Methods of personal prayer in the medieval church essay

Some things just seem too momentous to keep in mind. Squatting on a floe of eight-foot-thick sea ice at the North Pole, drifting on the 14,foot-deep Arctic Ocean hundreds of miles from land, with everything in every direction south and the sun circling the horizon, you absolutely feel you are on a planet.

Methods of personal prayer in the medieval church essay

Even when major figures within the movement were wrong about certain historical details, the posture was ressourcement, an instinct to draw not simply from old wells but from significant wells long forgotten. In light of discussions about prayer book revision, the Liturgical Movement still presents important questions for us.

Do we want our liturgies today to be guided by certain passionately held convictions, or are we open to the strangeness of an ancient apostolic tradition, one that jars, strains, and challenges even those who think they have orthodoxy all figured out?

What drives our liturgical considerations? From the Maurists of the 17th century to the development of the Book of Common Prayer, scholars of the Liturgical Movement were interested in the worship life of the early Church — but they were also pastors.

Granted, at certain points there could be some romantic slippage, even playing medieval, but over time many streams of thought were continually critiqued and refined, particularly in favor of finding the earliest and best models for contemporary liturgy.

What was desired was a clearer sense of the practices of the early Church, as well as a recognition that these practices might critique and reshape worship today. By the 20th century theologians spoke openly of ressourcement, that is, reviving elements of the apostolic Church but not as historical re-enactment.

Advertisement The faith we have at this very moment did not spring from an independent personal intellectual exercise but was formed and continues to be formed in community.

And the community — the Church — has this faith because others handed it over tradere. When we open our eyes to this tangible reality, voices from the past — strange voices — become familial.

Navigate Guide

The thinking was and remains to this day that the early Church is our Church, and its voices can make claims on our common life today. To borrow from Rowan Williams, there is a risk here: We approach the early Church, however strange, as our family in Christ, as people with something to teach us.

Is that our ethos now in approaching liturgical revision in the Episcopal Church? Is that healthy appreciation for tradition as the living inheritance of an apostolic Church operating among us today? If not, why not? Odo Casel and Gregory Dix. We stand at once in the power of the Creation, the sorrow of the Fall, the wonder of the Incarnation, the silence of the cross and the tomb, the joy of the resurrection, the awe of the Ascension, and the glory of the Second Coming.

But notice what else this achieves: Time functions differently for the Church. Would that imply a servile re-enacting of ancient liturgies, an injunction to repeat some ancient text from a culture foreign not only in space but also time?


And the work of the Anglican Benedictine Gregory Dix makes the point. As some readers of Covenant will know, Dix argued instead for a fourfold structure or action found in early Christian eucharistic practice: His goal was to present an authentic apostolic shape of Christian worship.

Note well the method: We have a living relationship with those early mothers and fathers. That posture toward tradition led to many things: If we are poised to change our liturgy, what is our method?

Methods of personal prayer in the medieval church essay

What are our sensibilities about the prospect of revision? Are we open to the challenge of the past, a living inheritance that makes demands on us much as any relationship does?

Or do we wish to ritualize certain sociocultural agendas that may or may not be all that related to the Nicene faith of the Church? Moreover, what of all the elements we still have in the book, a text not 40 years old?

To what degree have we realized its promise?

Orion Magazine | Dark Ecology

For example, how regularly do parishioners reaffirm their baptismal vows? Can we say that most of our congregations celebrate the Easter Vigil?

Do we affirm the ministry of all the baptized? There are many questions we must ask of any liturgical revision. But the most important, stemming from the ethos of the Liturgical Movement, are these: What is our underlying philosophy of liturgy?

Indeed, do we have one? And are we about to make our patterns of worship reflections of contemporary axes we wish to grind, or are we oriented toward an ancient, apostolic faith that will perpetually challenge, unsettle, and reform us?Prayer is an invocation or act that seeks to activate a rapport with an object of worship, typically a deity, through deliberate the narrow sense, the term refers to an act of supplication or intercession directed towards a deity, or a deified generally, prayer can also have the purpose of thanksgiving or praise, and in comparative religion is closely associated.

High Middle Ages Religious and Intellectual Life

Aug 08,  · From the Maurists of the 17th century to the development of the Book of Common Prayer, scholars of the Liturgical Movement were interested in the worship life of the early Church — but they were also Calvin Lane.

For your convenience, following are new links: No compensation received for these listing, except an occasional link exchange. The core courses for this programme consist of a research methods workshop in Michaelmas and Hilary terms, that is, a series of classes designed to address issues encountered by researchers in medieval studies at master's level, but also intended to be responsive to and shaped by student concerns.

Western civilization is greatly indebted to the Catholic Church. Modern historical studies—such as Dr. Thomas E. Woods' How The Catholic Church Built Western Civilization—have demonstrated with force and clarity that it is the Catholic Church who has been the primary driving force behind the develop.

Origins of the Hours. During the high Middle Ages, Matins began about first light (roughly an hour before sunrise) and contained twelve psalms originally sung during night offices, as well as Lauds celebrating the new day.

6 Prime, a short office beginning at sunrise, was added in the 12th Century.