Sacred spaces; sacred rituals
Spontaneous prayer
Spontaneous prayer may take any form and serve any purpose and is perhaps best described as prayer that does not fit under headings of liturgical or traditional prayer. It is characterised by:
immediacy rather being time bound
creativity and fluidity in form rather than regulated by structure or mandated protocols and rubrics
spontaneous in response to life situations rather than constrained within the confines of a pre-determined formula or template
informality rather than formality in celebration, formed from within and led by members of the celebrating community, rather than imposed from without and led by official celebrants
personal rather than institutional
Spontaneous prayer is frequently more liberated in expression because of the context in which it is celebrated. In schools, where many students no longer have a familiarity with formal and liturgical prayer, spontaneous prayer services offer a level of entry into a prayer life that is based on their life experience. But while spontaneous prayer is free to take on a wider range of forms and contexts than set liturgical prayer, it still remains prayer and should contain the basic elements of sacred ritual. (See below)
Sacred spaces for sacred rituals
A ‘sacred space’ is not only to be equated with a holy or religious space. Neither should the term ‘sacred ritual’ name only that which is identifiably religious because clues that can be used to assist one to understand or be reminded of God can be found in the created world, in interpersonal and intra-personal relationships and in one’s daily life. A prayer or sacred space therefore need not be a church or modelled on the layout of a church any more than a prayer or ritual needs be presided over by a priest or deacon or prepared by an ‘expert’. The “realm of the sacred” (Amy Florian, Sign & Symbol, Word and Song: Creating and Celebrating Classroom Rituals, 2001:32) can also be found in homes, schools and everyday places, people, things and events. These ordinary places, people and things can be used as ‘markers’ to engender a relationship with and understanding of God.
A prayer space for any occasion should be adequate in size, simply and aesthetically prepared, dignified and worthy. Markers such as symbolic, decorative and practical items to signal that something special is about to take place in this space can be used. Such items may include a cross, a scented candle, special furniture or decorations, water, flowers or plants, coloured cloths or banners, the Bible and appropriate music or any number of symbols which suggest an encounter with the sacred. In the Catholic context, a cross or crucifix, a Bible and a candle representing the light and presence of Christ should be considered before any other symbols. While these various symbols and objects may require explanation in the learning context of the classroom, they should, by their very placement, composition, colour and symbolism, be allowed to speak clearly for themselves in the ritual space and time. These items must be chosen and used appropriately for the unique prayer context. Certain markers, however, may need to be used consistently and frequently, especially for more formal and official prayer contexts such as in the Mass, as they are an “instantly recognisable part of a predictable pattern” (Margaret Bick 1998:27) and engender a sense of security and continuity over time.
Sacred rituals
Rituals are co-evolved (worked on together) symbolic acts. A ritual includes not only the ceremonial aspects of the actual presentation or performance, but the process of preparing for it and responding to it. They may or may not include words, but do have both open (changeable) and closed (unchanging) parts which are “held” together by a guiding metaphor (or theme or purpose). Repetition can be part of rituals, either through the content (words, songs, actions), form (the order of the ceremony & roles) or the occasion. There should be enough space in rituals for the incorporation of multiple meanings by various members and leaders as well as a variety of levels of participation.
Characteristics of rituals include:
Symbols for sacred spaces
Symbols are the building blocks of rituals. It is critical that symbols connect and fit with the participants of a ritual. In many cases, participants should be able to connect with/choose from a variety of symbols. Symbols give rituals the power to provide multiple meanings and different levels of participation for individuals and groups.
Symbolic markers for rituals include objects such as water because it can symbolise cleansing or life and candles, because they provide light in the darkness just as Christ is described as the light of the world. A symbol is known to be such if, as something physical, concrete and material, it points beyond itself to another reality, belief or thought, such as a spiritual belief of God’s love or Christ’s light, without losing its own identity (Amy Florian, Sign & Symbol, Word and Song: Creating and Celebrating Classroom Rituals, 2001). In ritual, symbols may contain as many meanings as there are participants, but this is all part of their power and purpose.