r/OpenChristian • u/Practical_Sky_9196 • 2h ago
Religious Ritual Nourishes Dangerous Love

Religious ritual is not magic or superstition. All religions practice rituals, but religions interpret their rituals differently. Some offer “magical” interpretations of the ritual as a supernatural technology that produces material outcomes: “If we just pray hard enough, she’ll be healed.” Other religions interpret rituals as meaning-making activities, superimposed on life to create order from chaos. If life appears random, we can provide some order to it with periodic observances.
In our account, religious rituals are not magic, nor are they meaning-making activities. Instead, they are meaning-accessing activities. Religious rituals access a preexisting meaning woven into the universe. Because they access the sacred, they are sacraments: portals through which the grace that lies within the cosmos flows into our everyday lives.
Religious ritual confirms the basic sacramentality of the cosmos, reminding us that everything is holy. Due to this universal holiness, awe is the most legitimate attitude toward life and gratitude its most natural fruit. To feel a sacrament is to feel awe and become grateful, because the sacrament celebrates what we overlook in our distractedness—the intrinsic beauty of life, the sacredness of matter, and the importance of each person.

Sacramental celebration brings existential healing to a despondent world. Life is stunningly beautiful and intensely difficult, with the ever-present possibility of intense suffering and great joy. We are material beings in a material universe through which courses Infinite Spirit. We are fully embodied and fully ensouled; our physicality entails risk, while our spirituality entails passion. Embracing the intensity of life, faith celebrates this unification of body and soul, a unification that heightens experience, deepens awareness, and unceasingly generates more.
We need grace to bear that more. Recognizing this need, sacraments use the constituents of the universe—space, time, energy, and matter—as channels of divine encouragement. Such material sacraments reveal material existence to be holy: matter manifests spirit, and spirit reveals matter to be more lively than common sense alone could explain.
Religious ritual is not harmful superstition, outdated magic, or pre-scientific technology. Religious ritual is a medium of the sacred with transformative power. Indeed, this power may be so transformative that it seems magical, working wonders in our interpretation of life.
Transformation bequeaths knowledge. We think differently, feel differently, and act differently after transformation. By way of consequence, religious ritual is a powerful way of acquiring sound knowledge about human existence in a sacred cosmos. It reminds us what we should never forget—that we are sacred, life is a gift, and more beauty of every sort is forever available to us.
Such knowledge cannot be proven or disproven. It can only be felt, and felt to enrich. The knowledge that ritual confers is not discursive: it cannot be translated into language, because it is first and finally embodied. The reduction of this embodied knowledge to language, even when necessary, will distort and attenuate it. (I am distorting and attenuating your ritual knowledge right now, for which I apologize.)
Ritual knowledge must remain what it is—directly experienced, distinctly embodied, and resolutely unlanguaged. Participating in religious ritual may lead thought from reason to rumination, and theologians may even translate ritual experience into doctrinal concepts, but all religious ritual resists intellectual mastery, because ritual exceeds cognition, just as reality exceeds system. Life is always more than we can think. If we reduce life to understanding, then we shall have impoverished ourselves. God grants more, and some of that more God grants through ritual. (adapted from Jon Paul Sydnor, The Great Open Dance: A Progressive Christian Theology, pages 233-234)
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For further reading, please see:
Driver, Tom F. “Transformation: The Magic of Ritual.” In Readings in Ritual Studies, edited by Ronald L. Grimes, 170–87. Englewood Cliffs, NJ: Prentice Hall, 1996.
Jennings, Theodore W. “On Ritual Knowledge.” In Readings in Ritual Studies, edited by Ronald L. Grimes, 324–34. Englewood Cliffs, NJ: Prentice Hall, 1996.
