Category: Current Affairs

Week of Prayer for Christian Unity Day 5 ~ January 22

Breaking the Bread in Hope

Day 5 expresses the third element of unity; the Breaking of the Bread, which joins us in hope. Our unity goes beyond Holy Communion; it must include a right attitude towards ethical living, the human person and the whole community. The Jerusalem church urges Christians to unite in “the breaking of bread” today, because a divided church cannot speak out with authority on issues of Justice and Peace.

Reading

Exodus 16: 13b-21a    It is the bread the Lord has given you to eat

Psalm:116: 12-14.16-18    I will offer to you a thanksgiving sacrifice

1 Corinthians 11:17-18.23-26     Do this in remembrance of me

John 6:53-58       This is the bread that came down from heaven…

Commentary

From the first Church at Jerusalem until now, the ‘breaking of bread’ has been a central act for Christians. For the Christians of Jerusalem today, the sharing of bread traditionally speaks of friendship, forgiveness and commitment to the other. We are challenged in this breaking of bread to seek a unity that can speak prophetically to a world of divisions. This is the world by which we have all, in different ways, been shaped. In the breaking of bread Christians are formed anew for the prophetic message of hope for all humankind.

Today we, too, break bread ‘with glad and generous hearts’; but we also experience, at each celebration of the Eucharist, a painful reminder of our disunity. On this fifth day of the Week of Prayer, the Christians of Jerusalem gather in the Upper Room, the place of the Last Supper. Here, whilst they do not celebrate the Eucharist, they break bread in hope.

We learn this hope in the ways God reaches out to us in the wilderness of our own discontent. Exodus relates how God responds to the grumbling of the people he has liberated, by providing them with what they need – no more, and no less. The manna in the desert is a gift of God, not to be hoarded, nor even fully understood. It is, as our Psalm celebrates, a moment which calls simply for thanksgiving – for God ‘has loosened our bonds’.

What St. Paul recognises is that to break the bread means not only to celebrate the Eucharist, but to be a Eucharistic people – to become Christ’s Body in the world. This short reading stands, in its context (1 Cor 10 – 11) as a reminder of how the Christian community is to live: in communion in Christ, determining right behaviour in a difficult worldly context, guided by the reality of our life in Him. We live “in remembrance of him.”

As a people of the breaking of bread, we are a people of eternal life – life in its fullness – as the reading from St. John teaches us. Our celebration of Eucharist challenges us to reflect on how such an abundant gift of life is expressed day to day as we live in hope as well as in difficulties. In spite of the daily challenges for the Christians in Jerusalem, they witness to how it is possible to rejoice in hope.

Prayer

God of Hope, we praise you for your gift to us of the Lord’s Supper, where, in the Spirit, we continue to meet your Son Jesus Christ, the living bread from heaven. Forgive our unworthiness of this great gift – our living in factions, our collusion with inequalities, our complacency in separation. Lord, we pray that you will hasten the day when your whole church together shares the breaking of the bread, and that, as we wait for that day, we may learn more deeply to be a people formed by the Eucharist for service to the world. We pray in Jesus’ name. Amen.

The materials contained herein are drawn entirely from materials that are jointly prepared and published by The Pontifical Council for Promoting Christian Unity and The Commission on Faith and Order of the World Council of Churches.

January 22, 2011
Week of Prayer for Christian Unity Day 4 ~ January 21

Sharing, an Expression of Our Unity

Day 4 emphasizes Sharing as the second expression of unity. Just as the early Christians held all things in common, the Church in Jerusalem calls upon all brothers and sisters in the church to share goods and burdens with glad and generous hearts, so that nobody stays in need.

Readings

Isaiah 58:6-10       Is it not to share your bread with the hungry
Psalm 37:1-11       Trust in the Lord and do good
Acts 4:32-37          Everything they owned was held in common
Matthew 6:25-34    Strive first for the kingdom of God

Commentary

The sign of continuity with the apostolic Church of Jerusalem is “devotion to the apostles’ teaching and fellowship, to the breaking of the bread and the prayers.” The Church of Jerusalem today, however, recalls to us the practical consequences of such devotion – sharing. The Acts of the Apostles states simply that “All who believed were together and had all things in common; they would sell their possessions and goods and distribute to all, as any had need” (Acts 2.44-45). Today’s reading from the Book of Acts links such radical sharing with the powerful apostolic “testimony to the resurrection of the Lord Jesus, and great grace was upon them all.” The later Imperial Roman persecutors of the Church would note with certain accuracy: “see how they love one another.”

Such a sharing of resources characterizes the life of Christian people in Jerusalem today. It is a sign of their continuity with the first Christians; it is a sign and a challenge to all the churches. It links proclamation of the Gospel, the celebration of the Eucharist and the fellowship (or communion) of the Christian community with radical equality and justice for all. In so far as such sharing is a testimony to the resurrection of the Lord Jesus, and a sign of continuity with the apostolic Church of Jerusalem, it is equally a sign of our unity with one another.

There are many ways of sharing. There is the radical sharing of the apostolic church where nobody was left in need. There is the sharing of one another’s burdens, struggles, pain and suffering. There is the sharing in one another’s joys and achievements, blessings and healing. There is also the sharing of gifts and insights from one church tradition to another even in our separation from another, an “ecumenical exchange of gifts.” Such generous sharing is a practical consequence of our devotion to the apostles’ teaching and fellowship; it is a consequence of our prayer for Christian unity.

Prayer

God of Justice, your giving is without bounds. We thank you that you have given what we need, so that all may be fed, clothed and housed. Guard us from the selfish sin of hoarding, and inspire us to be instruments of love, sharing all that you give us, as a witness to your generosity and justice. As followers of Christ, lead us to act together in places of want: where families are driven from their homes, where the vulnerable suffer at the hands of the powerful, where poverty and unemployment destroy lives. We pray in the name of Jesus, in the unity of the Holy Spirit. Amen.

The materials contained herein are drawn entirely from materials that are jointly prepared and published by The Pontifical Council for Promoting Christian Unity and The Commission on Faith and Order of the World Council of Churches.

January 21, 2011
One Lord, One Faith, One Baptism

This will reach you during The Week of Prayer for Christian Unity. This annual observance always begins on January 18, the Confession of St. Peter, and continues until January 25, the Conversion of St. Paul.

Once we thought Christian unity meant all Christians should be organized into one big church. Today’s approach is summed up in a Latin phrase, “In necessariis unitas, in dubiis libertas, in omnibus caritas” commonly translated as "unity in necessary things; liberty in doubtful things; charity in all things." The phrase has often been attributed to 4th century bishop St. Augustine of Hippo, but has also been attributed to 17th century Croatian Bishop Marco Antonio de Dominis and English author and Puritan Richard Baxter of the same era. Regardless of who said it, it is worthy of contemplation as we pray and work for Christian unity.

Sunday’s Epistle reminds us that Christians have sought unity from the earliest days. St. Paul writes to the Corinthians, “I appeal to you, brothers and sisters, by the name of our Lord Jesus Christ, that all of you be in agreement and that there be no divisions among you, but that you be united in the same mind and the same purpose” (I Cor. 1:10).

I wish other groups of Christians could know the kind of unity that exists in The Church of the Good Shepherd – an inviting, unity of heart, mind, and purpose that is in contrast to the day-to-day conflicts that plague us. It is not a unity based on agreement in everything, but is similar to what St. Paul described in another message he sent to the Ephesians, “I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all” (Eph. 4:1-6).

Perhaps there is some way it can be exported. Let me tell you about a place that did just that.

On November 14, 1940, much of the City of Coventry, England was reduced to rubble by German bombs. The Cathedral Church of St. Michael and All Angels, at the heart of the city, burned with it. In the terrible aftermath that followed, Provost Howard wrote the words ‘Father forgive’ on the smoke-blackened wall of the sanctuary. Two of the charred beams that had fallen in the shape of a cross were set on the altar and three of the medieval nails were bound into the shape of a cross. The people of Coventry found the grace to overcome the anger they felt toward their enemies who destroyed their Cathedral and almost destroyed their entire city.

After the war, they decided to share that grace with others. Crosses of Nails were presented to Kiel, Dresden, and Berlin, cities shattered by Allied bombing. Out of those ashes grew a trust and partnership between Coventry and the German cities. The Community of the Cross of Nails came into being. There are now 160 of Cross of Nails Centres around the world, all emanating from this early, courageous vision, and all working for peace and reconciliation within their own communities and countries. The Cross of Nails has become a powerful and inspirational symbol of reconciliation and peace.

The original Cross of Nails is now incorporated in the cross on the Cathedral High Altar. The twisted arms of the High Altar cross symbolize the charred timbers from the roof of the original Cathedral, which were made into a cross to replace the original High Altar cross. The nails and twisted arms also symbolize Christ's suffering on the original Cross.

Give thanks to God for our unity and pray that we will be a light to others who seek oneness in Christ. Every shining example of a community of Christians living into the oneness for which our Savior prayed is part of the answer to his prayer "that they all might be one" and all prayers for unity among all God's children.

January 20, 2011
Week of Prayer for Christian Unity Day 3 ~ January 20

Devotion to the Apostles’ Teaching Unites Us

Day 3 looks at the first essential element of unity; the Word of God delivered through the teaching of the apostles. The church in Jerusalem reminds us that, whatever our divisions, these teachings urge us to devote ourselves in love to each other, and in faithfulness to the one body which is the church.
Readings

Isaiah 51:4-8              Listen to me, my people
Psalm 119:105-112     Your word is a lamp to my feet
Romans 1:15-17         Eagerness to proclaim the gospel
John 17:6-19             I have made your name known

Commentary

The Church of Jerusalem in the Acts of the Apostles was united in its devotion to the apostles’ teaching, despite the great diversity of language and culture amongst its members. The apostles’ teaching is their witness to the life, teaching, ministry, death and resurrection of the Lord Jesus. Their teaching is what St Paul simply calls “the gospel.” The apostles’ teaching, as exemplified by St Peter’s preaching in Jerusalem on the day of Pentecost. In his use of the prophet Joel, he connects the Church with the biblical story of the people of God, drawing us into the narrative that begins in creation itself.

Despite divisions the Word of God gathers and unites us. The apostles’ teaching, the good news in all its fullness, was at the centre of unity in diversity of the first Church of Jerusalem. Christians in Jerusalem remind us today that it is not simply the “apostles’ teaching” that the united earliest church, but devotion to that teaching. Such devotion is reflected in St Paul identifying the gospel as “the power of God for salvation.”

The prophet Isaiah reminds us that God’s teaching is inseparable from God’s “justice for a light to the peoples.” Or, as the psalmist prays, “Your word is a lamp to my feet and a light to my path. Your decrees are my heritage forever; they are the joy of my heart.”

Prayer

God of Light, we give you thanks for the revelation of your truth in Jesus Christ, your Living Word, which we have received through the apostles’ teaching, first heard at Jerusalem. May your Holy Spirit continue to sanctify us in the truth of your Son, so that united in Him we may grow in devotion to the Word, and together serve your Kingdom in humility and love. In Christ’s name we pray. Amen.

The materials contained herein are drawn entirely from materials that are jointly prepared and published by The Pontifical Council for Promoting Christian Unity and The Commission on Faith and Order of the World Council of Churches.

January 20, 2011
Week of Prayer for Christian Unity Day 1 ~ January 18

The Church in Jerusalem

Day 1 sets forth the background to the mother church of Jerusalem, making clear its continuity with the church throughout the world today. It reminds us of the courage of the early church as it boldly witnessed to the truth, just as we today need to work for justice in Jerusalem, and in the rest of the world.

Readings

Joel 2:21-22, 28-29 I will pour out my spirit on all flesh
Psalm 46                   God is in the midst of the city
Acts 2:1-12               When the day of Pentecost had come
John 14:15-21           This is the spirit of truth

Commentary

The journey of this Week of Prayer for Christian Unity begins in Jerusalem on the day of Pentecost, at the beginning of the Church’s own journey.

The theme of this week is “They devoted themselves to the apostles’ teaching and fellowship, to the breaking of the bread and the prayers.” The “they” is the earliest Church of Jerusalem born on the day of the Pentecost when the Advocate, the Spirit of truth descended upon the first believers, as promised by God through the prophet the Joel, and by the Lord Jesus on the night before his suffering and death. All who live in continuity with the day of Pentecost live in continuity with the earliest Church of Jerusalem with it leader St James. This church is the mother church of us all. It provides the image or icon of the Christian unity for which we pray this week.

According to an ancient eastern tradition, the succession of the church comes through continuity with the first Christian community of Jerusalem. The Church of Jerusalem in apostolic times is linked with the heavenly Church of Jerusalem, which in turn becomes the icon of all Christian churches. The sign of continuity with the Church of Jerusalem for all the churches is maintaining the “marks” of the first Christian community through our devotion to the “apostles’ teaching and fellowship, to the breaking of the bread and the prayers.” The present Church of Jerusalem lives in continuity with the apostolic Church of Jerusalem particularly in its costly witness to the truth. Its witness to the gospel and its struggles against inequality and injustice reminds us that prayer for Christian unity is inseparable from prayer for peace and justice.

Prayer

Almighty and Merciful God, with great power you gathered together the first Christians in the city of Jerusalem, through the gift of the Holy Spirit, defying the earthly power of the Roman empire. Grant that, like this first church in Jerusalem, we may come together to be bold in preaching and living the good news of reconciliation and peace, wherever there is inequality and injustice. We pray in the name of Jesus Christ, who liberates us from the bondage of sin and death. Amen.

The materials contained herein are drawn entirely from materials that are jointly prepared and published by The Pontifical Council for Promoting Christian Unity and The Commission on Faith and Order of the World Council of Churches.

January 18, 2011
Week of Prayer for Christian Unity 2011 ~ An Introduction

Unity among Christians has been a concern of mine since I was a teenager. The annual Week of Prayer for Christian Unity seems to sneak up on us every January and doesn't get the attention it deserves. So, this year, I've decided to put together an online opportunity for the observance. The materials contained herein are drawn entirely from materials that are jointly prepared and published by The Pontifical Council for Promoting Christian Unity and The Commission on Faith and Order of the World Council of Churches and are available in their complete form HERE. Other resources from Graymore, such as the image displayed on this page, are available HERE. RDP+

Introduction ~ The Search for Unity: Throughout the Year

The traditional period in the northern hemisphere for the Week of Prayer for Christian Unity is 18-25 January. Those dates were proposed in 1908 by Paul Wattson to cover the days between the feasts of St Peter and St Paul, and therefore have a symbolic significance. In the southern hemisphere where January is a vacation time churches often find other days to celebrate the week of prayer, for example around Pentecost (suggested by the Faith and Order movement in 1926), which is also a symbolic date for the unity of the church. Mindful of this flexibility concerning the date, we encourage you to understand the material presented here as an invitation to find opportunities throughout the whole year to express the degree of communion which the churches have already reached, and to pray together for that full unity which is Christ’s will.

2011 Theme ~ The Church in Jerusalem, Yesterday, Today, Tomorrow

Two thousand years ago, the first disciples of Christ gathered in Jerusalem experienced the outpouring of the Holy Spirit at Pentecost, and were joined together in unity as the body of Christ. In that event, Christians of every time and place see their origin as a community of the faithful, called together to proclaim Jesus Christ as Lord and Saviour. Although that earliest Jerusalem church experienced difficulties, both externally and internally, its members persevered in faithfulness and fellowship, in breaking bread and prayers.

It is not difficult to see how the situation of the first Christians in the Holy City mirrors that of the church in Jerusalem today. The current community experiences many of the joys and sorrows of the early church; its injustice and inequality, and its divisions, but also its faithful perseverance, and recognition of a wider unity among Christians.

The churches in Jerusalem today offer us a vision of what it means to strive for unity, even amid great problems. They show us that the call to unity can be more than mere words, and indeed that it can point us toward a future where we anticipate and help build the heavenly Jerusalem.

Realism is required to make reality of such a vision. The responsibility for our divisions lies with us; they are the results of our own actions. We need to change our prayer, asking God to change us so that we may actively work for unity. We are ready enough to pray for unity, but that can become a substitute for action to bring it about. Is it possible that we ourselves are blocking the Holy Spirit because we are the obstacles to unity; that our own hubris prevents unity?

The call for unity this year comes to churches all over the world from Jerusalem, the mother church. Mindful of its own divisions and its own need to do more for the unity of the Body of Christ, the churches in Jerusalem calls all Christians to rediscover the values that bound together the early Christian community in Jerusalem, when they devoted themselves to the Apostles’ teaching and fellowship, to the breaking of bread and the prayers. This is the challenge before us. The Christians of Jerusalem call upon their brothers and sisters to make this week of prayer an occasion for a renewed commitment to work for a genuine ecumenism, grounded in the experience of the early Church.

Four Elements of Unity

The 2011 prayers for the Week of Prayer for Christian Unity have been prepared by Christians in Jerusalem, who chose as a theme Acts 2:42, ‘They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.’ This theme is a call back to the origins of the first church in Jerusalem; it is a call for inspiration and renewal, a return to the essentials of the faith; it is a call to remember the time when the church was still one. Within this theme four elements are presented which were marks of the early Christian community, and which are essential to the life of the Christian Community wherever it exists. Firstly, the Word was passed on by the apostles. Secondly, fellowship (koinonia) was an important mark of the early believers whenever they met together. A third mark of the early Church was the celebration of the Eucharist (the ‘breaking of the bread’), remembering the New Covenant which Jesus has enacted in his suffering, death and resurrection. The fourth aspect is the offering of constant prayer. These four elements are the pillars of the life of the church, and of its unity.

The Christian Community in the Holy Land wishes to give prominence to these basic essentials as it raises its prayers to God for the unity and vitality of the church throughout the world. The Christians of Jerusalem invite their sisters and brothers around the world to join them in prayer as they struggle for justice, peace and prosperity for all people of the land.

Acts 2:42-47

They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers. Awe came upon everyone, because many wonders and signs were being done by the apostles. All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need. Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved. (NRSV)

The Themes of the Eight Days

There is a journey of faith that can be discerned in the themes of the eight days. From its first beginnings in the upper room, the early Christian community experiences the outpouring of the Holy Spirit, enabling it to grow in faith and unity, in prayer and in action, so that it truly becomes a community of the Resurrection, united with Christ in his victory over all that divides us from each other and from him. The church in Jerusalem then itself becomes a beacon of hope, a foretaste of the heavenly Jerusalem, called to reconcile not just our churches but all peoples. This journey is guided by the Holy Spirit, who brings the early Christians to the knowledge of the truth about Jesus Christ, and who fills the early Church with signs and wonders, to the amazement of many. As they continue their journey, the Christians of Jerusalem gather with devotion to listen to the Word of God set forth in the apostles’ teaching, and come together in fellowship to celebrate their faith in sacrament and prayer. Filled with the power and hope of the Resurrection, the community celebrates its certain victory over sin and death, so that it has the courage and vision to be itself a tool of reconciliation, inspiring and challenging all people to overcome the divisions and injustice that oppress them.

The readings, commentary, and prayer for each day may be downloaded.

Day 1 sets forth the background to the mother church of Jerusalem, making clear its continuity with the church throughout the world today. It reminds us of the courage of the early church as it boldly witnessed to the truth, just as we today need to work for justice in Jerusalem, and in the rest of the world.

Day 2 recalls that the first community united at Pentecost contained within itself many diverse origins, just as the church in Jerusalem today represents a rich diversity of Christian traditions. Our challenge today is to achieve greater visible unity in ways that embrace our differences and traditions.

Day 3 looks at the first essential element of unity; the Word of God delivered through the teaching of the apostles. The church in Jerusalem reminds us that, whatever our divisions, these teachings urge us to devote ourselves in love to each other, and in faithfulness to the one body which is the church.

Day 4 emphasises Sharing as the second expression of unity. Just as the early Christians held all things in common, the Church in Jerusalem calls upon all brothers and sisters in the church to share goods and burdens with glad and generous hearts, so that nobody stays in need.

Day 5 expresses the third element of unity; the Breaking of the Bread, which joins us in hope. Our unity goes beyond Holy Communion; it must include a right attitude towards ethical living, the human person and the whole community. The Jerusalem church urges Christians to unite in “the breaking of bread” today, because a divided church cannot speak out with authority on issues of Justice and Peace.

Day 6 presents the fourth mark of unity; with the church in Jerusalem, we draw strength from spending time in prayer. Specifically, the Lord’s Prayer calls all of us in Jerusalem and throughout the world, the weak and the mighty, to work together for justice, peace and unity that God’s Kingdom may come.

Day 7 takes us beyond the four elements of unity, as the Jerusalem church joyfully proclaims the Resurrection even while it bears the pain of the Cross. The Resurrection of Jesus is for Christians in Jerusalem today hope and strength that enables them to remain constant in their witness, working for freedom and peace in the City of Peace.

Day 8 concludes the journey with a call from the Jerusalem churches to the wider service of reconciliation. Even if Christians achieve unity among themselves, their work is not done, for they need to reconcile themselves with others. In the Jerusalem context this means Palestinian and Israeli; in other communities, Christians are challenged to seek justice and reconciliation in their own context.

The theme of each day has therefore been chosen not only to recall for us of the history of the early church, but also to bring to mind the experiences of Christians in Jerusalem today, and to invite us all to reflect upon how we may bring that experience into the lives of our local Christian communities. During this journey of eight days, the Christians of Jerusalem invite us to proclaim and bear witness that Unity – in its fullest sense of faithfulness to the Apostles’ teachings and fellowship, to the breaking of bread, and the prayers – will enable us together to overcome evil, not just in Jerusalem, but throughout the world.

January 18, 2011
Sermon at Church of the Good Shepherd ~ January 16, 2011

Read Sermon for January 16, 2011

Listen to Sermon for January 16, 2011

January 16, 2011
Tucson – Moment of Silence and Prayer

The President has called the nation to pause for a moment of silence today at 11:00 a.m. eastern standard time to remember the victims of the shootings in Tucson.

Here are some resources that may be helpful to you.

January 10, 2011
Let’s talk about worship.
It should come as no surprise to anyone that worship attendance is declining. This applies to most mainline Churches in general and to The Episcopal Church in particular. We're even beginning to see worship attendance decline in evangelical megachurches. Given the fact that participation in corporate worship is almost universally regarded as of the utmost importance among Christians, this downward trend seems odd. What's wrong with this picture? Let's review the teaching that has been handed down to us.

Scripture – The First Commandment is “You shall love God with all of your heart, all of your soul, and all of your might.” The Second Commandment tells us to “love your neighbor as yourself.” This is the foundation for the biblical conviction that the life of faith begins in and is sustained through Divine Worship. Love for our neighbor stems from our love for God. Such love is costly. It requires something of us. So has God's love for us. In divine worship, we respond to God's love for us and reaffirm our desire to love others in the way that God has loved us. In order to love like that, we need God's help and the primary source of that help comes through the experience of corporate worship. That is a thread that runs through the biblical revelation from cover to cover.

Tradition – The Episcopal Catechism describes weekly corporate worship as a “duty of all Christians” in which “we unite ourselves with others to acknowledge the holiness of God, to hear God’s word, to offer prayer, and to celebrate the sacraments.” In The Baptismal Covenant, we vow with God’s help, to “continue in the apostles’ teaching and fellowship, in the breaking of bread, and in the prayers.” The canons of The Episcopal Church make the expectation very clear: "All persons within this Church shall celebrate and keep the Lord's Day, commonly called Sunday, by regular participation in the public worship of the Church, by hearing the Word of God read and taught, and by other acts of devotion and works of charity, using all godly and sober conversation" (Canon II.1).

Why is our worship so important to God and what does worship do for God? It is impossible to say. However, it is not impossible to say what worship does for us. Archbishop William Temple said it this way: “This world can be saved from political chaos and collapse by one thing only, and that is worship. For to worship is to quicken the conscience by the holiness of God, to feed the mind with the truth of God, to purge the imagination by the beauty of God, to open the heart to the love of God, to devote the will to the purpose of God.”

Reason – People instinctively assign values, attach loyalties, and establish priorities. As we mature we expand upon those instincts and become more and more intentional through the operation of reason and the human will. It is natural, normal, and healthy for people to worship. Martin Luther said that whatever our heart clings to and relies upon is our god. Everything on Archbishop Temple's list of benefits of worship is necessary for a healthy life and vital faith. Whatever else we may decide to do on a Sunday, nothing benefits us more than corporate worship. Likewise, our private daily prayers sanctify the time, life, and space we share with our neighbors.

Experience – I should also mention that there is strength in numbers. The Greek word for Church in the New Testament is ekklesia. We usually say it means "assembly." It does, but even more it means a"n assembly that has been summoned out." God has summoned us to assemble in worship, yet on an average Sunday in America, approximately one-third of the members are in worship and that is slipping. Empty or less-than-half-full houses of worship speak for themselves. And what do they say? Take your pick from a wide array of possibilities, all of which suggest a weakening of fervor and devotion among Christians. What difference will that kind of message make to the enemies of God or to those who are seeking a deeper relationship with God? It just makes sense that full churches send a different message; one of strength and vitality.

So, what's the problem? – If scripture, tradition, reason, and experience call us to worship God and show us the benefits for the living of our lives, why is worship declining? Here are a few thoughts about that.

Dominence of Culture – Perhaps we have given our culture with its emphasis on consumerism, entertainment, status, and options too much power over our worship habits. We excuse ourselves or place the blame on various aspects of our secular culture: soccer, two-career households, visiting out-of-town relatives, T-time at the golf course, fatigue from a stressful week at work, the only day to sleep in, and the list goes on.

Erosion of Christian Identity – The Incarnate Christ calls us “Light” “Salt” and “Leaven” meaning we are expected to transform culture, not the other way around. Our influence starts when we refuse to compromise our allegiance to God, starting with corporate worship. Who we are and whose we are is defined and refined week by week as we gather in worship.

Competing Loyalties – Most important of all, the heart of our worship has to do with our relationship with our Savior. I remember a poster that was popular in the 1970's. It had a glass of wine and loaf of bread sitting atop a white cloth and the inscription, "Jesus of Nazareth cordially invites you to a banquet given in his honor." Our relationship with him is nourished and sustained through Word and Sacrament at a banquet at which he himself is our host.

Is that so strange or difficult to understand? Do you share meals with your family and friends? Is it important to them for you to show up at those meals? Does it impress them that you have excuses for your frequent absences? Do you think they might eventually begin to believe they are not as important to you as other people, pursuits, or possessions?

Relationships require something of us, especially the most important ones. Our actions provide the evidence of the truth of what we say about those relationships. "Little children, let us love, not in word or speech, but in truth and action" (I Jn. 3:18). Worship is "walking the talk." Your family and others who are watching how your faith is expressed in your life will know if you are telling the truth.

Skirting the Issue – One of the best selling religious books of our era is The Purpose Driven Life, by Pastor Rick Warren. Pastor Warren guides readers through a forty-day spiritual journey in search of life's purpose. The first words he has to say on the first day of the journey are these: "It's not about you." The rest of the journey is dedicated to the biblical revelation that we were born by God's purpose and for God's purpose. Along the way, he describes the necessity of worship, the heart of which is surrender to this God and his purpose for our lives.

This message is bound to rub people the wrong way. That may be a good thing because that reaction may prompt reflection on values and priorities. Even though I'm in the company of a best selling author, I am aware that the Prophets were run out of town and stoned for calling God's people back to worship. Jesus was crucified for saying things like, "The hour is coming, and is now here, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such as these to worship him" (Jn. 4:23).

Most of us who have been in ordained ministry for awhile have tried all of the less direct, "kid glove" approaches and they are not effective. We've tried to fix our sermons, our music, and our wardrobe to make things more "convienient," "appealing," and "entertaining." We've set attendance goals, assumed much of the blame for the behavior of people given into our care, and tried numerous gimmicks to coax the faithful to worship. And still, worship in our churches continues to decline.

So, let's try the direct approach. We have not been completely honest and we have not served the flock of Christ well by shading the truth. One of the most important and helpful things a pastor can do is tell you this:

God wants you to adjust your life so you can be there when your Church gathers for divine worship!

God will be pleased, it will strengthen the Church, it will enrich you spiritually, and it will help you love others. There is no substitute for worship.

How to Get Started – If you are still with me and have concluded that worship needs to be a greater priority in your life and that of your household, you may be wondering how to proceed. Here are some ideas.

Some may be able to simply decide to be there every Sunday unless prevented by some major physical difficulty like illness, disability, or you're snowed in.
- Others may make a commitment to make a more gradual change during the next year. For example, If you attend corporate worship once a month, try twice; if you worship twice a month, try three times; or, just decide that you will worship twice as often.
- Some may have a job or signficant obligations to others that make Sunday morning attendance extremely difficult or impossible. If changing your job or work schedule or finding a substitute for a couple of hours most Sundays is not possible, let your pastor know you'd like to help start a service at another time. Most of us will listen and try to find a way to make that work!
- Most church members could double their worship attendance and still not be there every Sunday of the year. I'm not a mathematician, but I believe I'm correct in suggesting that if places of worship are typically two-thirds empty and we doubled attendance, our churches would then be two-thirds full. Scripture, Tradition, Reason, and Experience tell us that would be a good thing for God, for the People of God, and for the world God so loved that he sent his only begotten Son. It could be the beginning of another Great Awakening in the hearts and minds of Christians.
Whatever you do to improve your participation in corporate worship will be a step in the right direction. It is time to reverse the trend and it has to start with a new commitment on the part of the believer. This is a call to worship.

Therefore, I join St. Paul in extending this invitation to those born of water and the Spirit, who bear the Name of Christ: “I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God – what is good and acceptable and perfect” (I Cor. 12;1-2).
November 18, 2010
Take comfort in rituals

On a Sunday morning in September, while we were visiting our son in Vancouver, I walked to the Anglican Cathedral for a celebration of the Holy Eucharist. Along the way, I noticed an inscription etched in the glass door of a Starbucks shop. I have since realized that it is on most Starbucks doors. The inscription read, “TAKE COMFORT IN RITUALS.” It struck me that I was on my way to participate in a ritual because I do indeed take comfort in them. So, I took a photo.

When I arrived at the Cathedral, there were many things that comforted me – the holy water in the stoup, the Compass Rose insignia of the Anglican Communion, people kneeling in prayerful preparation, the processional cross leading the choir, liturgical ministers, and clergy down the aisle. There were familiar hymns, the opportunity to make an offering, the exchange of the Peace, the bread and wine, the Celebrant making the sign of the cross during the absolution and the blessing, the dismissal by the Deacon. I took comfort in those rituals!

However, I also realized a certain amount of dis-comfort. The sermon pricked my conscience at several points. The degree of inclusive language was far beyond what I am accustomed to and, although I happen to agree intellectually with their choice of words, I was startled nevertheless. I was likewise approving of, yet surprised at the dis-comfort I felt in, the multicultural diversity represented in the worshiping congregation.

So, it was an epiphany for me to realize that there is also DISCOMFORT in rituals. That is true of just about any rituals, religious and otherwise. Even a visit to Starbucks or a morning cup of their great coffee, which are rituals for many, can be discomforting. But this leads me to another epiphany: the word comfort has more than one meaning. Our modern use of the word comfort has to do with “solace.” An earlier meaning is to “strengthen intensively.” And an even earlier meaning is “together strong.” That’s the one I like best!

So many times I have guided people through rituals at some of the most uncomfortable moments – ministration at the time of death, funerals, prayers before surgery, sermons about the “hard sayings” of Jesus, and fall stewardship campaigns, to name a few. The desired outcome is always to help them find comfort, solace. Beyond solace, however, we hope they find the strength that comes from the rituals we do together – strength to go on, strength to face an uncertain future, strength to do the right thing. COMFORT – together strong.

The rituals Christians experience together often make us uncomfortable in the process of making us strong. That is an important reason God calls us to gather week by week in worship. In one of our Eucharistic prayers, we ask God to “Deliver us from the presumption of coming to this Table for solace only and not for strength.” That’s what I am getting at!

Let us indeed take comfort in rituals, religious and otherwise. But let us remember that comfort is not merely solace, as important as that may be. Comfort is also strength – the strength we gain from engaging together in the sacred rituals of our faith in the One who is the source of that strength.

October 30, 2010