Prayer and Reflection

This semester it was very helpful to me to have time set aside each day for daily prayer and reflection. The prayer book I used was “Sacred Space 2013” by the Irish Jesuits. It was very helpful to me to reflect on the daily readings because the book gives guided questions and reflection topics for each daily reading. I often found myself more in tune with my day because many of the reflections involved how I respond to others in my daily life; in times of stress, sadness, joy, or pain. I was able to be more mindful of the ways I interacted with others because of my prayer.

I also became more involved with other forms of prayer throughout the semester after my husband and I found that we were expecting a child. I had a very rough time keeping food down or getting out of bed. Most of my time was spent in bed trying to stay as still as I could to get through the day. It was a time where I tried to remember each day the importance of prayer. I found myself reflecting often on a painting I have in my room of the visitation. It is a beautiful painting that my family got when we lived in Hungary of Mary and Elizabeth. My parents were in love with the painting and bought hundreds of prints so that they could frame them and give them as gifts. It was not until I became pregnant that I realized the power and simplicity of this painting, and that I had a woman in Mary that I could go to in prayer in times of fear, discomfort, and anxiety. I was also reminded during this time of the importance of the prayers of those who have gone before us. I found myself praying for my Dad to intercede on my behalf, it was very comforting to know that he was someone I could reach out to in prayer during this time. I also found myself being very grateful for the opportunity to have a baby and praying for other women who have difficulties in pregnancy or who are unable to have children. I found that prayer during this time was a very uniting force and caused me to move beyond myself in a time when it was very easy to get lost in my own struggles. The power of prayer was very evident to me during this time. I also found my husband and I growing closer in prayer. We would sometimes join together in praying the readings and meditations from “Sacred Space” and we would often just stop in the evening to pray for our child and other needs of our community and world.

Time of Prayer

My prayer of choice is Centering Prayer in the tradition of The Desert Fathers (The Cloud of Unknowing), Fr. Richard Rohr (Center for Action and Contemplation) and Fr. Thomas Keating (The Contemplative Outreach).  The journey that is this practice has long taken me down the back roads of my interior, a mirror into the dark night, which ultimately reflects the outside bright of day. The first work is anonymous, but the latter authors both maintain that a contemplative embrace of the silence is the most powerful response to attachment of this world. In the evolving face of reality it is difficult to express what this experience means to me except to say that with it, the walk seems smoother. Not the path so much as my approach to the path, my reception of what the path yields and the degrees of my heedful acceptance of what it illumines, what it is. My prayer walk this semester was enthralling in that what is usually a more solitary passing through the heart of the Liturgical Cycle became something shared as our group breathed the same sacramental air. Nearing the summit of the Sacred Paschal Triduum, I could feel a spirit of formation, of becoming, of connection on the level of Soul. 

In light of these luminous revelations another sense grew increasingly within my meditations. At onset I regarded them as just (yet) another series of distractions, the shapes of which may change but whose effects remain consistent. Then it was placed within my thought that this was something other, not a diversion but a call to greater integration. As these forms began to emerge from their contours, I slowly began to recognize them as representations of the multi-dimensional impressions of sacramental life as viewed by our class, the essence of which transcends any imposition of finite objectivity.  In time, these perceptions lead me to a place of serenity, of calm, of surrender to the underlying actuality that is at the center of all the Sacraments; the incarnate Divine in all things: 

The Presence of Spirit.

Blessings to my Soulful Sisters in Him/Her  ~ Walter       

Spiritual Formation

Spiritual Formation

Greetings, as I write this final blog, I can’t help but reflect upon how being in this class has put me back into a right relationship with Father. I have always had and felt a special connection with our Lord and Savior; I just didn’t learn what it was until I was around 23 years old. This is why this form of rhythmic prayer was an especially eye awakening experience for me. Although I am a very active person in my church community, and a willing servant of father, I began to feel as though He had turned away from me. By committing to mark time with my prayers, I realized that it was not God who turned away from me, but it was me who turned away from Him. Even though it is clearly written in Deuteronomy 31:6, to “Be strong and of good courage, do not fear nor be afraid of them; for the Lord your God, He is the One who goes with you. He will not leave you nor forsake you” (NKJV), it does not always mean as much to you at the time you are going through your trials of life.

            If the true body of Christ would only come together and set aside a time to re-connect with God the Father, our nation would be a better place to live. 2 Chronicles 7:14 in the New King James Version (NKJV) sates it best, “ if My people who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land.” It’s a hurtful thing when you realize that it’s not the enemy that is causing all of the turmoil in your live, and it is your lack of commitment to spending quality time with God. During this time I was able to get a clearer understanding of His will for my life.

            What struck me to my very core is how much God wants to communicate with His people. Every morning at 3:30 or 4:00, the Spirit of the Lord would awaken me to pray. All I had to do is earnestly seek Him, as I have done so many times in the past, and He availed Himself to me. Little ole me!!! I used to think that I was too tired to put aside special prayer time, due to my illness, but when God wakens me, I am not tired. He has always communicated with me through dreams, visions, and/or others in the past, but lately I just haven’t been listening, to know that He was still there waiting on me. For this, and many reasons, matters of religious practices are not what concern our Father; it is about relationships. All should strive to gain a personal knowledge of Him. I love you and thank you for all of the wisdom you have shared with me!! Blessings!!

 

Where has the time gone??? This semester flew by! I wish I had more time with all of you-

For me, this semester has been one of growing in knowledge and depth in my spiritual relationship with Christ. I chose to use two daily devotionals throughout this semester. One of my favorites that always seems to have the right words for each day is called "God Calling" by A.J. Russell. This is the fourth year in reading this devotional. Within this devotional, I have little notes on each day with the year next to them. I continue to do this so that I can see where I was spiritually and emotionally on that exact day of the previous years. This not only allows me to see what I was going through, but humbles me in gratefulness of all that Christ has brought me through. After I read my daily devotional in "God Calling," I then read out of a second daily devotional called, "Jesus Calling" by Sarah Young. I started this daily devotional at the beginning of the semester and I love it. This devotional not only shares a precious message for each day, but then follows with correlating scripture. This allows me to refer to the Bible and read the scripture word for word bringing new and fresh insight to my soul.

Beginning each day with my devotional and quiet time with Christ is what starts my day off with the mindset of Christ. Psalms 5:3 says, "My voice shalt thou hear in the morning, oh Lord; in the morning will I direct my prayer unto thee, and will look up." My devotional time with Christ allows me to start my day off directing my prayer unto thee, "looking up." Before I fill my mind with the "stuff" like turning on the "Today show" (my favorite) or looking at my phone, I instead choose to prepare and fill my mind with Christ and His words first. On the days when my mornings have been and are altered, it feels as though my day is "off," there is a feeling of "something just isn't quite right." With that being said, when I first arise in the morning, I want Him to hear and receive my praise, "looking up" to Him from whence cometh my help, my help that cometh from the Lord. Each new day, His word protects my mind, uplifts and encourages my spirit, and also humbles my spirit of His continuous mindfulness and faithfulness. Part of my daily prayer before and after reading the devotional texts is that I emulate to others all that I am reading. I pray that Christ shines so brightly through me that others see something they not only want, but HAVE to have. In Jesus Name, this is my true heart desire!
  
Throughout this semester, I have gained so much knowledge and depth in my spirituality; I cannot thank Christ enough for this amazing blessing of being at Loyola and having such an incredible professor and such lovely classmates. To God be ALL the Glory and Honor!

Spiritual Formation with Liturgical Prayer

During this semester my daily prayer time ritual came from the book Give Us This Day:Daily Prayer for Today’s Catholics.  It is a monthly periodical that provides morning and evening prayers that include scripture and intercessions, information on the saint of the day, readings for the mass, and a reflection piece.  I began and ended my days under the guidance of these prayers.  I found inspiration in reading about the saints and the lives they led, discovering their great courage, compassion, and conviction of faith in face of adversity.  This left me wondering what their prayer life was like when they lived and discerning God’s will for their life.  In reading the intercessions for the marginalized, suffering, and servants of the Lord I experienced a sense of solidarity in knowing that others around the country were praying these same words.  The readings from scripture always seemed to resonate with my experiences in daily life by offering consolation, hope, or challenge to put my faith in Christ. 

The small change of routine in my daily life proved to make big difference in my overall spiritual life.  These moments served as intentional, quiet, and reflective bookends to my day.  In some ways, I feel this time in solitude and prayer actually became the most productive parts of my day.  It might seem counterproductive to some because I was “wasting” time with God instead of doing countless of other things.  However, I found this time to be truly sacred and restorative, making this carved out part of my day all the more I important to face the busyness of long to do lists.  I found that the more I allowed myself to enter into the prayers, the less I noticed time passing.  Perhaps this felt so refreshing for my soul because it is what true presence feels like.  Thus, this daily ritual stands in great contrast to the over-generalized experience of an average American.  It challenges the demands of making every second count in terms of productivity and profit as if our human state of being could be compared to the business of industry.  These prayerful times mattered most in my days, my reward in the form of a deepening in my relationship with God and self.   

I will end by sharing one of my favorite hymns with you, Lord of All Hopefulness, which acknowledges the passing of time in a day and a prayer for the virtues that accompany waking, working, returning home, and sleeping.  

Sacrament of Reconciliation & Anointing of the Sick-

Insightful words from all as always!

The Sacrament of Reconciliation is one of the most powerful and convicting  sacraments to me and my  spirit.  As I was reading, I found Vorgrimler's forms of forgiveness to revive the dimensions of human life, including mine!  ( Walter also stated these forms)  These forms of forgiveness are of primary  importance.  Matthew 5:23-24 speaks of reconciliation as a PRECONDITION within us for God's EFFECTIVE forgiveness.  Being conscious of this precondition... How can we ask for TRUE forgiveness and approach the Heavenly Father with a "clean and pure heart" if we harbor ill feelings toward a brother?  I along with many others have faced several heart wrenching situations.  It was not until the past five years that I realized being able to truly forgive was not an easy thing to do, but was vital in Christ.  With much prayer and supplication, God helped me to truly forgive and to draw nigh unto Him and the GRACE of God like never before.  I believe that it is within our pain and suffering that allows us to know God's divine grace and forgiveness in a way that transforms our thinking and our hearts forever.  One that allows us to forgive others without hesitation and with a clarity and effectiveness of God's forgiving word.  Vorgrimler states, "If it is true repentance, it also involves an inward longing for the sacrament" (210).  It was not until my life was "shaken" these past five years that I gained a true understanding of the sacrament of Reconciliation.  "For Christian believers this tangible place of divine forgiveness and reconciliation is called Jesus Christ" (Vorgrimler, 201). 

"Reconciliation begins with ourselves.  It begins with a pure heart, a heart that is able to see God in others." Mother Teresa

These sacraments are expressions of the church's life and are symbolic actions to the effectiveness of divine forgiveness.  This is predicated in a special way by Vorgrimler's view of the sacrament of anointing the sick.  "In the sacrament of anointing the sick the symbolic action unites the petition of the Church community that the sick person be strengthened in face of serious illness with a petition that his or her sins may be forgiven" (Vorgrimler, 205).  My church back home believes in anointing the sick by the laying on of hands and anointing of oil... on EVERYTHING!  :)  If I had the smallest sinus infection, my pastor would anoint me with oil in passing.  I would be thinking... "Seriously... Oh my goodness... Jesus has much bigger healings to respond to than my tiny stopped up nose!"  (I am not being disrespectful at all, it just makes me smile when I think about it!)
Although, the quote below reminds us that we serve a mindful and healing God no matter how big or small our situations are.
"The sacrament of the Anointing of the Sick presupposes that the situation is NOT concealed, but rather is brought to consciousness and thus placed in the presence of the loving and merciful God" (Vorgrimler, 235).  Is this quote not powerful???  This is a reminder to us as believers that once our situation has been brought to Him, we can do nothing, but TRUST and have FAITH in the one and only loving and merciful God!!  It is within the sacraments of Reconciliation and Anointing of the Sick that we can experience Christ in a more powerful, pure, humbling, faith-driven, and deeper way!

Sacraments of Healing: Reconciliation and Anointing of the Sick

Sacraments of Healing: Reconciliation and Anointing of the Sick

            Good morning Saints! I am once again excited by the readings concerning the Sacraments of Healing. I rejoice for the revision of the meaning of the Sacrament of Penance, written about in Sacrosanctum Concilium, Chapter 3, Paragraph 73. As one of the Baptist faith, when we anoint the sick, we do so with the belief of a person’s healing. If it is not in God’s plan for that person to receive a healing, of his/her physical body, then his/her Spiritual body will be made ready to receive God. Please understand that we do not just go around “laying hands” on and anointing anyone who is sick. That person has to already have knowledge of Jesus being his/her Lord and Savior, or be willing to accept the teachings, before we go through the process of anointing and praying for one’s healing. The reason for this is because you have to know who God is, and what His will is for your life, in order to be healed. If you do not know God as a healer, who wants what’s best for you, then how would you be able to accept the Sacrament of Healing?

            Case in point, I come from a family riddled with just about every ailment there is. I see this as a generational curse. Through Christ, I have successfully broken that curse over the heads of my children. Before I had Knowledge and understanding of God and what these curses were, I too suffered from migraines, ulcers, and un-Godly marriages to name a few things. In 1992, the Lord graciously and lovingly granted my supplication and healed me from my ulcers. I have not had any more problems with ulcers since. In 2003 Father healed me of my migraines, and I have had no more problems from them either, PRAISE God!! I’m not saying that the enemy has not tried to attack me through my health anymore, but I now know that if God has allowed it, He must have something for me to learn from it being in my life; or to help others from my having experienced it.

            I guess why the Catholic faith believed at one time, and some still feel suffering is a good thing: that it brings you closer to God.  I too, believe that it brings us closer to the Lord, but have issues with it being good (ha, ha). Oftentimes the only time we communicate with God on a daily basis is when we are suffering in some form or another. “The purpose of the sacrament of anointing, especially in light of the rite's expectation that religious education, pastoral visitations, and a variety of rituals suited to individual and communal circumstances will be practiced, is not only to grace suffering believers with gifts that enable them to renegotiate (transform) their lives in relation to their illness. It is also to grace (transform) the community with greater faith through their interaction with the sick and suffering, who become living witnesses for them of a crucial dimension of the gospel, namely, that in the raising up of the lowly God's reign is known” (Morrill, BB 489-490). Can anyone think of a way for us to have a testimony without a test? Suffering sometimes is God’s way of testing us, before he can bless us. It’s just like when we are in school, before we can go to another level, we must first pass a test. 

           There is a song of reconciliation that comes to my mind I would like to share with you all. I pray you will be blessed!!

            

 

Sacraments of Commitment: Marriage & Holy Order

In reading the Holy Orders I valued the idea that the Church has a historical and “legitimate succession of witnesses” in the priesthood (Johnson).   In class, we talked about the Church as apostolic, Christ is sent to the world from God, and thus Christ is the first apostle.  We learn through just as God sends Christ, Christ sends the apostles.  I can appreciate this succession even more now that I understand the origins of the priesthood.  It is so important that the Church as an institution supports the continuation of the apostolic mission.  One idea about holy orders that  I do wonder is the exclusion of women.  I am curious about this topic and would like to learn about your experiences in your faith tradition.  I also hope to better understand what the Catholic faith has to say about it.

An important note was that in the qualities that priests should have as a person and as performing the functions of “martyria, leiturgia, and diakonia.”  I noticed that there is a very real awareness of the fact that “human beings fall short of the ideal” (Johnson, 240).  This is especially relevant given the issues with priests and the abuse scandals that have emerged lately.  Though this does not excuse any poor judgment or behavior on the part of priests, I think it brings just attention to the fact that none of us can be expected to be perfect.  The right steps must be taken to heal the wounded hearts of the victims and to heal the Church. 

The sacrament of marriage as explained by Ignatius of Antioch is one that “follows God’s will and not the promptings of lust” (Vorgrimler, 292).   I also appreciate the understanding of viewing marriage as “a sacred sign of a sacred thing, namely of union of Christ and the Church” (Vorgrimler, 292).   I am currently at a time in my life where my friends are getting married and with each wedding I attend, I contemplate marriage as a sacrament.  It really is a beautiful celebration and I am happy that it acts as a sign of love, fidelity, and God’s will.   It saddens me to think about how often marriages end in divorce.  Of the many reasons for divorce could one of them be that the marriage was not God’s will in the first place?  What other factors go into separating what God has joined?  I know that many students I teach deal with divorce and I wonder how they might view marriage as a sacrament.

Real Presence

Dear Class,

“Among the seven sacraments of the Church, the Eucharist has the highest place.” This statement serves as the introduction to the readings this week and sets the tone for this grandest of inquiries. In an attempt not to become mired in the centuries of divergent conceptualizations, let us lean into the Vatican II constitution which expresses the sacred mystery as, “a sacrament of love, a sign of unity, a bond of charity, a paschal banquet in which Christ is received, the mind is filled with grace, and a pledge of future glory is given to us” (Chapter II, 47). For me, when I am truly present to even the smallest degree of this reality, then the illusion, the walls of separation–created by the policies of men–come crumbling down. The Bad News is that none of us is worthy; the Good News is that it is okay! Jesus broke bread with the sinners and Christ continues to do so today. Vogrimler underscores this as he elucidates, “The presence of the triune God is a real presence…this presence of God cannot be comprehended in ideas of space and time…On the basis of biblical testimonies about God, Christian faith speaks of God as spirit of pneuma…God’s presence for us is thus a pneumatic presence.” He goes on to reveal that “It is fundamental to Christian faith, and thus also to the faithful preconditions for the Eucharist, that God’s presence is only evident for us through God’s holy pnuema, the divine Spirit. This Spirit is to be sought…in the innermost depths of our ‘hearts’. There, through the Spirit, and not through our own effort or achievement, occurs that opening, that disclosure that we call ‘faith,’ and that indwelling of God is a union or communio that cannot be described in words” (134, 135).

From the Father, through the Son, through the Holy Spirit, throughout the Mystical Body of Christ, permeating the miraculously inclusive universe of a mystery that is beyond time and space.  

My sisters in Him, I am prepared to discuss with you any of the particulars involving the origins and evolutionary historicity of divergent doctrines concerning the Lord’s Supper, but find myself infinitely more interested in the sharing of your existential experiences with this ineffable encounter.       

Baptism and Confirmation

The sacrament of baptism, according to Vorgrimler, “is a truly fundamental event, it is not restricted to a momentary action, but lasts throughout a lifetime” (107). Vorgrimler describes the baptismal call as” sharing in Christ’s destiny”.  This description of baptism rings true to me and leads me to wonder how I am living out my baptismal calling of sharing in Christ’s mission. How am I working to bring about the Kingdom of God here on earth as a part of my baptismal calling? How am I calling others to join with me as Church in bringing about the Kingdom of God?

        In the section on the baptism of children, I find it really beautiful that baptism is an even t in which the Church intercedes with a petition on behalf of the child being baptized. “..When a child is baptized the Church’s petition intercedes for the child in order that, when it comes to the age of decision, it may choose the way of Jesus Christ” (116). I think this is a wonderful way for the Church to come together and pray for new members of the Church. I have noticed that many baptisms now are done after the mass rather than during the mass. I am wondering why that is, and what has caused this change? It seems that baptism is a sacrament that can truly bring the community together.  “The ecumenical movement that has emerged more and more strongly since 1910 has made clear that baptism is not so much a meager remnant of unity as it is the expression of an existing community in faith and a promising beginning” (Vorgrimler 117). I have gained a new understanding of baptism through this chapter. I have been reminded of our unity with Christ through our baptismal calling and the importance of living out that baptismal call through words and actions, as well as through the way I respond to others.

Liturgy, Symbol and Ritual-

Beautiful picture Walter- Thanks for sharing!  Wish I would have taken a picture of that! :-(

Simonne... you are so right about the fact that we as Christians almost lose the real meaning of why we are here and who we are called to be.  If we could all come together in one accord with an understanding that we all have the same mission, it might just be with different approaches... (whether doctrine, rituals, etc.), how much more unified would we be as "THE" body of Christ?  A song comes to mind when thinking of this... "I pray for you, you pray for me, we're all a part of God's body... I want harm you with words from my mouth, I love you, I need you to survive."  (singing as I type) :-)  We all need each other, no matter the denomination, no matter the "rituals" we participate in... We just simply need the BODY.

One way liturgy is defined is service and is represented in many ways.  A few being symbols and rituals.  Symbol kindles relationship as shown in Hebrews 4:12, "The word of God is living and ACTIVE, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart," and in John 6:52-66, "in the liturgy God speaks to his people and Christ still proclaims his gospel." Symbols can unite or separate.
Chupungco states, "When applied to the liturgy, language denotes the entire system of signs and symbols, words and speech or song, moments of silence, gestures or postures, sacred images or icons, and some material elements of biblical origin, such as water, bread, wine, and oil, with which the Church celebrates the saving mystery of Christ.  In a broad sense the totality of this type of "language" is called ritual because it refers to rites or to the prescribed system governing the words, actions, and material things needed for a ceremony."  People tend to use the word "ritual," loosely, although "ritual" in itself is always something special, no matter if it is performed daily, several times a day, or once a week, etc.
Along with other Christians, for me, participating in the Eucharist is a symbol of Jesus' body and the blood that washes and cleanses us from within and a ritual that I partake in often.  Another song... "Who can wash away my sins, nothing but the blood of Jesus."  Liturgy calls us to be active, yet if not in tune with the Holy Spirit, these symbols and rituals can separate rather than unite us with other relationships.

Board of Worship

Dear Class,

As you know from last week, I was knocked out by the beautiful contributions describing what worship means to each of us. This portrait reminds and refreshes the diverse beauty of this sacred, liminal space whereby we encounter the Presence. Take a deep breath and take it in. Pax.

Liturgy, Symbol, and Ritual

Good evening guys,

I'll begin this blog with words from Taft when he wrote, "Liturgy is not a thing but a meeting of persons, the celebration of and the expression of an experiential relationship: our relation to God and to one another in Christ through the Spirit. The Holy Spirit, then, is the enabler of Christian worship" (Taft, 197). So often people of God get caught up in our own power, to which there is none without God, we seem to forget that it is through the Holy Spirit we are able to communicate directly to God; without interference from the "enemy". The bible says in John 4:24, "God is a Spirit: and they that worship him must worship him in spirit and in truth". We need the presence of the Holy Spirit in order to ensure that our service is fit for God to be a part of. This is probably one of the most important aspects of any church I call home (the presence of the Holy Spirit).

          I had an idea about why it seems people get confused about the Sacraments, and how it relates to society as a whole; it may be the use of the term rituals. We sometimes forget that not all rituals are associated to the occult or some form of witchcraft. By simply sharing the Eucharist, we participate in a ritual of remembrance of the last supper. We are reminded everytime we partake in Holy Communion, of how Christ died for the remission of our sins. The book, Ritual and Verbal Image, written by David Power has a passage which states, "In this century, a greater distinction must be made between acts of Christian worship and those rituals, formal or informal, whereby members of the churches effect their relations to the body social and politic" (Power, pg. 190). This equates to the passage in 2 Chronicles 7:14 that reads, "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land".

            In other words, Christians have to come together on one accord, not focusing on whether or not one is Episcopalian or Methodist, and make our works be about the Holy Trinity. The world is in the state it's in because the people of God cannot agree upon how we should best serve Him. I'm ranting now guys, what do y'all think?

Liturgy, Symbol and Ritual

Hi Saints of God,

            I read only a portion of Moe’s post, because for some odd reason, I cannot pull it up in its entirety. However, I did have the pleasure of reading Carly’s post, and am able I think to understand a little more of what Moe stated. For me, Sundays are not enough, but it is a good start. I am at a place in my relationship with God, where I need Him every hour. My worship is unrelenting, and my praise a necessary action for my day to have any semblance of normalcy. Chupungco put it best when he wrote, “Liturgy is the action of Christ and the Church” (Chupungco, 31). Now I know he may have meant the physical buildings of brick and mortar, but I see the “Church” as the people of God as well. My worship is personal. Considering all that I am going through at this moment in my life, it is imperative for me to praise God through my circumstance, and worship Him for all He has done for me and my family, as well as what he continues to do.

            Carly hit upon a point I was leading up to when she wrote about Vorgrimler’s explanation about grace from God. God’s grace has sustained me thus far, and shall continue to carry me over this rough patch in my life. In response to Moe’s question, I pray that my understanding of it is correct (using Carly’s response as a guide). I have understood for some time now that it is through my praises and true worshipping of God our Father, His grace is continually upon me. As for my ministry, I will better be able to explain that we worship God through the Sacraments and Liturgy. There is a particular song I use to praise God with entitled “One God”, by Maurette Brown Clark, and to jump start my worship session, I use “Because of Who You Are”, by Vicki Yohe.

Sacraments and Worship-

Thank you Moe for a lovely writing on Sacraments, Liturgy, and Worship.

Vorgrimler defines within his writing two definitions of the word sacrament.  The first he defines by Hugh of St. Victor (d. 1141), "as a bodily or material element that is used in an external, sensible manner and, through a certain similarity, makes present an invisible and spiritual grace, indicates that grace because of its institution (by Jesus Christ) and contains what is salvafic (for human beings)."  A second definition is stated by the bishop of Parish, Peter Lombard (d. 1160), "as the sign of God's grace and the form of invisible grace, in such a way that it is both the image and the cause (causa) of that grace."  I understand sacrament to be defined as a sign or an image.  "Here, for the first time, it is said that the sacrament is the cause or reason for divine grace," (Vorgrimler, 46).  Because of the sacraments or reasons of grace, liturgy then becomes reality or practice.  Chupungco states that the word "liturgy" is service and is derived from the Greek words laos (people) and (ergon) work.   "The recognition, understanding, and communication that happen in the symbolic event are unthinkable without language and its critical function," (Vorgrimler, 69).  Therefore sacraments are not simply images or static signs, rather they are "relational events," they create relationships, they lead to an understanding of reality that is relational, dynamic and process-oriented.  Because of sacrament, we have liturgy, and because of both of these, we have worship.  We are then called to this act of worship, whether it be through sacrament or praise unto Him. 
In response to Moe's question, the readings have offered new insights to my practice.  When participating in the Eucharist next, (which will be at my Easter service back home) I will view this sacrament not only as an act of forgiveness of my sins and purity of my heart, but also an act of beautiful and intimate worship.  It is within sacrament and liturgy that we can experience Christ's presence.  For me, I look forward to Sunday morning "worship;" I long for it throughout the week.  For this is where I feel His presence.  This is my uninterrupted time to send praises to Him through uplifting and sweet songs united with a group of believers who share a forever bond in Christ.  After the readings and Moe's challenge, for me personally, remembering that worship is more than just praising Him through my words in song, but yet it is also worship through the powerful act of sacrament and liturgy as well.  Here a few of my pictures from my missions trip to the Philippines last year.  One is reference to "Sacrament/Eucharist" and one in reference to "Liturgy/Service," both leaving us with images of acts of "worship," unto our beautiful Savior.

Prayer before participating in the Eucharist-

 

 

 

                                                                                                                           

Serving His precious children with a hot meal-

Sacraments & Worship

Sacraments & Worship

The readings present for us a connection between Sacrament and Worship.  At the beginning of the readings for the week, I quickly realized how rich in thought and faith the liturgy is designed to be.  Sacramental theology ultimately points to the belief that Christ is present.  It is becoming clear to me how Church, liturgy, and sacraments have this at their heart as evidenced through the organizational structures, rituals, and ideology that serve to make Christ present to people of faith.  Attending Mass has been a regular way I seek to encounter Christ through Eucharist each Sunday.  This routine is very important to me, but now I have a new perspective to take with me next time I attend Mass. I was enlightened and empowered when I read Chupungco’s insight on one of the ways Christ is present in those gathered in the Church for worship.   He emphasizes that Jesus, “in his risen body Christ…dwells in the ‘space’ of the assembly, which he claims as his body” (146).  I was astonished at the joy this thought brought to my heart and newly realized perception of how Christ is present during Mass.  I felt like I must have known this to be true through in my experience, but to see it actually written was very affirming.   I have had moments in which I could detect Christ’s presence in the congregation.  This occurs in reflecting how the church is full of people who are mostly strangers to me, yet we share a deep bond through our baptism and our showing up to Mass to participate in the Eucharist.  Other times it happens as I join the voices around me to lift up in song and prayer praise and thanksgiving to God.  It is a unique experience that is unmatched in other gatherings where people who do not know each other are gathered for one purpose such as a Saints game, Mardi Gras, or party.  Indeed, those gathered as Church would have an opportunity to know that through worship “unity is experienced at its deepest level, because the assembly breaks the barriers of race, social status, and ideology” (143).  I find this to be true in my experience at the Mass I attend here in New Orleans.  Our congregation is very diverse in race, ethnicity, and status, yet we share one Spirit in Christ.  When I have visitors in from out of town, I make a point to have them join me for Mass.  Each visitor so far has been impressed with the sense of community and spirit they felt throughout the liturgy.  Thus, even outsiders to the community indicate that Christ’s presence can be found in the assembly of those gathered for worship.  I am grateful for my parish community and the fact that all aspects of liturgy truly manifest Christ presence sacramentally.  I invite you to think about the ways you experience Christ’s presence in the context of worship and to consider if the readings offered any new insights to your practice. 

I want to end with something else that was a new thought for me regarding the Eucharist.  Chupungco points out that  “mass as sacred meal copies the Last Supper and hence is held on a table” and continues by saying because the Mass is an anamnesis of Christ’s sacrifice on the cross, the table is also called altar” (135).  This new connection gives rise to new reflections on what it means for me to share in the Eucharist at Mass. As we approach Easter, this is all the more relevant and I think will bring new meaning to my prayer life at this time.