Category: Book of Common Prayer

Enemies of Discernment: Fear
Fear is one of the greatest enemies of spiritual discernment. If you are involved in a process of spiritual discernment, you need all the verifiable facts and details of the situation before you. But you also need wisdom, courage, hope, and vision in seeking God's will and fear gets in their way.
- If you find yourself feeling afraid, breathe deeply and listen for the still small voice of God saying, "Peace. Be still."
- Go to your bible concordance and see how many times someone facing a spiritual decision is told, "Fear not!" or words to that effect. Some say there are at least 365 instances.
- If there are people in your life who are saying things that strike fear in you during discernment, RUN! Get away from them.
- When you are speaking to another person and begin a sentence with, "I'm afraid that…" STOP! It may be hyperbole and, what's worse, you may be instilling fear in someone who needs your encouragement.
Fear is a natural and instinctive response, which human beings have in common with reptiles, aquatic life, birds, and other mammals. It stems from the brain's limbic system and is necessary for survival. However, unlike the other creatures with which we share this planet, we are endowed with the cerebral cortex, giving us the ability to reason and to find resources with which to overcome fear. That ability is necessary for human beings to be stewards of creation and co-creators with God. The ability to overcome fear is essential for any pioneering endeavor. Every person or group who have ever contributed to the forward progress of civilization have had to overcome fear, and that is particularly true in the realm of spiritual progress.

It is fair to say that the entire canon of Scripture is a testimony to the triumph of spiritual discernment over fear. Some examples:
- Abraham had to overcome the fear of leaving everything familiar, his lands, his kinfolks, and the comforts of his life in order to go to "God knows where."
- Moses response to God's call was the excuse that he would be afraid to speak God's words because of his speech impediment.
- The prophets were all frightened when God called them.
- Mary, Joseph, the Shepherds in the field – all had to be told to "fear not."
- Jesus sweated drops of blood, the product of fear, the night before his crucifixion.
- Do you think St. Paul was frightened out there on the Damascus Road?
When God's people were in exile, their fears almost overcame their hope of ever returning home. The prophet Isaiah gave them a message from God to overcome those fears. Those words, recorded in the 43rd chapter of the Book of Isaiah, inspired the talented Anglican musician, Philip Stopford, to compose this lovely anthem. My prayer for you, in the midst of your time of discernment, is that they will help you rise above your fears and hear the words of wisdom, courage, hope, and vision God has for you.

Do not be afraid, for I have redeemed you.
I have called you by your name;
you are mine.

When you walk through the waters,
I'll be with you;
you will never sink beneath the waves.
When the fire is burning all around you,
you will never be consumed by the flames.

Do not be afraid, for I have redeemed you.
I have called you by your name;
you are mine.

When the fear of loneliness is looming,
then remember I am at your side.
When you dwell in the exile of a stranger,
remember you are precious in my eyes.

Do not be afraid, for I have redeemed you.
I have called you by your name;
you are mine.

You are mine,O my child,
I am your Father,
and I love you with a perfect love.

Do not be afraid, for I have redeemed you.
I have called you by your name;
you are mine.
August 31, 2012
Now is a perfect time to be Unapologetically Episcopalian!

My Dear Brothers and Sisters,

Yesterday, The Episcopal Church’s House of Deputies concurred with the House of Bishops to adopt a resolution which authorizes provisional use of the rite “The Witnessing and Blessing of a Lifelong Covenant” starting Dec. 2 (the first Sunday of Advent). The vote was not a close vote in either house (Bishops, 74% – Deputies, Lay, 76% and Clergy 78%). The resolution, liturgy, and commentary can be found beginning on page 184 in the Blue Book. (The convention made some slight revisions to the version of the rite included in the report.) Clergy will need the permission of their bishops to provide this rite, so its use will vary from diocese to diocese.

Many will be upset or even angry about this decision. Many others will be grateful for the new opportunities for ministry that will be made possible by this decision. Still others will not have strong feelings about it one way or the other. Who could be surprised by these reactions? After all, our Church is made up of “all sorts and conditions” of people!

Whatever your response is to this decision, I offer the following pastoral perspectives.

Let’s be humble. – Arrogant condemnations of those who disagree with you and gloating about a decision in which your viewpoint “won” do not honor the gospel or build community among Christ’s followers. Remember that we have promised, with God’s help, to “seek and serve Christ in all persons, loving your neighbor as yourself,” and to “respect the dignity of every human being.” Think about these things and ask God to give you a humble response.

Let’s be generous. – Operate out of the assumption that your neighbor who feels compelled to comment on this decision does so out of the purest of motives. They may even think they are doing you a big favor by pointing out the error of the ways of those with whom you worship. They may sincerely believe that this guilt by association could imperil your spiritual well being. They may want to put you on notice that they may have to avoid contact with you in order to protect their own righteousness. Hear what our Lord Jesus Christ saith; “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. The second is like unto it: thou shalt love thy neighbor as thyself. On these two commandments hand all the Law of the Prophets.” God has given you enough love to share with all your neighbors and there will still be plenty when you give it to them in this context. You can afford to be generous!

Let’s be unapologetic. – Our neighbors, especially those in other communions, may say things that cause us to feel defensive, insecure, afraid, or embarrassed. We may feel that they have a leg up on us in their particular understanding of scriptural or doctrinal truths. You may choose to simply smile, say nothing, change the subject, or simply walk away. Or, you may feel that you need to debate with your neighbor. If you do feel a need to debate the topic at hand, take the time to prepare yourself. Study, consult reliable sources of information, use your mind to the fullest extent. Also, be prepared to feel that you have “lost” the debate at the end of it. Strongly held convictions, such as those about human sexuality and politics, are often based in emotion with a veneer of information. Your attempts to erase emotions with logic will probably not be successful. Whichever response you choose, you do not have to apologize for The Episcopal Church, which has not come to this decision quickly or without enormous prayerful consideration.

Let’s be missionaries. – In general, we Christians are not at our best when we engage in hair-splitting debates over theological, moral, or ecclesiastical differences. We are at our best when we listen together for God’s Word, when we kneel together to be nourished at God’s Table, and when we roll up our sleeves to make God’s grace manifest in the mission field at our doorstep. There are people in that mission field who are waiting for us to be sent out to do the work God has given us to do.

Let’s be inclusive. – My own views on the topic of human sexuality, especially about the full inclusion of gays, lesbians, and transgender brothers and sisters in the life of the Church, were formed and shaped over time. I have searched the scriptures, sought the wisdom contained in the Church’s teachings through the ages, considered what we’ve learned through reason over time, spent time with those whose lifestyle and orientation are different from mine, listened to those whose viewpoints differ from mine, and prayed. In forty-one years of ministry, I’ve been asked to bless same sex unions only three times. Because of my respect for the canons of the Church and my ordination vows, I have never complied with those requests. I have obeyed my Bishops and I will continue to do so wherever I may be.

That said, I believe the decision of the General Convention was the right decision. If given the opportunity when serving under a Bishop that authorizes me to exercise my ministry in this way, I will do so with a glad heart. I will welcome the opportunity and it will be a privilege to provide a ministry I have long thought we should offer to those who wish to live in life-long covenant relationships.

Let’s move forward. – I have heard people say that this decision marks the end of The Episcopal Church. I prefer to believe it is the beginning of a new era of missionary opportunity for The Episcopal Church. We now have added a new way of opening those red doors to people whom we have marginalized. Add this decision to how this Church in years past expressed itself in the face of slavery, child labor, women’s right to vote, racism, ordination of women, and a host of other issues for which there were people whose opposing views were bolstered by scriptural and theological arguments for maintaining the status quo. Add this decision also to the changes we have already made to the orthodox teachings of the Church on human sexuality – specifically, allowing birth control and authorizing the remarriage of divorced persons.

Let’s join hands. – Some of you who read this will not agree with me. I understand that there are others in the worldwide Anglican Communion who will have trouble with these views. Diversity of opinions is normal and natural in life in general and in the Church in particular. There is nothing we can do to change that. I cannot compel anyone to believe or act as I do. But we can strive in good conscience to live a life that embodies God’s love so that God’s love will make it possible for us to pursue reconciliation at every level. Our unity in this Church is not now nor has it ever been based on everybody agreeing on everything. Our unity comes from our common prayer and common pursuit of a world where there is more justice, peace, and love.

In his sermon “A Catholic Spirit,” a wise Anglican, John Wesley, cited a story from the Hebrew Scriptures (2 Kings 10) that involved two men, Jehu and Jehonadab, who were so zealous that they slaughtered those who differed with them. Yet they overcame their individual prejudices and found common ground. When Jehu met Jehonadab coming toward him, he said, “Is your heart as true to mine as mine is to yours?” Jehonadab answered, “It is.” Jehu said, “I
f it is, give me your hand.” So he gave him his hand. Jehu took him up with him into the chariot. He said, “Come with me, and see my zeal for the Lord” (2 Kings 10:15b-16 NRSV). In so many ways, it is a strange text for Fr. Wesley to use as a basis for a sermon about the necessity of universal love. Nevertheless, he sees in the words of Jehu the essence of how that love works among us when we have our inevitable disagreements. So, I say to my brothers and sisters who agree with me and those who do not, “If your heart is like mine, give me your hand.” Christians can accomplish a great deal more for the reign of God on earth with our hands joined than with our hands raised against each other. As catholic Christians, we don’t have to agree on everything in order to “walk in love as Christ loved us.”

Let’s be who we say we are. – We really have nothing to fear about this decision. We have every reason to rejoice as we learn to live into the new opportunities it presents. We can hold up our heads and with humility, generosity, and without apology, we can do even more than ever to manifest God’s love. We are stewards of important, life-transforming work that God wants accomplished specifically through our Church. We are Episcopalians! And, as someone has pointed out, there is no asterisk on those signs that say, “The Episcopal Church Welcomes You!”

Faithfully yours,

P.S. HERE is the song in my heart today and HERE is a poem by my friend Ron Starbuck for further reflection on how God's love can help us be Unapologetically Episcopalian as we live into the opportunities that will result from this monumental decision.

July 11, 2012
How to Walk in Love…

Here is a passage of scripture that has been on my mind quite a lot during the last week:

Jesus said, “If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax-collector. Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. For where two or three are gathered in my name, I am there among them” (Matthew 18:15-20).

If I understand this passage correctly, what we have here are instructions from Jesus himself about how Christians are supposed to resolve conflict. I realize that Episcopalians and many mainline Christians don’t take the Bible literally and that may be the reason why many people do not recognize and follow its wisdom for living together in community. Reports of people suffering due to anonymous allegations of unspecified and unverified behaviors, rumors, gossip, and threats of some form of retaliation are all too common in our churches. We can change that!

When we fail to follow the approach outlined in Matthew 18, we are empowering a pathology of emotional terrorism in our life together. Well meaning church leaders have protected people for years while they carried out organized campaigns that harmed the reputations of others who have absolutely no idea what they did to deserve such abuse.

What makes this even more curious is that, in most mainline churches, there are procedures based on the teachings of the New Testament that are supposed to be followed when there are serious legitimate complaints. Following our canons, policies, and procedures, serious reports are to be properly filed with the appropriate authority. Wrongs that are investigated and verified are to be addressed in ways that lead to reconciliation between parties to the dispute and/or proper disciplinary actions. Those canons, policies, and procedures are based upon New Testament passages, such as the one above.

Whether one thinks the biblical teaching about Christian dispute resolution can be dismissed or not, how is it that church disciplinary procedures can be disregarded? All members of Christian communities should be concerned about how we “Walk in love as Christ loved us and gave himself for us, a fragrant offering and sacrifice to God” (Ephesians 5:2).

So, let me approach this in the first person. If I have harmed you in any way – any way, no matter how serious, I’d like you to come to me and tell me about it in private so that I can have an opportunity to respond to you, explain my viewpoint, ask forgiveness, make restitution, or in some other reasonable way be reconciled with you. I promise to do the same for you. I won’t call somebody else and make them promise to hold what I have to say about you in confidence. I won’t call somebody and threaten to create serious problems for you if they don’t get you to do what I want. I won’t round up a group of people to join me in a rumor campaign against you. I won't say that a "significant number of people" are saying this or that, I'll just speak for myself.

And, if you come to me about your complaints against somebody else, here’s what you can expect from me. Firstly, if your complaint involves an infraction of church or secular law, I am obligated to follow the procedures outlined by those laws and so are you. Secondly, if your complaint is more of a matter of hurt feelings, concerns about someone’s character, or your opinion of how somebody has behaved, I’ll ask if you’ve spoken with the other party and tried to work it out. If you have not, I will remind you that it is your Christian duty to do so or to set it aside. Thirdly, if you want me to talk to that person about your complaint, you’ll have to give me permission to use your name. Finally, if you tell me that you just wanted me to know but do not want me to do anything about it, that’s what I’ll do.

As a friend of mine said to me, “We need to try to do the right thing in the right way.” That’s what Jesus admonition is all about. The right thing is for Christians to live in love. The right way is the one he has outlined. I’ve seen it work, in my life and in the lives of people given into my care. Someone came to me recently about a decision I had made. Our conversation resulted in a reversal of my decision. Not only that, it strengthened our relationship, thereby strengthening the entire Body of Christ.

None of us is without flaws. Some of us have worse flaws than others. Some of us are placed in positions of responsibility in which we are bound to displease people from time to time. The remedy is beautifully outlined in this passage from Matthew and I commend it to all of us as the way to keep ourselves focused on his mission rather than personal differences, petty jealousies, vengeance, or personality conflicts.

July 5, 2012
Unapologetically Episcopalian & Forward Movement

May 1, 2012, marked the second anniversary of the founding of the Unapologetically Episcopalian facebook page. In these two years, we’ve gathered an online community totaling over 20,000 friends.

I founded the page to provide a gathering place for people who have good things to say about The Episcopal Church and who have positive stories to share about its life, worship, and spirituality. We describe this community as “a gathering place to celebrate the many positive ways Episcopalians in 16 nations are unapologetically spreading the gospel of Christ.”

It seemed to me then, and still seems to me, that critical voices often drown out the voices of those who are basically proud to be members of this Church and happily engaged in its ministries. Conversation about the issues that often divide us is necessary, but there are numerous other places for those conversations. We hope that the way we speak and listen to one another in our conversations on our facebook page will influence the tone of other conversations in our congregations and in other online forums.

St. Paul’s exhortation to the Philippians expresses the heart of how we seek to relate to our Church and to one another, “Finally, beloved, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things” (Phil. 4:8).

In thinking about a way to express gratitude for what this page has meant in the lives of so many, I sought out The Rev. Scott Gunn, executive director of Forward Movement. Together, we have identified several initiatives that are consistent with the spirit and purpose of Unapologetically Episcopalian, will benefit the entire Episcopal Church, and can be launched by Forward Movement within weeks. HERE is a link to the page that provides all the details.

The objectives of both Unapologetically Episcopalian and Forward Movement are about spreading the Gospel and transforming lives. Both are devoted to building up The Episcopal Church. Both came into existence out of a desire to move us in a positive direction. So,
Forward Movement seemed like a logical place to turn when the time came to celebrate the second anniversary of our online community.

The total estimated cost of all these projects is $200,000. We'd like to raise that much or more during the month of May. That’s only $10 for each of our 20,000 friends. In addition to our Unapologetically Episcopalian community, we are hoping that others who are grateful for Forward Movement will see this as an opportunity to demonstrate their gratitude with a thank offering for these initiatives. The link will give information about each of the initiatives and about how to contribute. Or, you can use the button below to make your thank offering to Forward Movement online, by credit card, debit card, or PayPal.

(You do not need a PayPal account to use this feature!)

Gay and I have made the first gift of $1,000 in thanksgiving for what this Unapologetically Episcopalian community has meant to us. From the very beginning, we have been inspired daily by the comments, responses, photographs, and faith journeys shared in this community. One of our friends who has a position that takes him into some of the more difficult challenges of this Church recently said, “I visit Unapologetically Episcopalian at least once a day to remind myself what The Episcopal Church is supposed to be like.” That about says it all.

The impact we can make through a small thank offering is enormous. The projects are innovative and compelling. This collaboration between Unapologetically Episcopalian and Forward Movement gives us a unique opportunity to offer a measure of this glad spirit for the transformation of lives. I hope you will consider participating!

May 4, 2012
Word Made Flesh – The Toughest and Tenderest Love

It is a happy coincidence that the commemoration of St. Ambrose, the fourth century Bishop of Milan, occurs during the Advent season on December 7. I say that because one of the chief contributions of Bishop Ambrose was his defense of Athanasian (orthodox) Christianity against Arianism. Athanasians affirm that the Logos or Word (John 1:1) is fully God in the same sense that the Father is, while Arians affirm that the Logos is a creature, the first being created by the Father. So it is appropriate that his feast day occurs during the season in which we are preparing for the coming of the Messiah because Bishop Ambrose helps us better understand what kind of Messiah we are talking about.

Ambrose may have written the Athanasian Creed (BCP p. 864), the first creed in which the equality of the three persons of the Trinity is explicitly stated. Whether he wrote it or not, it is consistent with his theology:

And the Catholic Faith is this: That we worship one God in Trinity, and Trinity in Unity, neither confounding the Persons, nor dividing the Substance. For there is one Person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one, the Glory equal, the Majesty co-eternal.

The Messiah who came as a little child and died on a cross as a man is not just a messenger. He is Emmanuel, God With Us in the flesh. That was as incomprehensible a Mystery in the first and fourth centuries as it is today – the Word that was in the beginning, the Word that was with God, the Word that was God, “became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son; full of grace and truth” (John 1:14). The proof of it is a matter of faith. This Word Made Flesh, Jesus, the Messiah, matters so much to us because he is the ultimate expression of God’s eternal love for us.

His entire life demonstrates to us that God’s love does not shrink in the face of tragedy, injustice, exploitation, and alienation. Love Divine embraces everything that happens to human beings from birth to death. God With Us heals brokenness, overcomes oppression, and reconciles estrangement. There is no love in the universe that is tougher or more tender!

A meditation attributed to Bishop Ambrose beautifully expresses what God’s love means to us in these words: “Lord Jesus Christ, you are for me medicine when I am sick; you are my strength when I need help; you are life itself when I fear death; you are the way when I long for heaven; you are light when all is dark; you are my food when I need nourishment.”

December 8, 2011
Sermon at Church of the Good Shepherd ~ November 27, 2011

First Sunday of Advent Year B
November 27, 2011

Listen to the Sermon for November 27, 2011

Read the Sermon for November 27, 2011

November 27, 2011
Taking Time for Thanksgiving

Thanksgiving may be a teachable moment, when we can connect the dots that form a picture of family life and family identity.

Families seem busier now than when I was a child. It's easy to understand, particularly with more two-career households, more activities for children and youth, and significant shifts in cultural values. When something has to give, family meals may fall by the wayside. And yet, family meals are not only a time for strengthening family ties and keeping track of your children's lives, they can actually lead to better physical and mental health for your children and for the entire family.

Studies in recent years have concluded that family meals are a central feature in better nutrition, mental health, academic achievement, vocabulary, parenting, and family life in general. Many of us can recall how we learned the story of our family and came to an understanding of our place in that family while sitting at the table with our families.

Have you noticed that as the trend away from family dining has increased, worship patterns on Sundays have also changed? I suspect the same factors that make it more difficult to gather the family around the dinner table also make it more difficult for Christians to gather around the Lord's Table. I invite you to consider that the health and well-being of the Church is impacted by regular worship in ways that are similar to ways our families are impacted by regular family meals. When God calls us together to recall the family story and share in the family meal, we are nourished and formed as Christians. We remember who and whose we are.

Maybe the adage, "The Family That Prays Together Stays Together," is not so trite after all. I do understand that many people do not have good memories of family and home. Many have not found the church family all that wonderful either. However, there is universal hunger for a sense of belonging and identity that we might call "family feeling." Those who have found surrogate families will tell you how much it means. Those who have returned to their church families or found new ones will tell you how it has impacted their spiritual journey.

Now is a good time to pause and reflect on the busyness of our lives and consider what valuable times with our families and our church family have been crowded out. And, it is a good time to recall and give thanks for the good things that have not been crowded out. It is easy to focus on what we lack. Occasions of thanksgiving help us focus on the abundance of our lives.

If we are too busy to gather around the table – at home or at church – maybe we are just too busy for our own good and the good of those whose lives are closely linked with ours. At home and at church, we need that time together!

Here's a prayer and a selection of music to share with those whom you care about this Thanksgiving:

• The Collect for Thanksgiving Day from the Book of Common Prayer

Almighty and gracious Father, we give you thanks for the
fruits of the earth in their season and for the labors of those
who harvest them. Make us, we pray, faithful stewards of
your great bounty, for the provision of our necessities and
the relief of all who are in need, to the glory of your Name;
through Jesus Christ our Lord, who lives and reigns with
you and the Holy Spirit, one God, now and for ever. Amen.

• The hymn Now Thank We All Our God, performed by The Cambridge Singers and the City of London Sinfonia, conducted by John Rutter.

November 22, 2011
Passing On The Fruits of Our Contemplation

This blog, e-piphanies.com, is devoted to glimpses of God at work in our lives. That is another way of speaking about recognition of signs of the Kingdom of God – God’s Reign in our midst. It is my small effort to shine a light, so to speak, on places where I believe God is active and God's reign is intersecting with the world.

The heart of the message of Jesus Christ was the Kingdom of God. It is supposed to be the heart of the message of those who follow him in every age. When we read the Gospels, we see that sometimes Jesus used the terms Kingdom of Heaven, Abundant Life, or Eternal Life to refer to the same reality – God's life and intersecting with the created world. That intersection, for Jesus, had the purpose of transforming the reality of those who experienced it.

Episcopal Presiding Bishop Katharine Jefferts Schori writes about the Kingdom of God in this way, "The physicists may call it a parallel universe; we call it the dream of God. Pull it out, polish it up, and put it to work because that vision can change the world" (from A Wing and a Prayer: A Message of Faith and Hope).

We who are called out and entrusted with the message of the Kingdom need to be sure we order our lives in ways that make it possible for us to experience the reality of the Kingdom so that our message is authentic and effective. Now just what do I mean by that?

On Wednesday of this week, I heard The Rev’d Chris Webb, an Anglican Benedictine, speak about how the Kingdom of God breaks into our life in the world and confronts us with another set of realities. He said, “The world around us needs the confrontation of the Kingdom of God because it is a broken, wounded, hurting world.”

He went on to point out the irony that we who are called to be bearers of the good news of God’s reign are a part of the world to which we bring that news. It is inevitable that we “minister our brokenness into the brokenness of the world” even as we deliver the news.

An example of this inclination is seen in the life of Moses. When Moses realized how the Hebrew people were being mistreated by their Egyptian masters, he reacted in anger and killed an Egyptian who was abusing a Hebrew. He fled the scene and went to Midian where he met and married Miriam, the daughter of a priest named Jethro. It was there when he was herding his father-in-law’s sheep, that he had the remarkable encounter with the burning bush through which God confronted him. Later, he encountered God on the holy mountain and God delivered the Law to Moses. Then he had the tabernacle built as a place of corporate encounter with God. Still later, he would set up a tent apart from the camp where he would meet privately with God. When that happened, the pillar of cloud would come down and stay at the entrance, while the LORD spoke with Moses. (Exodus 33) Imagine that!

The trajectory of Moses’ experience of God matures from an impulsive activism, to an accidental encounter, to an intentional encounter, to an habitual one. At each step of the journey, Moses takes the fruit of his experience of God and shares it with others. And, at each step of the journey, the fruit appears to be more fully ripened and, as a result, makes a greater impact upon those with whom he shares it.

St. Thomas Aquinas, in trying to describe a healthy relationship between contemplativeness and activism, used the phrase contemplata alliis tradare, which Thomas Merton translated to mean “passing on the fruits of contemplation to others.” Like Moses, our active work of delivering the good news of the in-breaking reign of God requires the contemplative work of experiencing God first-hand in order for their to be good fruit.

Worship, both private and corporate, provides God with opportuities to give us glimpses of the Divine Life in the midst of our own lives and the life of the world. Our witness has to be more than talking about God; it must be a witness to our first-hand experience of God. We can’t give to the world something we don’t have in the first place.

So, this weekend, when you are planning your activities, remember that an encounter with the Living God awaits you. Come to worship expecting to be encountered in unexpected ways by the Creator of the Universe. Prepare to be changed. And don't be surprised if your experience of God extends into your daily life in equally unexpected ways. Life may never be the same. At least, that is the way it is supppoed to work. Our participation in worship opens our eyes to see God's hand at work and transforms our hearts to share what we see with others in words and actions.

Our witness requires worship. Share the fruits of your contemplation with others.

October 27, 2011
Stewardship is in our DNA.

Like many other congregations in America, ours is emphasizing stewardship of financial resources at this time of year. Next Sunday, we’ll invite worshipers to fill out new commitment cards and bring them to the Altar. Then, over the next couple of months, we’ll do everything possible to persuade everyone in the congregation to make a new, and hopefully increased, pledge of financial support of God’s work for the coming year.

I'm not sure why we have to work at this so hard to get Christians to do something so central to the Christian way of life. It came to my attention years ago that a substantial number of Christians consider the topic of stewardship to be less popular than some other ones. In fact, on several occasions, I’ve had church members suggest that I soft-pedal stewardship because some people might get upset. I’ve never taken that advice and here’s why.

Over half of the recorded sayings of Jesus Christ have to do with possessions. Jesus clearly knew how often possessions interfere with our relationship with God, our neighbors, and even our own spiritual identity. Think about it. Don’t most wars, lawsuits, family feuds, and legislative battles finally boil down to who possesses what and how much?

There is an event in the life of Jesus that illustrates this aspect of Jesus message. The story was so important to early Christians that it is recorded almost word for word in all three synoptic gospels. A rich man approached Jesus and asked, “Master, what must I do to inherit eternal life?” Jesus responded by telling him the only thing left for him to do was to sell all his possessions, give the money to the poor, and follow Jesus. The man couldn’t do it. Why? He was possessed by his possessions. He relied on his possessions too much. He derived too much of his identity, security, and status from his possessions. Jesus wanted to liberate people from whatever enslaved them and in this instance, the man was a slave to his possessions. Jesus was not condemning wealth. He was trying to help a man find the freedom and joy that comes from living in a right relationship with God, his neighbor, and his stuff!

Following the example of Jesus, I believe one of the most important aspects of my priestly vocation is to help people have a healthy relationship with their possessions so that all the other relationships of their lives will be healthier and they will know the kind of freedom Jesus called “eternal life.”

Another reason I believe it is important to help people be faithful stewards is because the story of stewardship is grounded in the story of creation. In the beginning, when God created human beings, our role as stewards of all that God has made was imbedded into our DNA. As the only creature made in the likeness of God, humans have the distinct privilege and responsibility of managing all the resources God has provided in ways that further God’s creative and redemptive purposes.

When human creatures abdicate their role as stewards, they lower themselves in the pecking order of creation. They view themselves as the subjects of their possessions or the elements. Before long, they make idols and their idols stand between them and God. As Martin Luther once observed, "Whatever your heart clings to and confides in, that is really your god." The vocation to be stewards of creation is one of the fundamental things that makes us human! It is in exercising stewardship that we become more fully human and fulfill our God-given destiny in the ongoing progress of creation.

Fianlly, it is important to help the community of Christian people see how necessary the work and witness of the community is to the ongoing redemptive mission of Christ. The first thing Jesus did in his public ministry was to form a community. Throughout his ministry, he worked to strengthen that community and form them into an apostolic, missionary force. The last thing he did before his Ascension was to send that community into the world to bear his message and transform lives. We give a portion of the money and time and other resources that have been entrusted to us for the work Jesus Christ wants to be done through the community he called into being. When the community of Christ's followers is healthy and vibrant, the apostolic witness impacts the mission field at our doorstep in powerful, divine ways. We can't be faithful stewards if we neglect the community into which we are baptized and to which Christ has entrusted so much of his redemptive work.

When our lives are focused on stewardship instead of ownership, we experience greater freedom. When we embrace the pattern of Jesus’ life that is characterized not by having but by giving, our relationships are transformed. When we fulfill our vocation as stewards of creation, we become more fully human and realize more completely what it means to be created in the image of the Creator. When our giving strengthens the Church, the divine mission given uniquely to the Church can be accomplished.

As a priest, why would I want to soft-pedal something like that?

Almighty God, whose loving hand hath given us all that we possess: Grant us grace that we may honor thee with our substance, and, remembering the account which we must one day give, may be faithful stewards of thy bounty, through Jesus Christ our Lord. Amen. (The Book of Common Prayer, p.827)

October 6, 2011
Who knows you best?

The Responsorial Psalm for next Sunday is Psalm 139: 1-11, 22-23 (BCP). It is, in my mind, one of the most lyrical and poetic passages in the entire canon of scripture. In addition to its loveliness, it deals with a profound and humbling truth: God knows me better than I know myself.

1   LORD, you have searched me out and known me; *
    you know my sitting down and my rising up;
    you discern my thoughts from afar.

2   You trace my journeys and my resting-places *
    and are acquainted with all my ways.

3   Indeed, there is not a word on my lips, *
    but you, O LORD, know it altogether.

4   You press upon me behind and before *
    and lay your hand upon me.

5   Such knowledge is too wonderful for me; *
    it is so high that I cannot attain to it.

6   Where can I go then from your Spirit? *
    where can I flee from your presence?

7   If I climb up to heaven, you are there; *
    if I make the grave my bed, you are there also.

8   If I take the wings of the morning *
    and dwell in the uttermost parts of the sea,

9   Even there your hand will lead me *
    and your right hand hold me fast.

10 If I say, "Surely the darkness will cover me, *
    and the light around me turn to night,"

11 Darkness is not dark to you;
    the night is as bright as the day; *
    darkness and light to you are both alike.

22 Search me out, O God, and know my heart; *
    try me and know my restless thoughts.

23 Look well whether there be any wickedness in me *
    and lead me in the way that is everlasting.

When I am searching for God, I discover that God is already searching for me. When I am trying to discern God's will, I discover that God's yearning for me is always for my welfare and that impacts the lives of those around me – loving God in this way leads to loving my neighbor. When I am asking God to answer my prayer, I discover that God knows the best answer and is tailor made for my life.

God knows me better than I know myself. Therefore, if I truly believe that, I yield to God's wisdom and trust God with the results. That is not always an easy task. After all, I'd rather be in control of things, especially things that impact my life.

That's the story of the Bible, isn't it? The wrestling match between God and God's people. In fact, after the patriarch Jacob wrestled all night with the messenger of God and finally yielded, his name was changed to Israel, which means to wrestle with God. As the story unfolds, we see that it is a fitting name. The struggle between the human will and the divine will is the basic struggle of our existence as people of faith. Even though we profess to believe that God knows best, we are bound and determined to do it our way. Even though we say that God knows us better than we know ourselves, we still try to prove God wrong. Even though we hold the conviction that there is no place where God is not, we still try to hide from God.

The remedy for our condition is to grow in our inclination to trust God so that we can be reconciled to God. And, we are assured that God will supply the grace that will help us overcome our resistance, again and again and again. The one who knows us better than we know ourselves will supply the resources we need to align our life with God's life. A wise mentor of mine once told me that prayer is the struggle to harmonize the human will with the divine will. The truth of what he said has been borne out in my personal experience.

Sunday's collect sums it up this way:

Almighty God, the fountain of all wisdom, you know our necessities before we ask and our ignorance in asking: Have compassion on our weakness, and mercifully give us those things which for our unworthiness we dare not, and for our blindness we cannot ask; through the worthiness of your Son Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

May we be granted the humility and grace to yield our wills to God who knows us better than we know ourselves, so that we might become the new creatures God has had in mind all along.

P.S. – Here is a wonderful musical setting of Psalm 139 by Bernadette Farrell sung by the Choir of Wells Cathedral. I hope you enjoy listening to is as you reflect on who knows you best.

July 14, 2011