liturgy

Mystical experience needs some form of dogma in order not to dissipate into moments of spiritual intensity that are merely personal, and dogma needs regular infusions of unknowingness to keep from calcifying into the predictable, pontificating, and anti-intellectual services so common in mainstream American churches. So what does all this mean practically? It means that congregations must be conscious of the persistent and ineradicable loneliness that makes a person seek communion, with other people and with God, in the first place. It means that conservative churches that are infused with the bouncy brand of American optimism one finds in sales pitches are selling shit. It means that liberal churches that go months without mentioning the name of Jesus, much less the dying Christ, have no more spiritual purpose or significance than a local union hall. It means that we -- those of us who call ourselves Christians -- need a revolution in the way we worship. This could mean many different things -- poetry as liturgy, focused and extended silences, learning from other religious traditions and rituals (this seems crucial), incorporating apophatic language. But one thing it means for sure: we must be conscious of language as language, must call into question every word we use until we refine or remake a language that is fit for our particular religious doubts and despairs -- and of course (and most of all!) our joys.

The liturgy is the place where we wait for Jesus to show up. We don't have to do much. The liturgy is not an act of will. It is not a series of activities designed to attain a spiritual mental state. We do not have to apply will pressure. To be sure, like basketball or football, it is something that requires a lot of practice--its rhythms do not come naturally except to those who have been rehearsing them for years. On some Sundays the soul will indeed battle to even pay attention. In the normal course of worship, we do not have to conjure up feelings or a devotional mood; we are not required to perform the liturgy flawlessly. Such anxious effort... blind us to what is really going on.We do have to show up, and we cannot leave early. But if we will dwell there, remain in place, wait patiently, Jesus will show up.

Like a great waterwheel, the liturgical year goes on relentlessly irrigating our souls, softening the ground of our hearts, nourishing the soil of our lives until the seed of the Word of God itself begins to grow in us, comes to fruit in us, ripens in us the spiritual journey of a lifetime. So goes the liturgical year through all the days of our lives. /it concentrates us on the two great poles of the faith - the birth and death of Jesus of Nazareth. But as Christmas and Easter trace the life of Jesus for us from beginning to end, the liturgical year does even more: it also challenges our own life and vision and sense of meaning. Both a guide to greater spiritual maturity and a path to a deepened spiritual life, the liturgical year leads us through all the great questions of faith as it goes. It rehearses the dimensions of life over and over for us all the years of our days. It leads us back again and again to reflect on the great moments of the life of Jesus and so to apply them to our own ... As the liturgical year goes on every day of our lives, every season of every year, tracing the steps of Jesus from Bethlehem to Jerusalem, so does our own life move back and forth between our own beginnings and endings, between our own struggles and triumphs, between the rush of acclamation and the crush of abandonment. It is the link between Jesus and me, between this life and the next, between me and the world around me, that is the gift of the liturgical year. The meaning and message of the liturgical year is the bedrock on which we strike our own life's direction. Rooted in the Resurrection promise of the liturgical year, whatever the weight of our own pressures, we maintain the course. We trust in the future we cannot see and do only know because we have celebrated the death and resurrection of Jesus year after year. In His life we rest our own. _ Joan D. Chittister, The Liturgical Year: The Spiraling Adventure of the Spiritual Life - The Ancient Practices Series

What it leads to is the mischief of confusing liturgy with magic -- of imagining there are only a handful of properly effective formulas for conjuring up the mystery, when in fact the mystery is always at work, independent of any formula whatsoever.

The author chuckles at the resistance to using a prepared, written liturgy in prayer. He compares it to being unwilling to dress in any clothing we did not make ourselves, or being unwilling to drive a car we did not construct entirely by ourselves.

The music, the prayers, the bowing and rising, the incense--all of it was breaking down my defenses. That's what good liturgy does. It breaks your heart open and turns you toward God.

But if roteness is a danger, it is also the way liturgy works. When you don't have to think all the time about what words you are going to say next, you are free to fully enter into the act of praying; you are free to participate in the life of God.

Sure, sometimes it is great when, in prayer, we can express to God just what we feel; but better still when, in the act of praying, our feelings change. Liturgy is not, in the end, open to our emotional whims. it re-points the person praying, taking him somewhere else.

...how are you sacred to me? your lines are golden threads - your patter, my patten - I explore the liturgy of your words...

Beauty, then, is not mere decoration, but rather an essential element of the liturgical action, since it is an attribute of God himself and his revelation. These considerations should make us realize the care which is needed, if the liturgical action is to reflect its innate splendour.

We throw ourselves down, as Jesus did, before the mystery of God's power present to us, knowing that the Cross is the true burning bush, the place of the flame of God's love, which burns but does not destroy.

Similarly, when we denigrate our bodies__hether through neglect or staring at our faces and counting up our flaws__e are belittling a sacred site, a worship space more wonderous than the most glorious, ancient cathedral. We are standing before the Grand Canyon or the Sistine Chapel and rolling our eyes.

The Church acknowledges Gregorian chant as specially suited to the Roman liturgy: therefore, other things being equal, it should be given pride of place in liturgical services. But other kinds of sacred music, especially polyphony, are by no means excluded from liturgical celebrations, so long as they accord with the spirit of the liturgical action.

The liturgy is the summit toward which the activity of the Church is directed; at the same time it is the font from which all her power flows. For the aim and object of apostolic works is that all who are made sons of God by faith and baptism should come together to praise God in the midst of His Church, to take part in the sacrifice, and to eat the Lord's supper.

Believers should be open to and encourage the Spirit's moving within each one, including the spontaneity from individual initiatives when gathered together. Believers need to be vigilant to prevent formality of liturgy where the Spirit is stifled, and individual initiatives are not allowed.

Liturgy gathers the holy community as it reads the Holy Scriptures into the sweeping tidal rhythms of the church year in which the story of Jesus and the Christian makes its rounds century after century, the large and easy interior rhythms of a year that moves from birth, life, death, resurrection, on to spirit, obedience, faith, and blessing. Without liturgy we lose the rhythms and end up tangled in the jerky, ill-timed, and insensitive interruptions of public-relations campaigns, school openings and closings, sales days, tax deadlines, inventory and elections. Advent is buried under 'shopping days before Christmas.' The joyful disciplines of Lent are exchanged for the anxious penitentials of filling out income tax forms. Liturgy keeps us in touch with the story as it defines and shapes our beginnings and ends our living and dying, our rebirths and blessing in this Holy Spirit, text-formed community visible and invisible.When Holy Scripture is embraced liturgically, we become aware that a lot is going on all at once, a lot of different people are doing a lot of different things. The community is on its feet, at work for God, listening and responding to the Holy Scriptures. The holy community, in the process of being formed by the Holy Scriptures, is watching, listening to God's revelation taking shape before an din them as they follow Jesus, each person playing his or her part in the Spirit.

When I am away from Liturgy for too long, I find I burn for it now, for the steadiness of the calendar, the words" that ring out in repetition, the heavy scented air. When I return each week, I am coming home again. Liturgy is written into my flesh, sinking into my skin and my spirit.

Sometimes, late at night, the words are only whispers_ Lord Jesus Christ, Son of God. The quiet is kindness and gratitude and calm__ave mercy on me, a sinner. And I fall asleep like that, the words of the Jesus Prayer melting from English to Greek_ Kyrie Iesou Christe. Floating around me_ Yie tou Theou. Swimming apart from me_ Eleison me.