“Now is not the time for this.” I can think of few phrases that so capture the spirit of our age and its perspective as this. We are obsessed with schedule and itinerary and the control we believe they give us. Life must be arranged and it must be optimized. But as we all know, reality does not yield in this way, and few things reveal the objectivity and intractability of reality as death. We do everything we can to defer and distract from our reckoning with death; it’s never quite the right time to consider it, after all. And so we must see it as a severe mercy that we are halted this day and called to remember again.
Pentecost is a feast of joy in the Lord’s renewal of His people’s spirits and His whole creation through the giving of the Torah. As the 16th Century Rabbi Judah Loew ben Bezalel notes, “Man’s connection to Torah represents the fruit of the soul God placed within, and its ability to produce spiritual bounty … Without Torah, he remains in that state; but once he receives Torah, he realizes his potential as adama to bring forth bountiful produce.”
Confirmation is one of the seven sacraments of the ancient faith. Sometimes called ‘chrismation,’ owing to the long-standing practice of using blessed oil (or chrism) as part of the rite, Confirmation bestows a unique grace to the baptized Christian, by which the nascent gifts of the Holy Spirit are stirred up in them and by which the Christian is sealed as belonging to Christ. The stirring up from within and sealing from without bestow strength upon the Christian, so that they may carry out their vocation as a member of the congregation of the faithful.
One of the great questions in the Church’s understanding of Christ concerns the properties of His resurrected Body. From the time Jesus exits the tomb, there is something evidently different about His embodied life from how it existed prior to His Resurrection. The Evangelists take special care to demonstrate that Jesus continues to have a body, that His body is continuous in some ways with the body the disciples had known before the Passion; yet His body now possesses new properties that begin to reveal and oblige a new relationship that Christ will have with His disciples as He ascends to the Father and the Spirit comes upon them. For the final entry in our series on mystagogy, then, we turn to the sense of ‘touch’ and its place in our worship of the risen Lord.
I remember the first time I received Holy Communion in an Anglican Church. It was after a long season of participation in non-denominational churches, for which communion was infrequent, instrumental to the point of a sermon, and individualized as a private devotional response to the pious atmosphere of the day. This was different from my childhood experience of Sunday mornings in a traditional and conservative Methodist church, at which communion was a regular movement of the liturgy. As I went searching in early adulthood for those Wesleyan roots, I entered a beautiful a-frame church near my college and knew that I had come home.
During my years of altar service while preparing to receive Holy Orders, one of the roles I fulfilled most often was that of thurifer, the one who carries the thurible in which the incense is burned. I remember getting acquainted with the rituals of lighting the coals, the smell of fresh grains of frankincense, and the intricate metal-work of the chains holding the bowl of the thurible, which would instantly kink up if you even looked at them the wrong way. The thurifer remains near the thurible throughout the service, and so by the end they have been thoroughly coated by its smoke. It is a scent unlike anything else, and it lingers for hours. Long after the service, on a Sunday afternoon, the church still smells of that deep and sweet and spicy smell. When I would arrive home after church, my family or friends would instantly know what I had been doing, and where I had been. I still smelled like church.
What did we see? Holy Week knows some of the most visually-engaging and emblematic moments of the Church year. One of the iconic sights of Holy Week comes with the Easter Vigil: the lighting and procession of the Paschal candle. It is right to begin our mystagogy with this sight. As the Psalmist writes, “In Your light will we see light.” It is by this light that we begin to see everything else.
It is very easy to view our growth during the season of Lent in the short term. By this point in the Lenten fast we have a good awareness of our own discomfort. Whether or not we chose our disciplines well, at a certain point we very much look forward to the Easter season. As Easter approaches, a healthy way to reflect on this past season is to determine which practices can be carried forward in our spiritual life. We should be evaluating our life of prayer. Have we grown in daily recollection? Are we attending to our life within the community of our parish? Have we prepared to meet the Easter season taking that hope back into our lives? However, although these questions are important, they are primarily focused on short-term growth.
This year we said goodbye to a brother priest in our diocese. After he reposed in the Lord, his widow sent a box to the cathedral containing some of his belongings—vestments, a chalice and paten, and some books. Among these items, I unpacked a prayer rope that had clearly been in use for many years. Its outer threads revealed the effects of friction as the knots were passed through the fingers with each Jesus Prayer. His prayer rope had become threadbare through love and prayerful use. Far from reducing its value, though, these marks of use made it all the more special: it had known a prayerful priest over many years.
Our parish is currently in the happy season of receiving many new babies into the congregation. Whenever we have a wave of baptisms, one of the questions I get asked is about the practice of selecting godparents or sponsors. This is one of my favorite questions to be asked as a priest. As I have been thinking through the practice of Tradition in our parish life, I realized as well that this question is directly connected to our inheritance and bestowal of the Faith. As an appendix to that series, then, I’d like to reflect here on the concept of godparents and to offer the practical advice I give to new parents when they ask about it.
Thus far, we have defined tradition by its literal sense of ‘giving over’ and spoken of the ways that tradition is practiced in both sacred and secular senses. We also spoke of the specter of traditionalism and the way it parasitically feeds on sacred tradition to ensnare those who are seeking a reintegration with the Church before and after, the Church above and among. Traditionalism is a counterfeit of tradition that aims at secular power, using the gifts of the past as artifactual weapons…
We began by defining tradition in its broadest sense as “giving over” and discussed some of the ways Christians understand what it means to pass down the practice of the Faith through the generations. We also explored how Anglican Catholics have a unique sense of obligation to the past and to those giants of the Faith on whose shoulders we now stand. A high view of tradition is an expression of gratitude for what has been preserved through great trials, recognizing that many have suffered to remain faithful to the Lord as they encountered Him in the Church’s prayer, and for whom they endured unimaginable persecution. They understood that the Faith was a gift, one to be received and then given in turn within a view of the Church that was bigger than themselves but of which they were a vital part. It is to that volta between reception and gift in tradition that I would like to turn our attention in this essay.
There is a sweet sense of reunion that attends me when I look at the first, blank page of a new piece of writing. There, I am confronted with the fact that I never immediately know what I should write. It is a lonely feeling that, I think, ought always to attend the attempt to do something novel, and particularly by myself in an empty room. And yet, that lonely space has become the occasion for remembrance, in this moment a kind of invitation of past voices to speak again and come to my aid. If it’s a lesson-plan I am writing, certain master teachers come to mind. If it’s a sermon, then there are certain pastors. If—heaven help us—I am attempting a poem, then the much annotated stars of my Norton anthology start to emerge. Sometimes, it is a friend; sometimes, it is an ancient author I have never met but through their words. I try to ask as politely as possible: will you help me find my words with some of your own?
