opinion Ockham was the only scholastic whose teaching was worth studying.[24] Rejection of traditional Metaphysics, and especially the universals, paved the way to modern empiricism.[25] In this nominalistic Protestant view of relationship between God and creation, the mystery of God becomes utterly unattainable for human reason, even if it is illumined by faith. While traditional understanding of the mystery of faith is that the Divine revelation can use human word, somehow assimilating the Word of God, to initiate man into the mystery of the divine life, according to Louis Bouyer, the Protestant view excludes such approach. Revelation of the mystery of salvation to man is compatible with traditional philosophy, like Thomism, and incompatible with the Protestant view of grace, influenced by nominalism.[26]
Paschal Lamb with the banner symbolising Christ's resurrection. Stained Glass, Anglican cathedral at Guildford, Surrey, England.
Theological reflection[edit]
Paschal mystery embraces several events of Jesus' passing away from this world. They are central to the Christian Creed.
The Crucifixion and Descent of Jesus to the Dead[edit]
Jesus sacrificed his life by freely accepting death on the cross and being put in a tomb. In experiencing death and overcoming it in resurrection, Christ assures us that we will have life everlasting with God as we too, through Christ's accomplishment as our representative, will triumph over death and pass into eternal life with the resurrection of the glorified body.
The Resurrection[edit]
Three days after he died and was buried, Jesus was raised from the dead with a new and glorified body. All four Gospels of the New Testament clearly give an account of the resurrection. This event is at the heart of faith in Christ (see 1 Corinthians 15:3-5). ....
The Ascension and Exaltation[edit]
Forty days after the resurrection, the risen Christ ascended to the Father in Heaven, God's domain. From there, Christ, who is hidden from our eyes, will come again in glory at the end of time to judge the living and the dead. Through the Ascension and Exaltation of Christ, humanity has been given the unbreakable promise of everlasting life with God.
Through the Paschal Mystery everything has been justified and made right in Christ with God. Jesus came to fulfil and perfect the covenant of God, and to assure all that God's love is eternal and constant.
"As Jesus truly dies and is buried, how we should be filled with wonder! Seamlessly the sadness of Christ’s death gives way to the joy of the Resurrection as Easter dawns upon us" (Compendium, 126).
References[edit]
Jump up ^ http://www.vatican.va/archive/compendium_ccc/documents/archive_2005_compendium-ccc_en.html
Jump up ^ http://www.scborromeo.org/ccc/p2s1c1a2.htm
Jump up ^ http://www.scborromeo.org/ccc/p2s1c1a1.htm#1085
Jump up ^ Bouyer, Louis, (1951) The Paschal Mystery, pp. 41 and 50
Jump up ^ John Paul II, "Dies Domini" 3, (1998), see the text on-line: APOSTOLIC LETTER DIES DOMINI. Access date:2012-03-12
Jump up ^ Pierre Émile Bonnard OP, (1988) Passover, in: Dictionary of Biblical Theology, p. 407
Jump up ^ Cf. First Vatican Council, Dogmatic Constitution Dei Filius (24.04.1870), ch.2 De revelatione, Denzinger-Shönmetzer (DS, 36 ed.) 3005; cf. 3876; Second Vatican Council, Dogmatic Constitution Dei verbum, 2-6.
Jump up ^ Rahner K., Mystery, in: Sacramentum Mundi, vol. 4, p. 133.
Jump up ^ Cantalamessa R. OFMCap, (1993) in: Easter in the Early Church, p. 41, endnote d. Cf. Eph3:4; Col 4:3.
Jump up ^ Cantalamessa R. OFMCap, (1993) Introduction, in: Easter in the Early Church, p. 2-3.
Jump up ^ http://www.vatican.va/archive/compendium_ccc/documents/archive_2005_compendium-ccc_en.html
Jump up ^ http://w2.vatican.va/content/benedict-xvi/en/speeches/2013/february/documents/hf_ben-xvi_spe_20130214_clero-roma.html
Jump up ^ Bouyer L. (1965), The Liturgy Revived. A Doctrinal Commentary of the Conciliar Constitution on the Liturgy, pp.11-12
Jump up ^ Füglister, Notker, (1969) Passover, in: Sacramentum Mundi, vol. 4, p. 353
Jump up ^ Easter Preface of the Roman Missal
Jump up ^ See the old Roman Missal, used before the restoration of Holy Week by the pope Pius XII, Prayer before the second lesson for Holy Saturday.
Jump up ^ Congregation for the Doctrine of the Faith, Communionis notio 3. Access date 2012-03-10.
Jump up ^ Epist. 13, 1: CCL 140A, 992
Jump up ^ Synod of Bishops, XI Ordinary General Assembly, The Eucharist: source and summit of the life and mission of the church – "Instrumentum Laboris" 33. Access date: 2012-03-10.
Jump up ^ Benedict XVI, Post-synodal apostolic exhortation "Sacramentum Caritatis" 64. Access date: 2012-03-10
Jump up ^ Cf. Bishop Bernard Fellay, The Problem of the Liturgical Reform – A Theological and Liturgical Study, Kansas City: Angelus Press, 2001.
Jump up ^ Jonathan Robinson (2005). "The Paschal Mystery". The Mass and Modernity. Walking to Heaven Backward. San Francisco: Ignatius Press. pp. 239–265. ISBN 1-58617-069-4. Retrieved 2013-01-28.
Jump up ^ Cf. Ratzinger, Joseph (2003). "The Theology of the Liturgy". In Reid OSB, Alcuin. Looking Again at the Question of the Liturgy with Cardinal Ratzinger. Farnborough: Saint Michael's Abbey Press. pp. 18–31. , cf. Louis Bouyer, The Paschal Mystery, in: Dictionary of Theology, trans. rev. Charles Underhill Quinn, New York: Desclee, 1965.
Jump up ^ Bouyer L., The spirit and forms of protestantism, p. 186-188
Jump up ^ Gilson, É., History of Christian Philosophy in the Middle Ages, p.499
Jump up ^ Cf. The spirit and forms of protestantism, p. 195, citation: The theologian who has thoroughly grasped the thomist doctrine (which in fact does more than systematise accurately the practice of the Church since the prophets and apostles) will not imagine that he can understand and manipulate any enunciation of the divine Word as he could those of his own mind. Nor will he conclude that the Word of God has to remain an unresolved enigma, a symbol impossible to decipher. Knowing that God made all things as a reflection of his own thoughts, and the human mind as a reflection of his own word, he will strive, his mind illumined by faith, to open himself to the mysteries God reveals, not confining them in the framework of his own ideas, but transposing and enlarging these, not destroying their value in their own order, but transcending the limits of mere reason — a real elevation, not a collapse into the subrational. Thus, the supernatural is received by the mind enlightened and elevated by faith, not as darkening its natural lights, but by the acquiescence of the human mind in its invasion by the Spirit of God; in this unique experience, it recognises both that it is rapt from itself and taken back by Him who had made it for Himself, in His own image.
Bibliography[edit]
Balthasar, Hans Urs, (1993) Mysterium Paschale : the mystery of Easter, Aidan Nichols OP (translation and introduction), Grand Rapids, Michigan, USA : W.B. Eerdmans, pp. 297 ISBN 0-8028-0147-1
Bonnard, Pierre Émile OP, (1988) Passover, in: Dictionary of Biblical Theology, Xavier Léon-Dufour (ed.), Third rev. edition, Pasay City, Philippines - London: Paulines - Goeffrey Chapman, p. 406-409.
Bouyer, Louis, (1951) The Paschal Mystery. Meditations on the Last Three Days of Holy Week, London.
Bouyer L.,(1956) The spirit and forms of protestantism, A. V. Littledale (trnasl.), London - Glasgow: Collins, p. 285.
Bouyer L. (1965), The Liturgy Revived. A Doctrinal Commentary of the Conciliar Constitution on the Liturgy. London: A Libra Book, 1965, pp. 107.
Cantalamessa, Raniero OFMCap, (1993) Introduction in Easter in the Early Church. An Anthology of Jewish and Early Christian Texts, Quigley SJ, J.T. Lienhard SJ (translators & editors), Collegville, Minnesota: The Liturgical Press, pp. 1–23, ISBN 0-8146-2164-3
Füglister, Notker, (1969) Passover, in: Sacramentum Mundi, vol. 4, New York - London: Herder and Herder - Burns & Oates, p. 352-357, ISBN 0 223 97630 X
Gilson, Étienne, (1955, this edition 1985), History of Christian Philosophy in the Middle Ages, London: Sheed and Ward, pp. 829, ISBN 0 72204114 4
John Paul II, (1998) Apostolic letter On Keeping the Lord's Day Holy "Dies Domini"; see the text on-line: APOSTOLIC LETTER DIES DOMINI. Access date:2012-03-12.
The Paschal mystery : ancient liturgies and patristic texts,(1969) A. Hamman (editor), Staten Island, NY : Alba House, pp. 230
Rahner K., Mystery, in: Sacramentum Mundi, vol. 4, New York - London: Herder and Herder - Burns & Oates, p. 133-136, ISBN 0 223 97630 X
External Link[edit]
Loyolapress.com/our catholic - The Paschal Mystery in Every Day Life
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