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Which Is a Greater Priority in Life? Prayer or Theology?
Devotional Thought of the Day?
18 Do all this in prayer, asking for God’s help. Pray on every occasion, as the Spirit leads. For this reason keep alert and never give up; pray always for all God’s people. 19 And pray also for me, that God will give me a message when I am ready to speak, so that I may speak boldly and make known the gospel’s secret.
Ephesians 6:18-19 (TEV)
Lex Orandi, Lex Credendi, Lex Vivendi – As we pray/worship so we believe, so we live.
16 Ultimately, if we should list as sacraments all the things that have God’s command and a promise added to them, then why not prayer, which can most truly be called a sacrament? It has both the command of God and many promises. If it were placed among the sacraments and thus given, so to speak, a more exalted position, this would move men to pray.
447 You lack interior life: that is because you do not consider in your prayer other people’s concerns and proselytism; because you do not make an effort to see things clearly, to make definite resolutions and fulfil them; because you do not have a supernatural outlook in your study, in your work, in your conversations, and your dealings with others… Are you living in the presence of God? For that is a consequence and a manifestation of your prayer.
The Church has brought about the emancipation of simple souls and has promised even to them the ability to be philosophers in the true sense of the word, that is, to comprehend what is essential to human nature as well as, or even better than, those who are learned. (a few sentences later) But how can this teaching of the Church be binding if it is not binding on theologians? The essence of the Church’s teaching ministry consists precisely in the fact that the proclamation of the Faith is the valid touchstone for theology as well. This proclamation is the object of the reflection of theology. The faith of simple souls is far from being a kind of watered-down theology for the laity, a so-called “popular Platonism”; the relationship is exactly the opposite: proclamation is the standard for theology, not theology for proclamation
Back in the days of taking algebra and geometry, my instructors would get upset at me because I didn’t include every step as I solved a problem I would get the answer correct, but the missing steps, things I assumed everyone knew, were missing. My attitude was that they didn’t matter. I would eventually find out it they did……
I think the church, especially those who preach, teach and blog are guilty of the same thing. We love to come across as profound in out theology. We love to say why this piece of arcane theology is far more accurate than that, or why this practice will lead to a slippery slope, where those doing or thinking this will become heterodox, then heretical, and then bound for hell. Well, we might leave that last part out.
There is another group that is strongly opposed to theological teaching, whose modern creeds are, “Love your Jesus, hate your religion” or “Relationship not Religious rules”. They are no different that those two hundred years ago cried out “no creed but Christ”.
They are the simply souls who know there is something missing in our theological proofs. Who realize the dissonance, that there is a weak point in our equation. They might not be able to put a finger on it, but they realize what we believe is not impacting how we live.
Think about how many blogs, sermons, Sunday school classes urge us to pray, that teach us how to enter into conversation, either publicly or individually with God? Sure you can find blogs about worship, usually to the extent of “those guys don’t do it right”, but how many help you connect to the awe of realizing you are in the presence of God?
The Lutheran Confessions almost seem snarky when talking about calling prayer a sacrament because then we might take this encounter with God more seriously. St Josemaria talks of living in God’s presence is a consequence and manifestation of our prayer, simply because you have to know He is here to talk to Him. Pope Benedict, then a cardinal, talks of those freed form sin and their simple faith, which is greater than the deepest of theology. (read Augustine’s Confessions and you will eventually find that are the end of his journey)
The missing part of our sermon/blog equation is the starting place. The time spent pouring our heart out to God and letting His comfort and presence bring us hope. It is what will form the basis of our theology, of our teaching, of that which we write and blog. And that is what makes our life, this realization that we dwell in the very presence of God, in His holiness, in His glory. That we can give Him every burden, every anxiety, as He draws us to Himself, as He cleanses, heals, and makes of our lives, our souls, something incredible.
Prayer and worship cannot exist without faith, not just the faith described in theological tomes and creeds, but the dependence, the trust in God to give us what He promises.
To understand that God is here, for you, drawing you into His love. Theology might teach about it, prayer, worship, the sacraments are all experiencing it. Theology tells us what is happening to us, if it is based in prayer. Otherwise, you never get past it to living out that life in Christ.
Spend time in prayer, spend time listening and pouring out your hearts and souls to God, who loves you enough to give you His name to call upon. Who wants to walk with us, live with us, rejoice and cry with us.
Don’t skip by prayer to get to your theology, it is not just a requirement, it is what the theology needs to discuss! For it is life.
Lord have mercy on us!
Tappert, T. G. (Ed.). (1959). The Book of Concord the confessions of the Evangelical Lutheran Church. (p. 213). Philadelphia: Mühlenberg Press.
Escriva, Josemaria (2011-01-31). Furrow (Kindle Locations 1981-1985). Scepter Publishers. Kindle Edition.
Ratzinger, J. (1992). Co-Workers of the Truth: Meditations for Every Day of the Year. (I. Grassl, Ed., M. F. McCarthy & L. Krauth, Trans.) (p. 40). San Francisco: Ignatius Press.
The Church’s Answer to Post-modern thought…. Word and Sacrament
Devotional Thought of the Day.
26 Whenever you eat this bread, then, and drink this cup, you are proclaiming the Lord’s death until he comes. 27 Therefore anyone who eats the bread or drinks the cup of the Lord unworthily is answerable for the body and blood of the Lord. 28 Everyone is to examine himself and only then eat of the bread or drink from the cup; 29 because a person who eats and drinks without recognising the body is eating and drinking his own condemnation. 1 Corinthians 11:26-29 (NJB)
In these dire cultural circumstances, the social and political effects of which are sometimes masked by material prosperity, it was providential indeed that the deep reform of Catholicism initiated in the late nineteenth century by Leo XIII should have passed through a recovery of Word and Sacrament as the two pillars of the life of Christian discipleship. The life-transforming power of the Word of God in the words of the Bible is the Church’s countercultural riposte to the postmodern deprecation of the human capacity to know the deep truths of the human condition. The sacraments are Evangelical Catholicism’s countercultural antidote to the regnant Gnosticism of later modernity and postmodernity, because the Church’s sacramental system takes the stuff of the world and of human relationships with utmost seriousness, seeing in them the vehicles of divine grace.(1)
For about the past ten years professors and theologians have been advising pastors that since we now live in a “post-modern” and “post denominational” culture, that we need to change our ministry to address these new outlook on lfe – and indeed, change how we minister to others. Some of this has resulted in things like the two movements that have dominated conversation – the emergent and emerging churches. ( I highly recommend Jim Belcher’s book “Deep Church” to clarify what the differences are.
For those outside of the conversation – postmodernism is that outlook on life that is basically skeptical, that questions not only our institutions and ways of doing things – but questions the reasons we have developed that way. It is not a organized thought, for postmmodernists even question each other, but is often portrayed as the idea that there is no objective reality – and no objective truth. Personally, as a post-modernist, I wonder if it is not just the opposite. That we have found so many things wanting, when we question their presuppositions, that we long for something to grasp onto, to hold onto – to find that there is something solid – and that there is… hope.
I think that rather than doing battle with such, or mocking them, we have a much better approach – a very very Biblical one. We give them the reason we have hope – and rather than dealing with faulty reason or logic – we through the arts, through our simplicity, and with great humility, we share with them why we do have hope. We share with them a relationship that is real, and transcendent/incarnate. We let them experience the God who comes to us.
Put in terms a Lutheran or Catholic can understand – the answer to postmodern thought is not an engagement in debate where we provide there is an objective reality. The answer is word and sacrament. We introduce them to Him, to the Objective Reality who really desires to be with them, to show them great love, to reveal Himself to them, as the Holy Spirit as they hear the word of God – as they hear of His love and mercy and presence and grace, As we share with them the promises, the things they can expect because God loves them. We share with them what it means to “commune with God”, simply at first, from scripture. We use stories and modern music and art – the kind which captivates the senses, even as those things did in the middle ages. We engage them at a level where there skepticism and unbelief is put aside, and where they know this is more than what our minds can take in, and that it is real…
But this will require one thing of us, that we know what we are revealing – that church becomes more than an intellectually stimulating and entertaining time. That we realize that walking with God is a sacred thing. That we walk in the relationship with the God who comes to us, and cleanses us, and heals our brokenness.
That we experience Him, as He reveals Himself to us, in the very word ans sacraments which we will share with them.
As we do what the psalmist begs us to do…. to “be still – and (intimately) know that I am God.”
(1) Weigel, George (2013-02-05). Evangelical Catholicism (p. 47). Basic Books. Kindle Edition.
