{"id":51721,"date":"2020-04-13T13:10:46","date_gmt":"2020-04-13T18:10:46","guid":{"rendered":"https:\/\/praytellblog.com\/?p=51721"},"modified":"2020-05-01T11:19:51","modified_gmt":"2020-05-01T16:19:51","slug":"the-month-in-review","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2020\/04\/13\/the-month-in-review\/","title":{"rendered":"The month in review&#8230;"},"content":{"rendered":"\r\n<p>Christos Anesti! As we enter into the \u2018\u2019joyful space\u2019 of Easter still in a time of pandemic, I find myself looking backwards over the last week wondering if I have the calendar wrong. Was this really Holy Week? Did the Triduum just happen? Again and again on social media, between the almost frenetic publication of virtual liturgies, there was that sense of mourning \u2013 how could the days have unfolded without us? Of course, they didn\u2019t, we were there \u2013 and the high holy days of the Western Christian calendar followed one after another leading us through the sequence of time and scripture readings and beloved prayer texts. Some day we will probably make better sense of all this, until then, I share a few experiences from my corner of the world.<br \/><br \/>The first is an odd sense of guilty relief \u2013 the Triduum is over, Holy Week is over, the second half of Lent is over \u2013 we can finally stop trying to do it (\u2018it\u2019 being the most important liturgies of the year) all online and around the dining room table. We can emerge from the tension of, on the one hand, parishioners and others wanting us to do one thing-along with our own expectations of ourselves, and on the other hand, the real limitations of space and time along with our bishops wanting us to do another thing. On top of these realities, there was the anxiety of doing it all in a different way than we once felt confident in undertaking.<br \/><br \/>The second is the reality of Christianity being a \u201cwe\u201d religion, and liturgy, above all, being a communal endeavor, while we tried to negotiate the continuum of individual and corporate prayer. There were many fine publications \u2013 amazingly produced seemingly overnight &#8211; that enabled the domestic church to pray. But for many of us who spent a good block of this time completely alone (I was living and working at home, alone, for three and a half weeks), the compulsion to do something different often meant using materials intended for a least two people and a dialogical liturgy. During the academic year I pray morning prayer daily with a community, and when school is not in session, I do the daily office alone, but somehow I (and others according to a lot of online conversation) felt compelled to abandon our solitary daily prayer for an individual execution of communal prayer. It was exhausting.<br \/><br \/>The third was the virtual or online liturgy experience. I found at the beginning of the cessation of local liturgies (which for me was right before the third Sunday in Lent), that I tried to log on to an endless array of virtual liturgies from far and near. As the weeks went on, I found the experience less and less prayerful, less and less like being in a liturgy and more like a commodity to consume and evaluate and check in and out of when I couldn\u2019t sustain a virtual presence. I know from many conversations that not everyone felt the same \u2013 their livestreamed parish liturgies worked well for them and were of great comfort. For me, however, livestreamed liturgies \u2013 especially the eucharist \u2013 ceased to engage me in positive ways. On top of that, I found myself oddly reluctant to engage in local productions and more comfortable with liturgies from far away. I occasionally prayed the mass with a friend who presided sitting at his dining room table in Ireland, and listened \u2013 even not understanding it all \u2013 to one of my favourite bishops pray morning prayer in English and Maori from his study at home in New Zealand. There were also the amazing occasions, such as the Pope\u2019s extraordinary <em>Urbi et Orbi<\/em> from a rainy deserted piazza in front of St Peter\u2019s that remains hauntingly before my eyes and ears, <br \/><br \/>The fourth was finally being reunited with my family on Good Friday (a surreal flight if ever there was) that changed the experience of the Triduum for me right in its middle. But here it was returning to a primarily Jewish neighbourhood in the midst of Passover that also struck me. The awkwardness of doing what we do in large groups now in intimate domestic settings made me realize that our Jewish neighbours had it all over us for domestic ritual and liturgy \u2013 they\u2019ve been at it for millennia, and have many things to teach us about the quotidian setting of true mystery in the presence of the living God. <br \/><br \/>The fifth shift that confronted me unexpectedly was actually saying prayers out loud \u2013 I had been reading, or listening, for weeks. Now, with other real human beings in the same room, I had to speak outloud \u2013 a commitment and embodiment of a different order. I have made a note to myself to get reacquainted with Juliette Day\u2019s work on <em>Reading the Liturgy<\/em> when I have a chance to reflect on the ramifications of modern people for a <em>lectio divina<\/em> tradition of always voicing our prayers. I was caught off-guard at the participatory dimension of hearing myself, let alone others around me.<br \/><br \/>Sixth, and last, is the realization of how important the domestic and popular rituals become. We\u2019re actually pretty good at what some disdain as the secular elements of Easter \u2013 dying eggs, making the Agnus Dei cake, setting the table in particular ways, finding the right flowers and herbs in the yard with which to decorate, doing the small domestic rituals that we only do at Easter. They were oddly comforting \u2013 balancing the challenge of the backyard Easter Vigil (complete with Exultet!) with other ways of being a small church. We did agree doing liturgy together, with all its bumps and challenges, was \u2013 for us \u2013 more \u2018\u2019real\u2019, more authentic, more present, than sitting down and watching the liturgy streamed from a mostly empty church. As one author put it, Easter without all the \u201cglitter\u201d was surprisingly good. We returned to the basics, the heart of the resurrection of Christ and our participation in the paschal mystery, even without trumpets and lilies and processions and large spaces and large crowds. It will be interesting to look back (from a temporal distance) on how these experiences done under duress change us, and perhaps allow us to see with new insights next year as we enter into these high holy days again. <br \/><br \/>These are my experiences \u2013 they match the experiences of some others whose thoughts I purposely sought out, plus many who have written on social media. But other observant Christians had different experiences and found life in practices that did not work for me. I\u2019m curious as to why; is it because we may hold different orders in the church and therefore different expectations, or is it generational, or is it a facet of our personalities and particular circumstances? Regardless of the routes we have taken to arrive at this Easter Monday, may these 50 days find all of us rising from isolation, prepared to offer thanks to God and to those whose selfless and constant work has saved lives and called our priorities of corporate life back into alignment. Alithos anesti!<\/p>\r\n","protected":false},"excerpt":{"rendered":"<p>There is an odd sense of guilty relief \u2013 Holy Week is over.<\/p>\n","protected":false},"author":66,"featured_media":51726,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"_wpas_customize_per_network":false},"categories":[3119,3405,14,91],"tags":[],"class_list":["post-51721","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-the-plaza-new-ws","category-theology","category-inculturation","category-liturgical-year"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>The month in review... - 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Canon Dr. Lizette Larson-Miller is professor of liturgy and sacramental theology at Bexley Seabury Seminary in Chicago, IL, and emeritus Huron Lawson Professor of Liturgy at Huron University College (Ontario, Canada). She is also the Canon Precentor of the Anglican Diocese of Huron, and past president of Societas Liturgica and the IALC (International Anglican Liturgical Consultation). Her particular interests (manifested in her publishing) span liturgical history (especially late antiquity and early medieval liturgical developments), rites and rituals with the sick, the dying, and the dead, and contemporary sacramental theology and sacramentality. She holds two degrees in music, an MA in liturgical studies from St. John's University (Collegeville), and a PhD in liturgical studies from the Graduate Theological Union in Berkeley, California. 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Canon Dr. Lizette Larson-Miller is professor of liturgy and sacramental theology at Bexley Seabury Seminary in Chicago, IL, and emeritus Huron Lawson Professor of Liturgy at Huron University College (Ontario, Canada). She is also the Canon Precentor of the Anglican Diocese of Huron, and past president of Societas Liturgica and the IALC (International Anglican Liturgical Consultation). Her particular interests (manifested in her publishing) span liturgical history (especially late antiquity and early medieval liturgical developments), rites and rituals with the sick, the dying, and the dead, and contemporary sacramental theology and sacramentality. She holds two degrees in music, an MA in liturgical studies from St. John's University (Collegeville), and a PhD in liturgical studies from the Graduate Theological Union in Berkeley, California. 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