by the promise you made in the life death and resurrection of christ your son
you bring together in your spirit from all nations people to be your own
keep the church faithful to its mission may we be eleven in the world we knew us in christ and transform us into your family we ask this through jesus christ our lord
ah so welcome good morning excuse the formality of this desk but i operate better when i have some protection from you in this
lawrence asked me was this going to be the laid back style and i said no but in this sense i worked better and have a little desperate and ceramic materials but hopefully hopefully you to formal the retail where this this came from we did the as i have this liturgy course vision in three sections
one being a new courage the second being a letter to the hours and the third being on the sacraments in general i did the whole first when are ready on the eucharist with this introductory material i set the tape sauce to further rami old he really liked them and then listen to the tapes and threw them away
hope is hundreds that when you meet him you'll know he just loves to throw things away thought they were copies with their are my originals and i say i really liked the introductory materials so much he wanted to keep using it and so we've decided he asked what i just do this introductory part over again which gave me a chance to even improved a little bit so the big
any of every section will do this introductory part
and i have this agreement with them with the guys for these classes those tapes in their last forty six minutes and then tapers off will be done which just time at that way five mid mid sentence i've finished the sense will be over and after the tape goes up you have any time for quench will have time for
questions or discussion if you want if you just want to get right back to work you could go ahead if you have worked you could do so also so that's our agreement the other thing is i don't like to do truly handouts of canada and for paper phobia so i'll read thanks to or but i do like these big fat quotes some time
so here's your
first one which will will champion of this for a bit the next couple of days
you don't need it right away but we will need a hobby will get to the next couple of minutes
we're eventually going to go is we're going to start this section and the liturgy the hours but this introductory material is just to give us some kind of a common vocabulary there's so many places of course to jump in when you're talking about the subject of liturgy and for us
we have a very specific focus because our life centers right around it and especially for this seeking of this particular five people with background in theology with back when a religious life you already have i think at least somewhat of a foundation certain that know michael and david and years and years of study and thing
things lords and seminary and both of you in your masters new and religious life david
so what we're gonna do that at basically what you're gonna get know is my take on things and maybe a refresher course and a few things that i tend to think are pretty important especially from monastic spirituality myself being the litter just in the choirmaster you see also how perhaps you'll see how
some of this ideology will affect the action
and i don't mean to talk down in any anyway or presume ignorance if i go over things that sound really basic it's just so we can make sure we have a common vocabulary and i find to liturgy as in most disciplines i always like a refresher course i was enjoy going over the basics again and these basics are so important
also
some of the guys were complaining the last time so much that i had to just go and look it up to make sure wasn't was wrong this is something that's meant to be taught during formation liturgical formation not just from monks for everybody i was surprised and some cemeteries how little liturgy
he was talk and especially before the council his liturgy was a discipline of canon law that even a sacraments you just learned the proper movements but there's this quote right course the document sacred liturgy would want to support itself but here's the quote right here the study of sacred liturgy is to be ranked among the composer
three and major courses in seminaries and religious houses of study
it's in theological faculties is to rank among the principal courses is to be taught under its theological historical spiritual pasture on juridical aspects we won't get to watch of the terrific all aspects in addition those who teach other subjects especially dogmatic theology sacred scriptures
spiritual pastoral theology should through the exigencies of their own discipline expand the mystery of christ in the history of salvation that will clearly set forth the connection between their subjects and liturgy
and the unity which underlies all the training so somehow village becomes the focal point of all these other things which is the exact point i want to make about ten minutes on it's interesting in seminary professor you get wants to explain to you i their topic is the most important one
the diverse between that at liturgy is they're wrong and i'm right with this really to from when i got the documents to prove that their why i will get to that in the second
also for this life as monks what we say often given information meeting part of our as theory behind formation is in monastic life the life itself is the formative thing classes are part of it script addiction is part of it
but the thing i loved about this life when i first got here is i was living the life video where he didn't go don't go to training to be a monk you get here and you start doing it and an andrew carnegie and incarnation makes his point to me all the times is littered just as choirmaster he says this liturgy is probably the me
main forming thing going on for guys it's steady it's always there you're surrounded by scripture you're surrounded by patristic greetings every morning it's where the communities assembled four times a day day in and out to see why it's so important
when people go through not yourselves all with pretty good education but when people go through and have no training in the liturgy just get dumped right into the liturgy it doesn't always work either they still miss some of the saudis on get guy what's going on so it's good to have the vocabulary why we're leaving our hands up through the our father why we're doing
these psalms instead of those psalms so and so forth but i'm probably preaching to the choir here
for myself my own approach when talking about liturgy i liked to talk in the broadest swipe possible and that's to talk in the a not an anthropologist and out of my discipline here but to talk about the in the anthropological aspect
first and that that's when we start talking about ritual ritual in general
my own my own favorite teacher in liturgical science used to talk about ritual as our way of making sense out of reality it's our response to reality
and here's is press this point that before the word there was the song and before the song there was the dance i can primitive cultures perhaps i hate that word permanently you can set it in in cultures some of the cultures that haven't necessarily been western
nine yes
at first expression of reality that first
in reaction to reality their first attempt to try to make sense of reality and try to communicate to one another hobby took place through the dance
i there's this great at storia to begin with
there's this
bridge the cough telling the story of his life and this i love the story so much it fits right into what i'm talking about
where he remembers movement for himself as being an outlet for emotion
he's telling the story no in first person one time i recall when my mother first took me to visit my grandmother on the volga river
volga it's a long way up from latvia where he lived we took a train to moscow and moscow to gorky plus then you drive another seventy miles we took taxi or some car delivered us he was very early morning when we arrived little village and very simple house and there was my grandmother
either
and i was in such anticipation because i was like five or so maybe six
my mother said to me mikhail hug your grandmother that i was so overwhelmed that i couldn't run to her in hugger so i just started to jump and jump jump like crazy around and around who was embarrassing but the same time actually what i needed to do mother and grandmother stood and looked until
it was over
it's a simple seems to me to be a good example of this beginning of ritual it's spontaneous reaction to reality we just have this need a human being has this need to respond to reality to prepare for what's about to happen or to make sense of what just happened whereas somehow
it makes sense of the present moment
you could look at that quote i have given you their from robert taft
talking about ritual in a broad scope
i'm going to read it out loud ritual itself is simply a set of conventions an organized pattern of signs and gestures which members of a community used to interpret and enact for themselves and to express and transmit to others their relation to reality
so rich was an organized pattern size and gestures that transmit and express and enact and interpret relation to reality ritual is a way of saying what we as a group are in the fullest sense of that are way
with our past that made us what we are with our present in which we live what we are and the future hope future we hope to be a here's my favorite lion
ritual then his ideology and experience in action
ritual is the celebration or interpretation through action of our human experience and how we view it
so there's our broad anthropological scope ritual as ideology and action ritual as celebration to action ritual as interpretation through action
interpretation and enacting and expressing and transmitting our relation to reality
but unless specifically move into worship we don't need the second part of that korea i found this other for hm there's a book by around moondog punny car who you might think of as a a doctor of monasticism and of spirituality and and east-west dialogue or for for me with his writings we have
this straight section from him is that reading seminar with them for the bruno and i last semester
talking about worship and here again and approaches worship in his books called scuse me on
worship and secular man worship and secular human i'd make them inclusive so he talks about needing an anthropology underneath theology so that we can give shape and meaning to the content form of worship i always like this kind of approach is anthropological approach so before we started
talking about lofty and transcended things we have some pretty firm grounding in reality to prefer grounding in the human condition and natural human condition assuming as i do that the human person is spiritual by nature that the spiritual reality of the human person is a natural part of the human person
so they're moving from ritual to worship where we're talking about is moving from just making sense of reality to making sense of this relation with the transcendent making sense of this relation with the other with this divine being which we get at this point safe
the called for ourselves god
so pony car in this article on them from this sir
book worship and secular man
talks about needing an anthropology underneath theology so that we can give content and shaped to our study of any kind of worship in general
and he outlines the acts of worship according to a very traditional an ancient anthropological pattern i put on their the english words worshipped devotion knowledge and action we recognize that if i knew it the way he did it which is
bobby
no and
come on that's what i find so fascinating about it taking you to completely out of the western christian context and he takes it from another ancient philosophical pattern that of course being the the indian pattern these are the three major types of yoga so here we're talking about a real anthropological
context because it's something on the universal human condition replies to our same worship so he approaches worship through these ancient ways barking devotion genomic knowledge common action i took notes on this a read amount for you so he talks about devotion bhakti
if you ever hear jack yelling to the across the courtyard the quad he always calls me back t is back the because of singing fact he is
the first fundamental act of worship
to pony car when i'm still talking about christian judeo christian worship outta workshop in general
human beings are feeling and sentient beings
devotion tends to be the first fundamental act of any kind of worship
seminar fulfills that need to express our urges and our desires to overcome our own limitations on our desires to overcome our shortcomings in one form or another
and to give some expression to the reality to the greater reality the nurse devotion is also love expression
so just as life without love is not human life so worship without love is not really human worship bhakti devotion is this movement of love includes all forms of praise thankfulness adoration they all fall into this category
now of course here is where we sense the tremendous importance of the arts
especially music this is he saying it's not myself not arts sentiment necessarily but definitely that which is the closest tied up to feeling and to sentiment
because it's impossible and we have to remember this and are sober objectivity monastic liturgy sometimes it's impossible to achieve an integrated involvement of our whole being if we leave aside the sentimental part of our self it has been brought into worship a matter of fact it's the first thing triggered by
this need to worship
crane to pony car and that artistic element is triggered it's interesting to note and i think it's a pretty safe to say it's a widely acknowledged fact that in almost all cultures art is a sacred origin in almost all come
pictures aren't is connected with worship

for somehow that's a fundamental first response of making sense of reality and making sense of transcendent reality through art through music and as my professor would say through dance first interesting it students to think we have almost lost except for are very staid processions
we've almost lost the dance
and the second then fundamental form of worship according to pony car is knowledge jnana in the sanskrit word because the humanoid is not just a sentimental being but also in an intellectual be
i find this to be an interesting dynamic this dynamic between devotion and knowledge this which seems to be attention between feeling and intellect i don't think they have to be in opposition to each other but certainly been over reaction of vatican two has been to go heavily toward the sentiment knowing of
while these screeds being written about how masses to bushy and to emotional know perhaps this is just a reaction a moment before when it was too intellectual and and to rubric approach so the idea is not to over balance again but somehow to bring these three aspects together
a
so we want to know we human beings want to know we want to grapple with things and problems we want to discuss we want to have dial and we want to somehow decipher reality we do this by talking and we do this by studying so panic i would also put in this bible study but the other thing he puts in this which i find is interesting is can't
inflation
and meditation is this other part of worship this part of this second fundamental act of worship the way of knowledge to contemplation meditation
this implies silence quiet and an ontological awareness of all that is an awareness of existential reality here's a quote directly from their book
i would like to underline here the importance that knowledge has for worship
too often the impression has been given that worship has almost nothing to do with the claims of the intellect and thus we relegate not only science but theology to auxiliary disciplines but if the dance of the body belongs to the interval act of worship than the intuition of the intellect is no law
as an essential part of the human being and must also be assumed by worship now he is very important word for me their intuition of the intellect it's not just rational thinking but it's tricking off would aquinas would call to this deeping this deepest human knowledge into
mission
part of this second fundamental act of worship knowledge banana intuition
and then the third is a little more nebulous action in in sanskrit terms karma karma yoga
in the if you know in the way of
in the yogic tradition these three would be speaking as a dilettante year
bhakti yoga will be to go should be songs poems and songs dances geneina would be meditation and action karma is actually the yoga that we know it in the west most hatha yoga you know the different positions and stuff but it's also
so karma yoga is also action in the world of tilling a garden or sewing cleaning this is our karma yoga tube and he caused this action to third fundamental so not only the internal acts and actions but also the actual activity of humanity
on earth is somehow part of this third fundamental act of worship and it's under this category that pony car put sacrifice to me this is interesting in my own grief study of other cultures you find how often sacrifice is that first active
worship that many of them do their first relation to reality t m the dravidian it's who were the ancestors to the hindus sacrificial people certainly the jews sacrificial pupil the aztecs certainly sacrificial people how this comes in and he party car cause this part of the karma yoga
in a broader sense this idea of building the earthly city coalescing with the city of god here i'll give you the direct quote the building of the earthly city coalesces with the building of the city of god when it is realized that the moment of incarnation which connects the transcended with the image and it
is in fact continued by any action which reenacts this fundamental act of human and cosmic existence that's a little too dense all of our human activity is somehow brought in to and flows out of this first fundamental act of worship because and this
is very christian
human activity is seen as council kratz your monday human activity is always seen as us consecrating the world are consecration of the world
so worship is not just an aristocratic act not just the intellectual act not just an artistic luxury
although each of those can in some way give force and give inspiration to other things the worship also includes action
i would recommend a a glance through that book i find really fascinating
let's move on one step further than let's go back to that taft definition

and move into specifically biblical worship and then move into christian worship that we're moving very quickly anthropological he

i'm going to read it out loud
biblical worship
is not an attempt to contact the divine
it's not an attempt to mediate to us the power of god's intervention and past saving events it's the other way around
biblical worship is a worship of the already saved
we don't need to reach for god to appease god god has already bent down to us
well i think of right away here is the priesthood the most ancient concept of priesthood is this idea of priest as mediator between god and humanity calling down the power of god deus ex mark mckenna and appeasing god somehow that may be a broader topological base for reprise
hood but christian biblical specifically biblical worship and then specifically christian worship christian priest it is a whole different thing we're not going to taft tried to mediate god
is christians though we've already been saved we don't have to reach out for god god is really bent down to us we're going to talk about the priesthood of christ it's we only have one preached are the sacrifices have been done the reconciliation has been made has been one that's it we're all about where
nice to people
registration is already there we don't have to call guard down god's here is the whole point you don't have to appease god god has been appeased because not angry
reconciliation has been one
our ritual is celebrating that is already been done our ritual our worship is praising and thanking the fact that it's already been done i worship is entering into that which has already been accomplished for us so that we can become part of that salvation part of that
reconciliation part of that
in christianity would all other rituals strain to achieve has we believe already been fulfilled once and for all by christ reconciliation with the father has been accomplished eternally in the mystery of the sun the gap is bridged forever through god's initiative
human beings we're trying to do it and trying to do it and trying to do it but they don't you have to try anymore god took the initiative
the bridge has been gapped so
last paragraph so christian worship is not how we seek to contact god
it is a celebration of how god has touched us how god has united us to himself and his ever present and ever dwelling in us a celebration of how god is ever present a celebration of how god as dwelling in us it's i way of making sense and interpreting that reality that god is in us
that god has acted to god's own initiative
it's not a reaching out for a distant reality it's a joyful celebration of a salvation very important line that is just as real and active in the celebration as it was an historical event ah there's biblical worship
a celebration of a salvation that is just as real and active in the celebration as it was in the original historical event it's a ritual perfected by divine realism ritual in which the symbolic action is not a memorial of the pie
past but a participation in the eternally present salvific pask of christ
i love this definition here
this makes incredible sense when you started thinking about eucharist in our whole notion of memorial in eucharist
it's not re-enacting is entering into an eternal present celebrating an eternal present that are ritual becomes a making sense of that eternal present our ritual becomes our expression of thanks for that are expression of gratitude when i fall in love when i love
i need to express it it just happens naturally or i burst i have to say i love you when it's a beautiful day i have to say oh gosh what a great day when i realized that god has acted in our lives in my life it bursts out of me like macabre zhukov i just have to do something dance
and my mother and grandmother have to sit there and let me get it over with ultimately that's what it's about not try to call them got down
but celebrating the fact that god has already wasn't as flats
you're listening to paul harvey
no no this joke of made any sense to you paul harvey's radio announcer goes through submitters age two
page two
getting a little more because you know the i'm talking about page two
so you probably know this already the let's talk about it anyway
the word liturgy from the greek word guys what is the greek word
now somebody wouldn't i thought this would be are old news litter gear phase it goes directly from the greek
but the meaning of that were word is important
the original greek sense of that word always concerned a whole people it always meant something public in a sense that it's it we give you the exact definition and i have a public work done for the service of others in liturgy is always a public work
done in service for others
originally meant something of a political or a technical nature and having a do somehow with the welfare of all a member is being very young people explained to be about how you know liturgy like shaving in the morning and it would be years later i realize no shaving is not a liturgy shavings a rich
will but shaving doesn't necessarily have public work done for the service of others so are nuances here a little bit getting a little more specific not just ritual but liturgy
what this tells me to again in a broader sense about liturgy is that when we are together
we ought to be together and sounds simple enough
hi phrase a big last i was there are no hermits at the liturgy it's always a public work is not an active private devotion that we come together for so with this understanding anything that smacks of private devotionals and the liturgy is going against the grain of with the liturgy is
to be therefore when i hear the argument that i can't sing a communion some because that's my private time with jesus i want to weep because it's not your private time with jesus there's that's not a private time at liturgy this is a public time we have moments of silence and moments of shared meditation this is not
my time to say my rosary this is not my time to do the to do adoration necessarily in that sense it's always a public moment when i receive the eucharist my emphasis is still on we us here doing this even my silent meditation is with
with my sisters and my brothers
why because we're always sanctified as a church liturgical language is always we language it's never i language it's always we we
and i want to point out jump real quick in there again and say this doesn't exclude periods of silence it doesn't exclude period of reflection is better fact the documents themselves car specifically for these different moments of silence these different moments of limitation which aren't observed quite enough in ca
ocular religiosity i'm afraid we just don't trust people with quiet often enough but even that as a whole other topic but even that quiet somehow is a communal quite as a corporate is like a girl were gathered around the blessed sacrament at the end of the evening there's something beautiful about that energy of people together doing that silence liturgy
he is always we language
this next little section and forget it i'm going to get into the latin here as badly as it is translated
is kinda focus on aden cabinet is a monk of saint meinrad an easy having one of the best known that are just surround at a certain level one is so popular that are just these that professor of the church accepted yale university school of divinity
i observed a lot of his stuff because i studied at saint meinrad for one year and is when you're there it just sits tickets it's in it's in the cracks of the place you know just kind of seeps in your pores and all the lot of little kid the comments you'd hear from monks about liturgy and you realize later on there right
aiden kavanaugh's books in a way his book called the elements of right which are haven't been around and offer you some of his pettiness anyway what i am got out of the in cabinet a lot reading him is this whole idea of the connection between belief and worship this is our next movement now
so
this ties in closely i think with this whole idea of the anthropological foundation of worship in making sense of reality
so we sometimes distinguish between primary and secondary theology is that sound familiar to you
am
in aden cabinet teaches that liturgy is primary theology meaning
liturgy for example is a place where theology is created
you could even think of scripture in a sense as a child of the liturgy
scripture is created out of liturgy out of ritual because especially the new testament
a record of hymns and proclamations a record of stories and exhortations and harmonies
mark for example speculation is it might have been written specifically for use at the baptismal liturgy on easter vigil this whole thing was read to lead into catechumens
being baptized certainly
the epistles are chock full of pauline doxologies full of hymns many the chemicals we sing and vespers come right out of
the epistles so think of even scripture as a child the liturgy so liturgy this christian worship being primary theology this hummus to scrounge where theology is being created
remember that
orthodoxy and a little argument with somebody about this last time doesn't mean primarily right belief it means right praise taxer like doxology or that actually means right praise
otherwise it would be or so pissed this or ortho do the scalia now be right believe for writer by teaching
so liturgy is where theology is in a sense creative and eight cabinet would go so far to say he says our liturgical theology you can't even talk about you shouldn't even necessary talk about a theology of the liturgy but you can talk about the terkel theology
theology that comes out of being a liturgical people
it reminds me of the eastern concept of theologian how a theologian is not to say when we say is about gaga one who experiences god and then the knowledge comes out of that experience so so you could say that about us to liturgical theology not theology about the rich but liturgy actually giving us our theology
which leads me to the first of my little latin phrases there
lecturer on the electric crit nd this is
ah a choppy translation would be something like the law of prayer is the law of belief this is one of these parallel constructions though that goes back and forth i heard one them rather conservative commentator describe this as how you how you pray
yea is how you believe or you can see the other way around how you believe is how you pray they go together you just really works either way
but certainly how we pray shapes how we believe
and if you wanna teach somebody about god teach them out of prey
foster an encounter with god
and this can be very ideological for example all the changes following the second vatican council just look at why instance the changes around the reception of communion
the from kneeling hands folded eyes closed putting up the tongue behind a rail to standing eyes open hands out like this what a whole different encounter with god is going on there so what first oh you're doing by encouraging this you're encouraging a different encounter with god
and the recipient of that encounter is going to understand something different about god from that
and that encounter is going to then affect the rest of worship the west rest of the way that person is going to pray go the other way around what if the encounter is different at first
maybe some people that you see them in our chapel sometimes are encounter with god of different and so they come and even here kneel down for their hands put their tie out they want to receive that way because their encounter with god is something different and that's how they want to react to it by kneeling down
now i'm trying to do this is complete non judgmental but there's legs around electric grid the how you praise good effect i believe how you believe is going to effect
how you pray
things to like i'm saying presider instead of celebrant
even using a word like con celebration drives me crazy
the priests are not count celebrating were all kinds celebrating but those little words
how you believe is how you pray how you praise how you going to believe so how we shape our liturgy is how we're expressing what we believe about god but it's also forming how we believe about god those little actions that we do day in day out form
how we believe
and how we believe that informs how we pray why we need to be very careful i think even about little things

am i another interesting note i like to throw in there about the law of prayer and the law of belief you know they weren't canon we refer to eucharistic prayer one is the canon the eucharistic canon it word is used i can only think of three times in ecclesiology the canon of scripture can
and law and canon the eucharistic prayer that is how closely those things are garden so the church takes this very seriously lacks around your like screwed entity they're not about to let one word change
this is such a sacred deposits such a sacred trust but we can talk forever about use a to his church to have hand and is the church too liberal it that's not my point my point is to say the law of prayer and the love belief right around each other
why do you think rome is making such a big deal about inclusive language but not even horizontal inclusive language certainly vertical inclusive language why because legs around the legs pretending ending we started chipping away at how people pray you're going to start chipping away at how they believe in god
which is just exactly what to progressive element is saying to let's chip away at our people pray so we can give them a more well-rounded experience of with goddess like so some both sides this is a very important underlying fundamental concept
interesting to as i mentioned before of priests being taught liturgy and canon law class
so was this very sacred deposit there was guarded very carefully as a cannon this last prayer because it shapes how people believe it's only been recently now that after kimber with exact thing that it's recently that the
it was a different and changes happened in the curia over the congregation for sacraments i forget what it is but i was being more heavily guarded at this point to know
then know i think we should we of time just took it to paper one more time than let's look at that time
i'm the second page
no forget it i didn't give you that see i'm already i'm trying to save paper here here's the law here's the up the same from
in cabinet that i was trying to get out with this lex credit agreement skipped up again that sure that translation the here's how he says it
the church assembled for worship commits when it worships an act of believing an act of faith in the one who both of the church and enables its worship
the church assembled for worship commits when it worships commits an act of believing commits an act of faith in the one who both summons the church and enables his worship

another way of saying this i think is from that beautiful famous line from sacrosanct that you by the way which was the first a document of vatican two of is issued so there's right along with or lexer randy likes crew dendy wanna get this want to get this regina meant to really happening this is how to do it
first reform to reshape the liturgy and of course it's set the whole tone when yes people about vatican two if they're not very well educated even if they are some as a present the oil that's when mass stop being in latin so i was going on there lexer iv lex chris dendy
was an act of believing an act of faith and the way sacrosanct can shoot him says it in this very famous line
the liturgy is the summit toward which the activity in the church has directed and also the found from which her power flows so everything is centered around this act of worship
how we believe affects how we worship how we worship affects how we believe p m
source and summit i like a lot to me that there's a diagram
like means that either because we're over the next time doesn't work very well doesn't
go
source because there's two fundamental to actually talk about through all these documents the site dissertation sanctification of the church the worship of god
through our worship we are sanctified to are rich with our liturgy we are sanctified and god is worshipped we are sanctified by worshipping god
goddess worshipped by us being sanctified because liturgy is both source and summit so as this movement of from us to god from god to us and i put up here thanks
and trays
summit
source
where should
hey to cation and i have a circle about just that point that it's it's nothing stack
this is how we talk this is how the documents always lay it out this is actually a summary of what we've been talking about so far it's surrounding likes credited the source and summit so there's two movements hear from god to us god as source of our sanctification
the interesting the church is sanctified not we as individuals we just don't talk that way of course we as individuals are but liturgical language is we language and then we're what professor saying remember when
christ appeared to save pop
unless the
so begin with prayer from the sacramento this is
the masses of pairs from various needs and intentions pair for the church

god our father may your church always be your holy people united as you are one with the sun and the holy spirit
may your church be for all the world a sign of your unity and holiness as it grows to perfection in your law
we asked us to our lord jesus christ your son who lives and reigns with you if only spirits are one god for ever and ever
amen
so welcome class to

just a quick recap of what we did last week catch up so i started with some broad swipes
about ritual
just kind of give us an anthropological base that thing from taf and rituals first that i find very important to understanding this idea that ritual his ideology and experience and action and also that's his definition my own idea reality said his ritual as somehow making
sense on of reality some reacting to reality
through the dance through music through word
then know we talked about biblical worship getting a little more focused again his point that i find very important it's not our worship in the biblical sense is not our way of trying to call got down to us not trying to appease god our worship is the seller
ration of the fact that god has already come to us specifically and christian worship
that this reconciliation as mediation has been brought about by christ the priest are ready and we enter into that priesthood in celebrate that fact
and also this idea that we we inherit from the hebrews that this this this salvation is just as real and active in the remembering of it
it's just as real in the historical in the with ritual celebration as it wasn't a historical event were now re-enacting it were entering into that ever present reality and salvation worshipping
and we participate in that eternally present i love phrases like that eternally president
then i talked a little bit about specifically once liturgy why shaving is not a liturgy and maybe a ritual but it's not a liturgy because liturgies always a public work and always involves others
and then i talked a bit about them cavenaugh especially when we met the connection between belief and worship
ah how liturgy is primary theology it's a place where theology is created it's committing an act of believing
and lexer on the next nd which i find this is constant refrain in my life and i think about liturgy ritual is the ideology and action how we pray it's how we believe how we believe it's how we're going to pray and so the church is very cautious about putting structures and how we pray because it's going to shape how we believe it's a for
warming thing we'll talk about that a little bit more it's not a teaching moment as is we'll talk about it as did the scalia but liturgies a for mating thing
so the way the kind of celebrations we
foster we are fostering encounters with god for each other in that way
and what i just restarted on just as we ended last time and this so beginning and is these these to direct acts involve that are spoken of in the documents
sanctification of the church and worship of god and i put those two things together with with that famous line from sacrosanct and punch helium the liturgy is the summit toward which the activity of the church directed
it is also the found from which all our power flows
the i could just think about that over and over and over again in some ways i want to disagree with it because i don't feel like that's really where on my deck direct my activities are directed but what that tells me as i'd better start thinking like the church then somehow all of our activity is direct
did toward liturgy all of our activity is directed toward that act of worship
everything we do our cooking even our private time are walking in the woods are sleeping everything we do is directed toward liturgy and a broader sense is directed toward worship
and it's also the start so that's the summit of our activity is to highlight of our activity
and then it also becomes this summit
from which all her power flows to documents say
now are documents are is presuming eucharist at the center of that and know debates on and on back and forth as eucharist are really the the key monastic liturgy yeah yeah yeah i don't even go to that polemic the idea is our our documents are the basic theology assumed that eucharist
right there at the center all those focused toward eucharist
someone to give you that my lovely diagram here again
which he has a better sense whatsoever i heard this way
sunt
source and i just made this trays
and famous
worship
sanctification
and i want to discuss the fact that this is
but they never thing just as it doesn't stay there eventually we will stay just had happened the mode of crazy thing but we worship and it's the some of the summit of our activity is for us all of our all of our be all of our activity all are doing to turn itself into were
worship and praise and things and from that we are sanctified and it's the source of all our power is the source of all the power of the church is that praising there things that we
offers the highlight of our activities so the church talks about sanctification and worship sanctification and worship and you can find it over and over and over again from us to god sanctification and and this is the important thing we are i ended but this last time we are sanctified as a church liturgical
language is always we language and the story i was telling you again of last class when st paul is struck blind on the road jesus says why are you persecuting me and the image that i got from that from a professor i had was
the was persecuting christians many christians and jews why you persecuting me the church is that body we always have to remember that
and so took these two things worship and sanctification or never separated from each other our goal is to worship at it is are worshipped and sanctified us but we will not be able to worship if the holy spirit had not been planted into our hearts so we need to go back to that also
this idea that this act of believing that we're committing
is an act of believing in that one who calls us and enables that worship
now here we're bumping into this notion of our priesthood being a sharing and the priesthood of christ a participation in the priesthood of christ
the spirit of christ has been planted in us and it's that spirit that praise in us
and allows us to share in their praise that eternal priesthood
back to our idea that we're not calling god down upon us the calling has already happened the mediation is already won the connections there were entering into it by our worship
when i want to look at then is this definition from i have two extra copies if we don't have ones from the constitution sacred liturgy is very famous paragraph
look at the yard
the wanted to the third paragraph
the liturgy then is rightly seen as an exercise of the priestly office of jesus christ
it involves the presentation of human sanctification under the guise of signs perceptible by the essential senses and it's accomplishment in ways appropriate to each of these signs idiot full public worship is performed by the mystical body of jesus christ that is by that
head and members as keep read from this it follows that every liturgical celebration because it is an action of christ the high priest that of his body which is the church is a sacred action surpassing all others no other action and church could equal it's efficacy the
same titled the same degree
so that the sacred liturgy is an exercise in the priestly office of jesus
our celebration of that is our way of realizing our priesthood are sharing in that priesthood of christ this is was so in emphasize to me by my ecclesiology professor who's a big student of eve congo
the holy click here ecology of us recognizing our priesthood not talking about our date priesthood not talking about ministerial priesthood but our priesthood the the big sign for that comes from me when we realized this chrism which is poured over the priest chan's is used three times
baptism confirmation and priesthood
so the ordained priest to desegregate a priesthood is like is a an outcome of that first priesthood which we all share and we are each priests in that sense ministerial priest onset an ordained priest we are priests sharing in that one priesthood
of christ when we gather to do liturgy we are doing so as priests we are a priestly people we are all priests sharing in their priesthood of jesus christ
our worship than is an exercise of the priestly office of jesus christ and is an exercise of our priesthood as priestly people the mediation between god and humanity has been won by jesus and we enter into that mediation that we become the priests of creation by our act of worship i've
find this very exciting this whole notion in st paul all creation is groaning while we await the redemption of our bodies
we are the priests of creation there's one line from i'm not sure what document of john paul and cyclical talking about humankind as the priests of creation and are active worship is are giving voice to all of creation to this groans and sighs of creation that can form themselves
in the words those are are we we form those into words we are the priests entering into that one priesthood of christ
i'm pounding and pounding and pounding on that
the sacred liturgy than is consequently the public worship which our redeemer as head of the church renders to the father
jesus is rendering to the father as well as the worship which the community of the faithful renders to its founder jesus to the father us to jesus and through with and in jesus to the father
and i've lost the page

in short
it is part of the definition i didn't give you a your sheep there
the worship rendered by the mystical body of christ in the entire family members
and of the look
i didn't bring my studio by happened to being the scriptures with them
let me just kind of pas the status
spinning first to your audience
this fundamental them stance of the creature toward the creator in paul and literatures when i want to talk about just for a moment i wanted to get these exact words you can hear this his ephesians chemical which we pray every friday night at vespers
how paws fundamental stances that we exist specifically to give praise to god's glory and in sufficient chemicals he says it three times
blessed be god and father of our lord jesus christ you know what i'm talking about
verse six to the praise of his glorious grace first twelve so that we who were first to set our hope in christ might live for the praise of his glory first fourteen this is the pledge of our inheritance toward the redemption is god's oh
the people to the praise of his glory
it's appalling
the we exist specifically to give praise
the other part of that definition that same paragraph that i like so much which is where we move into cipriano wagner genie
is right in the middle there the liturgies then is rightly seen as an exercise of the priestly office of jesus christ it involves a representation of human sanctification under the guise of signs perceptible by the senses
and it's accomplishments in ways of coping each of these sentences sentences for the volga genie especially likes to point out that this definition is emphasizing the importance of sign in the liturgy so much to such extent that this idea that the liturgy is a struct
sure a system of signs perceptible to the senses even appears to be a central fact a central point of the liturgy that idea that signs perceptible to the sanctions and the signs are not only for to worship at the signs were also with referred to sanctification so the side
things are important for both both movement sanctification and worship together from god to us from us to god so not only does god sanctify us through site not only do we worship god through signs god it turned sanctifies us through these same signs and he loves to delete it kinda guy
as
read tone the theological conventions include energy father like a genie develops this notion of signs and sensible signs i just like reading the
the chapter headings
chapter two the liturgy as a complexes of sensible signs and then chapter three moves on the liturgy as a complexes of efficacious sensible signs and then chapter four moves on the liturgy as a complexes of sensible efficacious signs of the church sanctification worship takes
so one thing that it becomes this real central point in the whole study of liturgy
i gave you their than a paragraph from him a theological dimensions
which i was saying is not even a description it's a homily and he likes to call this more description than a definition i'd like to pick this a part of a little bit
the complexes of sensible signs of things sacred spiritual and in visible instituted by christ or by the church
signs which are efficacious each in their own way of that which they signify
by which signs god the father by appropriation through christ the head and priest and in the presence of the holy spirit sanctifies the church and the churches of body in the presence of the holy spirit uniting herself to christ head and priest through him renders her worship to god
she's she there's everything we're talking about in one paragraph but let's pick three or more time the liturgy is that complexes of sensible signs that what a sensible mean hear things that it doesn't mean sensible rational but sensible things you could touch and smells very incarnational definition percent
present receptacle
signs of things that are sacred things that are spiritual invisible now this is going to be important in a couple paragraphs from now instituted by christ by the church this is part of our definition of what's liturgy and what's not liturgy we talk about liturgy is being things that are specifically we figure instituted by christ instituted by the church and if they're now
not one of those two things are not specifically roman catholic liturgy
signs which are efficacious this is coming up right now to efficacious meaning what that they affect what they signify
each in their own way by which signs and and here's our two things through christ the pretty spirits god sanctifies the church and the church as a body renders worship to god
so let's talk about applications for a minute and the givers to sign and symbol
you could read loss of philosophical definitions about the diversity science symbol for me it comes down to the way i can understand that is to stop sign
a symbol points to something a symbol stands for something or suggests something else by reason of its relationship to something else
a symbol is a visible representation of something invisible
a sign is a symbol sign is always a symbol but a sign and symbol plus size a symbol and something more somehow i signed carries in it or contains in it the reality to which is planning so a stop sign is not really a sign because stop sign doesn't stop
you a brick wall might be a stop sign because it carries you know if it could say dead end it carries with it somehow the reality of signifying so a spoon we say there's where there's smoke there's fire
well to me as smoke at that point is not a symbol it's actually a sign because it's carrying somehow the reality that it's pointing towards you see what i'm sam to me that's easiest way to understand it
so that's why we get to the word efficacious
sign is a symbol that has the power to produce a desired effect
it's efficacious it effects what it's pointing toward of course our most important
signs and are sacraments
we say about the sacraments that they are efficacious
so the eucharist doesn't just point toward the body of christ it's a side because it contains the body of christ
the eucharist especially because it's not just presence but we also considerate person subvert the most powerful sign
baptism doesn't just point toward initiation it's not just a symbol of having read issue actually the initiation is effected by baptism that's how we teach that
reconciliation is not just a symbol of forgive this it's a sign that's efficacious because we are forgiven to the sacrament of reconciliation we are indeed forgiven that sign carries within it the reality
marriage i'm just going down the list year marriage doesn't just point toward something marriage actually is the embodiment the effect of that unity that's why it's a sacrament and this same for a holy orders when we talk about baptism confirmation and holy orders were talking about that nebulous know
of ontological change that's how much we believe it's an efficacious sign ontologically the person receiving that sacrament is changed that's how efficacious
now we can see from time to time michael perry could has some thoughts on this with sometimes religious have talked about
vows being raised to the level of an official sacrament the church probably had some debates about that
and you couldn't kind of understand why but we also use that word sacrament in a in a much broader sense so even our documents talk about the church as sacrament it's a sign containing the reality of what it is
and so my vows sacrament in that sense they weren't just empty words day where they contained the reality of what they were there was a real sign we talked about we talk about the liturgy the hours as sacramental it's not one of the seven sacraments but it is sacramental it contains
the reality is that official side of the church and state official energy the church
so
sign as instrumental sensible thing which makes present something else who's place it takes
sign revealing the thing signified but at the same time to the mystery of faith a sign also hides what signifies that's where the eyes of faith come from
i've just just flashed into my my mind
little bearing on our friend from and tribe
he was here at eucharist
and during the consecration cheers were just flowing down space they asked him later
how about and he had seen them they had seen the upper classes over the bread and he just knew that the power of god was being called down and his bread and he just knew that this bed was no longer bread he understood the hat
now that sign there wasn't hiding anything from whom he already had the eyes of faith our british friends who have very much that way to may see they know something powerful going on during the consecration during the eucharistic prayer they see that they have those eyes those things are not necessary hidden from them but it's funny how many catholics on the christians
does things are hidden from so those eyes of they'd come from what from so kind of belief in supernatural reality from some kind of belief in spiritual reality
so for someone who does not grasp its value the sign acts as a screen
decide hides the reality maybe protects the reality heard somebody say it that way once
but for someone who does
grasp the value it acts as a bridge it acts as an informant the sign does
so when we say signs are efficacious we mean they carry within them the power they caused through the power of god some kind of meth metamorphoses
so back to for the wagner genie
the liturgy is the complexes of sensible efficacious signs of the churches sanctification and of her worship

what else are the signs and liturgy though besides the obvious ones to make it really incarnational i think we have to add in their speech as a sign
gestures movements attitudes elements objects art music persons these are also become signs because it's true we're very incarnation it's through physical things that we worship
boils water wine bread it's through all these signs that we worship and is through all these signs that god sanctified us i have a clear memory of going to her and evangelical wedding ones and i went to school with this guy and he was talking to
about another reformed tradition missing or yeah but there's still little too close to the liturgical to being a liturgical churches if that was a bad thing and it was that i was maybe thirty bruce the first i met heard that concept as if it was a bad thing to be a liturgical church and i went to this guy's well
was in you know some kind of a room and industrial complex with you not some cheap lights a little bit of awful music and i felt sitting up the ugly folding chairs you not cheap pulpit plastic flowers the whole thing and
this was a good thing because it wasn't a liturgical tradition and will ah i'll take the liturgical tradition but their the farther and farther way you get for roman catholicism within christianity i find i don't mean this to be a prejudice this is just a fact from what i've seen the farther and farther away you get for roman catholicism and
orthodox anglican lutheran mass the methodist paeonia the more and more you see less and less things around less and less vestments less and less candles less and less incense less than that's why less than less oil all less and less actually
guns and just focus completely on somebody preaching in some him and going on why it seems to me there's less and less belief that the body is good that there's less and less believed that the earth is good that all these things are good that god sanctifies us through these things
and that we worship through these things i love being roman catholic because we love this stuff we love the sounds and the sights and smells and the collars all those things we think are good and god sanctifies us through them we push through them and
they are to be trusted his father by he says our liturgy is this complexity of sensible things
that signify the spiritual and the invisible
this part gets a little loft year right on the board seeking i didn't i didn't put this on your hand out
no
you are for this is rife father banerjee four dimensions of liturgical sign
member
two
the months dre
you know
three
ah the gate team
for
prefab i like this alot
and i'm better
mark about it
no
so if all of our our our liturgical signs
we could say have four dimensions to them now you can say they have six you could say they have made because it that one but this is the way father by virginia explains it and i like this allowed because it also carries in this notion of time first of all every liturgical sign is commemorative it remembers
christ's saving action
just as in hebrew liturgy commemorative of the self salvific activity of god the lord the holy one of israel to we very talked about that and in that commemoration by commemorating that that salvation is just a
as real and active as it was a historical event
secondly though every liturgical sign has this dimension as well that is it demonstrates the present visible sacred realities
demonstrative of the present visible sacred realities as i just said by commemorating we don't just mean remembering something in the past in our remembering the saving reality is somehow present again christ is forever our high priest crisis forever at all
all eternity offering praise to the father in the holy spirit in this eternal now so when we are participating in these liturgical signs we are entering into a liturgy that's always going on entering into a worship it's always going on and so with all the choirs of angels in heaven we sing this unending him of prey
raise it's a present reality second aspect of the present which points to the future
the third dimension in liturgical sign it's a moral sign obligating obligating to it's a moral sign that obligates
this goes back to
aiden cabin which i quoted to you
this idea of us committing an act of believing
wasn't that in canada it's
yeah problems
committing an act of leaving both here to treasure
commits when it worships an active believing an act of faith in the one so when we worship we're committing an act of believing and that act of believing obligates us to a way of life
obligates us to a system of believing when we say amen we are somehow committing ourselves to this way of life to this christian way of life to be followers of christ
and therefore no one should ot receive these sacraments loosely because they're an act of commitment having received them we are now obliged to live a certain way
our participation
is an aspect of ourselves as bride of christ so it is sense every time we take part in the liturgical sign in the liturgy we're renewing our marriage vows were renewing our marriage as bride of christ every time we participate in this liturgy of the church
ouch
and then forest this fourth dimension and liturgical sign every liturgical sign somehow is also poor tending is also prophetic of a heavenly glory so not only the past and present but even the future is contained in our liturgical celebrations
while we pray we are waiting one of my favorite lines in the liturgy in joyful hope we're waiting and joyful hope for the coming of the fullness of time for the coming of our savior
this is most explicit for me during that embolism between the our father in the doxology the words around thy kingdom come thy will be done and then we waiting joyful hope for the kingdom's yours
then joseph i've heard to speak more eloquently than anyone on this notion of already and not yet and i like that very much and think that quite often but also the our father the kingdom of god is already here and it's not yet here is both of those aspects to this wonderful tension
so now that's what happened is all about to
and these liturgical signs are prophetic of that not yet not yet completed but also prophetic of that of us waiting and joyful hope for that completion hope meeting we believe it's gonna happen not home meaning we wish it will happen some day we used the road huh
hope wrong all the time we always think hope means i wish that will happen i'm not sure hope means i'm sure it's gonna happen hope means i hope i know it's going to happen i'm i'm counting on it to happen
so at eucharist
someone once described this moment in the our father and i i do it it's kind of folksy to love to look out in the parish and see people holding hands through the our father and raising their hands the doxology is the most beautiful and moving side to me i could week after week after week with like this one
moment of realized eschatology it was in already the not yet i know it's not yet but there was already moment about it of that unity so some of this portending and prophetic nature of the liturgical sign some of this dimension is about the fact that for exam
ample this time of peace i don't just wish you the sign of peace because i'm at peace with you i wish you sign a peace because i want to be at peace with you we come together to eat from one body not just because we are one body because we want to be one body there's some of that also because those so
sacraments are meant to effect what they symbolize so i've heard the argument that oh you shouldn't even go to eucharist if you're carrying angering your how you shouldn't be celebrating the eucharist if you're not united well i don't think that works eucharist is what unites us it's one of the reasons we do it is so we can effect this year
unity and that has interesting implications for community communion to doesn't it
there are some who would argue that
in order for anglicans and catholics to be you know maybe they should just start be united just start doing it together and let that effect
now what's tied up there for me that as i see the past the president of future past commemorative the present its demonstrative the present reality and it's obligating me in this present moment to living a certain way of life and then prophetic in the future where this is all
tied up for me again is right there at the center of the eucharist right there at the center of the eucharistic liturgy with the memorial acclimation there's words all summed up
there's three verbs their christ has died christ is risen christ will come again i don't think people realize that that that one of the middle is in present tense not christ has died christ is has risen christ is risen
christ will come again
so there's the three realities president
all the time it's interesting how all the more automation to the dying assured that rising and restore restored in her life lord jesus come in glory always pointing them to that future glory as well

so now this next division will see how far we get into this i wouldn't mind a free up
sort of
actually i'd like to stop there exists a nice break and then the next class could be the last one how that be going in sexual favors
i think that's enough for that section you want to chew that i'm a little bit disagree
oh shattering the tape off so you can speak freely
what do you see