“ For: The Institute of Contemporary And Emerging Worship Studies, St. Stephen’s University, Essentials Red Online Worship History Course with Dan Wilt”
Touching the unseen.
the sweet wine of your blood is on my lips
the tender mercy of your body is on my tongue
in the background of this meal i can hear
the desperate shriek of the egyptians
and the gentle whispering of death passing over
the doorframe of my soul
your heart was broken on that cross
and your blood has soaked deeply
into the wood of my days
remembrance.(1)
Touching the unseen
tiny wonders of winter dreams
floating softly from the sky
each land with a gentle kiss
on the dark and inky waters
of the cold unfrozen lake
there, grace and danger
melt into each other’s arms
and become one
as the surface
welcomes the sky into its heart
and the bride is
home at last
i am falling into your arms
melt me into yourself
until only you
remain.
union (2)
I enjoy much of the writing and poetry of Steven James. These two poems ‘remembrance’ and ‘union’ capture many of the themes I have been reading, thinking, listening to during this weeks study on the worship languages of Baptism and Eucharist.
This morning, as I was reflecting on what I have read and listened to, I was drawn to the above phrase ‘touching the unseen’. Though it is the phrasing of a poet, it resonates with what Dan wrote in regards to the sacraments. A sacrament might best be defined as ‘An outward sign that conveys an inward grace’(3). As much as I enjoyed the rich exploration of church history, theology, and pastoral considerations for Baptism and the Eucharist, I was probably most encouraged from the portions of my study that explained the meaning and significance of the Christian sacraments.
Last week I was considering how God’s love is made audible through public prayer and scripture reading, now this week I am considering how God’s love is made visible through meaningful actions called sacraments.(4) One compliments the other in just the same way my grandchildren will cry out ‘OPA’ while running towards me with their arms outstretched.
When we engage in the sacraments we are declaring, reclaiming, re-enacting rich themes of our salvation story. We involve all of our senses. We engage our full being.
I appreciated the historical background of the sacraments and their unfolding story from early Christian history. In the earliest accounts of the Christian church it seems that the number of sacraments was not limited to a specific number. However, over the passage of time through church history, along with its passionate debate and resulting divisions, many of us in the Evangelic streams now tend to limit the number of sacraments to two (Baptism & Eucharist). Yet, interestingly, “In the Orthodox view, all of life is considered to be sacramental – i.e. life is made up of simply actions that can be invested with meaning to be carried out in a consecrated way. In other words we recognize that we live our lives coram Deo, in the presence of God.(5)
Although the worship languages of Baptism and Eucharist are powerful and beautiful, I find that I want to recapture the heart of those before us. When we study scripture we use the disciplines of exegesis and hermeneutics. What was meant then to ‘them’ helps us to understand what it means now to ‘us’. Perhaps we can apply this same discipline to the sacraments so that we don’t lose the beauty and power of ‘sacred actions’.
For instance, when I rise in the morning for prayer, there is a place I go to pray and before I begin praying I customarily light a candle . I enjoy bringing it close enough to feel its warmth (but not so close as to singe my beard). I take time to acknowledge Jesus as the one who leads me by his light. I respond to the warmth as an indication of his astonishing love towards me. From what I read this week I now appreciate how this simple action conveys an inner grace. I also think of how my wife loves to use banners and dance during our worship times. I have a friend who prefers to worship using sign language. Could it be that all of these are simple, yet profound ‘sacred actions’?
However I also want to celebrate the rich gift of these two languages of Baptism and Eucharist. The worship language of baptism(6) declares we are in union with Christ; incorporated into His body, the church; we receive the gift of the Holy Spirit; we have the forgiveness of sins, and we have been given new birth.
I love baptisms. But how often have I missed some of these powerful metaphors illustrated in the sign act of baptism?
The worship language of the Eucharist(7), or communion declares and reclaims the story. We commemorate that God has acted as Saviour; we are reminded that we are part of the communion of saints; we are persuaded that a sacrifice has occurred to right the world, the Eucharist speaks of the presence of Christ among us; we are welcomed to experience the work of the Holy Spirit and we look forward to the eschaton.
Likewise, how often do I see the Eucharist as a celebration of the risen Jesus and my longing for his return?
As one who spends much of my time speaking and teaching, my study this week reminds me of the great limitation of words. In fact, words can sometimes hinder the message being communicated through the sign itself.
In the same way that a beautiful picture or painting can be diminished through an attempt to explain its every detail and nuance, I too must know when enough is enough. It is vital that I explain the significance of a certain sacrament, but great care must be taken so as to permit the sacrament to speak its language.
(1) Steven James, Story – Recapture the mystery, (Grand Rapids – Fleming H. Revell, 2006),128
(2) Ibid, 203
(3) Dan Wilt, Essentials Red,(Studies in Worship Theology and Biblical Worldview – Fall 2008, pdf) The language of Baptism.
(4) James White, Introduction to Christian Worship (Nashville – Abingdon Press, 2000) 175, paraphrased.
(5) Dan Wilt, Essentials Red,(Studies in Worship Theology and Biblical Worldview – Fall 2008, pdf) The language of Baptism.
(6) Ibid
(7) Dan Wilt, Essentials Red,(Studies in Worship Theology and Biblical Worldview – Fall 2008, pdf) The language of Eucharist.
