Liturgy and Spirituality
2002 Reston, Virginia
2005 | 2004 | 2003 | 2002
Convener 2002
James A. Schmeiser (professor of religious studies in the Department of Philosophy and Religious Studies, King’s College, University of Western Ontario, London, Ontario).
Seminar Participants 2002
David Rankin, Shawn Madigan, Willy Malarcher, Diane W. Stephens, James Empereur, Larry Madden, James Schmeiser
Seminar Report 2002
Our meeting began with a reflection on The Holy Longing by Ronald Rolheiser. There was general agreement on his central theme that “spirituality is about what we do with the fire inside of us, about how we channel our eros.” However, in our consideration, there is a need for greater awareness of the cultural context in which different people live. This is particularly so when we relate spirituality to liturgy. For many people life is difficult and the liturgy is a time for comfort. The significance of community or lack thereof is always a central issue. Within an urban setting is there a community which demands, in his words, “that there be some real sharing of life together, namely that we pray together, that we celebrate some of our everyday joys, fears and feasts together; that we are responsible to each other and open to each other as regards mutual correction and challenge; that we are responsible together for the ministry of the church; and that we have some common sharing of finances?”
James Schmeiser presented an analysis of Diarmuid O’Murchu’s Reclaiming Spirituality. One of his central themes is that contrary to much religious practice, spirituality connects us with the God who co-creates at the heart of creation; it is a creation-centered spirituality. He argues that the Kingdom proclaimed by Jesus far exceeds the confined world of formal religion, of which liturgy is a part. Its qualities such as equality, justice, liberation, peace, and love are often absent within the religious sphere. Attitudes which would enhance inter-relatedness are frequently missing. In some religious and liturgical fora, sexist attitudes are obvious. Where is the place for creativity, ecstasy, and the freedom to flow with experiences? Is the use of imagination encouraged? To what degree are individuals able to share their stories? Whom do we exclude from sacramental sharing?
James Empereur developed a few of the concepts from a new book that he is working on with Eduardo Fernandez: From Light to Light: The Recovery of Cosmic Spirituality. Agreeing with Leonard Boff, he affirms that “matter is not merely an object for human manipulation and possession. It is a bearer of God and a place where we encounter salvation. Matter is sacramental.” Referring to Kenan Osborne, O.F.M., the world “becomes sacramental when human persons recognize creative action in the world and this produces a reaction in the persons.” He examined this recovery of cosmic spirituality in the context of Hispanic spirituality, in particular, Hispanic popular religion as an “authentic reflection on our relationship with God in postmodern times.” A particularly fascinating consideration was the place of the virgin of Guadalupe, the “cosmic mother” with her symbols of the moon, stars, sun, as well as being the mother of the Redeemer. In her the cosmic order and redemption are brought together. And redemption, referring to Garcia-Rivera, is the entire creation participating in a liturgy of praise, it is a liturgy that encompasses the entire cosmos.
Diane W. Stephens gave a historical account of the Iona community based both on personal experience and research. The centrality of worship is seen as the “mainspring of all our activities and both the beginning and the end of our commitment to world peace, social justice and the rediscovery of an integrated spirituality.” The liturgies reflect three traditions: the Celtic, Benedictine, and Reform. Worship is ecumenical. A concern was that the “spirituality of engagement,” the focus on action, did not leave much room for interiority, silence, stillness, or rest. Repeated weekly themes tend to restrict the breadth of the Bible and ways of understanding God. The place of women in the liturgies needs further consideration. Finally, a pilgrimage around the Island is a weekly event, offering an opportunity to reflect on the journey of one’s life as well as the life of the world.
Willy Malarcher presented a fascinating exchange of letters between himself, as the liturgical consultant on a church renovation project, and an architect who would be happier to revert to many of the structural designs prevalent before Vatican II. Specific areas of conflict concerned the presence of Christ in the assembled community, the importance of the sense of gathering in an atmosphere of hospitality, the creation of an environment where all participants could respond to their call to ministry. The strongest emphasis of Malarcher was on the recognition of the importance of those present. It would seem that the strongest emphasis of the architect was on the centrality of the tabernacle and an atmosphere of silence. Foundational to the different positions was the different understandings of sacramental theology.
The main focus of next year’s deliberations will be “The Spirituality of the Journey.” Papers to be presented will be “Hispanic Altars and Processions of Condolence Connected with Good Friday and the Day of the Dead” by James Empereur; “Exploring the Silk Road” (elements that we gained for our spiritual and liturgical practices) by Willy Malarcher; “Ignatian Spirituality and Liturgical Spirituality” by Larry Madden; “Popular Religion or Popular Spirituality? Inculturated Perils and Possibilities for a Liturgical Life” by Shawn Madigan; “Spiritual Journeys of the Formerly Churched” by Diane Stephens; “The Pilgrim Cross and the World Youth Day 2002” by David Rankin; “The Camino-Santiago de Compostela” by James Schmeiser.