“Theology – contrary to common definitions – is not speech about God. It is reflective deliberation on the work of faith, the opus Dei, as St. Benedict calls it in his Rule, is the practice of worship, the sacred liturgy itself, and nothing less. It is through the sacred liturgy that the joining of heaven to earth comes to be understood, and culminates in making present who the Christ is by giving us understanding and experience of him. We do not pray in order to speak to God, but so that God can address us. In worship we return to God the love once offered to us and on our behalf through the sacrifice of his beloved Son. Worship, grounded in atonement, is therefore primarily toward God and only secondarily for us. The worship of the Church is divinely instituted: in Old Testament and New, God establishes not only that we should worship, but how. God establishes the Church for the sake of making manifest who for us God is: ‘it is to the holiness of the faithful that the hierarchical structure of the Church is totally ordered.’ This manifestation takes place through the cycle of the sacred liturgy: its work is to make us fit for heaven, to enable God to make saints of us, adopted, divinized, sons and daughters: brothers and sisters to the only-begotten who is not adopted but is Son by right. Prayer is first and foremost the prayer of the Church, and it i offered in her precincts. Central to every prayer and every text employed in the sacred liturgy of the Church is its soteriological meaning – its capacity to save us – and its anagogical meaning. ‘Anagogical’ means ‘capacity to lift up,’ literally, in this case, to raise us to the heavens, to the dwelling place of the saints on high and to the God who stretches out his hand to rule from his cherubim throne.”
Laurence Paul Hemming, Worship as a revelation, p. 1-2.