Christian

Liturgy
Spirituality
and
and
Christian
the Sacraments
Spirituali
ty Vita in Christo,
vita in ecclesia
per liturgiam
07/15/2024
 Liturgy as Final Stage
of Salvation History
o On the part of God, he has fulfilled his plan
of salvation in Christ. All that was necessary
for man’s salvation God has accomplished in
and through Christ; there is nothing new to
wait for.

o On our part, we are enabled to take part in

the effects of salvation history through
participation in the liturgy.

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SC 14
Mother Church earnestly desires that
all the faithful should be led to that
fully conscious, and active participation
in liturgical celebrations which is
demanded by the very nature of the
liturgy.

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SC 11

Pastors of souls must ensure that

the faithful take part fully aware of
what they are doing, actively
engaged in the rite, and enriched by
its effects.

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Participation in the liturgy/
sacramental celebration is
encounter with the Divine Persons
present in the celebrative action.
Sacramental participation and involvement
on the part of the faithful is exercised not
only in the celebration itself but also in
living out their Christian faith in the midst
of their daily concerns.
The doctrine of the liturgy
and the sacraments is
integrally lex credendi-lex
orandi-lex vivendi.
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The The participation
participation becomes
in the liturgical the
action
basisthe
catalyzes of will
Christian
(exteriorspirituality,
dispositions and
internal attitudes)
which, having of the
thefaithful
liturgytoasconform
origin
their attitude and way of life to those of Christ.
and catalyst, can properly be called
LITURGICAL-SACRAMENTAL
SPIRITUALITY.
 Spirituality:
“primarily concerned with the person’s
desire toward perfection in the Christian
life;” the “doctrine of the way of
achieving the most perfect union with
God.”

Liturgical-Sacramental Spirituality
“not one spirituality among many, but the spirituality

of the Church.”

The Theological Dimensions of the Liturgy, Collegeville 1982.

 Liturgical Spirituality:
“The liturgy is capable of being the
center of a complete spiritual doctrine,
and hence the pivotal point of a style of
Christian life well adapted to the
purpose of leading one to the highest
state of perfection” (p. 738).

As such, liturgical spirituality is what the Church

proposes to all her children.

The Theological Dimensions of the Liturgy, Collegeville 1982.

 Liturgical Spirituality:

The liturgy [Sacramental

participation] is the point of
reference and even the
primary determining factor
for the pursuit of perfection
in Christian life.

The Theological Dimensions of the Liturgy, Collegeville 1982.

Liturgical
Spirituality
In the liturgy/ sacramental
celebration, the faithful
take part in a “series of
actions, prayers,
Msgr.KEVIN IRWIN:
proclamations, and Dean, CUA School of Theology
& Religious Studies
symbolic gestures which
comprise the Christian
community’s response in
faith to all that has been
accomplished in Christ” (p.
13).

K. W. Irwin, Liturgy, Prayer, and Spirituality, New York 1984.

Liturgical
Spirituality
a spirituality that is
derived from the
liturgy/ sacramental
celebration and its
various elements of Msgr.KEVIN IRWIN:
Dean, CUA School of Theology
word proclaimed and & Religious Studies
heard, of action
accomplished
together in
community, of prayer
recited or sung, and
so forth.
K. W. Irwin, Liturgy, Prayer, and Spirituality, New York 1984.
 Liturgical
Spirituality
Liturgy “serves well as an
integrating force between
prayer and life where
what is celebrated in the
act of worship is intended
Msgr.KEVIN IRWIN:
to be lived out in the rest Dean, CUA School of Theology
of life” (p. 16). & Religious Studies

What one experiences in liturgical worship confers on the

Christian faithful a “way of looking at all of creation, at all
the events of our lives, and at all of humanity through the
perspective of the paschal mystery of Christ—which is the
core of Christian worship” (p. 16).
K. W. Irwin, Liturgy, Prayer, and Spirituality, New York 1984.
Ut mens nostra concordet voci nostrae.
“that our mind may be in harmony with our voice”

Rule of St. Benedict, ch. 19

SC 11

It is an exhortation to monastics to attune

their minds to their voices as they chant the psalms,
or in short, concentrate on the prayer and avoid
distractions.

Liturgical spirituality means that we pay full attention

to the meaning of the words we recite and the ritual
actions we perform.

A. J.Chupungco, What, then, is Liturgy?, Collegeville 2011.

Ut mens nostra concordet voci nostrae.
“that our mind may be in harmony with our voice”

Rule of St. Benedict, ch. 19

SC 11

Vatican II Dogmatic Constitution Lumen Gentium on the Church, 42

describes liturgical spirituality by enumerating its chief practices:

listening to the Word of God; celebrating the sacraments

especially the Eucharist; participating in other liturgical
rites, and as prerequisites or consequences, carrying out
God’s will with deeds; applying oneself to prayer, self-
denial, and active service to others; and the practice of all
the virtues.
A. J.Chupungco, What, then, is Liturgy?, Collegeville 2011.
 In the Early
Fathers

The experience of a sacramental

encounter should spill out into the
life of the faithful in the form of
coherent and living witness.
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Ambrose, De Sacramentis II, 4
So you were immersed, and you came to the priest.
What did he say to you? God the Father Almighty, he
said, who has brought you to a new birth through
water and the Holy Spirit and has forgiven your sins,
himself anoints you into eternal life. See where the
anointing has brought you: ‘to eternal life’, he says.
Do not prefer this present life to eternal life. For
example, if an enemy should come against you,
wishing to rob you of your faith, if he threatens with
death to make you go astray, consider what choice
you should make. Do not choose the life in which you
have not been anointed. Choose the one in which
you have been anointed. Choose eternal life rather
than this life.
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John Chrysostom,
Baptismal Homilies II, 31
And so, dearly beloved, in this knowledge, prepare
yourselves with joy and spiritual delight to receive
this grace so that you may enjoy the gift in its
abundance. And so may we all together, living lives
that are in keeping with the grace we have
received, be counted worthy to win the eternal
and indescribable blessings through the grace and
loving kindness of our Lord Jesus Christ with whom
to the Father and the Holy Spirit be glory, power,
honour , now and always, for ever and ever.
Amen.
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Cyril of Jerusalem,
Mystagogical Catecheses II, 31
Keep this anointing unspotted. For if it abides in
you it will teach you all things, as you have just
heard the blessed John say in his long discourse
about the anointing. For this sacrament is the
spiritual preserver of the body, and the salvation of
the soul… Now that you are anointed with this holy
myron, keep it in yourself spotless and unsullied.
Advance in good works, and be pleasing to the
‘pioneer of your salvation’, Jesus Christ. To him be
glory for ever and ever. Amen.

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 Christus
sacramentum et
exemplum est!

St. Leo the Great:

[440-461]
 Pope Leo the Great,
Sermo 21 (Christmas]
Such then, dearly beloved, was the
Nativity that befit Christ, “the power of
God and the wisdom of God.” By it he
both conforms to us through humanity
and rises above us through divinity.
Were he not indeed true God, he could
not apply remedy. Were he not indeed
true man, he could not show example.
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 Realize, O Christian, your dignity. Once
made a “partaker in the divine nature,”
do not return to your former baseness
by a life unworthy of that dignity.
Remember whose head it is and whose
body of which you constitute a
“member”.

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 Recall how you have been wrestled “from the
power of darkness and brought into the light of
the kingdom” of God. Through the sacrament
of Baptism you were made a “temple of the
Holy Spirit.” Do not drive away such a dweller
by your wicked actions and subject yourself
again to servitude under the devil, because your
price is the very blood of Christ, because he
“will judge” you “in truth” who has redeemed
you in mercy, Christ our Lord. Amen.

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Christus sacramentum et
exemplum est!

St Leo the Great [440-461]

the intention to bring out a
correspondence between Christ
and the Christians, the Head and
the Members of the Mystical
Body.

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His treatment of the doctrines of the
Incarnation and of the Mystical Body...

 to establish the solid doctrinal ground for the

Christian life to which he desired to lead his
flock.
 The sermons of the saintly pope contain one of
the richest and most expressive examples of
how the mystery of Christ and of the Church
can be lived by Christians of all times who
seriously desire to realize their Christian
commitment in their concrete milieu.
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 In an inseparable manner...

the Mystery in its realization in

Christ

and its actual fulfillment in the

life of the faithful.
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The preacher who is primarily a
pastor can count on...

the mystagogical power of the liturgy to

transform those who are present in the
celebration

the natural, powerful presence of

motivations that demand constant
commitment to conform oneself to Christ,
imitate him and overcome all that is
contrary to what he stands for.
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The Christian’s participation in the
mystery of Christ effected by the
sacraments demands commitment
to imitate Christ and to lead the
Christian virtues of faith, hope and
love.

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Pope Leo’s theological perspective,
with its clear Christological and
ecclesiological components, easily
discernible in his sermons, offers itself
as a helpful link between the reality of
Christian life and its one perpetual
source which is the mystery of Christ.

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The Euchological Texts in
Sacramental Celebrations
Liturgical Spirituality per ritus et preces

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 Euchology as Source
of Christian spirituality
• The content of the prayers inspire the practice
of Christian virtues of faith, hope and love-- the
Christian’s response to God’s offer of life and
salvation.

• Terms that often figure in euchological texts:

doing, living, conforming, serving, manifesting,
acting, offering--extension of participation
from the celebrative action to the day to day
life of the faithful.
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 Rite of Confirmation, collect
Lord,
send your Holy Spirit
to help us walk in unity of faith
and grow in the strength of his love
to the full stature of Christ,
who lives and reigns with you and the Holy
Spirit,
one God for ever and ever.

R.07/15/2024
Amen.
 Rite of Confirmation,
post-communio
Lord,
you give your Son as food
to those you anoint with your Spirit.
Help them to fulfill your law
by living in freedom as your children.
May they live in holiness
and be your witnesses to the world.
We ask this through Christ our Lord.
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R. Amen.
Christmas, Midnight Mass, Post com.

God our Father,

we rejoice in the birth of our
Savior.
May we share his life completely
by living as he has taught…

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Saturday after Ash Wed., So

Lord,
receive our sacrifice of praise and
reconciliation.
Let it free us from sin
and enable us to give you loving
service…
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Sunday of Lent I, Post com.

Father,
increase our faith and hope,
you deepen our love in this
communion.
Help us to live by your words
and to seek Christ, our bread of life,
who is Lord for ever and ever.
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Easter Vigil, collect

Lord God,
you have brightened this night
with the radiance of the risen Christ.
Quicken the spirit of sonship in your Church;
renew us in mind and body
to give you wholehearted service…

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Saturday after Easter Sun VI, collect

Almighty Father,
let the love we have celebrated
in this Easter season
be put into practice in our daily
lives…
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5th Sunday in Ord. Time, post-com

God our Father,

you give us a share in the one bread
and the one cup
and make us one in Christ.
Help us to bring your salvation and joy
to all the world…
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22nd week in Ord. Time, post-com.

Lord,
you renew us at your table with the
bread of life.
May this food strengthen us in love
and help us to serve you in each other.
We ask this in the name of Christ our
Lord.
23rd week in Ord. Time, post-com.

Lord,
your word and your sacrament
give us food and life.
May this gift of your Son
lead us to share his life for ever.
We ask this in the name of Christ our
Lord.
Post-communion prayers
• Often ask, as fruit of the celebration:

• for the capacity to serve

• to manifest the mystery celebrated in one’s

life

• to conform one’s self to the values of Christ

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 Prayer of blessing over the people
• Directs the community toward the
circumstances of life with the promise of
strength and protection

“Lord,
grant your people your protection and grace.
Give them health of mind and body,
perfect their love for one another,
and make them always faithful to you…”

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 Rite of Reconciliation
of Several Penitents with
Individual Confession and Absolution
Concluding prayer of thanksgiving, B

All-holy Father,
you have shown us your mercy
and made us a new creation
in the likeness of your Son.
Make us living signs of your love
for the whole world to see.

We ask this through Christ our Lord.

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 Ordination of a Deacon
Examination of the Candidate

Are you resolved to shape your

way of life always according to
the example of Christ, whose
body and blood you will give to
the people?
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 Ordination of a Priest
Prayer of Consecration
Almighty Father,
grant to these servants of yours
the dignity of the priesthood.
Renew within them the Spirit of holiness.
As co-workers with the order of bishops
may they be faithful to the ministry
that they receive from you, Lord God, and be
to others a model of right conduct…
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 SALVATORE MARSILI:

Christian spirituality that emanates from the

Sacraments has to do with a new being that the
objective presence of the saving mystery confers on
us .
Marsili and Liturgical Spirituality

For Marsili, it is this reality of the objective

presence of and encounter with the mystery of
Christ in the Liturgy that grounds Christian
liturgical spirituality. He illustrates this by
identifying the human relational aspect of the
mystery of Christ making reference to and
interpreting Paul’s Christological affirmation that
«Christ Jesus… was, for us, made wisdom from
God, and saving justice and holiness and
redemption” (1 Cor 1,30).
Salvation obtained in and through the Liturgy,
according to him, has to do with the assumption of the
Christian identity which is more than just bearing the
name, or just a certain way of acting or behaving.

It has to do, rather, with a new being that the objective
presence of the saving mystery confers on us – an
ontologically new relationship with God which
emanates from the presence of the Incarnational
mystery in the Liturgy/ Sacraments.
In this regard, Marsili recalls the famous
line of St. Ignatius Antioch in his Epist. Rom
3,2, ed. P. CAMELOT (SCh 10), 98-99 where
he says:
 “Pray that I may be strong… in order that
I may not only have the name of Christian
but I may truly be one; because only if I am a
Christian can I carry that name.”
The Christian ritual celebration is the effective
continuation of the actualization of the word in
order that the being “body of Christ” may not be for
the Church an empty title but a reality lived by both
the individual Christian and the Christian community.

In the Christian liturgy, the ritual signs become today

the means by which the Incarnation of Christ is
continued and the saving event that Christ
accomplished is made permanent in the Church.
 Laying or imposition of
hands on bread and cup

Just before the narration of the

institution (consecration) the
priest lays his hands on the
offerings as he says:
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“Let your Spirit come upon these gifts to make
them holy, so that they may become for us the
body and blood of our Lord, Jesus Christ”.
FIRST EPICLESIS 56
This prayer is called “epiclesis” or
invocation of the Holy Spirit.
FIRST EPICLESIS 57
The gesture accompanying it is the usual gesture to
invoke the power of the Holy Spirit: confirmation,
holy order, anointing of the sick. Through the
ministry of the priest the Holy Spirit transforms
bread and wine into the body and blood of Christ. 58
It is the same Spirit whom the priest invokes
later in the eucharistic prayer, so that he may
also transform those who will receive the
body and blood of Christ unto the image of
Christ himself: one body, one spirit in Christ.
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SECOND EPICLESIS
At the Eucharistic
Prayer we
remember what
Christ did at the
Last Supper. He
took the bread and
said: “This is my
body”; likewise he
took the cup and
said: “This is the
cup of my blood”.
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 Breaking of the Bread
What happens when something
breaks?

There is pain when something breaks:

broken marriage, broken family,

broken friendship, broken heart, and
broken promises.
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 The sound produced by a glass
that breaks hurts the ears!

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 But in many other instances
there is need to break in
order to share: we break
bread, cake, pizza.

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Unless we break we cannot share,
and unless we share, we cannot
express our love.

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In this sense breaking does not
separate; rather it unites. The
broken pieces express the unity of
all.

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 At the Last Supper Jesus broke
the bread and gave the broken
pieces to his disciples as a sign of
his love for them. In the
Eucharist the priest breaks the
bread to signify the love of Christ
whose body is “broken” for us.
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Every time the
bread is broken we
are reminded of
the pain endured
by Christ on the
cross!
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 Every time the priest breaks
the bread, he identifies himself
with Christ who broke himself
for others.

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Every time the
faithful receive
communion,
they are
reminded that
they too must
be broken like
the Christ they
receive.
69
 Hence, the Eucharist may be
described in three words:
breaking, sharing, and loving. We
break in order to share; and we
share in order to express love.

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 All these manifestations of his love
the Lord admonishes us to “do in
memory of him” and “go, love and
serve him” especially who find it
difficult to believe there is a God
who loves them.
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 If you are the body and
members of Christ, then it is
your sacrament that is
placed on the table of the
Lord; it is your sacrament
that you receive. To that
which you are, you respond
"Amen" ("yes, it is true!")
and by responding to it you
assent to it. For you hear the
words, "the Body of Christ"
and respond "Amen." Be
then a [healthy] member of
the Body of Christ that your
Amen may be true!
St.07/15/2024
Augustine, Sermo 272: PL 38, 1247.
“Ut in omnibus glorificetur Deu

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