St. Aidan's Anglican Church, Kansas City - weekly talks

In part II we explore the the sacrifice and real presence of the sacred meal, the Holy Eucharist.

“These holy mysteries”, The Eucharist, is the first of two parts on how we understand the Eucharist as handed down from the Old to the New Covenant. Three headings are considered: Meal, Sacrifice and Real Presence.

Apologies for the recording quality. The mic channel was not set for direct recording.

“These holy mysteries”, The Eucharist, is the first of two parts on how we understand the Eucharist as handed down from the Old to the New Covenant. Three headings are considered: Meal, Sacrifice and Real Presence.

Apologies for the recording quality. The mic channel was not set for direct recording.

The Greek word symbol - σύμβολον, symbolon - is derived from two Greek words syn (together with) and balo (a casting, throwing)which means to bring two realities together and place them side by side. Hence, "outward sign" of something.

All secular / cultural liturgies employ important symbols. Symbols convey deep meanings which reach the heart, the deep consciousness. Thus, the worship of Israel was full of symbols signifying two realities, the visible and the invisible. The Church's liturgical worship incorporates ancient signs and symbols which illuminate the Gospel of Jesus Christ. The cross, the altar and the Gospel Book speak of Christ and his work of redemption. Thus, we bow before these symbols, giving honor and worship to the one signified, Jesus Christ.

We examine common ways we use our bodies as symbolic language. We clap our hands, give high-fives, thumbs up and the ok sign to communicate without words. These signs reach deep into hearts. We then ask why we find it odd to make the sign of the cross or employ the biblical pictures of embodied worship. Revelation chapter 5 & 8 are considered as patterns of heavenly worship ... the reality in which we ascend within the Eucharistic liturgy ... through faith and grace.

Liturgical worship re-habituates a unity between body and soul, healing the split between the material and the heavenly (invisible yet real as prevenient reality). The earth is the Lords and his Kingdom comes and shall come on earth as it is in heaven.

The Greek word symbol - σύμβολον, symbolon - is derived from two Greek words syn (together with) and balo (a casting, throwing)which means to bring two realities together and place them side by side. Hence, "outward sign" of something.

All secular / cultural liturgies employ important symbols. Symbols convey deep meanings which reach the heart, the deep consciousness. Thus, the worship of Israel was full of symbols signifying two realities, the visible and the invisible. The Church's liturgical worship incorporates ancient signs and symbols which illuminate the Gospel of Jesus Christ. The cross, the altar and the Gospel Book speak of Christ and his work of redemption. Thus, we bow before these symbols, giving honor and worship to the one signified, Jesus Christ.

We examine common ways we use our bodies as symbolic language. We clap our hands, give high-fives, thumbs up and the ok sign to communicate without words. These signs reach deep into hearts. We then ask why we find it odd to make the sign of the cross or employ the biblical pictures of embodied worship. Revelation chapter 5 & 8 are considered as patterns of heavenly worship ... the reality in which we ascend within the Eucharistic liturgy ... through faith and grace.

Liturgical worship re-habituates a unity between body and soul, healing the split between the material and the heavenly (invisible yet real as prevenient reality). The earth is the Lords and his Kingdom comes and shall come on earth as it is in heaven.

The Greek word symbol - σύμβολον, symbolon - is derived from two Greek words syn (together with) and balo (a casting, throwing)which means to bring two realities together and place them side by side. Hence, "outward sign" of something.

All secular / cultural liturgies employ important symbols. Symbols convey deep meanings which reach the heart, the deep consciousness. Thus, the worship of Israel was full of symbols signifying two realities, the visible and the invisible. The Church's liturgical worship incorporates ancient signs and symbols which illuminate the Gospel of Jesus Christ. The cross, the altar and the Gospel Book speak of Christ and his work of redemption. Thus, we bow before these symbols, giving honor and worship to the one signified, Jesus Christ.

We examine common ways we use our bodies as symbolic language. We clap our hands, give high-fives, thumbs up and the ok sign to communicate without words. These signs reach deep into hearts. We then ask why we find it odd to make the sign of the cross or employ the biblical pictures of embodied worship. Revelation chapter 5 & 8 are considered as patterns of heavenly worship ... the reality in which we ascend within the Eucharistic liturgy ... through faith and grace.

Liturgical worship re-habituates a unity between body and soul, healing the split between the material and the heavenly (invisible yet real as prevenient reality). The earth is the Lords and his Kingdom comes and shall come on earth as it is in heaven.

Liturgy means work (worship) of the people … it implies participation over merely spectating. Worship is not a passive activity … like watching tv, for example.

Liturgy calls us to employ our bodies in standing, kneeling, making the sign of the cross, bowing and the like … all pointing to something transcendent.

Catechesis? Another word for discipleship, spiritual formation

Catechesis is the way the faith is taught and caught. Outside a classroom setting, our liturgy in all it’s forms, from morning and evening prayer, compline, baptism, ordination, eucharist … call us to participate in the mystery of Christ.

The annual liturgical cycle, centered around the life of Christ, is a powerful form of embodied catechesis … for we learn to center our lives in Christ.

Embodied?

Our personhood is a unity of body, soul and spirit … the unity of exterior and interior. Thus, what we do with our bodies matters, because matter matters.

Today’s NT reading in Romans 12 exhorts us to offer our bodies as living sacrifices in worship … i.e., to get in touch with all the senses aimed towards worship of the living God. And once again, Paul connects worship with love – from offering our bodies worship, the renewal of the mind leading to transformation to exercising our spiritual gifts, ultimately expressed in the way we live and honor others. It begins with embodied worship, an embodied liturgy proclaiming the Story of Reality centered in the saving work of Jesus Christ.

Of course, the nature of embodied worship isn’t limited to offering our physical bodies … it involves the wider realm of creation … thus the use of water in our baptism, oil in healing, bread and wine in communion, all point to Christ restoring heaven and earth, the invisible and the visible.

Next week, we'll continue walking through the Liturgy of the Holy Eucharist, considering each movement, symbol and embodied expression.

Liturgy means work (worship) of the people … it implies participation over merely spectating. Worship is not a passive activity … like watching tv, for example.

Liturgy calls us to employ our bodies in standing, kneeling, making the sign of the cross, bowing and the like … all pointing to something transcendent.

Catechesis? Another word for discipleship, spiritual formation

Catechesis is the way the faith is taught and caught. Outside a classroom setting, our liturgy in all it’s forms, from morning and evening prayer, compline, baptism, ordination, eucharist … call us to participate in the mystery of Christ.

The annual liturgical cycle, centered around the life of Christ, is a powerful form of embodied catechesis … for we learn to center our lives in Christ.

Embodied?

Our personhood is a unity of body, soul and spirit … the unity of exterior and interior. Thus, what we do with our bodies matters, because matter matters.

Today’s NT reading in Romans 12 exhorts us to offer our bodies as living sacrifices in worship … i.e., to get in touch with all the senses aimed towards worship of the living God. And once again, Paul connects worship with love – from offering our bodies worship, the renewal of the mind leading to transformation to exercising our spiritual gifts, ultimately expressed in the way we live and honor others. It begins with embodied worship, an embodied liturgy proclaiming the Story of Reality centered in the saving work of Jesus Christ.

Of course, the nature of embodied worship isn’t limited to offering our physical bodies … it involves the wider realm of creation … thus the use of water in our baptism, oil in healing, bread and wine in communion, all point to Christ restoring heaven and earth, the invisible and the visible.

Next week, we'll continue walking through the Liturgy of the Holy Eucharist, considering each movement, symbol and embodied expression.

Liturgy means work (worship) of the people … it implies participation over merely spectating. Worship is not a passive activity … like watching tv, for example.

Liturgy calls us to employ our bodies in standing, kneeling, making the sign of the cross, bowing and the like … all pointing to something transcendent.

Catechesis? Another word for discipleship, spiritual formation

Catechesis is the way the faith is taught and caught. Outside a classroom setting, our liturgy in all it’s forms, from morning and evening prayer, compline, baptism, ordination, eucharist … call us to participate in the mystery of Christ.

The annual liturgical cycle, centered around the life of Christ, is a powerful form of embodied catechesis … for we learn to center our lives in Christ.

Embodied?

Our personhood is a unity of body, soul and spirit … the unity of exterior and interior. Thus, what we do with our bodies matters, because matter matters.

Today’s NT reading in Romans 12 exhorts us to offer our bodies as living sacrifices in worship … i.e., to get in touch with all the senses aimed towards worship of the living God. And once again, Paul connects worship with love – from offering our bodies worship, the renewal of the mind leading to transformation to exercising our spiritual gifts, ultimately expressed in the way we live and honor others. It begins with embodied worship, an embodied liturgy proclaiming the Story of Reality centered in the saving work of Jesus Christ.

Of course, the nature of embodied worship isn’t limited to offering our physical bodies … it involves the wider realm of creation … thus the use of water in our baptism, oil in healing, bread and wine in communion, all point to Christ restoring heaven and earth, the invisible and the visible.

Next week, we'll continue walking through the Liturgy of the Holy Eucharist, considering each movement, symbol and embodied expression.

Liturgy means work (worship) of the people … it implies participation over merely spectating. Worship is not a passive activity … like watching tv, for example.

Liturgy calls us to employ our bodies in standing, kneeling, making the sign of the cross, bowing and the like … all pointing to something transcendent.

Catechesis? Another word for discipleship, spiritual formation

Catechesis is the way the faith is taught and caught. Outside a classroom setting, our liturgy in all it’s forms, from morning and evening prayer, compline, baptism, ordination, eucharist … call us to participate in the mystery of Christ.

The annual liturgical cycle, centered around the life of Christ, is a powerful form of embodied catechesis … for we learn to center our lives in Christ.

Embodied?

Our personhood is a unity of body, soul and spirit … the unity of exterior and interior. Thus, what we do with our bodies matters, because matter matters.

Today’s NT reading in Romans 12 exhorts us to offer our bodies as living sacrifices in worship … i.e., to get in touch with all the senses aimed towards worship of the living God. And once again, Paul connects worship with love – from offering our bodies worship, the renewal of the mind leading to transformation to exercising our spiritual gifts, ultimately expressed in the way we live and honor others. It begins with embodied worship, an embodied liturgy proclaiming the Story of Reality centered in the saving work of Jesus Christ.

Of course, the nature of embodied worship isn’t limited to offering our physical bodies … it involves the wider realm of creation … thus the use of water in our baptism, oil in healing, bread and wine in communion, all point to Christ restoring heaven and earth, the invisible and the visible.

Next week, we'll continue walking through the Liturgy of the Holy Eucharist, considering each movement, symbol and embodied expression.