When Nathan Jennings says that liturgy is an “organic analogue of reality,” he means that the connections between the divine life and human life are not arbitrary. He also means that liturgical theology is something more than history (how liturgy developed) or anthropology (how people happen to behave in the liturgy). When we are doing liturgical theology we are encountering the very nature of God.
“Theology always begins already in the middle.” It responds to the revelation of God, and it does so in particular times and places.
Remembering the past, thinking in the present, and imagining the future all interweave.
St. Anselm can only be understood in light of his aim: the joy-filled experience of the beatific vision.
Naming is different from describing. Jesus calls God “Abba,” and he is addressed as “my beloved Son.”
While theology gave me an expanded vocabulary for talking about God, I felt increasingly paralyzed by over-analysis when I tried talking to him.
Communion is not something we have but something we are; it is something we receive, not something we achieve.
Those locked into “now” lack an ability to see their life experience in a collective fashion with input from others.