Tag Archives: Liturgy

Jesus of Nazareth

Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration

by Joseph Ratzinger, as Pope Benedict XVI (2007)

This book could be Pope Benedict’s version of “What I did on my summer vacation.” True. When it comes to theology this pope was a trekkie in every sense of the word. And I love him for it. I love that he didn’t let his job as the keeper of the papacy hold him down. He just had the good taste to make sure he did this stuff on his own time.  Not that he let that give him an excuse for shoddy workmanship. This book was world class all the way.

My favorite parts are the entire chapter on The Lord’s Prayer and the chapter on the parables, with particular mention to his treatment of The Good Samaritan. Another tip of the hat goes to the part called “The Dispute Concerning the Sabbath” in the chapter on the Sermon on the Mount.

From the last chapter, Chapter Ten, “Jesus Declares His Identity”, we have an excerpt from a section called “The Son of Man”:

Let us turn now to the scriptural passages themselves. We saw that the first group of sayings about the Son of Man refers to his future coming. Most of these occur in Jesus’ discourse about the end of the world (cf. Mk 13:24-27) and in his trial before the Sanhedrin (cf. Mk 14:62). Discussion of them therefore belongs in the second volume of this book. There is just one important point that I would like to make here: They are sayings about Jesus’ future glory, about his coming to judge and to gather the righteous, the “elect.” We must not overlook, however, that they are spoken by a man who stands before his judges, accused and mocked: In these very words glory and the Passion are inextricably intertwined.

Admittedly, they do not expressly mention the Passion, but that is the reality in which Jesus finds himself and in which he is speaking. We encounter this connection in a uniquely concentrated form in the parable about the Last Judgment recounted in Saint Matthew’s Gospel (25:31-46), in which the Son of Man, in the role of judge, identifies himself with those who hunger and thirst, with the strangers, the naked, the sick, the imprisoned–with all those who suffer in this world–and he describes behavior toward them as behavior toward himself. This is no mere fiction about the judge of the world, invented after the Resurrection. In becoming incarnate, he accomplished this identification with the utmost literalism. He is the man without property or home who has no place to lay his head (cf. Mt 8:19; Lk 9:58). He is the prisoner, the accused, and he dies naked on the Cross. The identification of the Son of Man who judges the world with those who suffer in every way presupposes the judge’s identity with the earthly Jesus and reveals the inner unity of Cross and glory, of earthly existence in lowliness and future authority to judge the world. The Son of Man is one person alone, and that person is Jesus. This identity shows us the way, shows us the criterion according to which our lives will one day be judged.

– pp. 327-328

Not everything in this volume is as readable as the passage above, but the entire thing is worth the challenge.

 

 

Prayer Primer

Prayer Primer: Igniting a Fire Within

by Thomas Dubay, S.M. (2002)

Much like Seeking Spiritual Direction, also by Fr. Dubay, this book’s best part is the question and answer portion toward the end. The answers are reassuring and not at all intimidating. Consider the exchange on distractions in Chapter 15, “Problems and Pitfalls”:

3. “I am often pestered with distractions at prayer. I really do not want them, but is there anything I can do to get rid of them? I try but don’t much succeed.”

The first thing you can do is be at peace. As long as distractions are not deliberate or intentional, they do much less harm than you think. If you sincerely want to pray, and you try reasonably well, you are praying.

– pg. 149

Other highlights are a chapter dedicated to the “Liturgy of the Hours”, and the final two chapters, “Assessing Progress” and “Growing in Depth”.

 

The Spirit of the Liturgy

The Spirit of the Liturgy

by Pope Benedict XVI, as Joseph Cardinal Ratzinger (2000)

This book is where Cardinal Ratzinger suggests what you may have seen at some churches: the altar with a crucifix facing the priest. Some have dubbed it the “Benedict arrangement” or some such terminology. It’s an interesting proposal.

Beyond getting into some of the trickier theological questions about the liturgical changes since Vatican II, this book is written in a spiritual prayerful style compared to a lot of Ratzinger’s other theological output. It is definitely worth a read if you are interested in getting deeper into the liturgy as well as understanding some of the differing approaches that various people are in favor of or against.

While the sections on Sacred Space and Sacred Time are particularly strong, they are too long to quote. Instead, here is something from the first chapter, “The Question of Images”, of Part Three, “Art and Liturgy”:

The icon of Christ is the icon of the risen Lord. That truth, with all its implications, now dawned on the Christian mind. There is no portrait of the risen Lord. At first the disciples do not recognize him. They have to be led toward a new kind of seeing, in which their eyes are gradually opened from within to the point where  they recognize him afresh and cry out: “It is the Lord!” Perhaps the most telling episode of all is that of the disciples on the road to Emmaus. Their hearts are transformed, so that, through the outward events of Scripture, they can discern its inward center, from which everything comes and to which everything tends: the Cross and Resurrection of Jesus Christ. They then detain their mysterious companion and give him their hospitality, and at the breaking of bread they experience in reverse fashion what happened to Adam and Eve when they ate the fruit of the tree of the knowledge of good and evil: their eyes are opened. Now they no longer see just the externals but the reality that is not apparent through their senses: it is the Lord, now alive in a new way. In the icon it is not the facial features that count (though icons essentially adhere to the appearance of the acheiropoietos). No, what matters is the new kind of seeing. The icon is supposed to originate from an opening up of the inner senses, from a facilitation of sight that gets beyond the surface of the empirical and perceives Christ, as the later theology of icons puts it, in the light of Tabor. It thus leads the man who contemplates it to the point where, through the interior vision that the icon embodies, he beholds in the sensible that which, though above the sensible, has entered into the sphere of the senses. As Evdokimov says so beautifully, the icon requires a “fast from the eyes”. Icon painters, he says, must learn how to fast with their eyes and prepare themselves by a long path of prayerful asceticism. This is what marks the transition from art to sacred art (p. 188). The icon comes from prayer and leads to prayer. It delivers a man from that closure of the senses which perceives only the externals, the material surface of things, and is blind to the transparency of the spirit, the transparency of the Logos. At the most fundamental level, what we are dealing with here is nothing other than the transcendence of faith. The whole problem of knowledge in the modern world is present. If an interior opening-up does not occur in man that enables him to see more than what can be measured and weighed, to perceive the reflection of divine glory in creation, then God remains excluded from our field of vision. The icon, rightly understood, leads us away from false questions about portraits, portraits incomprehensible at the level of the senses, and thus enables us to discern the face of Christ and, in him, of the Father.

– pp. 120-122

Gospel Spirituality & Catholic Worship: Integrating your personal prayer life and liturgical experience

Gospel Spirituality & Catholic Worship: Integrating your personal prayer life and liturgical experience

by Paul L. Cioffi, S.J., & William P. Sampson, S.J. (2001)

This excellent little book comes in at around 130 pages. It is a little uneven at times, and that might be due to having two authors. In spots, it is sublime.

The premise is that there seems to be a tension between spirituality and formal worship that ideally ought not to be there.  The authors attempt to make the case that Christ sought to overcome this split in leaving us the Eucharist. They point out how odd it is that Christ seemed to be against formal ritualism, yet chose to leave us with a rite–just as he was headed for the climax of his earthly mission, the Cross.

They do an inspired job of attempting to get into the mind of Jesus and uncovering his possible thought process. It is the chief surprise of this book and worth reading for that payoff alone.

UPDATE: You will likely notice that the references to the texts of the Mass do not reflect the revision to the English version of the Roman Missal which came out at Advent in 2011.