The Eternal Pursuit

Some Sermon Notes

2011-11-18T09:02:00.000-05:00

Pentecost 22-Nov. 13, 2011. The Rev'd Christopher L. Epperson

One of the most culturally pervasive phobias is taphophobia, the fear of being buried alive. It has been the subject of ancient lore and modern fiction and movies. The Victorians were so afraid of being buried alive, they created all sorts devices to address the fear. One was a casket with a bell on the outside, connected to a line running inside, so the bell could be rung. Embalming was marketed as a means of insuring that an individual was really dead. Even the stethoscope was marketed as a means of telling the living from the dead. Granted, the implications of being buried alive are grizzly, there is simply something wrong with putting something, or someone, in the wrong place.

We bury the dead. We bury objects to hide them. We bury things to dispose of them.

The servant that hides his capital, given him to invest via his boss, makes that curious choice to bury what he has been entrusted to grow. That servant robbed the capital of its potential. That servant chose to hide. If increase is life, that servant chose death through burial.

Presumably, all the servants knew the boss. They knew that he expected good return on investment. They knew that he was ambitious and hungry for produce, even where he did not cultivate. By working through these servants and leaving them for a long period of time, the boss invited them to emulate him in some respect. The boss entrusted the servants to work on his behalf, function with his vision in mind and accomplish what he would, were he present.

Two knew, understood and responded, and one knew, yet did not.

Now, these parables of Jesus can only be pushed so far. They are in no way intended to be entire, self-contained systematic theologies. The parables usually have a somewhat narrow, nuanced focus.

Jesus tells this parable to his disciples to prepare them for the days ahead, when following will be arduous and frightening. How are they to function faithfully as they await the coming kingdom of God?
What does faithfulness look like as they manage Jesus' capital investment?

It is about embodying the abundant, ambitious, all-consuming ministry of Jesus that knows no bounds or limits. Matthew's Gospel characterizes Jesus ministry as the formation of a community, The Church. The Church is the school for the sinner, the house of reconciliation and vessel containing the food and drink of new life. That Church goes out into the four corners of the world making disciples, baptizing, obeying Jesus' commandments, and knowing him to be present even to the end of the age.

Listening, healing, tending, caring, feeding, loving-one another and the world.Anything less is is hiding what we have been given. Anything less is death. Anything less is disposing of our opportunity to respond to God in the abundant, ambitious, risky way God has called and assembled us. Anything less is being buried alive.

Which way to fall?

2011-06-30T15:40:00.004-04:00

I posed a question to my congregation this past week: Are you ready to fall into God's grace? This challenge was prompted by two things I have been reading lately.

First, the Revised Common Lectionary's continuous readings for this part of the season after Pentecost have us following Abraham. In reviewing the Patriarch's life it turns out that he made a lot of bad decisions with serious consequences. He decided to take Sarah up on the offer to father God's great nation through Hagar, her handmaid, and conceived Ishmael. The consequences of that decision followed Abraham and his ancestors throughout their lives, and is still with us in the Middle East conflict today. He twice traded his wife Sarah for his own safety, risking his promise for a nation and his love for Sarah on the virtue of a Pharaoh and a nomadic tribal leader, questionable decisions at the best of times. He allowed his nephew Lot, not a giant on character issues, to decide which path to take when foraging shortages were threatening their combined flocks, a decision that placed Lot in Sodom just before its judgement, threatening Lot, Abraham, and their families. These are some, though not all of Abraham's decisions.

Who bailed him out and turned the bad into good? God. About the only good decision Abraham made was to pick-up his tents, call his family to him, gather his flocks, and lead them all to where God was showing him.

Second, in conjunction with these RCL readings, I picked-up a book by the Franciscan Priest, Religious, and Scholar, Richard Rohr, Falling Upward: A Spirituality for the Two Halves of Life. The premise of this book: that we need to build structures during the first half of our lives, so that we might be prepared to be what God has created us to be in the second half of our lives. The paradox of the faith journey is that it is not the successes of our building time that help us grow, but the failures. Just as God was there to bail out Abraham, God is there to bail us out too. However, we have to learn and accept this grace. So, Abraham was most successful when he was most wrong. Hence, Rohr's title, Falling Upward.

I think this way of approaching our faith lives, both individually and corporately, makes us uncomfortable here in the the good ole USA. This culture values success, and it values people and congregations who are "self-made" in their success. The problem with this way of being is that it leaves little, if any, room for God and God's grace. My church is trying is trying to rebuild. I think we need to be bold in trying new things, risking the possibility of being as incredibly wrong as Abraham, and letting God work on us through these failures. Given my choice, as anxiety laden as it may be, I choose falling, and falling upward would be fine.

Generational Narcism

2011-06-01T10:29:00.007-04:00

Serving historic churches is a mixed blessing. The long history, the structures-physical and organizational, and the reservoir of ministries accomplished are all things that provide for the kind of inertia that save many of us from immediate irrelevance. If it were not for this institutional and spiritual inertia, inertia of a good sort in that it connects us to the historic witness and its trajectory, my 293 year old congregation might have ceased to exist independently about a decade ago. Generational Narcissism, the sense that my generation is the only one that matters, interferes with the positive aspects of standing among the great cloud of witnesses.

It was in an invitation from a local synagogue, one celebrating its 110th anniversary, that I was reminded of this obligation that may constrain but may also be a factor in giving life. At the turn of the 20th century a Jewish community of Eastern Europeans was established in my town. Coming from varied backgrounds from within their own faith, they put aside their differences in order to form a synagogue. Then, interestingly, they were aided in their effort by two local churches, one Roman Catholic and mine. The aid was structural, contributions to a building to house the congregation, and relational, a teacher to instruct these young Eastern European Jews in the Hebrew they needed for their Bar Mitzvah. To imagine a group of early teenage boys trooping to the Episcopal Church for Hebrew instruction is quite intriguing, especially in the late nineteenth century. Hearing the story bound me to its narrative. I stood no longer on my own, I stood in that line of rectors, good and bad, that led the spiritual life of this community.

I have been known for both creating change and reinforcing tradition, hard things to do. Hard poles to manage. The change that I am aiming for is not to totally redo things in this place, but to give it form in a new context which both honors the traditions and takes us into the future. My parish is on less solid ground financially than the one now tended to by Chris. So it needs updating, not upbraiding, and it needs a congregation, which when asked which traditions are really important, can tell me clearly, distinctly, and with a sense of spiritual understanding that shows not only local but universal connections as well. None of us stand alone in the Church.

The mixed part of this blessing, and one in which generational narcissism plays a major role is in the unfortunate history that is part of my parish's past. I am not talking about wrestling between Rectors and congregants. That is tough stuff but not the worst. Rather it is this institution's history with slavery as a commercial enterprise and the source of wealth for prominent members and leaders of this church as well as the source for many of its buildings. Focusing on recent history, and not connecting to our past, allows us to forget the degrading impact of this legacy, one which should firmly ground all the generations of this parish in the notion that they are not perfected but redeemed, and that with our holy deeds have come unholy ones as well. Humility, it seems, is the response that is appropriate to the views of the heights, depths, and faithfulness of the Church and its congregations.

One's Place

2011-05-31T15:30:00.003-04:00

I have only just started a new ministry in a new parish. The move has contained all the elements one would expect, the pain of physically uprooting with possessions and setting up house, the emotionally draining task of bidding, those you have grown to love, farewell and the process of opening to new people and a new community. It has been a wonderful process.

The parish, I now serve is very historic. I took a picture that I posted on facebook of the list of rectors that have served this jewel. My name is the 35th name at the bottom of the list. The start date of the first name is 1674. Some of the names on the list are recognizable and known. Others jingle no bells and stir no recognition. There I am in their midst. I have become part of the unfolding life of this place.

In a conversation with a colleague, one of us used the phrase "generational narcism" the idea is that many of us function out of our own limited, time-bound and experiential identity. It is difficult to do anything else. This is not an attempt to stereotype, but to recognize that members of particular generations often share particular nuances and perspectives, peculiar to the particular group. I know there are a thousand exceptions to this, but there is ring of truth in it. Certain generations are dominated by particular, governing, philosophical assumptions. Other generations might have new and different ways of thinking, different assumptions and new questions.

Here is the rub. The Church is home to individuals across generational designations, and with the designations come ways of thinking, being and doing. How does the Church stay on-course as the upside-down vessel, granting passage to all of us?

Today is the Visitation. Mary arrived to see her cousin Elizabeth and breaks into Magnificat. "His mercy is for those who fear him from generation to generation." Mary's vocation was not intended for a particular time. Jesus ministry was not meant for a particular people, but all people.

As people of faith, how do we accept what has been given us, seek to understand the profundity thereof and do an interpretive piece? We are under some obligation to proclaim what is at the heart of the Christian religion. To do that, I think we have to know it. Knowing it means grappling with it, not merely jettisoning the pieces we don't really understand or worse, don't like. I think we have to mine the tradition for what is at the core, and communicate the core in ways that have resonance for the present.

At our 7:30 am eucharist, I told the small congregation that any innovation in the liturgy would be a result of ignorance, not intent. I want to get to know this congregation, and I want them to get to know me. I am not worried about making my mark, but developing a relationship. That takes time. The work we do in the Church isn't exactly our own. We are beholden to those who have come before us and our time. We know there will be those who come after us and our time.

I am but one member of a generation and the generations run...

And Episcopalins Too

2011-02-10T20:33:00.005-05:00

The opinion piece by Russell Moore is rich with all sorts of material--on Baptists, church growth, denominational loyalty, and what constitutes vital tradition. However, there is one part I would like to focus on today, although there may be more later: what denominations and, especially, Episcopalians do at their best.

Moore expresses this thing in summary. He says "[denominations] represent fidelity to living traditions of local congregations that care about what Jesus cared about--personal conversion, discipleship, mission, and community." I may choose a different vocabulary and some slightly different emphases for these expressions, however, I largely agree, with at least one addition. Denominations also express catholicity, our connections through the body to each other, present and past. Otherwise, congregations run the risk of being disconnected "ecclesial communites," and disconnected generational narcsists.

The Episcopal Church emphasizes this catholicity through its continued practice of the sacrments, its commitment to the ancient creeds, its organization and expression around common prayer, the use of a lectionary that routinely takes the church through all of the books of the Bible, and its ordering according to the threefold ministries of deacon, priest, and bishop.

There are other aspects which I am certain to have missed in this summary, but the need to guard against isolationism and egocentrism (i.e. becoming the "church of what's happenin' here and now) is the special trust of the denomiations, with their indiviualized but corporate empahasis.

WSJ article: Where Have All the Presbyterians Gone?

2011-02-09T15:56:00.001-05:00

By RUSSELL D. MOORE

Are we witnessing the death of America's Christian denominations? Studies conducted by secular and Christian organizations indicate that we are. Fewer and fewer American Christians, especially Protestants, strongly identify with a particular religious communion—Methodist, Baptist, Presbyterian, Pentecostal, etc. According to the Baylor Survey on Religion, nondenominational churches now represent the second largest group of Protestant churches in America, and they are also the fastest growing.

More and more Christians choose a church not on the basis of its denomination, but on the basis of more practical matters. Is the nursery easy to find? Do I like the music? Are there support groups for those grappling with addiction?

This trend is a natural extension of the American evangelical experiment. After all, evangelicalism is about the fundamental message of Christianity—the evangel, the gospel, literally the "good news" of God's kingdom arriving in Jesus Christ—not about denomination building.

The post-World War II generation of evangelicals was responding to congregations filled with what they considered spiritual deadness. People belonged to a church, but they seemed to have no emotional experience of Christianity inside the building. Revivalists watched as denominational bureaucracies grew larger, and churches shifted from sending missionaries to preach around the world to producing white papers on issues like energy policy.

More and more Christians choose a church not on the basis of its denomination, but on the basis of more practical matters.

The revivalists wanted to get back to basics, to recover the centrality of a personal relationship with Jesus. "Being a member of a church doesn't make you a Christian," the ubiquitous evangelical pulpit cliché went, "any more than living in a garage makes you a car." Thus these evangelical ministries tended not to talk about those issues that might divide their congregants. They avoided questions like: Who should be baptized and when? What does the Lord's Supper mean? Should women be ordained? And so on.

The movement exploded. Before 1955, there were virtually no megachurches (defined as 2,000 people per worship service) in the country. Now there are between 850 and 1,200 such churches and many are nondenominational, according to the Hartford Institute for Religion Research. Evangelicalism wanted to open its doors to all believers and it often lacked roots in the traditions of particular congregations. So many evangelical churches have a generic identity. This has changed the feel of local church life.

Where hymnody once came from the spontaneity of slave spirituals or camp meetings, worship songs are increasingly now focus-grouped by executives in Nashville. The evangelical "Veggie Tales" cartoons—animated Bible stories featuring talking cucumbers and tomatoes—probably shape more children in their view of scripture than any denominational catechism does these days. A church that requires immersion baptism before taking communion, as most Baptist traditions do, will likely get indignant complaints from evangelical visitors who feel like they've been denied service at a restaurant.

But there are some signs of a growing church-focused evangelicalism. Many young evangelicals may be poised to reconsider denominational doctrine, if for no other reason than they are showing signs of fatigue with typical evangelical consumerism.

For example, artists such as Keith and Kristen Getty and Sojourn Music are reaching a new generation with music written for and performed by local congregations. Yes, prosperity preacher Joyce Meyer sells her book "Eat the Cookie, Buy the Shoes," which encourages Christians to "lighten up" by eating cookies and buying shoes (seriously). But, at the same time, Alabama preacher David Platt is igniting thousands of young people with his book "Radical," which calls Christians to rescue their faith by lowering their standard of living and giving their time and money to Church-based charities.

And though nondenominational churches are growing, the Southern Baptist Convention—the nation's largest Protestant group—has over 10,000 students studying for ministry in six seminaries right now.

If denominationalism simply denotes a "brand" vying for market share, then let denominationalism fall. But many of us believe denominations can represent fidelity to living traditions of local congregations that care about what Jesus cared about—personal conversion, discipleship, mission and community. Perhaps the denominational era has just begun.

Mr. Moore is dean of the Southern Baptist Theological Seminary in Louisville, KY.

So David, what do you think?

New Idea

2011-02-08T11:41:00.000-05:00

One of the very important facets of the Christian life is community, and by community, I don’t mean a mere social function. I mean something more substantial, a group of fellow travelers treading the path of discipleship, who are open to one another along the way. I mean small groups really working on faith.

One of the best parts of my week is lunch with a friend and colleague in ministry. My friend David is rector of a neighboring parish and he knows what it is like in the trenches of parish ministry. Once a week, we meet, eat and share our successes, failures and challenges. Our conversations cover a wide array of life.

Last week, we decided to share some of that on this blog. We will pose questions to each other and answer them, much like we do at lunch. The idea is that we might loop more people into the conversation.

So watch this space and welcome David!

Finally, This is the text from Isa 58, that I am praying of late.

9 Then you shall call, and the Lord will answer;
you shall cry for help, and he will say, Here I am.
If you remove the yoke from among you,
the pointing of the finger, the speaking of evil,
10 if you offer your food to the hungry
and satisfy the needs of the afflicted,
then your light shall rise in the darkness
and your gloom be like the noonday.
11 The Lord will guide you continually,
and satisfy your needs in parched places,
and make your bones strong;
and you shall be like a watered garden,
like a spring of water,
whose waters never fail.
12 Your ancient ruins shall be rebuilt;
you shall raise up the foundations of many generations;
you shall be called the repairer of the breach,
the restorer of streets to live in.

Peace!

What is a church worth?

2011-02-01T20:08:00.000-05:00

A study asks: What's a church's economic worth?

Posted:02/01/2011 8:04 PM
By David O'Reilly
Inquirer Staff Writer
What is the dollar value of a marriage saved? A suicide averted? An addiction conquered? A teenager taught right from wrong?

In short: What is a church's economic worth to the community it serves?

Last summer, a University of Pennsylvania professor and a national secular research group based in Center City took up that seemingly unanswerable question. With a list they devised of 54 value categories, they attempted to calculate the economic "halo effect" of a dozen religious congregations in Philadelphia - 10 Protestant churches, a Catholic parish, and a synagogue.

They added up the money generated by weddings and funerals, festivals, counseling programs, preschools, elder care. They tallied the salaries of staff and the wages of roofers, plumbers, even snow shovelers. They put dollar signs on intangibles, too, such as helping people find work and teaching children to be socially responsible.

They even measured the diameter of trees on church campuses.

The grand total for the 12 congregations: $50,577,098 in annual economic benefits.

The valuation for 300-member Gloria Dei (Old Swedes') Episcopal Church in Queen Village, for instance, was a middle-of-the-road $1.65 million. By contrast, the figure for Visitation of the Blessed Virgin Mary Roman Catholic parish in Kensington, with 7,000 congregants, a parochial school, and a community center, was $22.44 million.

The numbers, culled from clergy and staff interviews, "just blew us away," said Robert Jaeger, executive director of the research group Partners for Sacred Places.

The study is not yet published. When it is, the robust sums are likely to be challenged, predicted lead author Ram Cnaan, a Penn professor of social policy.

Some valuations were drawn from existing academic research, such as $19,600 for pastoral counseling that prevents a suicide and $18,000 for an averted divorce. Cnaan himself arrived at other values - for example, $375 on "teaching pro-social values" to a young child.

"Look, it's quite possible that someone will say we calculated all wrong" in some categories, he said. But, he added, he welcomed scrutiny.

He and the 21-year-old Partners have well-established reputations in the valuation of houses of worship. In 1998 they began a landmark research series on urban congregations' services to the poor (worth an annual average of $140,000). It led George W. Bush in 2000 to create the White House Office of Faith-based and Community Initiatives, which continues in the Obama administration.

If there are challenges to the "halo" study, they are not likely to come from churches, which stand to benefit.

"Equipped with such measurements," the report said, "a congregation could produce hard numbers to show community organizations, policy makers and potential funders the value of its local presence."

Among the churches in the study was 150-member Summit Presbyterian in Mount Airy, where last week the Rev. Cheryl Pyrch stood in the snow and pointed to a row of DayGlo orange dots climbing the stone bell tower.

Each spot marked where masons soon would drill iron reinforcing rods to keep the tower from cracking further - a job that will pump $50,000 into the economy. Summit's century-old slate roof is also "coming to the end of its useful life," Pyrch said. The estimated cost of replacing it is $250,000, a windfall for a contractor.

Summit's operating budget is a modest $265,000. But the study calculated its "halo" last year at $1.47 million.

It is home to a remarkable array of community organizations, including a day-care center, a chamber orchestra, a synagogue, a dance and drum ensemble, a computer company, a dance school, a martial arts program.

It also rents space to the Adult Congenital Heart Association for its national headquarters. "It's almost as if this [church] is a small-business incubator," said Tim Clair, an association director.

On the other side of the city, the Rev. Bruce Lewandowski said the study changed his perception of his Visitation BVM parish.

"You might think of your church as an employer," he said, "but not as an engine driving the neighborhood economy."

Founded in the late 19th century for Kensington's Irish population, it now serves primarily Latinos and Vietnamese. He discovered that many of his congregants stay in the neighborhood long after Sunday Mass, patronizing Asian stores and restaurants.

Lewandowski thinks of Visitation as three institutions: the church, the 480-pupil school, and the Cardinal Anthony Bevilacqua Community Center. "Our mission is not just to get people into heaven," he said, "but help them maneuver through the trials and troubles of life."

The community center is home to dozens of sports teams and civic groups. At night, it becomes a refuge for prostitutes plying their trade along Kensington Avenue.

If he can acquire a vacant bank building nearby, the pastor said, it will become a 60-unit senior housing center.

In West Philadelphia, Calvary Methodist Church reported helping 100 people find employment last year. With each job valued at $14,500, the category alone added $1.45 million to its $2.6 million halo.

Not all the categories proved net positives, however. The researchers found, for instance, that crime rates near eight of the churches were higher than in tracts several blocks away.

And measuring the congregations' impact on property values backfired for St. Luke's and the Epiphany Church in Center City, where adjacent real estate values were lower than in nearby neighborhoods. While that could not be pinned on the handsome church's presence, the category put St. Luke's halo into negative territory: minus $226,000.

Tuomi Forrest, Partners' associate director and a coauthor of the report, said he and Cnaan were pondering how to make real estate a more accurate metric. But he defended the overall findings: "No one in any field has ever tried to compile so many ways to calculate" the value of congregations."

The study shows the contribution of religious congregations "to be 20 to 30 times bigger than we knew," said director Jaeger. It "will give congregations dozens of new ways to articulate their value, broaden their constituencies, and survive and grow."

The 'Halo' Effect

The economic "halo" effect of 12 Philadelphia congregations:

Visitation Blessed Virgin Mary, Kensington $22,440,382

Congregation Rodeph Shalom, North Philadelphia 7,969,884

First Baptist, Center City 6,090,032

Mother Bethel A.M.E., Center City 3,188,685

Calvary Methodist, West Philadelphia 2,597,359

Arch Street United Methodist, Center City 1,871,621

Shiloh Baptist, Center City: 1,656,456

Gloria Dei Episcopal, Queen Village 1,646,469

Summit Presbyterian, Mount Airy 1,465,327

Jones Tabernacle A.M.E., North Philadelphia 1,126,231

St. Mary's Episcopal, University City 750,244

St. Luke's and the Epiphany, Center City -225,595

Contact staff writer David O'Reilly at 215-854-5723 or doreilly@phillynews.com.

Group Intelligence

2010-12-21T10:28:00.000-05:00

The following article is about the way groups function. The research tends to show that groups, who value collaboration, tend to function at a higher level than individuals. The article also addresses our persistent tendency to focus on the functioning of the individual. I believe individuals can make a difference in any organization to the extent that there is a guiding vision, and that vision incorporates and takes seriously other members of the team.

The simple approach of organizations is often grounded in finding the "right" leader. I believe it is more complicated. The "how" of leadership is probably as important as the attributes of the individual. This is an important lesson for the Church.

http://mobile.boston.com/art/21//bostonglobe/ideas/articles/2010/12/19/group_iq/?single=1

Advent and The Second Letter of Peter

2010-12-14T10:19:00.000-05:00

The New Testament reading at Morning Prayer, yesterday, came from the first chapter of The Second Letter of Peter. It begins with a reflection on the grace and righteousness offered through Jesus our Lord. The central theme of the opening bit is that God has given us what we need for life and godliness, but it quickly expands upon that theme, considering an appropriate response.

Our response to God's gift of life can either frustrate of facilitate our participation in the divine will. The Second Letter of Peter offers an interesting and useful way of considering our response, "You must make every effort to support your faith with goodness, and goodness with knowledge, and knowledge with self-control, and self-control with endurance, and endurance with godliness, and godliness with mutual affection, and mutual affection with love." I think we are meant to be in mind of virtue, and the development of virtue, grounded in love. This development is about growing in love and faithfulness. It is a continuous circle.

As we approach the end of our Advent observance, I hope we recognize the unique nature of the gift we are being offered, and that our reception sparks something profound and significant. We are called to appreciate Jesus as the unique, sufficient and complete revelation of the divine love and will. Appreciation is only the beginning of the process of a full and rich appropriation and participation in the life of God, the coming of the Kingdom and the transformation of our hearts and minds. It is all grounded in love.

Thanksgiving

2010-11-09T15:05:00.000-05:00

I like Thanksgiving for all sorts of reasons. I love the story. My first public performance was as a character in a kindergarten Thanksgiving play. I was Squanto, the fellow who introduced the pilgrims to corn. (disclaimer: I know nothing of the historical accuracy of my brief stage role.) I also enjoy the gathering of friends and family. I enjoy the food, the travel and the general pace of the holiday.

It may very well be the shift in activity level around the Thanksgiving holiday that resonates with me. It is something of a conscious shift. We become active in affirming what we hold dear. We proactively consider who we are, what we have and to whom we belong.

Of course, it can also be a difficult time for many. In listing the blessings, we note that through the passage of time and by reason of loss, some of the blessings of our lives seem inaccessible. Few are free of this reality. We, however, are a people filled with trust. We receive gifts and we give gifts, knowing from whom they come.

Blessings upon you.

Quiet

2010-11-09T15:01:00.001-05:00

I am very much looking forward to the “quiet morning” we are hosting at St. Columba’s. Time marked by silence and contemplation is an important piece of the spiritual life. Seeking God in silence is probably one of the most neglected forms of prayer. It may be that we don’t know quite what to do in the silence. It may be that we don’t like what we hear in the silence.

Please don’t let potential discomfort or fear keep you away. Please allow me to offer you a few suggestions about engaging the silence.

First, choose a simple word of phrase that has the capacity to gently capture your attention. It could be a simple and short line from the Bible. It could be a word or phrase from one of the meditations that will be available at the “ quiet morning.” It could be any word or phrase that focuses you.

Internally, repeat the word. When you start thinking about work, repeat the word and let work go. When you think of your grocery list, repeat the word. When you think of some perceived slight, repeat the word. Let your word help you push extraneous thoughts gently from your attention.

Finally, be aware of the silence and listen to it. What is happening as you become attentive to the silence? What do you hear in the silence?

If you are not able to be with us on the “quiet morning,” you can employ the simple method above wherever you are. Use it whenever you are able. Twenty minutes is a good starting point. Twice a week is a fine beginning.

In closing, I leave you with a snippet from 1 Kings. The prophet Elijah was beaten down and in need of God’s presence. God was found in the sheer silence.

1Kings 19:11 He said, “Go out and stand on the mountain before the LORD, for the LORD is about to pass by.” Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the LORD, but the LORD was not in the wind; and after the wind an earthquake, but the LORD was not in the earthquake; 12 and after the earthquake a fire, but the LORD was not in the fire; and after the fire a sound of sheer silence.

Thinking Big

2010-11-02T10:41:00.000-04:00

We are in the midst of our annual stewardship campaign. We are seeking pledges to build a budget and accomplish all our goals as a parish. The pledge is our primary vehicle of support, but I want to share some interesting thoughts from Harriet Dicicco, our junior warden. She is thinking big!

And something to grow on….

Participating in our community – be it Wednesday or Sunday worship services in our Chapel, the events and meetings in our Parish Hall or elsewhere – I am drawn to the many ways in which God moves, works and is celebrated.

Certainly, God is celebrated in tangible ways in our physical site. The stained glass windows. The organ. The trees. We all hear comments about our church’s beauty, about the special spiritual ambiance of our chapel.

And I watch God at work through us in our Parish Hall. A physical space whose value lies in the more intangible - enabling community to come together to work, to socialize, to support, to learn – at times for parishioners and other times, for our larger community.

And I think about how God moves each of us to become more fully His disciples and to use our time, talent and treasures to create a world which honors and practices His tenets. Assuredly, we are able to do some of this on our own but I have found that my faith is strengthened and clarified when I am a part of a community. And so, it is timely to reflect on how I can give to that community and to myself.

Certainly our pledges are the backbone of ‘operating’ St. Columba’s on a daily basis – our ‘meat and potatoes’ – feeding ourselves, our souls by ensuring that we have a place where we come together and a rector and staff to see to our needs. Our pledges are monies to operate on.

But what about ‘dessert’? What about monies to grow on? Monies that we may give but may never see used. What about those?

There are many members of our community whose gifts we are enjoying though they are no longer with us. Thanks to the Jelke Family, we have an organ and the ability to hear, and for some, sing in praise of God and His works.

The Harold Brooke Family ensures that we are able to nurture our property.

Parishioners’ generosity enable us to enjoy our stained glass windows….and the ever-changing light which filters through them throughout the seasons– a reminder for us of God’s ability to light us and our lives.

And think of those who contributed to the campaign for the Parish Hall….

So many people have provided us with ‘dessert’ because they contributed monies to grow on.

I would love to be able to provide a dessert on the scale of crème brulee…but I am not going to wait until I can. For now, in addition to my weekly pledge for monies to operate on, I also contribute separate monies for dessert. Granted, my dessert is more on the scale of the chocolate chip cookie or the cupcake. But, for me what matters is the sharing towards something not yet envisioned, something that may make a difference to a person or people I may never meet. Something that will, in some way, help people and a community to connect with God.

I invite you to think about dessert. About making a contribution beyond your weekly pledge. Monies to grow on.

God is about community, communities. Each one of us may contribute the equivalent of a cupcake – but when we put these cupcakes all together – ah, just think of what an amazing dessert we can create.

The Vestry

2010-10-26T10:16:00.000-04:00

As we approach our annual meeting at St. Columba’s we are working on plans, budgets and yes, the vestry election. The vestry and the work the vestry accomplishes in a parish are important. We all know the vestry is about the business of the parish. Traditionally this has meant things financial. If you read the canons, they set up a dichotomy between things spiritual and things financial. The clergy handle spiritual and the vestry handle temporal.

I am not sure the split has ever been a terribly helpful way of approaching parish ministry. The separation of spiritual and temporal strikes me as artificial and patently false. Conceptually, the separation conspires to make the vestry like any other board, and I don’t believe that is meet or right.

At St. Columba’s, the vestry and clergy work together to shape and enliven the ministry of our church. Our spiritual commitment dictates how we do our business, because the Spirit is at our core. At each vestry meeting, a member of the vestry offers an opening reflection. It has been an important way to know one another and remember what we are about as a vestry. Members of the vestry often speak of what they have gained through their service.

I see the vestry as a group of spiritual leaders, gathered to do the work of the Church. We are responsible for the physical aspects of the life of the community. The life of the Church is about much more than buildings and budgets. We seek to be faithful.

The red doors on the church symbolize the presence of the Holy Spirit. Clergy and vestry seek the Spirit’s presence in our parish. I hope you will consider offering your gifts for the service of your parish.

Gratitude

2010-10-11T09:07:00.000-04:00

Luke 17:11-19

On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. As he entered a village, ten lepers approached him. Keeping their distance, they called out, saying, "Jesus, Master, have mercy on us!" When he saw them, he said to them, "Go and show yourselves to the priests." And as they went, they were made clean. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. He prostrated himself at Jesus' feet and thanked him. And he was a Samaritan. Then Jesus asked, "Were not ten made clean? But the other nine, where are they? Was none of them found to return and give praise to God except this foreigner?" Then he said to him, "Get up and go on your way; your faith has made you well."

In the sermon Sunday, I explored the significance of the identity of the “grateful leper.” He was a Samaritan and a leper, a double outcast, but was the surprising source of thanks. I think this is the critical focus of this passage from Luke.

The sermon could have taken a number of directions; it is a rich text! There is certainly something here about responding to grace and healing. The “grateful leper” received the same restoration as the other lepers, the same gift of life and new health, but he alone stops to recognize God as the source of it. His act of thanks marks a greater awareness of the significance of his healing. He was readmitted to society free of leprosy, so he was restored to relationship with his fellow humans, and his giving thanks to Jesus signified right relationship to God.

Gratitude is a powerful and central feature of all healthy relationships. Expressed appreciation communicates to others the meaningful nature of their gifts to us. How do we offer God our gratitude for all the blessings of this life? What do you offer God in the name of expressed appreciation?

A Foundation of Rock

2010-10-05T10:41:00.000-04:00

In preparation for St. Columba’s annual pledge campaign, I have been thinking a great deal about the role of stewardship in my own life. It is very easy to lump my pledge to the Church into the realm of philanthropy. I think philanthropy is different, and I want us to consider the differences.

How often do we receive solicitations to contribute to a worthy cause? There are countless organizations that come to us, whose appeals are rooted in the good work they do. They often show us budgets and show us a percentage of administrative costs in an effort to highlight their prudence and effectiveness. Our decision to give usually hinges on our agreement with expressed values and work. Our gifts to nonprofits are a function of the organization.

I see my pledge to the Church in a very different way. My pledge isn’t as much about the organization as it is about me. My contributions to the Church are a function of how I understand myself in relationship to the Gospel. Am I person grounded in the teachings of Jesus, seeking to love God, love my neighbor and bring about the kingdom? I seek to be faithful in stewardship because I am seeking to be faithful to God and my calling as a disciple. The followers of Jesus pooled resources in an effort to care for one another because it said something about who they were.

Stewardship is about who we are at heart. It is about what resides at our core, our foundation. My prayer is that you will consider our campaign theme, “A Foundation of Rock,” and consider your core identity, your foundation as a follower of our Risen Lord.

Peace,
Chris +

Matthew 7:24-27

24 "Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock. 25 The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on rock. 26 And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. 27 The rain fell, and the floods came, and the winds blew and beat against that house, and it fell--and great was its fall!"

Suffering and the Search for Answers

2010-09-07T11:44:00.000-04:00

As we approach the anniversary of the terrorist attacks on the World Trade Center, I feel my own anxiety build. The memories of that day are unpleasant, to put it mildly. As Americans, we came face to face with our vulnerability. We witnessed tragic loss of life at home. Despite our best efforts, justice is incomplete. The whole thing feels unresolved.

Some events are never finished. They might recede into the background and become less overwhelming, but they are always present. 9/11 is such an event. Given the nature of this anniversary, how do we respond?

I think a kind of holy recall is possible to mark the loss and horror of that day. We remember to honor and hold dear what was lost, life and perspective. We remember in prayer those who died, received injuries and those who live with grief.

We often hear questions about the presence of God in the midst of tragedy and suffering. God was certainly present at the World Trade Center. No horror or tragedy is sufficient to cause God to flee, not even a seemingly senseless execution. A better question might be leveled. What does the resurrection faith of the Church demand?

As followers of Jesus, we press forward to a new day, bolstered by his promise of the kingdom. The Bible is full of images illustrating the kingdom, like the lion resting with the lamb and swords beaten into plowshares. The response of faith is working with God to bring about a time and place, where hatred doesn’t move women and men to act, but love.

Faith

2010-08-10T12:34:00.002-04:00

In a recent conversation with a trusted friend, the subject of faith was introduced. The introduction had to do with faith speaking directly to daily life. Faith in the midst of life is all too often ignored in favor of faith’s other meanings.

Faith in popular parlance tends to be associated with believing the unbelievable, or believing something without evidence. While faith has this connotation, I think it misses the real core of the Gospel. The scriptures offer a more nuanced view of faith.

The Letter to the Hebrews describes faith as, “the assurance of things hoped for, the conviction of things not seen.” This well-quoted line illustrates the multivalent nature of faith. Faith is part investment in a future hope within the context of the unrealized present.

The Letter to the Hebrews goes on to list many examples of faith. Abraham is chief among them. Abraham leaves all that he knows, family and land, to embrace a promise made by God. Abraham wasn’t stepping off a cliff into nothingness, but was moving into a future that he couldn’t completely grasp. The obedience of Abraham is a sign of his trust in God for his life and the future generations of his family. Abraham’s faith is manifest in his trust that his life is intertwined with the life of God.

Our practice of faith is not unlike that of Abraham. We are not promised that every moment will be bliss, if we believe in God. We are not promised an easy or successful life, if we follow Jesus and keep his commandments. Faith is trust that our lives are bound to the life and love of God.

Faith is seeing life in the security of God’s love. Faith is recognizing and appreciating the moments of obvious intersection, when our lives collide with the life of God. Faith is trusting in the midst of the uncertain, unfolding future that we are inextricably bound to God and the Kingdom. I need that faith, everyday.

Guest Preacher

2010-08-03T12:14:00.002-04:00

This Sunday at St. Columba's we will have Father Gary Lemery with us. He will be the preacher at all Sunday morning services. Father Lemery has been active in the Diocese of Rhode Island in a number of significant ways. He is the retired rector of Transfiguration, Cranston. He is a board member of Episcopal Charities. Father Lemery also has taken an active role in disaster preparedness, works in chaplaincy with the airport and local fire and police departments. He was a first responder at the Station nightclub fire.

It will be a great Sunday. Plan to join us!

Outdoor Service and Parish Picnic

2010-07-26T21:47:00.000-04:00

We have been trying to have an outdoor service at St. Columba’s for the last several years, but the weather hasn’t cooperated. This past Sunday everything came together and it worked. We had a huge crowd, too big to fit in the church. Special thanks to our parish life committee, Duane and Paula Sousa for hosting and all those who brought food or helped with clean-up. It was a great event because we gathered, and were ready to share in the fun.

The Gospel text for Sunday included the Lord’s Prayer from Luke. The focus of the sermon was the prayer. You can watch the sermon via the YouTube player at the bottom of this page.

One of my points had to do with “our daily bread.” In one sense, Jesus is talking about what we need for physical life, and encouraging us to trust God with those real needs. I think Jesus is talking about more than the physical realm. In the New Testament, bread is not just bread, but also a sign of God’s presence. It is Eucharist, Jesus’ ongoing, spiritually-sustaining presence in the sacramental community.

We started our Sunday with the Eucharist, the official celebration of Jesus’ presence in our midst. The picnic followed. It was a celebration of the presence of Jesus in our midst as well. When the community assembles, Jesus is with us.

Good Read

2010-07-20T13:37:00.000-04:00

When I travel, I like to read historical fiction set in the place I plan to visit. Since I was to be in the U. K., Wolf Hall seemed a good choice. It turned out to be a great choice.

Author, Hilary Mantel approaches the turbulent time of Henry VIII through the eyes of those around him, most particularly Thomas Cromwell. Having some knowledge of English history around the reign of Henry VIII, I was able to enjoy Mantel’s marvelous development of characters like Cromwell, Wolsey and Cranmer. Katherine of Aragon and Anne Boleyn leap off the page and spring to life. The novel gives the reader an appreciation for the humanity of those who would forever alter the course of England and Christianity.

Wolf Hall is well-researched and captures the confusion and nuances of the debates and the times. While we may never grasp with absolute certainty the complete motivation of the various individuals involved, Mantel presents the individuals in a credible fashion. One is left with a sense of complex people, living in a complex time, seeking to secure a vision of the future.

In a way, Wolf Hall made me appreciate the present. We are complex. Our world is complex. The future is out there, and there are competing visions for it.

I love a good read. For me, a good read always frames more questions. The debates in Wolf Hall are about the nature of marriage, Church, state, Catholic and Protestant. The answers to those questions shaped the world in which we live. What are the questions, we face, that will alter the course of history for the next 500 years?

What I did on my Summer Holiday

2010-07-13T12:17:00.000-04:00

Having just returned from three weeks in the U.K., I am still processing much of the experience. Part of the holiday was pure leisure and touring, but a significant piece of it, about a week, was trailing after the vicar of St. John's Wood, the Rev’d Anders Bergquist. Last summer, I hosted Fr. Bergquist for a week to explore the Episcopal Church. My week at St. John’s Wood was the culmination of our reciprocal visits. It was that work that has provided much food for thought.

There are a fair number of similarities between our respective parish churches. The churches are roughly of similar vintages. The casual observer recognizes the shared roots of worship forms. While St. John’s Wood is much more ethnically diverse, the demographics around age are similar. Both churches are fortunate to have attractive buildings, but St. John’s Wood is situated in an urban area, while St. Columba’s is in a more bucolic setting.

One major difference, one that has serious implications for ministry, is the concept of a parish. Fr. Bergquist took me for a long walk on my first day. We actually walked much of the parish boundaries. I daresay most Americans think of the words parish and church as roughly interchangeable, meaning a building or group of people dedicated to a finite religious community. Fr. Bergquist has responsibilities to those who live within the confines of his parish, even if they are not part of his church.

The assumptions related to boundaries have interesting implications. On the one hand, focused boundaries are the stuff of community, and foster a sense of responsibility and communicate expectations about belonging. Boundaries create identification, definition and norms that grow out of core values. Boundaries are important.

Boundaries can obviously be barriers to engagement and interaction. Boundaries run amok are not useful parameters, but are closed doors. Maybe, it is a matter of degree.

One stop I particularly enjoyed was an after-school program. The kids there spanned many neighborhoods. They were of many races and religious backgrounds. Fr. Bergquist takes a keen interest in the place, because it is a place in his parish where so many different members of his parish gather.

Can our parishes be more?

Holiday

2010-06-15T13:01:00.001-04:00

I am off for a few weeks of holiday and a bit of business tacked on at the end. We start with a visit to the country house of some of Laura’s ancestors in an English village, Malvern. It is called Madresfield Court, if you are interested. Then, we will make our way to Iona, the Scottish locale of our own St. Columba. Finally, we finish in London. There I will be reconnecting with the Vicar of St. John’s Wood, Anders Bergquist. Many of you will remember Father Bergquist’s visit, his talk about the English Church and preaching. This is my reciprocal visit to his parish. You might also remember that the Church of St. John's Wood is the parish of Peter and Pat Jefferys. They are kind to host us for part of our London Stay. It will be a bit of vacation and a bit of work. You will be led by the Rt. Rev. David Joslin, Father Green and Father Bolles. Have a great beginning of the season and welcome back all our summer friends!

The Gifts of The Spirit

2010-05-25T08:25:00.000-04:00

I think the Holy Spirit is difficult to conceptualize in comparison to God the Father and Jesus. God and Jesus both offer us somewhat concrete images that have some resonance, even if those images are rooted more in imagination than reality. In common parlance, a spirit denotes the absence of form. We speak of the human spirit as distinct from the body. The Holy Spirit is described as a rush of wind, breath or a divided tongue of fire, whatever that looks like.

Since the Holy Spirit defies description of form or shape, perhaps we should try another direction. What does the Holy Spirit do? I am not advocating a reduction of the Spirit to function beyond relationship with God and Christ. I am suggesting we look to the tradition to point us in the direction of the work of the Spirit.

Our friends at Wickipedia offer a useful summary of the tradition:

The seven gifts are enumerated in Isaiah 11:2-3, and conforms to the Latin Vulgate[1], which takes the list from the Septuagint [2].
Here are the names of the seven gifts, as given[2] in the Catechism of the Catholic Church, along with a description of each gift, as defined[3] by St. Thomas Aquinas in the Summa Theologica:

Wisdom - With the gift of wisdom, we see God at work in our lives and in the world. For the wise person, the wonders of nature, historical events, and the ups and downs of our lives take on deeper meaning. The matters of judgment about the truth, and being able to see the whole image of God. Lastly being able to see God in everyone and everything everywhere.

Understanding - With the gift of understanding, we comprehend how we need to live as a follower of Jesus Christ. A person with understanding is not confused by all the conflicting messages in our culture about the right way to live. The gift of understanding perfects a person's speculative reason in the apprehension of truth. It is the gift whereby self-evident principles are known, Aquinas writes.[4]

Counsel (right judgment) - With the gift of counsel/right judgment, we know the difference between right and wrong, and we choose to do what is right. A person with right judgment avoids sin and lives out the values taught by Jesus. The gift of truth that allows the person to respond prudently, and happily to believe our Christ the Lord

Fortitude (Courage) - With the gift of fortitude/courage, we overcome our fear and are willing to take risks as a follower of Jesus Christ. A person with courage is willing to stand up for what is right in the sight of God, even if it means accepting rejection, verbal abuse, or even physical harm and death. The gift of courage allows people the firmness of mind that is required both in doing good and in enduring evil, especially with regard to goods or evils that are difficult.

Knowledge - With the gift of knowledge, we understand the meaning of God's Revelation, especially as expressed in the life and words of Jesus Christ. A person with knowledge is always learning more about the scriptures and tradition. The gift of knowledge is more than an accumulation of facts.

Piety (Reverence) - With the gift of reverence, sometimes called piety, we have a deep sense of respect for God and the church. A person with reverence recognizes our total reliance on God and comes before God with humility, trust, and love. Piety is the gift whereby, at the Holy Spirit's instigation, we pay worship and duty to God as our Father, Aquinas writes.

Fear of the Lord (Wonder and Awe) - With the gift of fear of the Lord we are aware of the glory and majesty of God. A person with wonder and awe knows that God is the perfection of all we desire: perfect knowledge, perfect goodness, perfect power, and perfect love. This gift is described by Aquinas as a fear of separating oneself from God. He describes the gift as a "filial fear," like a child's fear of offending his father, rather than a "servile fear," that is, a fear of punishment. Also known as knowing God is all powerful. Fear of the Lord is the beginning of wisdom (Prov 1:7) because it puts our mindset in its correct location with respect to God: we are the finite, dependent creatures, and He is the infinite, all-powerful Creator.

Christianity

2010-05-11T09:33:00.000-04:00

I have made a serious commitment of late. A few weeks ago, I made my way to Island Books to purchase a new volume on the history of Christianity by Diarmaid MacCulloch. He is the author of a number of marvelous reads, especially his biography of Thomas Cranmer, an Archbishop of Canterbury, who continues to speak to us through The Book of Common Prayer. Reading MacCulloch is a commitment, not because it is difficult or uninteresting, quite the opposite, but because his books are expansive, read “long” here.

This book is titled Christianity: The First Three Thousand Years. I have only begun, but relish stolen moments to imbibe MacCulloch’s careful prose and sweeping sense of the confluence of historical movements. We begin at 1000 BCE to examine how Greek and Roman culture intersect with Semitic thought to be the backdrop for Christianity. MacCulloch presents the essential threads and combines them in such a way, that the attentive reader grasps a sense of the significance of context and a given epistemology.

The subtitle is an optimistic wink. If we are Christians, we are caught within the current of our own time. We are inheritors of a tradition of Christian thought and praxis. What will the next thousand years look like?

NYT Review

Good Questions

2010-05-04T12:49:00.000-04:00

In the Diocese of Rhode Island, we are in the midst of a conscious exploration of our mission priorities. It is not so much an assessment of current efforts as an opportunity to reflect on personal experience. I think it will be interesting. There is a gathering at St. Columba’s at 6:30 on Wednesday, May 5th. I hope many will participate. If that is not possible, I offer the questions for consideration and inspiration.

-What were you doing in relation to Church work/service/ministry, when you felt most passionate and alive in the Spirit?

-What do we want to do together as RI Episcopalians?

-What do we/can we do together that we can’t do alone?

-Tell us your best ministry experience.

Keepers of the Story

2010-04-27T08:08:00.000-04:00

I suspect most of us see a cemetery and think about the past. We think about life lived, but mostly about life ended. A cemetery evokes a sense of finality.

Of course, this is all true, but it is just a single dimension of the cemetery. At St. Columba’s, our churchyard is a cemetery. For us it is a sign of life and hope. Here, in the midst of the Great Fifty Days of Easter we remember that death is not the end, but a mark of life changed. The empty tomb of Jesus means that our tombs will be empty as well.

Each marker in our churchyard is a life and a story. Our churchyard holds those that have gone before us. We are now keepers of their stories.

I want to thank our churchyard committee for the work they do, and share one story they are keeping.

Varick Frissell

Birth: Aug. 29, 1903
Death: Mar. 15, 1931

Motion Picture Director. The son of a wealthy banker, he grew up in New York's Upper East Side and studied at Yale. He became interested in filmaking after seeing "Nanook of the North" (1922) and meeting its director, Robert Flaherty. On the strength of two short documentaries, "The Lure of Labrador" (1926) and "The Swilin' Racket" (1928), Frissell got backing from Paramount Pictures for a feature, "The Viking,“ the first talkie to be shot entirely in Canada. The production was fraught with hardships and took up most of 1930. On March 9, 1931, Frissell, cameraman Alexander G. Penrod, and two assistants joined the crew of the Canadian sealing ship Viking and sailed from Newfoundland to complete second-unit filming. Six days later the ship exploded and sank off the coast of Horse Island, killing Frissell, Penrod, and 25 others. It was one of the worst disasters in Hollywood history. "The Viking" was completed by director George Melford. Frissell's remains were never recovered but a cenotaph was placed for him at the Berkeley Chapel Churchyard in Middletown, Rhode Island. His life and the doomed voyage of the S. S. Viking were the subject of an award-winning documentary, "White Thunder" (2002). (bio by: Robert Edwards)

Jon Meacham on National Day of Prayer

2010-04-26T09:05:00.000-04:00

“The Founders understood this. Washington said we should give "to bigotry no sanction, to persecution no assistance"; according to the 1797 Treaty of Tripoli, ratified by the Senate and signed by John Adams, "the government of the United States is not, in any sense, founded on the Christian religion." Jefferson said that his statute for religious freedom in Virginia was "meant to comprehend, within the mantle of its protection, the Jew and the Gentile, the Christian and the Mohammedan, the Hindoo and Infidel of every denomination." There are many precedents for the National Day of Prayer, but serious believers, given the choice between a government-sanctioned religious moment and the perpetuation of a culture in which religion can take its own stand, free from the corruptions of the world, should always choose the garden of the church over the wilderness of the world. It is, after all, what Jesus did.”

Entire Entry

Pray!

2010-04-13T09:58:00.000-04:00

Not long ago, I had a conversation with a friend about a particular situation. We talked through the issue and all the related issues. My friend ended the conversation by saying, “All we can do now is pray.”

There is something in that final line that gives me pause. It makes it sound like prayer is something that happens when all other avenues are exhausted. There is nothing else to do, so now we pray. This completely misses the heart of prayer.

Prayer is about inviting God’s presence into a situation. In this season of the resurrection, we mark that God is alive, bringing new life and active in life. Prayer is intentionally inviting God to be part of our lives, naming our needs and sharing our hopes. We pray to know God, and to allow God to know us.

In the Prayers of the People on Sundays, there are a couple of openings for individuals to offer prayers. One petition is an opportunity to name blessings. There is great power in naming something as a blessing and sharing the blessing with the community.

The other two petitions are invitations to name those that need our prayers and who have died. These petitions invite God’s presence and help, but are also signs of trust. God cares and cares for us, forever.

I hope you will consider the situations in life where you would like to invite God. I hope you will share them in worship with the community that exists to proclaim God’s presence and care. Help us know, trust and see.

The Bishop

2010-04-07T09:32:00.000-04:00

See that you all follow the Bishop, as Christ does the Father, and the presbyterium as you would the apostles; and reverence the deacons, as a command of God. Let no one do anything connected with the Church without the Bishop. Let that be considered a certain [βεβαια, "valid"] eucharist which is under the leadership of the Bishop, or one to whom he has entrusted it. Wherever the Bishop appears, there let the multitude of the people be; just as where Christ Jesus is, there is the catholic church. It is not permitted with the Bishop either to baptize or to celebrate an agape; but whatever he shall approve of, that is well-pleasing to God, so that everything that is done may be assured and certain [βέβαιον].

—St. Ignatius of Antioch, c. 111 AD, Letter to the Smyrneans 8

Ignatius was a bishop, apologist and architect of the Church. Ignatius’ writings are still read and studied in conjunction with the history and structure of the Church. The quote above is an often-cited endorsement of the Episcopate (bishops).

In our day, many think of bishops as administrators at the top of a hierarchy or bureaucracy. The view of the office has been diminished by consideration of mere practical function. Ignatius is saying something much bigger and more significant.

Ignatius is focused of the role of the bishop as a sign of apostolic ministry, deriving authority from Christ and dispensing authority throughout the orders of ministry, resident within the Church. Ignatius is concerned with structure and leadership, yes, but the quote from Ignatius has a strong sacramental component. Within our branch of the Church, bishops imbue the sacramental life of the Church with the apostolic authority Jesus entrusted the apostles.

Bishop Wolf will be with us Sunday. The Bishop will be with us as the principal of the diocese, but much more important, the Bishop will be with us as the embodiment of the apostolic ministry.

Easter Tuesday

2010-04-06T11:08:00.000-04:00

O God, who by the glorious resurrection of your Son Jesus Christ destroyed death and brought life and immortality to light: Grant that we, who have been raised with him, may abide in his presence and rejoice in the hope of eternal glory; through Jesus Christ our Lord, to whom, with you and the Holy Spirit, be dominion and praise for ever and ever. Amen.

Easter Monday

2010-04-05T15:59:00.001-04:00

Grant, we pray, Almighty God, that we who celebrate with awe the Paschal feast may be found worthy to attain to everlasting joys; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

The Feast of the Resurrection

2010-03-31T10:42:00.001-04:00

Almighty God, who through your only-begotten Son Jesus Christ overcame death and opened to us the gate of everlasting life: Grant that we, who celebrate with joy the day of the Lord's resurrection, may be raised from the death of sin by your life-giving Spirit; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Holy Saturday

2010-03-31T10:42:00.000-04:00

O God, Creator of heaven and earth: Grant that, as the crucified body of your dear Son was laid in the tomb and rested on this holy Sabbath, so we may await with him the coming of the third day, and rise with him to newness of life; who now lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Good Friday

2010-03-31T10:41:00.001-04:00

Almighty God, we pray you graciously to behold this your family, for whom our Lord Jesus Christ was willing to be betrayed, and given into the hands of sinners, and to suffer death upon the cross; who now lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Maundy Thursday

2010-03-31T10:41:00.000-04:00

Almighty Father, whose dear Son, on the night before he suffered, instituted the Sacrament of his Body and Blood: Mercifully grant that we may receive it thankfully in remembrance of Jesus Christ our Lord, who in these holy mysteries gives us a pledge of eternal life; and who now lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Collect for Wednesday of Holy Week

2010-03-31T10:37:00.000-04:00

Lord God, whose blessed Son our Savior gave his body to be whipped and his face to be spit upon: Give us grace to accept joyfully the sufferings of the present time, confident of the glory that shall be revealed; through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Collect for Tuesday of Holy Week

2010-03-30T14:23:00.000-04:00

O God, by the passion of your blessed Son you made an instrument of shameful death to be for us the means of life: Grant us so to glory in the cross of Christ, that we may gladly suffer shame and loss for the sake of your Son our Savior Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Passion Week

2010-03-24T11:03:00.000-04:00

Last Sunday, during the parish notices, I offered an exhortation to be present for as much of Holy Week as possible. The various liturgies that comprise the Church’s observance make the final week of Jesus’ life, and the events that lead to his death, come alive. We experience and appropriate the drama of salvation as we follow our Lord in his story. In the following, it becomes our shared story.

One of my favorite aspects of Holy Week is the liturgy of the hours from noon to 3pm. After each of the meditations, a series of collects is prayed. Many of the collects come from the proper Good Friday liturgy found on page 276 of the BCP. The collects are from among the most ancient collects the Church possesses. For a bit of history related to the Solemn Collects, click Solemn Collects.

My favorite Solemn Collect follows. I think it captures the heart of Holy Week and the heart of the Gospel.

“O God of unchangeable power and eternal light: Look favorably on your whole Church, that wonderful and sacred mystery; by the effectual working of your providence, carry out in tranquility the plan of salvation; let the whole world see that things which were cast down are being raised up, and things which had grown old are being made new, and that all things are being brought to their perfection by him through whom all things were made, your Son Jesus Christ our Lord; who lives and reigns with you, in the unity of the Holy Spirit, one God, for ever and ever. Amen.”

Part of Something Bigger

2010-03-16T10:21:00.000-04:00

My brand of piety is marked by an appreciation of timelessness and continuity. I remember standing in Arches National Monument and having a profound sense of being, at the same time, connected to the world and being but a small piece of it. The feast of All Saints’ does a similar thing to me. I know I am part of something bigger, taking my place, and following a long train of faithful disciples.

At Morning Prayer today, we read a portion of chapter 11 from Paul’s First Letter to the Corinthians. It contains the “Words of Institution,” Jesus’ words from the Last Supper. The formula is embedded in our eucharistic prayers.

Jesus’ words echo in my head, reminding me that I am united with people across the ages. My obligation is the same as Christians past. I gather with Jesus’ present followers and remember. Jesus is made known to us in the breaking of the bread, and always will be. Our charge is to live, shaped by Jesus’ risen life.

“For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, and when he had given thanks, he broke it and said, ‘This is my body that is for you. Do this in remembrance of me.’ In the same way he took the cup also, after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.’ For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.” 1 Cor 11:23-26

Christian Community

2010-03-09T08:13:00.000-05:00

The main aspect of Resident Aliens that resonates with me is the robust view of the Church. Hauerwas and Willimon reject a vision of Church confined to making good citizens. The Church gathers around the life, death and resurrection of Jesus, not simply to remember, but to live it. The Church is the Kingdom community. Hauerwas and Willimon implore the Church to embrace her unique vocation.

Their view is rigorous. Below is a quote on the nature of Christian community.

“Christian community, life in the colony, is not primarily about togetherness. It is about the way of Jesus Christ with those he calls to himself. It is about disciplining our wants and needs in congruence with a true story, which gives us the resources to lead truthful lives. In living out the story together, togetherness happens, but only as a by-product of the main project of trying to be faithful to Jesus.”

From Resident Aliens

2010-03-02T11:06:00.000-05:00

So much of the journey of faith is thought to be movement from the abstract to the personal. Growth is not about understanding a principle or a set of beliefs. Faith is about seeing yourself within a living, developing story. A few weeks into Lent, I offer this quote to consider.

“Early Christians, interestingly, began not with creedal speculation about the metaphysics of the Incarnation-that is, Christology abstracted from the Gospel accounts. They began with stories about Jesus, about those whose lives got caught up in his life. Therefore, in a more sophisticated and engaging way, by the very form of their presentation, the Gospel writers were able to begin training us to situate our lives like his life. We cannot know Jesus without following Jesus. Engagement with Jesus, as the misconceptions of the first disciples show, is necessary to understand Jesus. In a sense, we follow Jesus before we know Jesus. Furthermore, we know Jesus before we know ourselves.”
(pg. 55)

Friendship

2010-02-23T09:45:00.000-05:00

In preparation for our Lenten Book study, I have been re-reading Resident Aliens. I think I read it the first time back in 1996. Though it had a certain shock value on that first read, now I take for granted much of the perspective of Hauerwas and Willimon.

Resident Aliens is largely about the cultural shifts of the last 40 years. The Church is no longer protected or promoted by western culture. The Church no longer “owns” Sunday. Sabbath is a concept that has been largely lost. Physical plants built for settled neighborhoods are populated by a communities of transients. How does the Church, built for a day gone by, adapt to remain faithful in the present? Maybe the compromised role of the Church in society was not a good thing anyway? Did we build an institution to the detriment of forming followers of Jesus? These are important questions.

There is one image from the preface that strikes me of being of supreme importance. It is the follower of Jesus as a lonely alien, living in a world consumed by concerns that conflict with covenant faithfulness. Isolation and loneliness devolve into self-righteousness or self-hate. Christians live in supportive relationships, marked by countless reminders that we are not alone. God is with us. Friendship is not, therefore, accidental to the Christian life. (pg 13)

If we are to answer our several callings, if we are to practice faithfulness, if we are to be the people of God in this world, it will be together in community.

Meditation

2010-02-18T11:16:00.000-05:00

There are numerous methods of meditation that exist within Christian tradition. Some rely upon words or phrases from scripture to focus the attention. This type of prayer is generally know as lectio divina. It is about praying with the Bible. Others make use of a sacred word for repetition, that might be scriptural but not necessarily so, to dispense with distractions. This is generally referred to as “Centering Prayer.”

This Lent, I find myself attracted to a form of prayer put forth by St. Ignatius of Loyola. This type of prayer is about calling to mind a scene and becoming a participant in that scene. Using the scriptures makes sense, but isn’t required. It is possible to picture an event in Church history, or an event from the life of a particular saint. Through entering the scene, the supplicant is brought to a deeper experience of the theological significance of an event. This type of meditation can yield a deeper, personal connection that leads to direction.

Here is a a brief framework to begin an exploration of the methodology of St. Ignatius. Twenty minutes should prove a good start.

1-Begin with a brief prayer of intention and invocation of God’s assistance. Using the same prayer over a season is ideal. It should become familiar and facilitate your entrance into the meditation. “God of grace open my heart and mind to you. Visit me this day that I may know your presence and follow where you lead.”

2-Choose a scene related to your desire for the meditation. I am in a process of self-examination, so I am visualizing Peter and Jesus beside the lake, post-resurrection, when Jesus instructs Peter to “Feed my sheep.” Soak up the scene. What do you see? What other senses are employed? Visualize it and place yourself within it.

3-What is offered you in this scene? What grabs you and seems to be for you? How do you relate to the other characters present? Is one of them speaking to you? What do you do with the experience? I engage with Jesus’ connection of loving him and tending his sheep. I plumb the personal depths of what that means for me.

4-Close with the Lord’s Prayer.

This outline is only a starting point, loosely based on my read of The Spiritual Exercises of St. Ignatius. I am certain there are better explications and formats. My only desire is to offer a simple approach to exploration of this method of meditation.

Ash Wednesday

2010-02-10T20:35:00.000-05:00

I love Ash Wednesday. That may sound like a strange statement to make about the day that marks the beginning of Lent. It is a stark day that invokes themes most of us would rather avoid.

We begin with the Collect for Ash Wednesday:

Almighty and everlasting God, you hate nothing you have made and forgive the sins of all who are penitent: Create and make in us new and contrite hearts, that we, worthily lamenting our sins and acknowledging our wretchedness, may obtain of you, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Phrases like, “lamenting our sins” and “acknowledging our wretchedness” do not create the warm religious feeling most of us think the Gospel embodies. The readings shine a light on religious hypocrisy. The liturgical centerpiece of the day is the imposition of ashes with the reminder of the transitory nature of human life. So what could I possibly love about this observance?

I love the challenge of the day to get honest and real. What proclivities do I possess that are about displacing God, and seeking to be my own god? Is this not the nature of sin, the violation of relationship with God and one another, by seeking to occupy space that is not mine? Are most of my sinful predilections not tied to my denial of my own finitude and the reality of death of the body?

This day is not about being bad. It is about the creative, redemptive love of God, who beckons us near. I need to get honest and real to answer.

Lenten Book Study

2010-02-09T09:54:00.000-05:00

St. Columba’s has a venerable tradition of doing a couple of annual book studies. The Lenten study is by far the most well subscribed. It is always an interesting and rewarding time of study, conversation and spiritual companionship focused on matters of substance.

Choosing a book is no easy task. There are significant considerations. The book should be accessible. It should be of an appropriate length to be substantial, but not too long. It could be about Lent, or about broader themes of history, scripture, or Church.

This year we are going to examine a text that is more about the role of Church and believers in our moment in history. Resident Aliens: Life in the Christian Colony is a provocative look at the changing place of Church in the western world. Written a little over 20 years ago, it has a timely quality about it. The reader will see the ways authors, Hauerwas and Willimon, have influenced more current works on the subject. At heart, Resident Aliens forces the reader to consider what it means to be a follower of Jesus in our time.

If you are able, I hope you will plan to attend. If not, or if you are reading this on the blog, read and comment. We can discuss via the blog. As part of my own discipline, I will try to have a weekly post about the book.

Resident Aliens

Amos House

2010-02-02T11:20:00.000-05:00

St. Columba’s has engaged a new outreach partner this year. Amos House is a very impressive program located in Providence that offers a wealth of resources to the homeless and those in need. Amos House offers housing, food, job training, life-stabilization, prescription drugs, and computer courses. Amos House even operates a professional catering service, staffed by program participants, that caters many events for the Diocese of Rhode Island.

In addition to our outreach and diocesan connections, Amos House is served by a talented Vice President, Linda Watkins. Linda is the daughter of our own Bill Watkins. Linda will be with us on Sunday to preach at each service. She is a a powerful servant of Jesus, and will share with us the Gospel work that happens at Amos House.

To discover more about Amos House, come Sunday and have a look at their website.

Amos House

Haiti

2010-01-18T22:11:00.000-05:00

Below is communication from the Diocese of Rhode Island related to relief efforts for Haiti. An invitation to a benefit at the Cathedral of St. John, Providence is at the end. This week at St. Columba’s we will do an appeal for Episcopal Relief and Development. Be generous and pray.

Chris+

Episcopal Church in Haiti: Your Prayers and Aid Needed

Please pray for our brothers and sisters in Haiti who now need our aid more than ever, in the wake of Tuesday’s 7.0 magnitude quake.

Recent estimates indicate that the quake has affected one in three Haitians, or about three million people. Casualties are expected to reach the tens of thousands, possibly even the hundreds of thousands. Roads and other infrastructure of Haiti’s capital Port-au-Prince, including the cathedral and Diocesan offices, are in ruins and the situation on the ground is dire.

As Presiding Bishop Katharine Jefferts Schori said in a statement Wednesday morning, “Even under ‘normal’ circumstances Haiti struggles to care for her 9 million people. The nation is the poorest in the western hemisphere, and this latest disaster will set back many recent efforts at development”.

Haiti is also the largest and fastest-growing diocese in The Episcopal Church. There are over 83,000 Episcopalians, over 100 Episcopal Churches, and over 200 Episcopal schools in Haiti.

Episcopal Relief and Development (ERD) has a long-standing partnership with the growing Episcopal Church there, and is committed to providing care to the Haitian people under normal circumstances, as well as in this new wave of devastation.

ERD has already disbursed emergency funding to help the diocese of Haiti meet immediate needs for shelter, food and water, and “stands ready to support their ongoing recovery as they rebuild their ministries” according to Rob Radtke, President of ERD. “As communication improves and recovery plans develop, Episcopal Relief & Development will continue to provide updates.”

So far we know the Episcopal Church in Haiti has lost a cathedral, the Society of St. Margaret Convent, Holy Trinity Complex, College St. Pierre, and a Jubilee Center. The Bishop is alive, but has no place to live. The four missionaries are all accounted for - Mallory Holding, Jude Harmon, Oge Beauvoir and his wife Serette. The three sisters of St. Margaret who were at the convent are also alive, unhurt, and doing what they can to help in the football field of what used to be College St. Pierre.

How can Rhode Island help?
Join us for “Music and Prayers for Haiti; A Benefit for Earthquake Relief” at 4pm on Sunday January 24th at the Cathedral of St. John, 271 North Main Street, Providence, RI. The evening will include music from a variety of Episcopal Choirs and brief comments from two Haitian speakers. Donation offerings will be collected, make all checks out to Episcopal Charities, with “Haiti” noted on the Memo line. Email liz@episcopalri.org for more information. All proceeds will go to the earthquake relief initiatives of Episcopal Relief & Development and the Society of St. Margaret in Haiti.
Recommended Places to Donate:
Donate to Episcopal Relief & Development online at https://www.er-d.org/donate-select.php or by calling 800-334-7626 ext 5129. ERD has a four star rating on Charity Navigator and meets all 20 standards of the Better Business Bureau.
Donate to The Episcopal Charities of Rhode Island’s Haiti Fund by calling (401)-274-4500 x234 peggy@episcopalri.org
Donate to the Sisters of St. Margaret, http://www.ssmbos.com/Pages/Haiti.html or mail a check to The Society of St. Margaret, 17 Highland Park Street, Boston, MA 02119
Raise Awareness in your parish and beyond:
Place a link to Episcopal Relief & Development on your congregation’s home page. http://www.er-d.org
Check for updates on the Haiti page on Episcopal Relief & Development website http://www.er-d.org/HaitiEarthquakeResponse and our Diocesan blog www.episcopalri.blogspot.com
Share this information on Sunday and in your bulletin inserts. Bulletin inserts from Episcopal Relief & Development are available in both Spanish and English. http://www.er-d.org/BulletinInsertsCT/
Please do not encourage anyone to travel to Haiti, as priority must be given to first responders and a few relief agencies so as not to over-burden the already compromised infrastructure.
Thank you for all that you do in our Church.

Music and Prayers for Haiti A Benefit for Earthquake Relief
Sunday January 24th 4pm The Cathedral of St. John 271 North Main Street, Providence, RI, 02906
Featuring Music from a variety of Episcopal choirs and brief comments from two Haitian speakers. All are invited to Attend
All donations are welcome. Checks should be made payable to Episcopal Charities. Note “Haiti” on the memo line.
All proceeds will benefit the earthquake relief initiatives of Episcopal Relief & Development and The Society of St. Margaret In Haiti

Peace,
Ruth Meteer
Communications Officer
The Episcopal Diocese of Rhode Island
275 North Main St
Providence, RI 02903
(401) 274-4500
www.episcopalri.org

Listening to Your Life

2010-01-12T10:17:00.000-05:00

Back in 1992, Fredrick Buechner published a book of daily devotions titled, Listening to Your Life. It was given to me by a friend, and has served as a quiet voice, reminding me to pay attention to the everyday events of life. It is a great volume.

The entry for January 14th, Alive and Changing, speaks to me.

“God speaks to us through our lives, we often say too easily. Something speaks anyway, spells out some sort of godly or godforsaken meaning to us through the alphabet of our years, but often it takes many years and many further spellings out before we start to glimpse, or think we do, a little of what meaning is. Even then we glimpse it only dimly, like the first trace of dawn on the rim of the night, and even then it has a meaning that we cannot fix and be sure of once and for all because it is always incarnate meaning and thus as alive and changing as we are ourselves alive and changing.”

Faith is God’s dynamic gift to us. It comes through God’s grace and is deepened through intentional cultivation. A quiet few moments at the break of day saying, “Thy will be done,” might be a good place to start. I have a trusted friend who begins each day by asking God to “use” him; God does.

We are not living out a chemical equation; we are seeking to deepen relationships with God and one another. Faith cannot be grasped, but to use Buechner’s word, glimpsed. If we are clear that faith is about seeking and deepening relationships, perhaps we can find the freedom to embrace the flux. Faith is a living process and so are we.

Epiphany

2010-01-05T13:23:00.000-05:00

Tomorrow is the Epiphany of Our Lord Jesus Christ. It is the traditional commemoration of the arrival of the three kings to the presence of Christ to offer their gifts. The theological significance for Christians is that Jesus is the supreme manifestation of God. The presence of the kings is interpreted as the manifestation of God to Gentiles. These kings were certainly not Jews included in God’s Covenant relationship with Israel. The Epiphany is the mark of a new Covenant that encompasses Gentiles.

Being a Gentile, I am pro-Epiphany. We will celebrate this feast at our Wednesday 5:30 pm Eucharist. Come offer thanks for God’s manifestation and new Covenant.

The Lutheran Zephyr

2009-12-29T10:08:00.000-05:00

I just discovered this blog and want to pass it along. This post sums up how I sometimes feel at the altar. Follow the LZ at The Lutheran Zephyr

C+

The Gift of Worshiping with my Family

I'm a pastor. I wear the funny shirt, the robe, the stoles. I say the P parts of the liturgy. I sit up front. And I love it.

But one thing I don't love so much is that I no longer sit alongside my wife and children in worship. Before I was ordained, I loved worshiping with my children. Yet I no longer worship alongside them, hold worship books for them, whisper instructions to them, or help them with their Bible story coloring sheet. I do enjoy seeing their faces as they worship from my seat up front, and I cherish the opportunity to declare the forgiveness of their sins, and to place the sacrament in their hands. But still ... I'm no longer there, by their side, holding them, whispering to them, coloring with them.

Tonight I received a special gift as I attended my wife's cousin's wedding (yes, a wedding scheduled on the Monday after Christmas!). There we were, Mommy, Daddy, and our two daughters sitting in the pew together (Naaman, our two year-old son, was more than glad to romp around in the nursery. We were more than glad to let him!). I held my 3 year-old up high so she could see the pastor's gestures as he said the Words of Institution. I took her to the bathroom during the Prayers of the Church. I struggled to hold a hymnal as I held her in my arms. Yes, by doing these things, I wasn't tuned into every moment of the liturgy. But I was participating and praying with my children, gathering with them around the table and at the foot of the cross, held with them within the Body of Christ and surrounded by the sights and sounds of God's people at worship. It was a beautiful thing.

And so tonight I am grateful for this wonderful Christmas gift - the gift to worship as a family. I wouldn't give up my job for anything. I love what I do. But I also love when I get the chance to worship alongside my wife and children. Thank you, Ben and Marissa, for getting married this evening. You've given me a wonderful gift!

Blessings to Ben and Marissa, and to all in this Christmas season.

Christmas Day 2009

2009-12-23T15:24:00.000-05:00

Amid the Christmas trees, lights, turkey dinners and presents, the Gospel of John engages us on a whole other level. John will not start his account of the Good News of Jesus Christ with a story of birth. John takes us back to God.

John tells us that Jesus, the Word of God, has been part of the divine life from the beginning. The Word was spoken in the process of creation. The Word has long been at the core of the creative power of God. Today, we mark a shift in the location of the creative power of God, this Word. Today, we point to a person, an historical, living, breathing, walking, talking, eating and drinking person and say the Word, the wisdom speaking embodiment of God is present in a child born into the human race.

Today, we celebrate the birth, but we wallow in the mystery of it. God came in flesh. God closed the gap between humanity and divinity. God forever bridged the chasm that separates us from God and one another.

You see, when God takes on flesh, flesh is forever changed. There is a quickening of the very life of God within it. The flesh is reforged, remade and directed towards its original purpose. The flesh is pointed and pushed in the direction of love. We are equipped once again to love the way God loves.

It is the way you love an infant. An infant can’t do anything for itself. An infant is totally dependent on those that care for it. Babies cry, stink, get sick, are messy, sleep strange inconvenient hours and only smile when they are gassy, but we love them, not for their attributes, maybe in spite of them.

This is how God loves, freely, richly, obsessively and in spite of our less charming attributes.

How do I know this? I have seen God in flesh. I sometimes feel that spark in me, that is not me. I see God, alive in the flesh in this world around us, in women and men of faith, in the kindness of a stranger,and in the selfless acts of those dedicated to service.

It all starts in the beginning with the creative love of the Word.

Advent4c2009-Sermon Notes

2009-12-17T09:55:00.000-05:00

We know Mary’s story. We remember Gabriel visiting Mary to announce the mysterious turn her life was taking. We remember Mary’s response of belief and obedient acceptance. We remember Mary’s journey and visit to Elizabeth.

Faith and obedience are Mary’s hallmarks.

But then, we apply a veneer to Mary. We project simplicity onto her. We reason that she was a woman in a patriarchal culture. We guess that she had no education, and maybe she was illiterate. We tell her story as a victory in“ spite of all odds” kind of story. By breaking Mary down, the story has more impact and seems more miraculous.

The truth is our thinking about Mary is largely speculation.

Church historian, Jaraslav Pelikan, wrote a very interesting book about Mary. It is titled, Mary Through the Centuries. It explores how Mary has been viewed throughout history. More importantly, it highlights how various eras have elicited a particular view of Mary.

I think our notion of poor, simple Mary has a lot to do with us. Perhaps, we long for Mary’s receptivity, but find it difficult, so we project a reason for her openness. Our lives are so complicated. We know so much. There is much to be overcome for us to fully invest.

That is what we are talking about, being fully invested in faith. Mary places all in God’s hands in her assent to be the chosen vessel. She gives God her trust, her body, her future and her entire being. We suppose only a simple, illiterate, person without station could do such a thing with such ease.

Maybe Mary knows more than we think. She sings a song which captures her submission to God. It is a song similar to a few women that came before her. Miriam, the sister of Moses, celebrates God’s deliverance by singing her song. Deborah, the female judge, sings a song to encourage troops before battle. Hannah sings a song giving thanks for her son Samuel, last of the Judges of Israel and a prophet in his own right.

Hannah’s song should sound pretty familiar:

1”My heart exults in the Lord; my strength is exalted in my God. My mouth derides my enemies, because I rejoice in my victory.
2 "There is no Holy One like the Lord, no one besides you; there is no Rock like our God.
3 Talk no more so very proudly, let not arrogance come from your mouth; for the Lord is a God of knowledge, and by him actions are weighed.
4 The bows of the mighty are broken, but the feeble gird on strength.
5 Those who were full have hired themselves out for bread, but those who were hungry are fat with spoil. The barren has borne seven, but she who has many children is forlorn.
6 The Lord kills and brings to life; he brings down to Sheol and raises up.
7 The Lord makes poor and makes rich; he brings low, he also exalts.
8 He raises up the poor from the dust; he lifts the needy from the ash heap, to make them sit with princes and inherit a seat of honor. For the pillars of the earth are the Lord's, and on them he has set the world.
9 "He will guard the feet of his faithful ones, but the wicked shall be cut off in darkness; for not by might does one prevail.
10 The Lord! His adversaries shall be shattered; the Most High will thunder in heaven. The Lord will judge the ends of the earth; he will give strength to his king, and exalt the power of his anointed."

So is Mary a poor, simple girl overwhelmed by God? Or, is she a young women full of the Holy Spirit, taking her place in a long line of strong servants of God?

The story of Mary is the continuation of an ancient story. It is the story of God calling a people, and creating a world marked by righteousness. It is the story of Miriam, Deborah, Hannah and Mary. It is our story.

We come to it like Mary, a lot of water has passed under the bridge. The water is the story of God’s pursuit of us.

Mary had said the kind of mercy shown to her would be expanded into "generations and generations" (Luke 1:50), and indeed that is what she now proclaims for Israel in Luke 1:55. Israel is "remembered with mercy" which is extended to the generations of Abraham forever. This is how God triumphs--not through violence, the customary pattern of the powers of this world, but through compassion and love. -(Progressive Blogging lectionary study)

Place the obstacles aside. Share Mary’s vision of service full of the Holy Spirit, like many that have come before us.

Magnificat

2009-12-14T15:04:00.000-05:00

Looking ahead to the lections for the fourth Sunday of Advent, we encounter Mary. Her story is well known, so there is no need to recount it here. It is enough to consider her response in the form of the Magnificat.

It is most certainly a play on the song of an earlier Mary, Miriam, the sister of Moses. Miriam sang her song on the the “good side” of the Red Sea. Mary sings her song, knowing a new deliverance is underway. This deliverance will be different; her song makes that clear.

With the support of her family and a visit from a messenger, Mary understands God is at work in the facets of her unfolding story. Mary recognizes that the child of her body is the fulfillment of God’s promise. She revels in her role, as she marvels in its significance.

We celebrate her place of honor in being a vessel of salvation for us. Her blessedness is bound together with her humble openness to God. We celebrate Mary, and with Mary, that we might be free to receive God’s blessing.

Sing Mary’s song.

"My soul magnifies the Lord,
and my spirit rejoices in God my Savior,
for he has looked with favor on the lowliness of his servant.
Surely, from now on all generations will call me blessed;
for the Mighty One has done great things for me,
and holy is his name.
His mercy is for those who fear him
from generation to generation.
He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts.
He has brought down the powerful from their thrones,
and lifted up the lowly;
he has filled the hungry with good things,
and sent the rich away empty.
He has helped his servant Israel,
in remembrance of his mercy,
according to the promise he made to our ancestors,
to Abraham and to his descendants forever."

Andrew Sullivan on Obama's Nobel Acceptance Speech

2009-12-12T10:44:00.000-05:00

The Tragedy of Hope

Snippet:

When I have been asked why I, as a conservative, support this man the way I do, I can only answer: listen to him. What is the philosophy that most affirms "the imperfections of man and the limits of reason"? What philosophy sadly demurs when told that peace is possible on earth, that history is leading to utopia, that war is over, that "freedom is on the march"? And this is the critical distinction between Bush and Obama: Obama is far more conservative than his predecessor. He sees that the profound flaws in human nature affect us as well as them; that we "face the world as it is," not as we would like it to be; that the decision to go to war is a moral and a pragmatic one; that ends have to be balanced by a shrewd and sometimes cold-eyed assessment of means.

For peace to exist, there must sometimes be war. A statesman will sometimes have to bargain with evil men. A statesman will also sometimes have to let evil flourish because he simply does not have the proportionate means to counter it. Human nature is alloyed between good and evil, and evil often wins.

Hope is not optimism. We have little reason for optimism given the first decade of the twenty-first century. Hope is a choice. As much a choice as faith and love.

Giving

2009-12-11T08:42:00.000-05:00

This is a great article about the health benefits of generosity. It is a very interesting testimony about the complexity of the human and has broad implications for how we exercise our humanity.

A Prescription for Giving

John and Jesus

2009-12-09T08:46:00.000-05:00

John the Baptist is a prominent character on the Advent stage. In the Gospel reading last Sunday (Lk 3:1-6), John received the word of God, marking his authority as a prophet, and he commenced his prophetic ministry. John utilized material from an earlier prophet, Isaiah, to connect his ministry with the traditional hope of Israel. The content of that hope was Israel’s restoration to a former national glory.

In our Gospel reading for the upcoming Sunday (Lk 3:7-18), the urgency of John’s message becomes palpable. John called the crowds around him a snake pit. He attacked them with threats of the wrath to come. John told them not to rest on their laurels, basking in the accomplishments of others, but to be fruitful and righteous in their own right. Following specific ethical instruction to everyone, then tax collectors and finally soldiers, John pointed beyond himself to the one coming.

I have often heard the ministries of John and Jesus contrasted. Some like to paint John’s message as fire and wrath. Jesus is the opposite side of the coin, love and mercy. There are certainly ways that this appears to be true, but I think this analysis misses Jesus’ statements about judgement. Jesus preaches love and mercy, but never pretends that there are no consequences to the choices we make.

In some sense, I see their differences bound in their roles. John is the forerunner. He is proclaiming the coming of a new reality and is preparing his listeners to receive it. John’s teaching also contains a starting point for ethical transformation. Jesus, on the other hand, takes a prepared people and transforms them into a community. John’s instruction is about individual preparation for the dawning age. Jesus is the creator of a new community, an alternative in contrast to the present order, his own body.

The Lord is Coming

2009-12-01T11:31:00.000-05:00

I am a fan of tradition. There is something within me that embraces ancient, well-worn paths that meander through history. It has something to do with a sense of continuity. There is a certain comfort derived from embracing the acceptable, time-honored and tested.

Innovation is subject to uncertainty. Trailblazing might lead to a dead end. There is a cost, however, to maintaining the charted course. You might miss a lot, and lose opportunities to engage the unimaginable.

Our annual remembrance of the events leading to the birth of the Christ child is traditional. We share similar scriptures. We sing the Advent hymns. We contemplate similar themes.

What irony that we practice such tradition around one of God’s greatest surprises. No one expected God to enter history as the child of a middle class craftsman. No one expected the King of Glory to be born in such modest surroundings. No one expected all of it to come about so quietly and go almost without notice.

As we engage in our traditional ways of remembering, I hope we will start a new tradition, a new tradition of expectation. God has not lost God’s ability to come in ways unexpected and unforeseen. I hope we will come to expect the unimaginable.

Toxic Water

2009-11-24T21:30:00.000-05:00

A friend emailed me a link to this story. It is about water quality in Newport, RI. Not pretty.

Toxic Harbor

Thanksgiving

2009-11-24T09:25:00.000-05:00

As the Thanksgiving holiday approaches, it is appropriate to recount the foundations of the feast...Let’s turn now to our friends at Wikipedia.

Thanksgiving

A Chicken Farm, the Union and a Priest

2009-11-23T10:50:00.000-05:00

“This American Life” has a great story about a poultry plant in North Carolina, and the efforts of labor to organize. A labor representative sought the help of the local Episcopal priest. A manager of the plant was a member of the parish. The labor rep hoped the pastor could bring the Gospel into the discussion and influence the manager.

You have to listen to the podcast. It displays so many of the tensions that exist in the Church and the world. You can skip the first two acts by moving 25 minutes into the broadcast.

A Pastor and his Flock

Notice, Listen and Pray

2009-11-22T21:12:00.000-05:00

I caught an interesting segment on “This American LIfe.” Ira Glass interviewed Jim Henderson, an evangelical Christian rethinking evangelism. Henderson believes that Christians should move away from making a sales pitch to building relationships. His advice is for Christians to take notice of people around them and consider their lives. When Christians are in conversation with acquaintances, they should concentrate on listening and not interrupting with their own stuff. Finally, Christians should simply pray for others, for their well-being, for their journey and trust that something could happen. Henderson refers to his methodology as “doable evangelism.”

How simple and novel. Christians building relationships and opportunities for interactions of substance, based in faith and hope. Sounds like someone I know...

This American Life Podcast Jim Henderson's Website

Canterbury and Rome Sit Down

2009-11-21T09:00:00.000-05:00

BBC provides a sketch of a meeting between the Pope and Archbishop of Canterbury. Closer relations..Interesting.
So Anglican Orders mean something?

Closer Ties

The End

2009-11-17T08:14:00.000-05:00

The scriptures contain many references to a time of completion and culmination. The Book of Revelation presents wild symbolic imagery, pointing to a time of God’s presence. The letters of St. Paul take the impending culmination and God’s reign as a given. In the Gospels, Jesus makes use of apocalyptic imagery.

The following portion of Mark is one such text. In the Revised Common Lectionary, this was the Gospel text assigned to last Sunday.

Mark 13:1-8

As Jesus came out of the temple, one of his disciples said to him, "Look, Teacher, what large stones and what large buildings!" Then Jesus asked him, "Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down."

When he was sitting on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately, "Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?" Then Jesus began to say to them, "Beware that no one leads you astray. Many will come in my name and say, `I am he!’ and they will lead many astray. When you hear of wars and rumors of wars, do not be alarmed; this must take place, but the end is still to come. For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. This is but the beginning of the birth pangs."

The Revised Common lectionary assigns the following text from Luke to the First Sunday of Advent.

Luke 21:25-36

Jesus said, "There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. Then they will see 'the Son of Man coming in a cloud' with power and great glory. Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near."

Then he told them a parable: "Look at the fig tree and all the trees; as soon as they sprout leaves you can see for yourselves and know that summer is already near. So also, when you see these things taking place, you know that the kingdom of God is near. Truly I tell you, this generation will not pass away until all things have taken place. Heaven and earth will pass away, but my words will not pass away.

"Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day catch you unexpectedly, like a trap. For it will come upon all who live on the face of the whole earth. Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man."

Thinking about and preparing for the culmination of God’s reign are part of the Christian vocation. Advent is a perfect time to be more intentional about our thought and preparation. In preparation for the annual celebration of the Feast of the Incarnation, the lectionary pushes us beyond it to pondering the ultimate purpose.

Part of my preparation will be reading and facilitating a discussion on The Rapture Exposed: The Message of Hope in the Book of Revelation. This book is dedicated to a serious consideration of apocalyptic imagery and thought, beyond the distorted message of fundamentalism. The author, Barbara R. Rossing, is a New Testament professor at the Lutheran School of Theology at Chicago. She holds degrees from Harvard and Yale. Rossing was a presenter at the Trinity Institute, an annual conference at Trinity, Wall Street.

I hope you will consider joining me in study and discussion. Click HERE to read reviews.

Resources

2009-11-10T11:18:00.000-05:00

One of the great benefits of our time is access to so much of the world from our offices and living rooms. With a few key strokes or a click of the mouse, I can find information about most anything. News from around the globe is constantly and consistently at our fingertips.

The access we enjoy is a great asset because it bolsters our awareness of the rest of the people on this planet, and it gives us a sense of the intricate ways in which we are connected to each other. Being conscious and engaging those like us, and those that seem most different can be a powerful force of energy. Knowledge and awareness are the precursor to action.

One of the resources I enjoy is the Day 1 site. It is a collection of videos and articles by some of the most interesting Christian thinkers working today. There are thoughtful sermons and essays of great impact. Click the highlighted link to go to Day 1.

Day 1

I offer it to you that you might engage with fellow pilgrims on the path. I hope you will find the material enlightening, and that it will generate questions and conversation. Being with people of faith, even electronically, is powerful.

All Saints 2009 Sermon: audio

2009-11-07T20:46:00.000-05:00

Not Membership, But Discipleship

Wall Street Gets Vaccine

2009-11-05T11:06:00.000-05:00

Reports are surfacing about special distributions of vaccine. Certain medical professionals and civil servants have always received priority status, but this one seems odd.

Bankers get vaccine

From Vatican, a tainted olive branch

2009-10-28T13:09:00.000-04:00

James Carroll offers his opinion about the Vatican’s offer to Anglicans. Hold still Rome, this might sting a bit...

Text from The Boston Globe

A Vision From Convention

2009-10-27T10:46:00.001-04:00

The convention of the Diocese has come and gone. Resolutions and budgets were passed. This excerpt from the report of St. Columba’s delegation strikes me as being at the heart of our task.

Excerpt from report:

In her formal address the Bishop made the point that in her opinion; the familiar church is passing away. By that she did not mean The Church-the Body of Christ- is dying, but “that our human structure of the earthly church is troubled and that we are being called to discover a re-formed character.” She feels that,” we are living in the throes of a corporate Holy Saturday…when nothing seems to be happening”.

The Bishop went on to point out that the there are 10 characteristics of congregations that are experiencing significant transformations:
•        Changed attitudes to own responsibilities. Instead of acting like victims, they re-set their vision.

•        They are people of abundance who speak of God’s blessings and experience the joy of giving instead of complaining that they
         don’t have enough.

•        Place a high priority on Christian formation for all ages. Informed believers make faithful disciples.

•        See newcomers not as sources of money, but as people who are seeking a Christ-centered community.

•        Create an environment of mutual responsibility.

•        Develop achievable goals, and rely upon shared ministry to accomplish them.

•        Move from triangulation and gossip to effective ways of communication.

•        Give voice to the core of the Christian faith: sacrifice, sin, evil, repentance, forgiveness and love, all redeemed through the
        Word made Flesh.

•        Use new technologies in the service of evangelism.

•        Worship every Sunday.

The Bishop close her address by saying, “ the Christian message is a message of life and eternal hope…we need generous spirits, thankful hearts, and works of mercy, so the Holy Saturday will lead to the Feast of Resurrection”.

Our Man In Rome

2009-10-23T12:50:00.001-04:00

Hat tip to BishopBlogging.

We here in Rome have received many questions about the Vatican announcement on October 20 about the setting up of “Personal Ordinariates” for former Anglicans wishing to enter into full communion now with the Roman Catholic Church. Here are some answers to those questions posed by many:

1.What exactly happened?

On October 20 there were two simultaneous press conferences in Rome and in London announcing that Pope Benedict XVI has approved an Apostolic Constitution that will set up a new canonical structure within the Roman Catholic Church that will allow for Personal Ordinariates which will make it possible for groups of Anglicans to enter into full communion with the Roman Catholic Church, preserving within the Ordinariates distinctive aspects of the Anglican liturgical and spiritual tradition.

In Rome, Cardinal William Levada, President of the Congregation for the Doctrine of the Faith (which prepared the Constitution, which Pope Benedict has approved) and Archbishop J. Augustine Di Noia, of the Congregation for Divine Worship, announced that the Constitution would be forthcoming.

In London, Archbishop Vincent Nichols, the Roman Catholic Archbishop of Westminster, and the Archbishop of Canterbury, Rowan Williams, announced the Constitution with their view that it brings to an end “a period of uncertainty for such groups who have nurtured hopes of new ways of embracing unity with the Catholic Church.”

1.What is new about the “Personal Ordinariates?

The Apostolic Constitution clearly authorizes something “new” in the Roman Catholic Church and it provides “a new way” to enter into the full communion of the Roman Catholic Church. For many centuries individual Anglicans have converted to the Roman Catholic Church. There have been, however, a few previous cases in the past in which groups of Anglicans have entered the Roman Catholic Church and have been allowed to preserve some corporate structures of Anglicanism. Examples of this have been the Anglican diocese of Amritsar in India, and some individual parishes from the Episcopal Church in the United States which maintained an Anglican identity when entering the Roman Catholic Church under a “pastoral provision” adopted by the Congregation for the Doctrine of the Faith and approved by Pope John Paul II in 1982.

When this development took place in 1982, the Ecumenical Officer of the Episcopal Church in the United States, the Rev. William Norgren, wrote:
“In pluralistic America we are accustomed to Christians moving from church to church. It is quite a different matter for one church to organize parishes and institute liturgy taken from another church—all to satisfy the individual wishes of a very few people who have moved. Comments in my hearing from individual Episcopalians, including some bishops, about parishes and proposed Anglican rites have been uniformly negative. This is simply a fact.”

What is new in 2009 is that this provision will be universal in its application. It provides for groups of parishes that will be formed into “Personal Ordinariates” which may be presided over by former Anglican priests, or unmarried bishops, and it provides for distinctive forms of priestly formation for former Anglicans which incorporates aspects of the Anglican tradition.

1.What is the origin of the Constitution?

According to the Congregation for the Doctrine of the Faith, the Constitution emerged as a single model for the world-wide church in response to requests coming to the Holy See from various Anglican groups over the last years seeking to enter into full communion with the Roman See. Cardinal Levada has said:”We have been trying to meet the requests for full communion that have come to us from Anglicans in different parts of the world in recent years in a uniform and equitable way. With this proposal the Church wants to respond to the legitimate aspirations of these Anglican groups for full and visible unity with the Bishop of Rome, successor of St. Peter.”

1.Were we at the Anglican Centre in Rome surprised by this announcement?

For more than a year, we at the Anglican Centre in Rome have heard rumors of groups of former Anglicans meeting in Rome with representatives of the Congregation for the Doctrine of the Faith. But we were neither informed nor consulted about these conversations, nor was the staff of the Pontifical Council for Promoting Christian Unity, the ecumenical office of the Holy See, who are our closest dialogue partners in Rome. The Pontifical Council did not draft the Constitution, nor did it participate in the press conference announcing the Constitution. The Archbishop of Canterbury has said that he was informed of the announcement “at a very late stage,” and the Archbishop’s Representative to the Holy See, the Very Rev. David Richardson, has said that he was “taken aback by the Vatican’s decision.”

1.What are the ecumenical implications of the “Personal Ordinariates”?

We at the Anglican Centre in Rome expect and hope that the ecumenical conversations with the Roman Catholic Church will continue. We look forward to a response from the Pontifical Council for Promoting Christian Unity on the proposed Apostolic Constitution. This will help us to understand how the ecumenical dialogue can continue in a context which has obviously been made different now. As Dean Richardson has said,”It doesn’t seem to me to help the ecumenical dialogue, but perhaps it will galvanize the dialogue.”

1.What are some unanswered questions?

There are four unanswered questions that need to be addressed before we can evaluate the ecumenical future:

a. What does the Pontifical Council for Promoting Christian Unity have to say about the Apostolic Constitution?
b. What does the text of the Apostolic Constitution actually say ( the document has been announced but we have not seen it), and particularly on the following points, what are the details? What specifics of the Anglican patrimony will be allowed? Will it be more than “spiritual” and “liturgical”? Will it be “ecclesiological” and “theological”? What will seminary formation for former Anglicans entail? How will the “Personal Ordinariates” relate to the authority of the local Roman Catholic bishop?
c. What are the names of the groups of former Anglicans who seek reunion with the Roman See? Names of various groups have been put forward and denied in Rome, so it remains unclear to us what former Anglicans we are talking about. Knowing the identity of those who seek to move will help in our evaluation of the significance of this development.
d. And finally, what will be the response to this development in the many provinces of the Anglican Communion where there is a national Anglican-Roman Catholic dialogue?

1.What will our continuing relationships be like?

With this announcement the shape of things to come for Anglican—Roman Catholic relations is at this time unclear. But in a letter of October 20, 2009, Archbishop Rowan Williams has said:”It remains to be seen what use will be made of this provision, since it is now up to those who have made requests to the Holy See to respond to the Apostolic Constitution; but, in the light of recent discussions with senior officials in the Vatican, I can say that this new possibility is in no sense at all intended to undermine existing relations between our two communions or to be an act of proselytism or aggression.”

The Rev. Dr. R. William Franklin

Academic Fellow of the Anglican Centre in Rome
(and priest of the Convocation of Episcopal Churches in Europe!)
October 22, 2009

Some Sensible Talk About Israel

2009-10-23T10:30:00.000-04:00

From Foreign Policy Magazine:

It is possible to be both pro-Israel and pro-Palestine, not out of some blanket support for either government, but out of a sincere belief that peace is in both people's best interests. I hold that belief as a result of years of work within the Arab and Jewish American communities, working in partnerships not just with J Street but also with such groups as Americans for Peace Now, Brit Tzedek v'Shalom, and Israel Policy Forum. I have traveled to the region and remain humbled and inspired by the courage and tenacity of those Israelis and Palestinians who refuse to submit to the cynicism or pessimism this conflict so often demands.

Read Article

Convention

2009-10-20T15:22:00.001-04:00

The convention of the Diocese of Rhode Island takes place this coming weekend in Providence. It will begin with a Eucharist, Friday night at the Cathedral of St. John. The business meeting will be most of Saturday. Please keep the delegates and the gathering in your prayers.

Conventions are necessary to pass budgets, set mission priorities and conduct the business of the Church. Some of the work is just that, necessary business. It is important to dot the i’s and cross the t’s. For me, however, the real value of the convention resides elsewhere.

I enjoy coming together as the people of God. It is important to take stock of our visible unity as a catholic Church. Great value comes from strengthening the ties that bind us, for we are bound together into one body. We should celebrate our common life.

In a sense, we are all present at the convention because we are all part of the whole. We are followers of Jesus. We represent parishes. We make up a diocese. We are a church that comprises the Church. It is with a sense of responsibility to the Church catholic in mind, I will go to do the work of the Church.

I

Unload Your Camel

2009-10-12T09:19:00.000-04:00

Father Ned Mulligan, Chaplain at St. George’s School, preached an excellent sermon at St. Columba’s. The text was from the Gospel of Mark about the rich man, who questioned Jesus about salvation. The story is punctuated by Jesus making the familiar pronouncement about it being easier to thread a needle with a camel, than for a rich man to enter heaven.

Father Mulligan told us how the eye of the needle was the night gate in ancient cities. It was impossible to make it through the gate with a “loaded” camel. Camels had to be unpacked, coaxed to kneel and crawl through the narrow passage. It is really a great image.

The rich man, who approached Jesus for salvation was unwilling to unpack his baggage. The rich man chose to remain outside and cling to his cargo. The rich man left Jesus because he had all he could carry.

When I ponder my financial commitment to the Church, I think in these terms. I consider who I am and what I have. I consider the distance between who I am, and who God calls me to be. When I recognize the gifts I have and give them as gifts, I see my best self. For me, taking up the Cross of Christ is about recognizing the gifts I have received, and working to give them to God.

Every season is stewardship season. We are always called to be mindful and thankful for what we have. Some of what we have is uniquely ours, and is treasured. Some of it gets in the way, and needs to be shed. Some of it is good, and needs to be shared as a gift.

What do I Expect from the Church?

2009-10-06T10:57:00.000-04:00

The simple word, church, evokes an infinite variety of images. Some think of a building of a particular architectural style from little, white Congregational meeting houses to the transcendent, dark interiors of gothic cathedrals. Then, of course, there are those that will tell you the Church is the people. Church makes us think of worship, Sunday school and choirs.

The images that come to mind probably have to do with experience and expectations. If you grew up going to church, the experience shaped how you think about church. You have either accepted your experience as good and proper, or have made the decision to launch in a new direction. Our formative exposure to church is powerful and it often operates beneath the intellectual realms on a more emotional level. We often describe Church as home because it generates certain a feelings of safety, comfort and intimacy.

It is good, from time to time, to consider our deeply-held expectations. As humans, we are gifted with self-consciousness and it is appropriate to make use of our gift. All too often, we react in careless, self-centered ways because we are stuck on the feeling level. When we find our expectations challenged, we often respond on an emotional level, and we are not doing our best thinking.

I think we expect too little from the Church. We have relegated the Church to the sidelines, making her a warehouse of sentimentality and not enough substance. We have become victims of the quest for a superficial sense of well-being. We have accepted a fleeting time of inspiration and introspection as the substance of the Gospel.

The Church is suffering in many ways as a result of low expectations. We see declining attendance patterns across denominations. We see decline in giving patterns across denominations. I believe it is all tied to our low expectations. I can go anywhere on Sunday morning to have a little moment. Why would I support a place that exists only to give me a moment, once a week?

The Church, God’s vehicle of grace, redemption, mission and life in the world, exists for a much higher purpose. We are called to proclaim the Good News of Christ in all the world. We are called to go out into the world baptizing in the name of the Father, Son and Holy Spirit. We are called to make the Kingdom of God present through our communion and fellowship. We are called to be recognized by how we love each other. We are called to work in the world to meet real need. This is what God expects the Church to be.

If we are God’s vehicle, if we respond in faith and love, if we remember who we are called to be, the obstacles will give way. Our buildings will be jammed with people seeking God. Our stewardship campaigns would be successful beyond measure, because we would be invested in the abundant vision of the Gospel.

Through God’s grace and mercy, may the Church give way to meet God’s expectations, not ours.

No Fear

2009-09-23T10:13:00.002-04:00

The following quote by Nelson Mandela came from the current copy of Networking, the newsletter of The Episcopal Network for Stewardship.

“Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness, that most frightens us. We ask ourselves, who am I to be brilliant, gorgeous, talented, fabulous? Actually, who are you not to be? You are a child of God. Your playing small does not serve the world. There is nothing enlightened about shrinking so that other people won’t feel insecure around you. We are all meant to shine, as children do. We were born to make manifest the glory of God that is within us. It’s not in some of us; it’s in everyone. And as we let our light shine; we unconsciously give other people permission to do the same. As we’re liberated from our own fear, our presence automatically liberates others.”

Comment: Shrinking is not a Gospel value.

Update: This quote is not from Mandela, but Marianne Williamson. Read the comments for more.

The Bigger Stewardship Picture

2009-09-21T21:22:00.000-04:00

The season of fall brings to mind many things. School starts and all the attendant activities commence as well. Most churches begin a program year. It is also the beginning of the annual stewardship drive.

I suspect most of us consider the annual drive as a season that passes, like fall. For a few months, we hear stewardship presentations. We read letters crafted by the group spearheading the drive. Many of us take stock and make our pledge. Then, it is over until next year.

While the annual drive is an important and necessary element of stewardship, it is not all of it. I think of stewardship as a much more holistic approach to my life as a person of faith. For me, the pledge is a mark of commitment to the Church and God. It is my “Yes!” to God’s invitation to be an active participant in the Kingdom. The pledge has a sacramental quality; it is a tangible sign of God’s work in my life. The sign is important and necessary, but it points beyond itself to something more.

As Christians, we claim that God is the source of creation and the material world. As creatures, God entrusts us with the management of creation and our possessions. On a daily basis, we make personal decisions about allocating our attention and resources. Jesus’ ministry is one of calling us to direct our hearts and minds in God’s direction. Jesus inaugurates a new day of communion with God and one another. Stewardship is our daily investment and cooperation with Jesus’ ministry.

The annual drive is underway. Churches are asking for pledges and support in meeting Jesus’ Kingdom objectives. Stewardship doesn’t end with the signed pledge card.

God, thank you for what I have! God, where do you want me? God, how can I serve you in bringing about the Kingdom?

How We Pray

2009-09-14T10:54:00.000-04:00

There is an ancient quote, and I will spare you the Latin, that indicates how we pray actually shapes what we believe. Initially, we might be somewhat resistant to this idea, but it is hard to deny that forms become deeply planted. The use of language, terms and overall structure shape our theology in incredibly profound ways. If doubt remains, consider the differences between the Eucharistic prayers from the various rites in the Book of Common Prayer. They represent different approaches to the same content; the different approaches leave us thinking and feeling differently as well.

As we consider the importance of how we pray, we might consider the collects of the Church and the shape they share. Most collects tend to have three movements: the opening address, the petition and the concluding doxology. Each movement is significant.

The opening address cites the person to whom the prayer is directed. It also does a bit more. The opening address, often, lists attributes or features of the person being addressed. When we refer to God as, “most holy, eternal or heavenly Father,” we are making theological points that inform our thoughts, feelings and hopes.

The petition is the substance of our request. It is what we are asking of God at a particular time. Specificity is important, not because God doesn’t know what we desire, but because prayer is also about conforming our will to the will of God. When we make a specific request, we are entering into an agreement to wrestle with God about the righteous quality of the request. Often in prayer, I discover my will needs to be redirected.

Finally, we close in praise of the Trinity or an individual member of the Trinity. This piece is more important than it might appear. Closing our prayers in the name of the Father, Son and Holy Spirit places our prayers within the life of the Church, past, present and future. It provides context for us and our prayers. The concluding doxology places us within that larger context of the Church and coming kingdom.

When you next pray alone or aloud, consider the components of the traditional collect. It is a formula that gives structure to our thoughts and beliefs. Hopefully, consideration could also reduce anxiety about praying aloud in groups.

Flesh and Blood

2009-08-21T22:27:00.000-04:00

I am probably in the minority in my enjoyment of the “bread of life” cycle in John. It seems like the same themes are repeated, but I have found them to be quite distinct. It just takes a little digging to discover the nuances of each pericope.

Two weeks ago, in John 6: 35, 41-51, I was very struck by the “I am” language related to the “bread of life.” In the Hebrew Bible, Exodus 3:14, God is named as “I am who I am.” The use of “I am” reverberates through the Hebrew Bible is various forms. When Jesus uses the “I am” form, he is invoking a significant name that carries freight. It is about identity and it is the key to understanding Jesus.

This past week, in John 6:51-58, Jesus shifts into sacramental terms. He speaks in terms of the separation of his flesh and blood. He speaks in terms of sacrifice. The separation of flesh and blood brings to mind the religious praxis of Israel.

The meat of an animal was offered in sacrifice. The blood, which was understood to contain the life/soul of the animal, was returned to the earth and covered with earth. There was a reverence for the life, contained in the blood, and that was the preserve of God. LIfe goes back to God.

Jesus speaks, however, of his blood being offered in a different way. Jesus speaks of his blood/life being offered and consumed by his followers. He is obviously speaking in sacramental language. His blood/life are not placed in the earth and hidden. His blood/life becomes the life sustaining fuel of presence for his followers. It is not simply the life of one man, remember the “I am.” Jesus is sharing the life of God. In that sharing, our lives are forever redirected and meshed in the purpose of God.

I almost wish I were preaching this week...but it is time for a vacation. Stay tuned. See you in a couple of weeks!

Pentecost 9, proper 13-Sermon Notes

2009-08-16T20:52:00.000-04:00

I have been very fortunate, through the years, to work with people dealing with significant meaning of life issues. One of the most rewarding and important areas has been the field of addiction. I have known many young and old, male and female, black and white who have found their lives spiraling out of control as a result of alcohol or other substances. The stories are incredibly similar, despite the different backgrounds of the individuals involved. No one plans to become dependent on a substance, but those with a predisposition and enough use, become dependent. The fortunate ones recognize they are in trouble and seek help.

Unfortunately, the first efforts are usually not successful. Health is not to be found by throwing a switch, finding self-discipline or just quitting. Most have to reshape and remake their entire lives. One must become honest about reality. One must recognize the inability to find health alone. One must find a personal faith. One must engage in a constant process of self-examination and be prepared to do what it takes to stay in right relationship with God and fellow humans. Eventually, one must be prepared to share the new life discovered with others seeking wholeness.

Most struggle to get to the place where they are willing to do what it takes to recover. For a time, most cling to the idea that they can control their use of substances. Some do stop for periods time, yet cling to self-will and become what some call “dry drunks”. They continue in the same self-destructive behavior. They continue creating a wake of chaos. They are still marked by character defects and they still practice a slash and burn strategy in life, but they are not using. Dry drunks don’t last, they usually devolve into wet drunks.

The mystery is that often in the dark night of the soul, many become willing to do what it takes, and they accept the invitation to live a whole new life. They recognize that just not using is only a mere shadow of what life can be. In the grand scheme of things, not using is a tiny piece of sobriety.

Jesus is faced with a very similar myopic temptation to settle for the minimum in the Gospel. He has just fed 5000 people, maybe more, he has changed location and is regrouping. The feeding, however, seems to have an unintended consequence. The people that follow him now want to see more of the same.

When your hungry, food must be a welcome sight. When you are poor, abundance must mean everything. When you are powerless and irrelevant, being close to something powerful must be positively intoxicating.

Jesus finds himself surrounded by people seeking more of what he has offered them. They desire him to act again and again. They want him to give them more of what they want. Jesus knows why they are there, so he attempts to shift their thinking to help them recognize the fullness he embodies.

Then Jesus said to them, "Very truly, I tell you, it was not Moses who gave you the bread from heaven, but it is my Father who gives you the true bread from heaven. For the bread of God is that which comes down from heaven and gives life to the world." They said to him, "Sir, give us this bread always."

Jesus said to them, "I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty."

Jesus pleads with them not to settle for the small, immediate and fleeting satisfaction he offers, but to enter into a fuller and richer relationship with God through him.

Jesus clarifies that he offers more than a full belly or a neat trick, but a new life.

We, too, are offered the opportunity to reshape and remake our lives. We will become honest about our reality. We will recognize our inability to find health alone, and know that we are not alone. We will discover, through God’s grace, a personal faith. We will engage in a constant process of self-examination and be prepared to do what it takes to stay in right relationship with God and our fellow humans. Eventually, we are prepared to share the new life discovered in Christ.

It is the fullness of the new life offered us, beyond temporary satisfaction.

Don’t settle for a full stomach. Seek the new life God offers in Christ.

Bread of Life

2009-08-04T13:33:00.000-04:00

We are moving into a part of the lectionary where the Gospel lessons seem very repetitive. Jesus refers to himself as "the bread of life". Last Week was the first instance in our cycle, but we will hear echoes of it for the next three Sundays.

As a preacher, I have not always looked forward to this time in the lectionary cycle. I have sometimes felt like each week I am saying, " and another thing about the bread of life." Repetition, however is a very useful strategy.

As we repeatedly reflect on Gospel themes, we encounter those themes in different ways. What first seems like more or the same, becomes subtly different and deeper. Spending more time with a theme, and examining the different dimensions of it, can open new pathways for engagement.

Bread is food; food is necessary sustenance for life and health. Bread is food; food is fuel to propel the body to physical action and endurance. Both dimensions are required.

Bread is also part of a meal, and meals communicate something about the relationship that participants share. Meals are events in the lives of individuals, participation creates a community. Bread can be part of a simple intimate meal, and it can also be part of a highly ritualized, sacramental action. A sacramental meal points beyond the present moment to the past and the future, bringing both into harmony.

Bread is the Body of Christ, and it accomplishes all the features mentioned. As we reflect on "the bread of life", I hope to break beyond the feeling of unenthusiastic, lifeless repetition. I hope to engage the place of Jesus in my life as sustenance, strength, maker of intimacy and the presence of God.

PB writes ABC

2009-07-17T19:45:00.000-04:00

16 July 2009

The Most Reverend and Right Honourable Rowan Williams
Lambeth Palace
London

Dear Archbishop Williams,

We are writing to you as the Presiding Officers of the two Houses of The General Convention of
The Episcopal Church. As your friends in Christ, we remain deeply grateful to you for your gracious
presence among us recently during our 76th General Convention in Anaheim.

As you know, The General Convention voted this week to adopt Resolution D025,
“Commitment and Witness to the Anglican Communion”—a multilayered resolution that addresses a
range of important issues in the life of The Episcopal Church that clearly have implications for our
relationships within the Anglican Communion.

Because this action is already being variously interpreted by different individuals and groups, we
want to offer our perspective to you with the hope that some background, context, and information will
be helpful in understanding this action of our General Convention. If you have not already had an
opportunity to read it, a copy of the resolution is attached.

We understand Resolution D025 to be more descriptive than prescriptive in nature—a statement
that reaffirms commitments already made by The Episcopal Church and that acknowledges certain
realities of our common life. Nothing in the Resolution goes beyond what has already been provided
under our Constitution and Canons for many years. In reading the resolution, you will note its key
points, that:

􏰀 Our Church is deeply and genuinely committed to our relationships in the Anglican Communion;
􏰀 We recognize the contributions gay and lesbian Christians, members of our Church both lay and
ordained, have made and continue to make to our common life and ministry;
􏰀 Our Church can and does bear witness to the fact that many of our gay and lesbian brothers and
sisters live in faithful, monogamous, lifelong and life-giving committed relationships;
􏰀 While ordination is not a “right” guaranteed to any individual, access to our Church’s
discernment and ordination process is open to all baptized members according to our
Constitution and Canons; and
􏰀 Members of The Episcopal Church do, in fact, disagree faithfully and conscientiously about
issues of human sexuality.

It is important to understand the process through which this Resolution came into being.

In 2006, the 75th General Convention adopted Resolution B033 which “called upon Standing
Committees and Bishops with jurisdiction to exercise restraint by not consenting to the consecration of
any candidate to the episcopate whose manner of life presents a challenge to the wider Church and will
lead to further strains on communion.”
While adoption of that resolution was offered with a genuine desire “to embrace The Windsor Report’s
invitation to engage in a process of healing and reconciliation” within the Anglican Communion, it has
also been a source of strain within the life of our own Church.

This year at least sixteen resolutions were submitted asking the 76th General Convention to take
further action regarding B033. These resolutions fell into three categories—those calling for the repeal
of B033; those restating or seeking to strengthen our Church’s nondiscrimination Canons; and those
stating where The Episcopal Church is today. From these options, our General Convention chose the
third—along with reaffirming our commitments to the Anglican Communion—with the hope that such
authenticity would contribute to deeper conversation in these matters.

The complex and deliberative nature of our legislative process involving bishops, lay deputies,
and clerical deputies prevents the General Convention from acting rashly. However, it does lead
eventually to a profound consensus. Sometimes this consensus takes years to achieve. As Resolution
D025 itself states, we are still not all of one mind. Passage of this Resolution represents another step in a
conversation that began with the 65th General Convention in 1976 which stated that homosexual persons
are “children of God and have a full and equal claim with all other persons upon the love, acceptance,
and pastoral concern and care of the Church.” The discussion of these issues has continued consistently
through every General Convention for the past thirty-three years, and we understand it to be an
important contribution to the listening process invited by the successive Lambeth Conferences of 1978,
1988, and 1998.

Some are concerned that the adoption of Resolution D025 has effectively repealed Resolution
B033. That is not the case. This General Convention has not repealed Resolution B033. It remains to be
seen how Resolution B033 will be understood and interpreted in light of Resolution D025.

Some within our Church may understand Resolution D025 to give Standing Committees (made
up of elected clergy and laity) and Bishops with jurisdiction more latitude in consenting to episcopal
elections. Others, in light of Resolution B033, will not. In either case, we trust that the Bishops and
Standing Committees of The Episcopal Church will continue to exercise prayerful discernment in
making such decisions, mindful and appreciative of our relationships in the Anglican Communion.

In adopting this Resolution, it is not our desire to give offense. We remain keenly aware of the
concerns and sensibilities of our brothers and sisters in other Churches across the Communion. We
believe also that the honesty reflected in this resolution is essential if indeed we are to live into the deep
communion that we all profess and earnestly desire.

Please know that we continue to hold you in our prayers even as we invite yours for us.
We remain,

Faithfully,

Your sisters in Christ,

Bonnie Anderson, D.D. The Most Reverend Katharine Jefferts Schori
President of The House of Deputies Presiding Bishop and Primate

Church Times

2009-07-17T09:18:00.001-04:00

Father Jones over at the Anglican Centrist posted this article from the Church Times. It is a good piece. I have highlighted the part that states my position. By the way, I think the highlighted portion is at the heart of our messy ecclesiology.

THE SCHISM in the Anglican Communion has been spoken of as an established fact for many years. As a consequence, events such as this week’s vote in the US General Convention effectively to end the moratorium on gay bishops make little different to perceptions of how the Communion now operates. In one sense, the Episcopal Church had little to lose. The moratorium of three years ago was accepted as a painful means to help keep the Church together. But a swath of US conservatives has since left to form the Anglican Church in North America (ACNA), thus undermining the moratorium’s purpose. Dr Williams appeared in Anaheim to remind the Convention, by his presence if not so much by his words, that a global relationship still existed; but that relationship, at least from the Episcopal Church’s perspect ive, has of late involved too many warnings and threats. If they were to be hanged anyway, why not for a sheep as for a lamb?

However people view the outcome — and many will welcome the unambiguous acceptance of gay and lesbian people — Tuesday was not the US House of Bishops’ finest hour. Presented with a straightforward motion from the House of Deputies, the Bishops favoured amending it to something more ambiguous. In the event, they simply tacked a phrase about “mystery” to the main motion. Neither was there much theological depth to the debate. Speakers dwelt instead on what might be acceptable to their dioceses, their consciences, or the Communion as a whole.
The answer to the last question cannot yet be known, not least because, on the issue of sexuality, the Communion no longer thinks, nor now acts, as a whole. The Windsor process is not completed: it did not restrain the Americans; neither can it be invoked to censure them. Besides, those provinces that object to gay bishops have been out of communion with the US Episcopal Church since the consecration of Gene Robinson in 2003. The Episcopal Church has not really broken the Communion any more than it was already.

The decision exposes the flaw at the heart of attempts to order the Communion on the basis of single issues. There is no less reason to join together at the eucharist, share theological ideas, engage in jointly funded enterprises, and so on, this week than last. A few Episcopalians have said more clearly what they have believed for some time; many still disagree with them. Nothing much has changed. “Impaired communion” is a useful phrase, but it hides a tangle of relationships that range from complete agreement to utter incomprehension. The point about Anglicanism is that, up to this point, all have existed within the same body, united by an Anglican mix of reticence and charity.

Of course, the accommodations this has required (not the same as compromises) have been too much for some. But unless the Communion can embrace ACNA, whose views are no different from many African provinces, and the US Episcopal Church and its web of global sympathisers, it is not trying hard enough. The great challenge of the 21st century is how people of different faiths can live together. If Christians cannot find the love that transcends differences within their own Church, how can they speak about unity to others in parts of the world where it is a matter of life and death?

Bishop of Atlanta Addresses D025 And C056

2009-07-16T20:05:00.000-04:00

I spent 5 years in the Episcopal Diocese of Atlanta. Neil Alexander was my bishop there and I have deep affection and respect for him. His is an important voice in TEC.

This is an excerpt from his blog to the diocese:

Human sexuality - Several dozen resolutions on some aspect of human sexuality were submitted to the Convention by dioceses, parishes, and individuals across the church. The Convention, working through its legislative committees on World Mission and Prayer Book and Liturgy, combined most of these resolutions into two.

The first of these -- Resolution D-025 -- has been widely reported in the press. The press coverage has essentially said that the Episcopal Church has approved the ordination of gay and lesbian persons. Well, no, this Convention took no such action. What this resolution did was simply to reaffirm our own Canons. Back in 1994, the General Convention created a Canon that opened access to the ordination processes of the church -- for all holy orders -- to all baptized persons. This has been our canonical position for fifteen years and it is consistent with the baptismal theology of the Book of Common Prayer. Discernment for holy orders is serious business and should be. In the Episcopal Church we take such discernment with the utmost of seriousness. There is no "right" to ordination for anyone. Our Canons are clear that all baptized persons are to have access to discernment processes. Whether any persons actually gets ordained is a much more complicated set of questions. To summarize: the principal thing this resolution does is simply to affirm that when our church makes decisions on who can and cannot be ordained, we will discern those decisions in accordance with our Canons. The Canons on these matters have not changed since 1994.

Some will ask, does this ignore the request of the Windsor Report for a moratorium on the election and consent to gay or lesbian partnered priests to the episcopate? Some would say so; I don't think so. I don't find the moratorium concept at all helpful, but unless and until a diocese of the church elects a gay partnered person to the episcopate, and the church gives its consent, there is, practically speaking, a moratorium in effect. And again, the only thing this Convention has said is that when any such decision comes before the church, the decision will be made according to our own Canons. The Convention simply clarified that "state of the question" to those who have been asking. The Convention changed nothing.

A very positive dimension of the resolution was its very strong affirmation of our desire as a church to participate fully in the mission and ministry of the Anglican Communion at every level of the church's life. (On this matter, we are very much ahead of the curve in the Diocese of Atlanta with official partnerships in Ecuador, Brazil, and Tanzania, and less formal but no less important relationships in Honduras, Haiti, Guatemala, and other places.) We also commit ourselves to full financial support of the Anglican Communion. We provide a disproportionally large percentage of the Communion budget and we have committed ourselves to continuing to do so. Let no one question our commitment to the Anglican Communion!

A second resolution - C-056 - is the Convention's response to a large group of resolutions, mostly from dioceses, concerning same sex blessings and gay marriage. At the heart of the resolution are the difficult pastoral needs particularly in those states in which some form of gay marriage or civil unions is the law of the land. There is also the felt need, by many in the church, to work more carefully through the theological and liturgical issues related to the church's pastoral and liturgical response to our members who are living in committed, same-sex relationships. I believe the Convention is looking at this in a creative way. First, we name the "tension" between those parts of the church in which gay unions or marriage is provided for by law and those parts of the church that serve in civil jurisdictions where no legal provisions pertain. Recognizing that tension is important. Secondly, the resolution asks for more theological and liturgical work to be done on the matter and the results of that work be brought to the 2012 Convention. It is impossible to tell at this point what sort of form that work will take. This provision strengthens the resolution, in my judgment, because as a liturgical and sacramental church it is essential to do theological and liturgical work hand-in-hand, and not as separate endeavors. Thirdly, this resolution invites the Anglican Communion to join us in this theological and liturgical exploration. I am confident that this invitation for collaboration will be welcomed by a number of provinces in the Communion. C-056 passed the House of Bishops late in the day on Wednesday and is expected to reach the floor of the House of Deputies on Thursday.

The obvious question is: does this mean the General Convention has "approved" rites for same-sex unions or gay marriage? The answer to that is "no." What the Convention did was to pave the way for more extensive theological and liturgical work to be done in the upcoming triennium. The next Convention will receive a report that will be both theological and liturgical in scope and will almost certainly contain some "model rites" for the church to consider. The 2012 Convention will have to decide whether to proceed further and, if so, in what manner.

With respect to the Anglican Covenant, the House of Deputies has approved a resolution that commits the Episcopal Church to continued participation in the covenant process that grew out of the Windsor Report. It will come before the House of Bishops on Thursday and will almost surely get the bishops' full support.

Full Text-Two days to go

Thoughts on D025

2009-07-14T10:41:00.000-04:00

I remember a professor in college making a presentation about conflict. He asserted that the most difficult conflicts are marked by the collision of two goods. He used abortion as an example. Life is good. We view it as valuable and sacred, especially those we love. On the other side, we view freedom as valuable and sacred as well. Freedom grants the human being a certain dignity beyond that of other creatures.

This bind via the collision of two goods has never really quite left my thoughts. So often, we seek to reduce positions and choices to right or wrong, good or evil, sacred or profane. Some aspects of life certainly shake out into well-defined categories, but many are marked elements that are more complex.

The General Convention of the Episcopal Church is confronting issues that, to my mind, are of the more complex variety. I do not believe we are talking about choices between good or evil. We are wrestling with what it means to be faithful.

Some argue that adherence to a particular understanding of revealed truth is paramount. Others understand the implications of the revealed truth of the scriptures and history of the Church in a different way. Taking the Bible and the theological tradition of the Church seriously is incredibly important. Application of the Gospel of grace to real life is important as well. Our difficult conversations about human sexuality within the Christian Church are best framed as a quest for faithfulness. Conflict arises as we entrench around our particular good.

At this point, Resolution D025 has more or less made it through both houses. There were some minor changes that will send it back to the deputies, but most argue it will clear that house. It is a very descriptive resolution that marks the present situation. We want to maintain relationships at all levels of the Anglican Communion and the majority at General Convention does not see sexual orientation, within the confines of monogamy and fidelity, as a barrier to discernment to any one of the three-fold orders of ministry within the Episcopal Church.

Some have conceptualized our conversation as a choice between two goods on a macro level. One good is the relationship that exists among the constituent churches of the Anglican Communion. Another good is the right relationship among people of the Episcopal Church.

Some bishops have argue that D025 changes nothing. It describes where we are and does not mean the end to the “restraint” of the last several years. Others argue it is a new day. We will see in time what it means in practice.

I continue to pray for the deputies and bishops. They are charged with a difficult task. I pray for their faithfulness and the faithfulness of the Church they represent.

D025 Passes House of Bishops

2009-07-13T22:30:00.000-04:00

Resolution D025

General Convention 2009

2009-07-13T15:15:00.000-04:00

We are in the midst of the nitty gritty of GC. A number of resolutions that will provoke discussion are in process. The deputies passed D025 and it awaits treatment by the bishops. It basically affirms TEC’s desire to remain within traditional Anglican relationships and supports the participation of gay and lesbian persons within the entire range of the ordered life of TEC. It will certainly be controversial. There will be many prognosticators offering interpretations of what it will mean in practice.

It certainly describes the situation of TEC. Most want to remain within the historic umbrella of Anglicanism, and many see the acceptance of gay and lesbian persons as connected with Gospel imperatives and sacramental theology. Agree or disagree, this is where we are at the moment.

Resolution C056 is making its way through the legislative process. It would authorize the development of rites for the blessing of same-sex unions to be formally considered at the next GC. The resolution came out of committee with widespread support for discussion.

The debates continue and the process lurches forward. It will be interesting and will fuel much more conversation. Whatever we do will have implications in this country and throughout the Anglican world.

To follow along go to General Convention Media Hub.

Acts 5

2009-06-30T08:59:00.000-04:00

In the Daily Office lectionary cycle, we are in the midst of Acts. Chapter 5 records a phase of conflict between the religious authorities and the Jesus movement. It is one of my favorite vignettes from Acts.

5:33
When they heard this, they were enraged and wanted to kill them.

5:34
But a Pharisee in the council named Gamaliel, a teacher of the law, respected by all the people, stood up and ordered the men to be put outside for a short time.

5:35
Then he said to them, "Fellow Israelites, consider carefully what you propose to do to these men.

5:36
For some time ago Theudas rose up, claiming to be somebody, and a number of men, about four hundred, joined him; but he was killed, and all who followed him were dispersed and disappeared.

5:37
After him Judas the Galilean rose up at the time of the census and got people to follow him; he also perished, and all who followed him were scattered.

5:38
So in the present case, I tell you, keep away from these men and let them alone; because if this plan or this undertaking is of human origin, it will fail;

5:39
but if it is of God, you will not be able to overthrow them—in that case you may even be found fighting against God!" They were convinced by him,

Gamaliel offers a very interesting bit of direction in this passage. He postulates that the Jesus movement looks like many prior movements and they all failed. Gamaliel, however, leaves the door open. God might be doing something in Jesus. If that is the case, it is not to be resisted, but embraced.

What could Gamaliel be saying to us?

Perhaps, he provides a lens to view our approach to the “New Movement”. If God is part of our mission and ministry, we will know it by how well we meet mission objectives. Growth and health have some role in helping us see the presence of God in the initiative.

I don’t mean this in some limited or fatalistic way. I mean big picture, health and vitality. It is more comprehensive than how we might feel as individuals. It is based more in an objective dimension.

The Gospel is about calling people into relationship with God. We help others recognize God’s love is present for the taking and sharing. We are the community charged with this message. On some level, we know it is working and the Spirit is in our midst, when others are responding.

What would it mean for us to apply “Gamaliel’s gauge” to our individual lives, the life of the parish and the state of the Church?

Looking Back at Missed Opportunities

2009-06-15T12:15:00.000-04:00

The Lead provided a link to this interesting post on the blog of Thomas Brackett. He speaks of how examining the past is easier than grasping the gravity of the present moment. Brackett applies this to his experience of conversations about the lack of health found in the Church of England. This is my description, not his. His point is that the exclusion of younger people in leadership 20 years ago is part of the sad state of the C of E now.

Growth and health are not accidents. Growth and health are gifts of the Spirit. We can accept the Spirit’s offer or decline it. Too often we reject. We are too comfortable or too afraid to accept the new life offered us.

What if parishes were communities of exploration and experimentation? What if we shed tired programs that feel like burdens and tried new approaches? What if we were to encourage new people in the community to make suggestions rooted in fresh vision and experience? What if we were prepared to share what God is doing in our lives and why Church matters to us? What if we were to recognize the few things we can do well and do them? What if we were to become serious about worship? What if we were to become intentional about the formation of the next generation of leaders?

These questions and more will determine the state of the Church, we enjoy, as we look back to this moment.

General Convention

2009-06-09T08:24:00.000-04:00

In my diocese, like many others, we hold a clergy gathering with the deputies going to GC. It is a time for sharing information, asking questions and clarifying opinions about the issues on the table. Our GC forum was just last week. In the days since, I have found myself pondering GC itself as a legislative unit, rather than the issues that will be considered.

In the midst of our economic upheaval, some say we should cancel GC. It is too expensive. It should be a teleconference. Some have argued that we should shorten it and just deal with budget. The immediate crisis is rarely a helpful force for sound decision-making or long-term vision.

In a somewhat different fashion, the economic crisis has crystalized my thinking about the Episcopal Church. The failure of General Motors has sparked something for me. GM, once the largest corporation on the planet, has failed and sought reorganization after years of decline. It has been clear through most of my lifetime that GM was not in a position to compete over the long-term with manufacturers like Honda and Toyota. GM has long been top heavy, slow and cumbersome in operation. Every CEO of GM over the last thirty years has promised to improve vehicle quality and profitability. Yet, the slow, stumbling giant has fallen to his knees. An elixir with chunks of SUV will not help him to his feet. What now?

If GM is to survive, it will be through a radical transformation. A top to bottom renaissance is required. I hope GM can make it work.

I wonder what it was like to be inside GM during the long slide. It seems that some raised the alarm. Why was the response inadequate? I imagine some just wanted to believe everything would be fine, after all, we are talking about GM...I am sure many didn’t want to let go of the known for the unknown.

The Church is in the midst of decline. The Mainline has been in a slide for quite some time, maybe as long as GM. As a denomination, we don’t seem to be doing very much about it. Some have examined the data considering birth and death rates. Some have noted growth in larger parishes, and argued that we are experiencing a shift and not decline. Some will argue that faith, health and vitality cannot be quantified.

The numbers included in the “State of the Church” piece of GC seem to illustrate simple decline. There are fewer members of the Episcopal Church. There are fewer people in the pews of Episcopal parishes on your average Sunday.

The Episcopal Church is not a business. There are a zillion ways comparing the Episcopal Church to GM is unfair, but I am thinking about practical dynamics. How connected is GC to the actual state and health of the Church? GC is a legislative body that produces a huge number of resolutions, revisions and what not. How effective is GC at empowering the Church to be the Church? For that matter, how effective is our present model of “being” Church? Do GC, current diocesan structures and parish structure serve the Church well at present, or will they serve the Church of the future?

My questions are not asked out of fear or scarcity. I am not saying we should pare down to run the enterprise more inexpensively. What I desire is a more vibrant, committed, exciting and growing community of servants of Jesus Christ. We face real decisions as the Church. Will we simply operate the way we always have, and pretend that the slide of the last thirty years isn’t happening? Will we expend all our resources and energy propping up an institution that is not currently structured to meet our needs? If GC had the will and support of the rest of the Church, maybe we could do a new thing, a better thing, a more faithful thing. With the aid of the Spirit, it is time for the Church to remake itself.

Pentecost and Beyond

2009-06-08T08:09:00.001-04:00

The Spirit is the most difficult person of the Trinity to conceptualize. We speak of God as Father. He gets billing as a bearded, sage-like older gentleman. Jesus is of course the Son. He was a human being, so it is simply not that difficult to picture him as a first century Jew. He gets the sandals and the requisite Middle Eastern garb.

But the Spirit simply defies description. Sure, we have the violent wind language. What does wind look like? I don’t think I have ever seen wind. I have seen the effects of the wind, but never the wind itself. I have felt the wind, but not to feel its shape or to know its essence. Yet, I still know it is there.

The Holy Spirit must be something like wind. The Spirit is known by its impact, not by our ability to force it into a form.

I remember being present for a service that included the Veni Creator Spiritus. It is an 8th century hymn that invokes the presence of the Holy Spirit. The most typical setting is a call and response piece. The Bishop starts: Come Holy Ghost our souls inspire. The people respond: Enlighten with celestial fire. It goes on. It is a beautiful piece, even if it is very familiar.

However on this particular occasion, we sang another setting, a Tazie piece, named for the monastic community that is known for the style. The style is marked by its simplicity and repetition. The words go Veni Sancte Spiritus, Veni Sancte Spiritus. The congregation sang to line over and over. A cantor began a variation on the line just out of time and pitch with the rest of us. It created this incredible and delightful interplay of sound and voice. The organ gently played in the background, swelling and then fading. The volume of our voices followed the lead of the organ. After what seemed like a long time, voices and organ faded to whispers.

The hair on the back of my neck was standing straight and tall. My flesh was marked by goose bumps. We invoked the presence of the Spirit, and the Spirit obliged. At the reception following, everyone I talked with shared that sense of the Spirit breaking in on us and making us aware of that fact.

The essence of this day is the coming of the Spirit. As Jesus speaks to the disciples in John, he makes it clear that he is leaving, but they will not be alone. The will have a powerful partner to support and guide them. They will be given words. They will be given hope. They will be given the animating force that permeates the essence of God.

Acts demonstrates the way the Spirit comes and makes itself known. It is a force of translation and transformation, breaking into the moment and revealing a deeper, richer, more complete picture of God’s relationship to the world. The Spirit breaks down the barriers of ethnicity, language and allegiance. The Holy Spirit unites those who will accept unity and executes God’s vision for a reconciled people bound together in love. The Spirit comes to accomplish the task.

There is a lot of talk about spiritual renewal in our time. It is usually couched in terms of an inner pursuit. It is often about quiet, inner peace. It is often very individualistic.

Individual devotion is a critical piece of the spiritual life. Believers need internal clarity and commitment.

But the Spirit we speak of this day is a supra-personal. This Spirit is working beyond individuals, and for the peace of the entire body of Christ.

This day we recognize the life-giving power of God calls, supports and sustains us even now. The Spirit of strength, discernment and blessing resides with us. The Spirit is able to break in on us even now and give us life we could never claim alone.

We should gather in expectation that the Spirit just might tear the fabric between heaven and earth. When we gather, we risk the presence and power of the Spirit. Veni Sancte Spiritus!

Results

2009-05-11T09:32:00.000-04:00

Like many, I have been following the discussion about torture. Bits of information, declassified memos and accounts of conversations are bringing light to this dark area. The discussion has taken a turn that makes me nervous. Did torture produce good intelligence and information?

Using this question as a measuring stick makes me queasy. Results cannot be the ultimate tool for evaluating methodology. If we employ this sort of logic, it becomes too easy to justify terrifying behavior. History is certainly replete with examples of this type of justification.

Diana Butler Bass posted an excellent piece on this topic on beliefnet.

America's Moral Conscience

Sacrifice

2009-04-21T14:47:00.000-04:00

Giles Fraser, the vicar of Putney, wrote an interesting piece on atonement theology, a week or so back. It is an interesting little piece published in the Guardian. I link it HERE .

Fraser is quite correctly critical of a particular kind of doctrine of the atonement, we might refer to as substitutionary. The idea is that God demands a sacrifice to restore right relationship with humanity and Jesus becomes that sacrifice. The formulation of this way of thinking about the atoning death of Jesus is much more complex and subtle, but this is the broad brush.

It is troubling for all the reasons Fraser mentions. It smacks of brutality and violence. It doesn’t portray God in a very positive light. In certain global quarters, it might even lend support to practices most of us would consider quite barbaric.

I am not sure, however, that it would be appropriate to divorce Christianity of the atoning death of Jesus on the cross of Good Friday. The scriptures clearly see Jesus death in sacrificial terms. Surely, Jesus death in the minds of the writers of the scriptures, and in my mind was “for us”. So there is a sense in which Christ is the sinless victim for a sinful humanity. I don’t think you can simply walk away from Christian history, teaching and the Bible.

That said, I don’t think we need to be forever tied to a particular vision of the meaning of sacrifice. Usually, ritual sacrifice denotes an unwilling victim to be the offering. In the case of Jesus, the scriptures portray a victim, conflicted, but having a choice. It seems that Jesus chose to accept his death in service of God. The Bible does not indicate Jesus death was a transaction. It speaks in terms of kenosis, the free pouring out of life by choice in service of God. St. Paul certainly speaks of his life in these sacrificial terms. The martyrs of the early Christian Church seemed to embrace this same vision of sacrifice.

Here in the west, we don’t care for sacrifice. We rightly reject the implications of ritual sacrifice. However, we don’t much care for the notion of kenosis either. Offering ourselves and accepting less is not our strong suit. God is not a hungry, blood thirsty beast, that tends to be our territory. Maybe what we need is a deeper grasp of the mystery of Jesus’ self- authenticating, self-sacrificing acceptance of the cost of love?

Octave of Easter-still hearing from Egeria...

2009-04-15T14:00:00.001-04:00

Services in the Easter Octave.

Moreover, the Paschal days are kept up to a late hour as with us, and the dismissals take place in their order throughout the eight Paschal days, as is the custom everywhere at Easter throughout the Octave. But the adornment (of the churches) and order (of the services) here are the same throughout the Octave of Easter as they are during Epiphany, in the greater church, in the Anastasis, at the Cross, in Eleona, in Bethlehem, as well as in the Lazarium, in fact, everywhere, because these are the Paschal days. On the first Lord's Day2 they proceed to the great church, to the great church again, that is, to the martyrium.

Moreover, on the eight Paschal days the bishop goes every day after breakfast up to Eleona with all the clergy, and with all the children who have been baptised, and with all who are apotactitae, both men and women, and likewise with all the people who are willing. Hymns are said and prayers are made, both in the church which is on Eleona, wherein is the cave where Jesus was wont to teach His disciples, and also in the Imbomon, that is, in the place whence the Lord ascended into heaven. And when the psalms have been said and prayer has been made, they come down thence with hymns to the Anastasis at the hour of lucernare. This is done throughout all the eight days. 10. Vesper Station at Sion on Easter Sunday.1 Now, on the Lord's Day at Easter, after the dismissal of lucernare, that is, at the Anastasis, all the people escort the bishop with hymns to Sion. And, on arriving, hymns suitable to the day and place are said, prayer is made, and the passage from the Gospel is read where the Lord,1 on the same day, and in the same place where the church now stands in Sion, came in to His disciples when the doors were shut. That is, when one of His disciples, Thomas, was absent, and when he returned and the other Apostles told him that they had seen the Lord, he said: "Except I shall see, I will not believe."2 When this has been read, prayer is again made, the catechumens and the faithful are blessed, and every one returns to his house late, about the second hour of the night.

Saturday of Holy Week

2009-04-11T19:30:00.000-04:00

Vigil of Easter

Now, on the next day, the Sabbath,1 everything that is customary is done at the third hour and also at the sixth; the service at the ninth hour, however, is not held on the Sabbath, but the Paschal vigils are prepared in the great church, the martyrium. The Paschal vigils are kept as with us, with this one addition, that the children when they have been baptised and clothed, and when they issue from the font,1 are led with the bishop first to the Anastasis; the bishop enters the rails of the Anastasis, and one hymn is said, then the bishop says a prayer for them, and then he goes with them to the greater church,where, according to custom, all the people are keeping watch. Everything is done there that is customary with us also, and after the oblation1 has been made, the dismissal takes place. After the dismissal of the vigils has been made in the greater church, they go at once with hymns to the Anastasis, where the passage from the Gospel about the Resurrection is read. Prayer is made, and the bishop again makes the oblation. But everything is done quickly on account of the people, that they should not be delayed any longer, and so the people are dismissed. The dismissal of the vigils takes place on that day at the same hour as with us.

Friday of Holy Week

2009-04-10T16:13:00.000-04:00

Good Friday.--(a) Service at Daybreak.

And when they arrive before the Cross the daylight is already growing bright. There the passage from the.Gospel is read where the Lord is brought before Pilate, with everything that is written concerning that which Pilate spake to the Lord or to the Jews;1 the whole is read. And afterwards the bishop addresses the people, comforting them for that they have toiled all night and are about to toil during that same day, (bidding) them not be weary, but to have hope in God, Who will for that toil give them a greater reward. And encouraging them as he is able, he addresses them thus: "Go now, each one of you, to your houses, and sit down awhile, and all of you be ready here just before the second hour of the day, that from that hour to the sixth you may be able to behold the holy wood of the Cross, each one of us believing that it will be profitable to his salvation; then from the sixth hour we must all assemble again in this place, that is, before the Cross, that we may apply ourselves to lections and to prayers until night."

(b) The Column of the Flagellation.

After this, when the dismissal at the Cross has been made, that is, before the sun rises, they all go at once with fervour to Sion, to pray at the column at which the Lord was scourged.1 And returning thence they sit for awhile in their houses, and presently all are ready.

(c) Veneration of the Cross.

Then a chair is placed for the bishop in Golgotha2 behind the Cross, which is now standing;3 the bishop duly takes his seat in the chair, and a table covered with a linen cloth is placed before him; the deacons stand round the table, and a silver-gilt casket is brought in which is the holy wood of the Cross. The casket is opened and (the wood) is taken out, and both the wood of the Cross and the title1 are placed upon the table. Now, when it has been put upon the table, the bishop, as he sits, holds the extremities of the sacred wood firmly in his hands, while the deacons who stand around guard it. It is guarded thus because the custom is that the people, both faithful and catechumens, come one by one and, bowing down at the table, kiss the sacred wood and pass through. And because, I know not when, some one is said to have bitten off and stolen a portion of the sacred wood, it is thus guarded by the deacons who stand around, lest any one approaching should venture to do so again. And as all the people pass by one by one, all bowing themselves, they touch the Cross and the title, first with their foreheads and then with their eyes; then they kiss the Cross and pass through, but none lays his hand upon it to touch it. When they have kissed the Cross and have passed through, a deacon stands holding the ring of Solomon and the horn from which the kings were anointed; they kiss the horn also and gaze at the ring2 . . . all the people are passing through up to the sixth hour, entering by one door and going out by another; for this is done in the same place where, on the preceding day, that is, on the fifth weekday, the oblation was offered.

(d) Station before the Cross. The Three Hours. And when the sixth hour has come, they go before the Cross, whether it be in rain or in heat, the place being open to the air, as it were, a court of great size and of some beauty between the Cross and the Anastasis; here all the people assemble in such great numbers that there is no thoroughfare. The chair is placed for the bishop before the Cross, and from the sixth to the ninth hour nothing else is done, but the reading of lessons, which are read thus: first from the psalms wherever the Passion is spoken of, then from the Apostle, either from the epistles of the Apostles or from their Acts, wherever they have spoken of the Lord's Passion; then the passages from the Gospels, where He suffered, are read. Then the readings from the prophets where they foretold that the Lord should suffer, then from the Gospels where He mentions His Passion. Thus from the sixth to the ninth hours the lessons are so read and the hymns said, that it may be shown to all the people that whatsoever the prophets foretold of the Lord's Passion is proved from the Gospels and from the writings of the Apostles to have been fulfilled. And so through all those three hours the people are taught that nothing was done which had not been foretold, and that nothing was foretold which was not wholly fulfilled. Prayers also suitable to the day are interspersed throughout. The emotion shown and the mourning by all the people at every lesson and prayer is wonderful; for there is none, either great or small, who, on that day during those three hours, does not lament more than can be conceived, that the Lord had suffered those things for us.1

Afterwards, at the beginning of the ninth hour, there is read that passage from the Gospel according to John where He gave up the ghost.2 This read, prayer and the dismissal follow.

(e) Evening Offices. And when the dismissal before the Cross has been made, all things are done in the greater church, at the martyrium, which are customary during this week from the ninth hour3--when the assembly takes place in the martyrium--until late. And after the dismissal at the martyrium, they go to the Anastasis, where, when they arrive, the passage from the Gospel is read where Joseph begged the Body of the Lord from Pilate and laid it in a new sepulchre.4 And this reading ended, a prayer is said, the catechumens are blessed, and the dismissal is made.

But on that day no announcement is made of a vigil at the Anastasis, because it is known that the people are tired; nevertheless, it is the custom to watch there. So all of the people who are willing, or rather, who are able, keep watch, and they who are unable do not watch there until the morning. Those of the clergy, however, who are strong or young keep vigil there, and hymns and antiphons are said throughout the whole night until morning; a very great crowd also keep night-long watch, some from the late hour and some from midnight, as they are able.

Thursday of Holy Week

2009-04-09T08:55:00.000-04:00

Maundy Thursday.--(a) Mass celebrated twice.

On the fifth weekday everything that is customary is done from the first cockcrow until morning at the Anastasis, and also at the third and at the sixth hours. But at the eighth hour all the people gather together at the martyrium2 according to custom, only earlier than on other days, because the dismissal must be made sooner. Then, when the people are gathered together, all that should be done is done, and, the oblation is made on that day at the martyrium, the dismissal taking place about the tenth hour. But before the dismissal is made there, the archdeacon raises his voice and says: "Let us all assemble at the first hour of the night in the church which is in Eleona, for great toil awaits us to-day, in this very night." Then, after the dismissal at the martyrium, they arrive behind the Cross, where only one hymn is said and prayer is made, and the bishop offers the oblation there, and all communicate. Nor is the oblation ever offered behind the Cross on any day throughout the year, except on this one day. And after the dismissal there they go to the Anastasis, where prayer is made, the catechumens and the faithful are blessed according to custom, and the dismissal is made.

(b) Night Station on the Mount of Olives.

And so every one hastens back to his house to eat, because immediately after they have eaten, all go to Eleona to the church wherein is the cave where the Lord was with His Apostles on this very day. There then, until about the fifth hour of the night, hymns and antiphons suitable to the day and to the place are said, lessons, too, are read in like manner, with prayers interspersed, and the passages from the Gospel are read where the Lord addressed His disciples on that same day as He sat in the same cave which is in that church. And they go thence at about the sixth hour of the night with hymns up to the Imbomon, the place whence the Lord ascended into heaven, where again lessons are read, hymns and antiphons suitable to the day are said, and all the prayers which are made by the bishop are also suitable both to the day and to the place.

(c) Stations at Gethsemane.

And at the first cockcrow they come down from the Imbomon with hymns, and arrive at the place where the Lord prayed, as it is written in the Gospel1: and He was withdrawn2 (from them) about a stone's cast, and prayed, and the rest. There is in that place a graceful church. The bishop and all the people enter, a prayer suitable to the place and to the day is said, with one suitable hymn, and the passage from the Gospel is read where He said to His disciples: Watch, that ye enter not into temptation1; the whole passage is read through and prayer is made. And then all, even to the smallest child, go down with the Bishop, on foot, with hymns to Gethsemane; where, on account of the great number of people in the crowd, who are wearied owing to the vigils and weak through the daily fasts, and because they have so great a hill to descend, they come very slowly with hymns to Gethsemane. And over two hundred church candles are made ready to give light to all the people. On their arrival at Gethsemane,2 first a suitable prayer is made, then a hymn is said, then the passage of the Gospel is read where the Lord was taken. And when this passage has been read there is so great a moaning and groaning of all the people, together with weeping, that their lamentation may be heard perhaps as far as the city.

(d) Return to Jerusalem.

From that hour they go with hymns3 to the city on foot, reaching the gate about the time when one man begins to be able to recognize another, and thence right on through the midst of the city; all, to a man, both great and small, rich and poor, all are ready there, for on that special day not a soul withdraws from the vigils until morning. Thus the bishop escorted from Gethsemane to the gate, and thence through the whole of the city to the Cross.

Wednesday of Holy Week

2009-04-08T08:00:00.000-04:00

Wednesday in Holy Week

On the fourth weekday everything is done as on the second and third weekdays throughout the whole day from the first cockcrow onwards, but after the dismissal has taken place at the martyrium4 by night, and the bishop has been escorted with hymns to the Anastasis, he at once enters the cave which is in the Anastasis, and stands within the rails; but the priest stands before the rails and receives the Gospel, and reads the passage where Judas Iscariot went to the Jews and stated what they should give him that he should betray the Lord.1 And when the passage has been read, there is such a moaning and groaning of all the people that no one can help being moved to tears at that hour. Afterwards prayer follows, then the blessing, first of the catechumens, and then of the faithful, and the dismissal is made.

Tuesday of Holy Week

2009-04-07T08:06:00.000-04:00

Tuesday in Holy Week

On the third weekday1 everything is done as on the second, with this one thing added--that late at night, after the dismissal of the martyrium, and after the going to the Anastasis and after the dismissal there, all proceed at that hour by night to the church, which is on the mount Eleona. And when they have arrived at that church the bishop enters the cave where the Lord was wont to teach His disciples,2 and after receiving the book of the Gospel, he stands and himself reads the words of the Lord which are written in the Gospel according to Matthew, where He says: Take heed that no man deceive you.3 And the bishop reads through the whole of that discourse, and when he has read it, prayer is made, the catechumens and the faithful are blessed, the dismissal is made, and every one returns from the mount to his house, it being already very late at night.

Monday of Holy Week

2009-04-06T15:40:00.000-04:00

Each day of Holy week, I will post a description of Holy Week in Jerusalem in the 4th Century. I found an online edition of Egeria’s Pilgrimage. The link to the entire text HERE .
I hope it will be of some interest and use.

Monday in Holy Week

On the next day, the second weekday, everything that is customary is done from the first cockcrow until morning in the Anastasis; also at the third and sixth hours everything is done that is customary throughout the whole of Quadragesima. But at the ninth hour all assemble in the great church, that is the martyrium,1 where hymns and antiphons are said continuously until the first hour of the night and lessons suitable to the day and the place are read, interspersed always with prayers. Lucernare takes place when its hour approaches, that is, so that it is already night when the dismissal at the martyrium is made. When the dismissal has been made, the bishop is escorted thence with hymns to the Anastasis, where, when he has entered, one hymn is said, followed by a prayer; the catechumens and then the faithful are blessed, and the dismissal is made.

Fredrick Denison Maurice

2009-04-02T16:41:00.000-04:00

Maurice saw worship as the meeting point of time and eternity, and as a fountain of energies for the Church’s Mission. He Wrote, “I do not think we are to praise the liturgy but to use it. When we do not want it for our life, we may begin to talk of it as a beautiful composition.”

-From Lesser Feasts and Fasts