Liturgical Spirituality

A partir d'une réflexion sur la compétence liturgique (A. Fossion), nous ouvrons des perspectives sur une pastorale de la désirabilité de Dieu par une approche résolument liturgique. La liturgie qui est une action de l’Église, est ici considérée comme le sujet de l’action d’éveiller et de nourrir la relation à un Dieu désirable. Après une première partie qualifiant la liturgie de pédagogue, nous voyons ce qu’elle enseigne et comment elle mobilise tout l’être humain, y compris ce moteur profond qu’est le désir. Sont ainsi abordées plus en détail les trois dimensions qui sont sollicitées dans l’acte liturgique – les sens, l’intelligence, l’affectivité – à chaque fois illustrée par un exemple.

A l’occasion du concile Vatican II et de sa mise en œuvre immédiate, on peut parler d’élargissement ou de modification de la liturgie des Heures, mais non pas de rupture, ce qui sera présenté dans un premier temps. Viendra ensuite l’examen de quelques lieux de réception de cette prière des Heures renouvelée. La question la plus intéressante touche à la théologie dans ses aspects systématiques, spirituels et pastoraux. On se demandera si les justifications les plus courantes sont suffisantes pour fonder une pratique de la liturgie des Heures par les laïcs aujourd’hui, en replaçant finalement la prière des Heures dans la dynamique du Mystère pascal. Celui-ci, véritable pierre angulaire de la réforme liturgique, ne serait-il pas la clé par excellence pour comprendre le véritable sens d’une liturgie des Heures ouverte à tous les baptisés, et pratiquée de manière fructueuse, que ce soit communautairement ou individuellement ?

Alexander Schmemann is widely recognized as systemizing the discipline of 'Liturgical Theology.' However, he himself considered his efforts to improve the liturgical celebrations of the Orthodox Churches of North America to be the main achievement of his career. This article analyzes Schmemann's work, focusing in particular on his contribution to practical liturgical renewal, his turbulent relationship with academic theology and his view of Roman Catholic liturgy. Then the argument is advanced that today, 40 years after Vatican II and in the wake of the external renewal of the official liturgical books, Catholics are in a better position to benefit from Schmemann's life work.

Trotz seiner Zurückhaltung gegenüber expliziten Aussagen über liturgische Feiern gehört das umfangreiche Werk des Origenes zu den ergiebigsten Quellen über die Geschichte eucharistischer Praxis und eucharistischer Frömmigkeit in den ersten drei christlichen Jahrhunderten. Der am Herrentag und vermutlich auch am Freitag gefeierten Eucharistie ging vermutlich ein Wortgottesdienst mit Schriftlesung, Predigt, Gebet und Kuß voraus; vermutlich war der Meß-Typ der Eucharistiefeier etabliert. Als charakteristische Teile des konventionell durch Jesus Christus an den Vater zu richtenden und terminologisch als „Darbringung (prosphora)“ bezeichneten Eucharistiegebets erwähnt Origenes Danksagung und Epiklese; weitere Elemente bleiben hypothetisch. Die im strikten Sinne von Danksagung und Lobpreis geprägte eucharistische Frömmigkeit des Origenes ist stark christozentrisch: Die Eucharistiefeier wird sehr direkt als Feier des Pascha und des Abendmahls mit Jesus vorgestellt; zugleich wird das eucharistische Geschehen mit der Teilhabe am Wort im Medium der Schrift analogisiert und der Zusammenhang mit dem ganzen Christusereignis hergestellt. Unter den Wirkungen der Eucharistie ragen Sündenvergebung, Versöhnung und Heiligung heraus. Zur theologischen Entfaltung zieht Origenes differenzierte biblische Metaphern heran; umso signifikanter ist die Abwesenheit von Opferterminologie. Insgesamt erscheint Origenes als Zeuge am Übergang zur werdenden großkirchlichen Tradition.

In spite of his reserve with respect to explicit statements about liturgical rites, Origen’s vast oeuvre constitutes one of the most abundant sources for the history of Eucharistic practice and piety in the first three centuries. The Eucharist, which was celebrated on the Lord’s day and probably also on Friday, was presumably preceded by a liturgy of the Word that consisted of reading of Scripture, preaching, prayer, and kiss; the “mass-type” of Eucharistic celebration appears already to have been established. Origen also mentions thanksgiving and an epiclesis as characteristic components of the Eucharistic Prayer, which by convention was to be directed through Jesus Christ to the Father, and was referred to as the “offering (prosphora)”; the existence of further elements remains hypothetical. The Eucharistic piety of Origen, which is literally shaped by thanksgiving and praise, is strongly Christocentric: the celebration of the Eucharist is presented quite bluntly as celebrating Passover and the Last Supper with Jesus. At the same time, the Eucharistic action is reflected in analogy to the communication with the Word via the medium of Scripture, and connection is made to the whole Christ-event. Among the effects of the Eucharist specified by Origen, the remission of sin, reconciliation and sanctification are particularly prominent. Given that Origen’s Eucharistic theology draws on sophisticated and subtly differentiated biblical metaphors, the absence of explicitly sacrificial terminology is all the more significant. In sum, Origen appears as an important witness at the threshold of the emerging tradition of what was to become the majority church.

Two aspects of the Eucharist-as Cup of Sacrifice and as Banquet of the Kingdom-are discussed here not from a purely theological and academic standpoint but from the perspective of Eucharistic spirituality. Concern for Eucharistic spirituality means that we want to celebrate the Eucharist the way we should, which connotes realizing on the levels of life, relationships, and social responsibility the meaning and vision that Christ himself had for and through this most sublime Sacrament. What we hear, say, and do in our Eucharistic celebrations should influence our thinking, speaking, and behaving beyond the confines of the celebrative time and space. The Eucharist must become the source of Christian discipleship to which we are called, following Jesus in his love that culminated in his sacrifice on the Cross. KEY WORDS: Eucharist Eucharistic Spirituality Eucharist and Eschatology Eucharist and Social Justice The eschatological tension inherent in the Eucharist spurs us on our journey through history and plants a seed of living hope in our daily commitment to the work before us. Certainly the Christian vision leads to the expectation of "new heavens" and "a new earth" (Rev 21:1), but this increases, rather than lessens, our sense of responsibility for the world today (GS 39).

'Because the Sacred Liturgy is truly the font from which all the Church's power flows...we must do everything we can to put the Sacred Liturgy back at the very heart of the relationship between God and man.' These words of Robert Cardinal Sarah, Prefect of the Congregation for Divine Worship underline the liturgy's fundamental role in every aspect of the life and mission of the Church. Liturgy in the Twenty-First Century makes available the different perspectives on this from leading figures such as Raymond Leo Cardinal Burke, Archbishop Salvatore Cordileone, Abbot Philip Anderson, Father Thomas Kocik, Dom Alcuin Reid, and Dr Lauren Pristas.

Considering questions of liturgical catechetics, music, preaching, how young people relate to the liturgy and matters of formation and reform, Liturgy in the Twenty-First Century is an essential resource for all clergy and religious laity involved in liturgical ministry and formation. Bringing forth 'new treasures as well as old' (Mt 13:52) its contributors identify and address contemporary challenges and issues facing the task of realising the vision of Cardinal Sarah, Cardinal Ratzinger/Benedict XVI and the Second Vatican Council.

PowerPoint done for the March 24th conference at Lesley Univ. on "Dance Justice, Dance Freedom, Dance Peace." The full bibliography (in process) and instructional handouts will follow; the abstract is already mounted. A work-in-progress and a discussion about the boundaries and interfaces related to worship and culture are offered as a beginning point for further discussion; respectful responses to these ideas are welcome.

Bellarmine Forum VI:2 (Fall 2016): 16-21.  This article addresses what I call in it the "moral-spiritual egalitarianism" of communion whereby at the Catholic Mass in western countries the denial of communion is frowned upon, as is de facto the refraining from reception even by those who are engaged in patterns of serious sin.  While many argue that this pattern of reception is congruent with and follows from early Church, I argue the opposite and then go on to make a suggestion for a more dynamic theology of reception that would involve frequent communion if possible, but also barriers to a thoughtless and automatic reception at each Mass.  This set of barriers would not only be a mercy to those caught in patterns of sin that require them to abstain from reception making them feel like second-class citizens, but would be a mercy to those who, while not caught in serious sin, find that their life of discipleship has become pro forma and need a prod to greater spiritual development.