Spirituality Embodying praise
The church says: The body is a sin. Science
says: The body is a machine. Advertising says: The body is a business.
The body says: I am a fiesta. -- Eduardo Galeano in Walking
Words
By JEANNETTE BATZ
Generally I fancy myself a flexible
sort, comfortable inside my skin, willing to move with the rhythms of the
universe.
Then somebody suggests changing the familiar sit-stand-kneel of
the liturgy and I freeze into lockstep.
You want us to do what with our arms at the Hosanna? Slowly
raising my arms in praise feels like jumping out of a helicopter without a
parachute. Stand with my palms out? Youd need a crowbar to pry them
open.
These are simple, meaningful gestures; why do they make my palms
sweat like a teenagers at the Sign of Peace? I have dived off cliffs
(well, big outcroppings of rock) into white water (OK, it was just bubbly) with
greater aplomb than my body feels when its told to move a new way in
church.
My mind, as usual, is entirely at odds with my instinctive
physical reaction, ready to cheer any change that livens things up. The
sit-stand-kneel has become such a soothing mantra, I could probably do it at
home to end insomnia. Except that kneeling at home feels even sillier than
waving my arms about in church.
Where did all this bodily self-consciousness come from? This
countrys been through a sexual revolution and a feminist enlightenment;
weve been prodded into fitness, dosed with herbs, seduced by comfort. We
may not exactly worship with the body, but we certainly worship the body.
Or maybe we worship only its ideal form. Put to the test, we
continue to find our own bodies graceless and misshapen, full of unfixed flaws
and weighted by inevitable death.
Take the cultural hatred of imperfect, low-tech flesh and add
religious teaching that urges children not to move or wriggle or whisper or
look around or skip down the aisle at Communion. The same teaching cloaks
bodily sexuality in a voluminous, cinctured black cassock of itchy wool and
brands every visible act a sin. When a group of 6-year-olds imitates the
priests grand gestures at the Eucharist, teachers remind them that only
the priest gets to move; they should keep still.
Its no wonder we leave our coats on in church.
Karen Armstrong, a former nun and theologian whos written
about all three branches of monotheism (and been interviewed by Bill Moyers,
yet) recently told me that, in her opinion, The one great flaw of
Christianity is that we have not been able to integrate sexuality and the
sacred. Muslims and Jews and Hindus have done much better. Christians should
have valued the body more than any other faith, because we believe God valued
it so much he took it himself. Here she sighed heavily. But it
didnt work out that way, and thats a tragedy.
Tidy at the nativity
In every nativity scene, Mary kneels upright, tidily dressed, her
face composed -- and theres not a drop of blood on the straw. Roman
Catholics dont even kiss during the marriage ceremony that transforms
them into one body. Christs most wondrous moment is the Transfiguration,
his earthly body washed in pure light.
Roman Catholics arent even the worst offenders. We use our
bodies more freely than many Protestants, genuflecting, rubbing sacramental
oil, making a holy-watered sign of the cross, processing. Other churches sit
stiffly and listen, wishing they were angels. Protestant theologian Sallie
McFague says, The most prevalent spiritual disease of our time is not
wanting to be here, not wanting to be in a physical body.
On the other hand, many religious traditions dont hate or
shun bodies at all. They use them to express their souls. The Shakers danced
their way into ecstasy; so do whirling Sufi dervishes and some Indian and
African Christians. Orthodox Christians stand for hours, giving praise. Hindus
use yogas postures and breathing to meditate. Theres even an
Episcopal church in California, St. Gregory of Nyssa, where the congregation
hears Gods word around a lectern and then does a sort of line-dance over
to the altar.
Me, Im still having nightmares in which, for some incredibly
logical reason, Im standing in a church pew stark naked, reciting the
usual responses and praying no one will notice.
School Sister of Notre Dame Carol Marie Hemish is associate
director of the Center for Liturgy at St. Louis University. Shes also
working on a degree in biospirituality, studying the integrity of the body in
relation to spirituality. When I ask her to talk to me about our use (or
avoidance) of the body in worship, she confides that in 25 years as a spiritual
director, teacher and liturgist, shes realized that we learn very
well to separate the body from the spirit. And what weve learned so well
for 400 years is now probably holding us back.
I want my posture to help me pray, continues Hemish,
and moving from standing to sitting or sitting to standing helps me to
become aware again of how I am praying with my body. Catholics who have been
going to Mass forever know when to stand and sit. But Im not sure we have
ever really been invited to do any reflecting on what we are doing. And when I
dont think, I can become disengaged.
Her careful use of the first-person frees me to agree.
Sit-stand-kneel does let me smugly follow the drill while my imagination goes
elsewhere. But what about the re-explosion of controversy over kneeling or
standing during the Eucharistic Prayer? That one doesnt disengage me at
all: I kneel very consciously, sinking my weight onto my knees with a sense of
relief. Humility, at that moment, feels so much easier than the constant
shoring up of ego. I grow tired of asserting myself, criticizing authority,
questioning assumptions, refusing acquiescence. Here I can admit Gods
overwhelming greatness and kneel before him. No wary caveats, no bravado.
I had always believed that kneeling came in as a response to
I am not worthy, says Hemish, reading my mind. Then I
did some reading and found it as early as the Arian heresy. The effort was to
emphasize the divinity of Jesus by contrasting our humanness.
Why they want us to stand
So why do so many emphatically post-Vatican II liturgists want us
to stand? Hemish steers me to her boss, Center director and Jesuit Fr. John
Foley for a history lesson. From the eighth to the 11th century, people
began to be instructed to pray with bowed heads during the Eucharistic Prayer
(called the Canon before Vatican II), he begins. Immediately, the story
is complicated by class: Catholics began to adopt different postures depending
upon their degree of participation in the liturgy. The peasants had no
understanding of what was going on, so they would kneel, as if before a holy
event they were more or less watching.
In the 13th century, ecclesial authorities emphasized reference
for the Lords body, Foley continues. People were told to drop to their
knees whenever they beheld the body -- even outside in the mud as a procession
passed. On Sundays and feasts the people who were full participants would
stand, bowing their heads during the elevation, but on penitential days they
would kneel throughout. By the 15th and 16th century, all Masses
began to be modeled on the low Mass and people would kneel throughout, except
at the gospel, when they stood.
Now Im wondering why we didnt start out kneeling. I
know ancient Greeks and Romans prostrated themselves in worship, which might be
impractical on flagstone, but. ...
I ask someone so progressive she doesnt want her name used.
Early Christians prayed standing, so they were not bowing down to
idols, she says crisply. Standing is the position of one who has
been raised up, restored, looking toward the heavens. People often stood with
their hands raised and held outward in the orans posture. Charismatics love to
do that and who can blame them, its a wonderfully open and balanced
posture for prayer. And there is quite a bit of evidence that it was the
normative posture for prayer. There are early Christian wall paintings where
everyone is standing that way.
When God began to be portrayed as a feudal ruler and judge, and
people began to be chastised regularly for their sin and unworthiness, they
assumed the posture of the supplicant. Kneeling becomes a big issue at
the Reformation, my source says. There starts to be conversation
about what are you kneeling down to. In the Church of England, there was a
great deal of dispute about whether kneeling was an appropriate posture to
receive the sacrament, because you are implying worship of what you are
receiving rather than what it represents.
Standing began to seem like a good idea again after Vatican II,
with the emphasis on full, conscious, active and inclusive participation in the
entire Mass. Those who read the history as saying kneeling originated in
penitentiary times believe we should adopt the ancient stance, standing with
arms outstretched, explains Foley. Others want to honor the more
recent tradition. Ask Catholics who knelt before Vatican II if they were doing
penance and they would say, No! We were kneeling before the Lord. But
after Vatican II, the thinking was that kneeling is the posture of
servitude.
Still a hot issue
Foley is a little puzzled that, three decades after the liturgical
changes that followed the Vatican Council, kneeling/standing is still a hot
issue. But liturgist Paige Byrne Shortal thinks the controversys power
comes from its roots in both ecclesiology (Who is the church? the priest or the
people?) and Christology (Who is Jesus? God or man?). Naively, Im
convinced the answer to both questions is a simple both. So I
listen closely as Shortal makes, not an either/or distinction, but one of time.
The experience of kneeling before the altar during the Eucharistic Prayer
as Father speaks the holy words, the bells are rung, the incense is pouring,
can be a powerful experience of the transcendent. But its the wrong
moment. What is happening on the altar is that Jesus is present in a mysterious
way, and we are praying this prayer. The Vatican II image is that the assembly
stands around the altar praying the great prayer with great intensity as one
body.
Im startled once again by my own ignorance -- first, of the
long history of these postures; second, that Ive never even thought about
their implications. Monkey see, monkey do. Challenges to habit catch me off
guard -- just as a friend does, when she tells me she doesnt like
genuflecting because she doesnt want to see the holy as localized.
Reverence is suddenly growing very complicated.
With relief I turn to the simplest posture of all: sitting for the
sermon: Sitting, in our culture, I see as a much better way for us to be
receptive and attentive, not distracted by being uncomfortable, says
Hemish. It can be a real opportunity to let go of my attention on my body
and be open to what I hear. She pauses, then does what I was afraid of:
complicates even sitting, by reminding me that it may be a First or
Second World option, indicating a dependence on comfort the Third World
would deem pure luxury.
Im feeling even worse by the time Foley explains that the
classic prayer position, with palms pressed against each other and fingers
pointing upward, originated in the Middle Ages with the position of the
knight submitting to the king. The king would place his hands outside the
knights and accept his fealty, because of course you are helpless when
your hands are enclosed.
Why dont we just dance?
If praying, sitting, kneeling and standing are this fraught with
historical baggage, why dont we just dance? An image two decades old
returns with sudden clarity: a young ballerina, clad in white whose every
movement powerfully, exquisitely expressed faiths deepest mysteries. Yet
the emphasis tends to be less and less on dance, body and gestures,
Foley says. Dance is less represented now than it was in the years after
Vatican II. To me, thats counter-intuitive. Arent we getting
more comfortable about anything?
Over a period of time, people began to cool to it, he
explains. They want to have something that can be done from week to week,
generation to generation. He asks, Is America a dancing
people? Im not sure how to answer -- and neither is he. All he
knows is, when he worked with The St. Louis Jesuits (a group of five Jesuit
musicians at St. Louis University in the 1970s who, individually or together,
composed some of the best-known liturgical music in the United States), some
people saw their music as something extraliturgical, imposed on the Mass.
What I was trying to do was allow movement of prayer, in the body, in the
ritual. Not sentimentality, not, I just go because I want to feel
good. None of that is worthy of Christ being among us. But our souls move
and our bodies and souls are united. Therefore. ... He speaks his own
lyric with quiet fervor: Turn to me, oh turn, and be saved.
Kateri Caron began turning visibly when she practiced liturgical
dance with a woman named Lupe Serrano. It was a prayer as no prayer I
have ever encountered to watch her dance, recalls Caron, whos since
worked with women in Guatemala and dance companies in Chicago. In the
beginning, dance for me was a way to dress up the liturgy, an adornment. I have
become less and less able to do that. I have come to believe that dance is
among the arts that help us examine something deeper. Dance reaches to a level
of the soul our words cant reach.
Often Caron wont even use the word dance; shell
simply warn a congregation, There will be movement.
People respond differently depending on how the dance is
presented to them, she says. Its funny that we have to
prepare each other for this. But I might say, There are many different
ways of praying. Some of us like to sing, some to read, some to say the rosary,
and some of us like to use our bodies. Those are all ways to express our
relation with that deeper spiritual power that we have to stay connected
to.
The explanation is gentle. But Caron still encounters people
who close their eyes and wont watch me. Or who say, A
womans body should never be exposed that way, a dance is a sexual
thing.
Carrying the scars of our lives
We carry the scars of our lives in our bodies, she
says, the tension of understanding throbbing in her own voice. You can
see it in people as they walk and sit: They carry their fears. And when they
judge those who move liturgically, the judgment sounds rational, but it often
comes out of hurt or damage or hating their own body.
In her own life, Caron found dancing a cathartic way to free
myself from some of what binds me. Still, when hurts happen, I can
crawl into my body and use it as a shell, and it becomes harder to move. Dance
is like going to confession in public.
Done with power and honesty, it cuts too close to the bone. Done
in a silly, decorative way ... As Shortal puts it, When its good
its very good, and when its bad ... its embarrassing.
Middle-aged women in white diaphanous robes going UPPP for joy and DOWWNNNNN
for sorrow. She says liturgical dance should enhance the movement
already existing in the liturgy -- the entrance procession, recessional,
procession with the gifts at the Preparation (or Offertory, as some still call
it) and the Communion. Bad liturgical dance stops the movement while we do a
little meditation after Communion -- in effect holding the
congregation hostage.
Shortals overall hesitation is that its almost
impossible for dancers not to take away the bits of movement left to the
people. Still, she feels a debt to liturgical dancers of the past, for
the legacy they left of gracious movement, which others have
unconsciously imitated and handed on.
I think of all the Communion lines Ive watched, the hunched
insecure shoulders, the slight unsure swaying, the hands folded primly over
pocketbooks, the muffling of babies and steering of toddlers. Gracious
movement, its not. Only at special school or communal liturgies have I
seen what Shortals talking about: people rising with alacrity, moving
with quick sure grace, enfolding each other with heartfelt warmth.
Wondering whats possible, I think of the bodily movements
that feel holy to me: Floating on dark choppy water. Holding my breath and
gliding, longer than I think possible, under the surface. Taking a leap of
faith across jagged rocks. Making love. Being held and rocked.
Honoring the bodys grace
These movements are not practical for liturgy. But in
Women-Church: Theology and Practice, Rosemary Radford Ruether finds many
creative ways to honor the bodys grace. She imagines a celebration
center: a round, sun-filled room; an indoor garden with roses and herbs for
healing and bracing teas; a hot tub, cool plunge and sauna for rites of
puberty, menstruation and baptism.
Ruether describes a rite of healing: With eyes closed, [a
woman] locates the various parts of the body where she feels pain and distress
and also talks of the anxieties, angers and stresses that may be connected with
this physical distress. The women [surrounding her] put their hands on these
parts of her body. After a guided meditation, she is immersed in warm
water and wrapped in a warm cloth; the ritual closes in a common embrace.
In a puberty rite, a young woman might swim and take a sauna with
her mother and other trusted women, discussing her questions about sexuality.
Then, clothed in a bright dress and crowned with flowers, she might chant with
them such words as, My lips are not objects of control over me. My lips
are the way I speak and sing and eat and kiss. ... My body is not an object of
control over me. My body is me. It is my being, my acting and my being present
wherever I want to be. Let my body always be the joyful expression of
myself.
Most congregations would be mortified at the thought of swimming
together and chanting about their bodies, which are emphatically not joyful
expressions of their selves. Better to slide ones bottom anonymously
along the varnished pew, sit-stand-kneel and go home.
Yet Hemish -- who admits cringing at much of what body-hating
Augustine wrote -- cherishes one particular passage about the Eucharist:
Augustine says, Let your Amen be true; be what you see and receive
what you are. I continue to hear that as a tremendous challenge, an
invitation to remember that, even though I may not think or believe the same
way as the person next to me in the pew, somehow we are still fleshing out the
body of Christ.
Now if we could only get comfortable with the human body we
already share.
Jeannette Batz is a senior editor at The Riverfront Times,
an alternative newspaper in St. Louis.
National Catholic Reporter, December 4,
1998
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