Wesley Newton--Church Visit #1

Church name: St. Michael Church, Wheaton

Church address: 310 S Wheaton Ave, Wheaton, IL 60187

Date attended: 3/24/16
 

Describe the worship service you attended. How was it similar to or different from your regular context?

Entering the high-ceilinged, ornate sanctuary, I encountered an unfamiliar aura of formality.  While the pre-service time at my home church functions as a meet-and-greet time, the congregants here gathered in silence.  While my charismatic home setting emphasizes clapping, hand-raising, and dancing, the congregants here stood respectfully for the processional and kneeled for most of the Eucharist.  Additionally, a pair of Knights of Columbus in full regalia (plumes, swords, etc.) processed in with the Eucharistic elements and then stood sentinel as the elements were brought into the gym. The congregation silently filed into the gym, keeping prayerful vigil by the “Altar of Repose”--some staying late into the night (a Night Prayer was to be held at 11:45 pm).  The Eucharist was thus an object of reverence: when congregants entered--or even re-entered--the sanctuary, they kneeled toward the altar; communicants bowed to the priest holding the host.  (“Eucharistic adoration” is practiced at St. Michael on the first Tuesday of every month.)  Nevertheless, the reforms of Vatican II surfaced: most of the liturgy was in English (although the processional was still in Latin),  and the music integrated diverse styles and instruments (i.e Sacrosanctum Concilium 36-40).        

What aspects of Roman Catholic theology did you notice expressed in the service?

First, the priest’s homily demonstrated Catholicism’s predilection for the allegorical interpretation of Scripture (c.f. Congar p. 386, the “analogical imagination” that Smith talks about on p. 103).  Preaching on Christ’s feet-washing, the priest interpreted Christ’s taking off his outer garments as Christ laying off his heavenly glory.  Second, the service exhibited the prominence of symbolism in the Catholic Church (c.f. Lumen Gentium’s elaboration of the “mystery” of the sacraments, 6-7).  The priest washed the feet of twelve congregants--women, men, old, young, Hispanic, Caucasian--as symbolic representatives of all of those gathered.  Lastly, the hierarchical nature of Catholicism was evident (Lumen Genitum Chapter 3).  Acolytes, seminarians, deacons (a permanent office at St. Michael, thanks to Vatican II!), and priests all played clear roles.  This hierarchy elevated the significance of ordination; this Mass was dedicated to the ordinands.   The priest furthermore implied a hierarchy transcending the local church by mentioning that the Bishop had consecrated the holy oils.     

 

What aspects of Scripture or theology did the worship service illuminate for you that you had not perceived as clearly in your regular context?

This service exemplified the passing on of the faith from generation to generation (i.e. Deut. 6:5-9, Lumen Gentium 35).  The priests painstakingly explained the rich symbolism: the role of the oils brought forward to the altar (some for ordination, some for healing), the meaning of the name “Tridium” (Holy Thursday through Easter Sunday), etc.  The congregation seemed well trained in the liturgy, many reciting it all from memory.  Further, the priests involved laypeople in service: various laywomen carried the oils to the altar, the acolytes brought the Scriptures and the Eucharistic elements to the priests, many laypeople served as readers throughout the service, and one of the priests mentioned the youth preparing a re-enacted Stations of the Cross for Good Friday.  At the end of the service, we all followed the priests in procession to the Altar of Repose.  While the Evangelical services that I grew up in emphasized the congregants expressing themselves, this service balanced praise with educational edification (i.e Paul’s motto in 1 Cor. 14:26).