David Fagerberg’s Liturgical Mysticism is an absolutely marvellous work! Although this work does not fit neatly into the history of interpretation, I post it here because I think Fagerberg’s work underscoring the important place of liturgy in theology–and liturgy as theology–has important implications for biblical interpretation as well. Fagerberg has already published a number of important related books including Theologia Prima: What Is Liturgical Theology?, wherein he explains participation in liturgy as authentic theology, and more recently, On Liturgical Asceticism, demonstrating the importance of asceticism as preparing us for benefiting from liturgy (and thus theology). With Liturgical Mysticism, Fagerberg explores the role of liturgy in the mystical experience (not only extraordinary mystical experiences, but also of the ordinary sort all the faithful can have as encounters with God).
A few apt quotations show some of the profound insights Fagerberg brings out:
“The liturgical reason for existences is to invite mystical communion of the creature with the Creator, and a liturgical cosmology will define the duty of man’s place in it, which involves consecrating the world as cosmic priest” (p. 4).
And here:
“Liturgy is participation in the life of the Trinity; asceticism is the capacitation for this liturgical state; theology is union with God” (p. 12).
He writes further:
“The liturgical habitus infused by God through the sacramental water brings us face to face with the Paschal mystery in a regular and repetitive rhythm, if we are obedient disciples” (p. 61).
Finally:
“The liturgy doesn’t exist to be celebrated, the liturgy exists to celebrate, sacramentally, the perpetual presence of the incarnate one who, by unifying the infinite with the finite in his own hypostatic union, makes possible the deification of those with whom this same form of life is shared by grace” (p. 125).
These are just a few of the key take away points I had after reading this fine volume. I cannot recommend Fagerberg’s liturgical theological works highly enough. I think they promise to help us retool our theological thought so that we better recognize the important place of liturgy within theology, or, perhaps more accurately, the liturgy as font of theological thought and action. To immerse ourselves in the sacred liturgy is to do primary theology. We need some level of asceticism in order to prepare ourselves to participate in the liturgy well, and when once prepared we do engage in the liturgy, we find ourselves confront with the God Who made us and loves us with abandon. Our response should be to radiate that love back to God and to incarnate that love to neighbor. Order Liturgical Mysticism, read it, then reread it. I think you’ll find, as I have, that it will increase your appreciation of the Mass.
History of Interpretation 