Catholics: a Sacramental People the Church in the 21St Century Center Serves As a Catalyst and a Resource for the Renewal of the Catholic Church in the United States

Total Page:16

File Type:pdf, Size:1020Kb

Catholics: a Sacramental People the Church in the 21St Century Center Serves As a Catalyst and a Resource for the Renewal of the Catholic Church in the United States spring 2012 a catalyst and resource for the renewal of the catholic church catholics: a sacramental people The Church in the 21st Century Center serves as a catalyst and a resource for the renewal of the Catholic Church in the United States. about the editor from the c21 center director john f. baldovin, s.j., professor of historical and liturgical theology at the aboutBoston theCollege editor School of Theology and Dear Friends: richardMinistry, lennanreceived, ahis priest Ph.D. of in the religious The 2011–12 academic year marks the ninth year since the Church in the 21st Century Diocesestudies from of Maitland-Newcastle Yale University in 1982. in Fr. initiative was established by Fr. William P. Leahy, S.J., president of Boston College. And the Australia,Baldovin is is a professor member of thesystematic New York theologyProvince inof the SchoolSociety ofof TheologyJesus. He current issue of C21 Resources on Catholics: A Sacramental People is the 18th in the series of andhas servedMinistry as at advisor Boston to College, the National where Resources that spans this period. heConference also chairs of theCatholic Weston Bishops’ Jesuit The center was founded in the midst of the clerical sexual abuse crisis that was revealed in Department.Committee on He the studied Liturgy theology and was a atmember the Catholic of the InstituteAdvisory ofCommittee Sydney, Boston and the nation in 2002. C21 was intended to be the University’s response to this crisis theof the University International of Oxford, Commission and the on and set as its mission the goals of becoming a catalyst and resource for the renewal of the UniversityEnglish in theof Innsbruck, Liturgy. He from was whichpresident Catholic Church by focusing on four focal issues: heof theobtained North hisAmerican doctorate. Academy Among of his handing on the faith; publishedLiturgy from works 1990 are: to 1991,The Ecclesiology of the of relationships and sexuality in the Catholic Church; Societas Liturgica from 1999 to 2001, Karl Rahner (Oxford University Press, roles and relationships in the Church; and 1995)and of and the RiskingInternational the Church: Jungmann The the Catholic intellectual tradition. ChallengesSociety for ofJesuits Catholic and Faith the Liturgy(Oxford 2008 Universityto 2010. Fr. Press, Baldovin 2004). also He serves is also on the In the past nine years, the center has sponsored 350 on-campus events, welcomed to campus Board of Trustees of the College of the a former president of the Australian 400 prominent scholars and Church leaders, drawn 50,000 participants to its programs, CatholicHoly Cross Theological and of Fairfield Association. University. created a robust website with hundreds of thousands of visitors, distributed C21 Resources He has published and lectured widely. His most recent books are Reforming the to 160,000 readers twice a year on topics important to the Catholic community, established Liturgy: A Response to the Critics (2008) a book series that currently includes 10 volumes, and developed a presence in the world and Bread of Life, Cup of Salvation: of social media on Facebook, YouTube, and even a C21 app. With the continuing generous Understanding the Mass (2003). support of the president’s office and the rich collaborations the center has established with departments and schools throughout the University, we have no intention of slowing down. This issue of C21 Resources follows the fall issue that focused on the Eucharist by exploring how Catholics are essentially a sacramental people. We have the good fortune to have as guest advisory board editor Fr. John F. Baldovin, S.J., professor of historical and liturgical theology in the Boston Jonas Barciauskas College School of Theology and Ministry. Fr. Baldovin edited the Fall Resources, one of our Ben Birnbaum most popular issues, and with minimal persuasion agreed to edit the current issue. We are Thomas H. Groome Fr. Robert Imbelli most grateful for his expertise and generosity. Thomas J. Massaro, S.J. We hope that you find Catholics: A Sacramental People an illuminating and inspiring Robert Newton experience. Barbara Radtke Jacqueline Regan Sincerely, C21 Resources, a compilation of the best analyses and essays on key challenges facing the Church today, is published Robert R. Newton by the Church in the 21st Century Cen- Interim Director, Church in the 21st Century Center ter at Boston College, in partnership Special Assistant to the President with the publications from which the featured articles have been selected. To learn more, please contact: the church in the 21st century center boston college 110 college road, heffernan house chestnut hill, massachusetts 02467 © 2012 Trustees of Boston College bc.edu/church21 2 the in the 21 spring 2012 catholics: a sacramental people contents sacraments in general anointing of the sick catholics: a sacramental people 2 Anointing as Pastoral-Sacramental by John F. Baldovin, S.J. Ministry to the Sick 13 by Bruce T. Morrill, S.J. What Makes Us Catholic: The Sacremental Principle 4 by Thomas H. Groome A Changed Sacrament with Many Graces 18 by Barbara Beckwith The Blessing of a Latino/a Religious Worldview 5 by Nancy Pineda-Madrid penance Sacraments: The Road Back to Christ 7 Why Go to Confession? 20 by David Farina Turnbloom by John F. Baldovin, S.J. baptism How Do You Go to Confession? 21 by Kurt Stasiak, O.S.B. Pope Benedict XVI: From Homily on the “Feast of the Baptism of the Lord” 8 Liturgies of Reconciliation 23 Infant Baptism and Adult Faith by Bernard J. Cooke by Michael Drumm 9 marriage confirmation The Sacrament of Marriage 25 The Missionary Nature of Confirmation 10 by Michael Lawler and William Roberts by Marc B. Caron A Promised Lifetime 27 Confirmation: A Sacrament in Search of a Theology 11 by Colleen Campion by Owen F. Cummings Faithful Love 29 by Melinda Brown Donovan christian funeral Naming the Shadows 30 by Michael A. King Life Is Changed, Not Ended 31 by Catherine Dooley, O.P. update calendar 16–17 on the cover In 1999 artist John Nava was commissioned by the Archdiocese of Los Angeles to create three major cycles of tapestries for the new Cathedral of Our Lady of the Angels. The cover image is one of those tapestries and is a depiction of Jesus being baptized by St. John the Baptist in the River Jordan. This tapestry is forty seven and a half feet high and seven feet wide. Used with Permission, Copyright 2003, John Nava/The Cathedral of Our Lady of the Angels w w w . b c . e d u / c h u r c h 21 1 Catholics: A Sacramental People john f. baldovin, s.j. “The world is charged with the grandeur of God.” he first line of Gerard Manley Hopkins’s Moreover, a number of 20th-century Catholic theologians poem (printed in full on the opposite (especially Karl Rahner, S.J. and Edward Schillibeeckx, O.P.) page) is a fine starting point for considering helped us to recover the idea that in a fundamental way the importance of sacraments and Christ is THE sacrament of God and that the Church is the sacramentality for Catholics. The best primary sacrament of Christ in the world. It’s on this basis Tof our Catholic tradition has always shown an immense that we can understand the seven sacraments of the Church respect for and appreciation of the goodness of God’s as genuine engagements with Christ through his Church. creation. Put simply, we don’t believe that it’s necessary Each of the individual sacraments helps us to encounter the to flee the world and created things to encounter God. Incarnate Lord Jesus and to enter into the effects of his saving On the contrary, because of the goodness of creation and passion, death, and resurrection in a different way. It’s been especially because God chose to commit him irrevocably said, and quite correctly I think, that we better understand to humankind and our created world in the Incarnation, the sacraments as verbs than as nouns. In other words, they we believe that God encounters us through what He has are the actions of the Risen Lord transforming us more made. Put another way, God doesn’t communicate His life and more into His Body. This is a fine way to appreciate to us despite our created, physical, human condition but our participation in Christ’s returning creation back to the precisely in the midst of it. Father by our common participation in His priesthood. This 2 b o s t o n c o l l e g e | c 21 r e s o u r c e s | s p r i n g 2012 sacrament w w w . b c . e d u / c h u r c h 21 3 is the Church’s fundamental priesthood, which is served by pastoral care. In other words, they are ideally not so much the ordained priesthood (the subject of the spring 2011 issue discreet moments as they are high points of a process of of C21 Resources). Hence the central importance of baptism Christian life. which makes us a part of the common priesthood. The final two sacraments are called “sacraments at the The Catechism of the Catholic Church pointedly does service of communion.” Holy orders and holy matrimony, not take a one-size-fits-all approach to the sacraments. each in its own way, help to build up the Christian Instead, it presents them in three groupings. The first is community by incarnating God’s service to us (holy orders) sacraments of initiation. This group includes baptism, and God’s love for the world (marriage). Each of these confirmation, and the Eucharist. Note that this is the sacraments is realized more in being lived out than simply original sequence of Christian initiation, which has now in the ceremonies that initiate them.
Recommended publications
  • Our Lady of the Ozarks Catholic Church
    May 30, 2021 Bulletin – Most Holy Trinity Sunday Our Lady of the Ozarks Catholic Church 951 Swan Valley Drive Forsyth, MO 65653 phone: 417.546.5208 www.ourladyoftheozarks.com email: [email protected] Office Hours: Monday, Wednesday & Friday 8:00 am to 2:00 pm Weekend Mass Time: Sunday 8:30 am Father David Hulshof Weekday Mass Times: Wednesday & Friday 9:00 am Pastor Sacrament of Reconciliation: Sundays before Mass, Wednesdays after Mass 417-334-2928 Holy Hour Adoration of the Blessed Sacrament: Wednesdays after Mass [email protected] Father Samson Dorival Associate Pastor 417-334-2928 [email protected] Deacon Daniel Vaughn Pastoral Associate 417-546-5208 or 812-204-2625 [email protected] Marilyn Guy Financial Administrator Nancy Loughner Office Assistant Laura Cairns Music Ministry Welcome Blessings from our parish family Whether you are visiting for a short while, have moved here and are joining our parish, or are returning to your Catholic Faith, we want to welcome you to Our Lady of the Ozarks Church. Our parish is committed to inviting and supporting every parishioner to become a disciple of Christ, building His Kingdom through prayer, fellowship and service to others. We encourage you to connect with the people and ministries of our parish Our Lady of the Ozarks Mission Statement community and look forward to We are a unique parish called together from far and near. We bring meeting you personally. our talents and our shortcomings, our histories, and our hopes. Please call the parish office and Most of all, we bring our faith, and together in this faith we grow in let the friendship begin.
    [Show full text]
  • SACRAMENTAL THEOLOGY and ECCLESIASTICAL AUTHORITY Dmusjankiewicz Fulton College Tailevu, Fiji
    Andn1y.r Uniwr~itySeminary Stndics, Vol. 42, No. 2,361-382. Copyright 8 2004 Andrews University Press. SACRAMENTAL THEOLOGY AND ECCLESIASTICAL AUTHORITY DmusJANKIEWICZ Fulton College Tailevu, Fiji Sacramental theology developed as a corollary to Christian soteriology. While Christianity promises salvation to all who accept it, different theories have developed as to how salvation is obtained or transmitted. Understandmg the problem of the sacraments as the means of salvation, therefore, is a crucial soteriological issue of considerable relevance to contemporary Christians. Furthermore, sacramental theology exerts considerable influence upon ecclesiology, particularb ecclesiasticalauthority. The purpose of this paper is to present the historical development of sacramental theology, lea- to the contemporary understanding of the sacraments within various Christian confessions; and to discuss the relationship between the sacraments and ecclesiastical authority, with special reference to the Roman Catholic Church and the churches of the Reformation. The Development of Rom Catholic Sacramental Tbeohgy The Early Church The orign of modem Roman Catholic sacramental theology developed in the earliest history of the Christian church. While the NT does not utilize the term "~acrament,~'some scholars speculate that the postapostolic church felt it necessary to bring Christianity into line with other rebons of the he,which utilized various "mysterious rites." The Greek equivalent for the term "sacrament," mu~tmbn,reinforces this view. In addition to the Lord's Supper and baptism, which had always carried special importance, the early church recognized many rites as 'holy ordinances."' It was not until the Middle Ages that the number of sacraments was officially defked.2 The term "sacrament," a translation of the Latin sacramenturn ("oath," 'G.
    [Show full text]
  • 2. the Sacrament of Marriage and Its Impediments
    THE SACRAMENT OF MARRIAGE AND ITS IMPEDIMENTS I. On Orthodox Marriage 1. The institution of the family is threatened today by such phenomena as secularization and moral relativism. The Orthodox Church maintains, as her fundamental and indisputable teaching, that marriage is sacred. The freely entered union of man and woman is an indispensable precondition for marriage. 2. In the Orthodox Church, marriage is considered to be the oldest institution of divine law because it was instituted simultaneously with the creation of Adam and Eve, the first human beings (Gen 2:23). Since its origin, this union not only implies the spiritual communion of a married couple—a man and a woman—but also assured the continuation of the human race. As such, the marriage of man and woman, which was blessed in Paradise, became a holy mystery, as mentioned in the New Testament where Christ performs His first sign, turning water into wine at the wedding in Cana of Galilee, and thus reveals His glory (Jn 2:11). The mystery of the indissoluble union between man and woman is an icon of the unity of Christ and the Church (Eph 5:32). 3. Thus, the Christocentric typology of the sacrament of marriage explains why a bishop or a presbyter blesses this sacred union with a special prayer. In his letter to Polycarp of Smyrna, Ignatius the God-Bearer stressed that those who enter into the communion of marriage must also have the bishop’s approval, so that their marriage may be according to God, and not after their own desire.
    [Show full text]
  • The Three Stages of Salvation, by James Moriello, Firm Foundation Christian Church, Woonsocket, RI, 2016
    The Three Stages of Salvation, By James Moriello, Firm Foundation Christian Church, Woonsocket, RI, 2016 The Three Stages of Salvation By James Moriello, Firm Foundation Christian Church, Woonsocket, RI, 2016 (All Scriptures NKJV) There are three terms which are used to theologically define the salvation of the Christian. “Justification is a divine act whereby an infinite Holy God judicially declares a believing sinner to be righteous and acceptable before Him because Christ has borne the sinner’s sin on the cross” (Unger’s Bible Dictionary). Sanctification is “separation from the secular and sinful and setting apart for a sacred purpose” (ibid). Glorification is the final work of God in which sinners are ultimately made perfect in God’s sight. We can think of salvation as being past, present, and future. For the Christian, justification occurred in the past at point of salvation, sanctification is the continual work of God in the life of the believer which is experienced in the present, and glorification is the future end of that salvation. There is overlap of these terms in some Scripture passages, since God exists apart from time and sees the end from the beginning. This is especially true of sanctification, and has led many to error as to its meaning. Sanctification passages, therefore, can be further divided into three categories. The first is positional, or instant, and it accompanies salvation (Hebrews 6:9). The second is progressive sanctification, and that is the present work of God in which the believer becomes more like Jesus. The third is final sanctification, which is essentially the same as glorification.
    [Show full text]
  • The Sacrament of Marriage and Its Impediments
    The Canadian Journal of Orthodox Christianity Volume XI, Number 2, Spring 2016 The Sacrament of Marriage and Its Impediments The Synaxis of Primates of Local Orthodox Churches1 1. Orthodox Marriage 1) The institute of family is threatened today by such phenomena as secularization and moral relativism. The Orthodox Church asserts the sacral nature of marriage as her fundamental and indisputable doctrine. The free union of man and woman is an indispensable condition for marriage. 2) In the Orthodox Church, marriage is considered to be the oldest institution of divine law since it was instituted at the same time as the first human beings, Adam and Eve, were created (Gen. 2:23). Since its origin this union was not only the spiritual communion of the married couple – man and woman, but also assured the continuation of the human race. Blessed in Paradise, the marriage of man and woman became a holy mystery, which is mentioned in the New Testament in the story about Cana of Galilee, where Christ gave His first sign by turning water into wine thus revealing His glory (Jn. 2:11). The mystery of the indissoluble union of man and woman is the image of the unity of Christ and the Church (Eph. 5:32). 1 The document is approved by the Synaxis of the Primates of Local Orthodox Churches on January 21 – 28, 2016, in Chambesy, with the exception of representatives of the Orthodox Churches of Antioch and Georgia. 40 The Canadian Journal of Orthodox Christianity Volume XI, Number 2, Spring 2016 3) The Christ-centered nature of marriage explains why a bishop or a presbyter blesses this sacred union with a special prayer.
    [Show full text]
  • Introduction to the Sacraments * There Are Three Elements in the Concept of a Sacrament: 1
    Introduction to the Sacraments * There are three elements in the concept of a sacrament: 1. The external- a sensibly perceptible sign of sanctifying grace 2. Its institution by God 3. The actual conferring of grace * From the Catechism of the Catholic Church (1131)- Sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us”. “Efficacious signs of grace” (CCC 1127, 1145-1152)- Efficacious means that something is successful in producing a desired or intended result; it’s effective. Sacraments are accompanied by special signs or symbols that produce what they signify. These are the external, sensibly perceptible signs. “..instituted by Christ” (CCC 1117) -no human power could attach an inward grace to an outward sign, only God could do that. During his public ministry, Jesus fashioned seven sacraments. The Church cannot institute new sacraments. There can never be more or less than 7. In the coming weeks as we look at each of the sacraments individually, you’ll learn about how Christ instituted each one. “… entrusted to the Church” (CCC 1118) – By Christ’s will, the Church oversees the celebration of the sacraments. “…divine life is dispensed to us” – This divine life is grace, it is a share in God’s own life. The sacraments give sanctifying grace which is the sharing in God’s own life that is the result of God’s love, the Holy Spirit, indwelling in the soul. Sanctifying grace is not the only grace God wants to give us. Each sacrament also gives the sacramental grace of that particular sacrament.
    [Show full text]
  • Anglican Spirituality Liturgical/Biblical: Communal
    Anglican Spirituality Liturgical/Biblical: Anglican spirituality is rooted in communal daily prayer (Morning and Evening Prayer) and is shaped by the principles laid out in The Book of Common Prayer. Therefore, Scripture has primary importance along with the prayerful meditation on the psalms, and our way of praying tends to have more formality and structure than many non liturgical churches. Communal: For Anglicans, communal prayer comes before and shapes personal prayer. Prayer in Tewkesbury Abbey is seen as an activity that connects us to God and to each other – the ‘other’ may also include our brothers and sisters who have died. Communal prayer is a part of daily, weekly and yearly rhythms that both surrounds and informs our community when it gathers either to worship or make decisions. Sacramental: Anglicans see the world, itself, as sacramental. That is to say, that the material world is capable of mediating God’s grace. We emphasise the two primary Gospel sacraments of Baptism and The Eucharist as well as offer the other sacramental signs of confirmation, matrimony, reconciliation, anointing and ordination. Incarnational: Anglicans emphasise the incarnation, God being born as Jesus and entering fully into human life and history. Accordingly Anglican have a ‘down to earth’ spirituality that affirms the goodness of life and the created world, the reality that things are not as they should be, but believe that the extraordinary is found in the ordinary. Mystical: Anglicans experience union with God as happening over time, gradually through a journey aided by personal prayer and discipline. This perception is confirmed by the teaching of the Christian saints throughout the ages.
    [Show full text]
  • The Sacramental Life of the Church (Part 1)
    Greek Orthodox Church of the Assumption Studies in the Faith The Sacramental Life of the Church (Part 1) Greek Orthodox C hu rc h o f t he A ssu m pti on 1804 Thirteenth Avenue Seattle, Washington 98122-2515 Phone: 206-323-8557 Fax: 206-323-1205 Email: officemanager@ assumptionseattle.org Presented by Fr. Dean Kouldukis Page 2 Studies in the Faith THE SACRAMENTAL LIFE OF THE CHURCH "Growth in prayer has no end," Theophan informs us. "If this growth ceases, it means that life ceases." The way of the heart is endless be- cause the God whom we seek is infinite in the depths of His glory. The Jesus Prayer is a signpost along the spiritual journey, a journey that all of us must take. (From The Jesus Prayer by Fr. Steven Tsichlis) READING ASSIGNMENTS The Orthodox Church: by Timothy Ware, Pages 99-121 and 257-272. The Sacramental Life of the Church: by Fr. Alciviadis Calivas, Th.D., Pages 9-20 of this booklet. SACRAMENTS: AN EASTERN ORTHODOX UNDERSTANDING To begin with, the word sacrament is found nowhere in the Scriptures. The Latin term sacramentum, meaning "to make holy", was a legal term belonging to the language of Roman jurisprudence. It referred to the oath tak- en by a Roman soldier upon his enlisting in the army. Given the above, Tertullian (160-225 AD) applied the word to Baptism, asserting that each Christian's reception of the rite thus enlists him in Christ's army. While the use of the word sacrament came to be widely accepted in the West, Eastern Christianity did not ac- cept Tertullian's application of it.
    [Show full text]
  • Catholic Deacons and the Sacrament of the Anointing of the Sick
    St. Norbert College Digital Commons @ St. Norbert College Master of Theological Studies Honors Theses Master of Theological Studies Program Spring 2020 Catholic Deacons and the Sacrament of the Anointing of the Sick Michael J. Eash Follow this and additional works at: https://digitalcommons.snc.edu/mtshonors Part of the Catholic Studies Commons, New Religious Movements Commons, and the Religious Education Commons Recommended Citation Eash, Michael J., "Catholic Deacons and the Sacrament of the Anointing of the Sick" (2020). Master of Theological Studies Honors Theses. 2. https://digitalcommons.snc.edu/mtshonors/2 This Thesis is brought to you for free and open access by the Master of Theological Studies Program at Digital Commons @ St. Norbert College. It has been accepted for inclusion in Master of Theological Studies Honors Theses by an authorized administrator of Digital Commons @ St. Norbert College. For more information, please contact [email protected]. Catholic Deacons and the Sacrament of the Anointing of the Sick Michael J. Eash Abstract An examination to discern if Roman Catholic deacons should be allowed to sacramentally anoint the sick. This includes a review of the current rite of Anointing of the Sick through is development. The Catholic diaconate is examined in historical context with a special focus on the revised diaconate after 1967. Through these investigations it is apparent that there is cause for dialog within the Church considering current pastoral realities in the United States. The paper concludes that deacons should have the faculty to anoint the sick as ordinary ministers when it is celebrated as a separate liturgical rite.
    [Show full text]
  • Engagement Guidelines: Orthodox Christian Leaders
    Tip Sheets: Engaging Faith Communities V1.2 Engagement Guidelines: Orthodox Christian Leaders Religion Called: Orthodox Christianity Adherents Consider Themselves: Christian and are called Orthodox Christians House of Worship: Church or Cathedral First Point of Contact: Senior parish priest a.k.a. pastor Religious Leader: Priest or Deacon Spoken Direct Address: Use “Father” Physical Interaction: Handshake O.K. across sexes HOUSE OF WORSHIP Churches are local houses of worship. A parish refers to the congregation of a particular church. Parishes often have non-sacred spaces such as multipurpose rooms, schools, gyms, or offices. Cathedrals are large centers of worship for an entire regional area run by a Diocese or Archdiocese. Monasteries and convents house monks and nuns (respectively), and may include a chapel and areas for instruction/work. RELIGIOUS LEADERS Ordained/Commissioned/Licensed Leaders Orthodox Christian leadership is hierarchical with each national/ethnic branch having its own structure and leadership. Regional leadership generally falls to bishops (or archbishops, catholicos, or metropolitans). Priests and deacons provide sacramental and spiritual leadership; priests often are in charge of a local parish. Both priests and deacons are permitted to marry. Holy Orders and Lay Leaders Monks and nuns are non-ordained (lay) leaders (except for hiermonks who are ordained priests or deacons) who have usually taken a vow of poverty, celibacy, and obedience and often live an active vocation of both prayer and service. Many monks, nuns, and laypersons have important leadership positions —avoid assumptions based on title. Some U.S. parishes have lay administrators who take on many of the roles once the exclusive domain of clergy.
    [Show full text]
  • GLORIFICATION Objective 2
    Lesson 10 The Completion of Mankind’s Salvation: Glorifi cation From the time of Creation, humans have tried to create ideal conditions of life for themselves. Adam and Eve started this effort when they tried to bridge the gap between God and themselves by eating the forbidden fruit (Genesis 3). Still later, men built the Tower of Babel in an effort to provide security against natural disaster (Genesis 11). More recent history records the search of one man for the “Fountain of Youth” whose waters, it was said, would keep people from growing old and dying. Governments have carried out many experiments to create perfect conditions of equality in the law. Attempts have been made to produce perfect health and freedom from sickness and pain. But none of these attempts has been successful, for it is written in God’s Word: “Man is destined to die once, and after that to face judgment” (Hebrews 9:27). Nevertheless, what people have always longed for but have been unable to attain for themselves, God freely offers. In this lesson we shall see that what God offers to those who accept His salvation. He will bring it to completion at their glorifi cation. It is at our glorifi cation that we will see an end to sin, sickness, disease, pain, death, poverty, wars, injustice, and so much more. In place of these things, the glory of God shall cover the earth and fi ll the hearts and minds of the redeemed. Knowing this should cause us to serve God expectantly as we await our glorifi cation.
    [Show full text]
  • Glorification Through Abasement John, Luther, and Bach on the Passion of Christ
    Glorification through Abasement John, Luther, and Bach on the passion of Christ JOHANNES ZACHHUBER 1. Any performance of music that has been written nearly 300 years ago, or any attempt at understanding it, involves a complex process of transcultural interpretation. This raises questions of an essentially musical character ranging from the technique of performing to the interpretation of the written music, to the very idea of what music is or would have been for the composer and his original audience. Yet it involves also questions arising from the wider cultural context within which music was originally written and performed. The latter would include religion, and in the case of Bach’s St John Passion this context is arguably of particular importance as this music is evidently drawing heavily on rather specific theological ideas, which would have been familiar to Bach’s Leipzig audience, but are essentially unknown to all but a few specialists today. Yet it is not only an unfamiliar world of ideas we encounter in such a piece of music; its very setting within a liturgical context, as part of vespers on Good Friday, must have influenced both its original composition and its reception by the Lutheran church-goers of Bach’s own time. For us, music has become irrevocably an end in itself; it is no longer thought to serve primarily extraneous purposes be they political, civic or religious. This is why we go to the concert hall to hear a performance of sacred music, and even those who attend one of Bach’s passions during Holy Week out of a genuinely religious motivation or concern accept implicitly the autonomy of the aesthetic.
    [Show full text]