Once in a while a pastor causes a little hubbub from the pulpit, about their being something wrong somewhere with all these numerous Christians – but all those to whom he is speaking are Christians, and those he speaks about are not present.
The Point Of View For My Work As An Author (1848)
Sermons are sometimes more about validating the audience than challenging their unbelief.
I have been reading Julian of Norwich: Revelations of Divine Love. Just a couple quotes:
BEING A NOBODY in a society obsessed with prestige and prosperity is a challenging position; and yet embracing a state of utter nothingness, renouncing the clutter of worldly possessions and the preoccupation with social status, can, in fact, be a totally liberating experience.
Yes, being utter nothingness is very countercultural. There is a sense that being nothing is about being a person – a “no thing”. But in a world of objects that can be measured and valued, being a person is often being nothing.
For if I look at myself, I am really nothing; but as one of mankind in general, I am in oneness of love with all my fellow Christians; for upon this oneness of love depends the life of all who shall be saved; for God is all that is good, and God has made all that is made, and God loves all that he has made.
Yes, being nothing is about oneness with everyone else who is nothing. And about oneness with God who is above all a “no thing”.
I have been reading about beards on the Catholic Encyclopedia. There is some very interesting information from a western point of view. Just some quotes:
Thus an ordinance of the Council of Toulouse, in 1119, threatened with excommunication the clerics who “like a layman allowed hair and beard to grow”, and Pope Alexander III ordained that clerics who nourished their hair and beard were to be shorn by their archdeacon, by force if necessary.
So laypeople beards, clergy no beard. And if the clerics do not like it – shave by force! The last part really made me laugh.
… the clergy “should not seem to be aping the fashions of military folk” or wearing flowing beards like goats (hircorum et caprarum more), or allowing the hair on their upper lip to impede their drinking of the chalice.
Beards like goats? Interesting terminology. But at least this suggests a practical reason behind the common practice of clean-shaven.
… in Eastern lands a smooth face carries with it the suggestion of effeminacy.
Hence the Orthodox clergy and monks with long beards.
Anyway, I might keep my beard. Not for religious reasons but because I am too lazy to shave.
And if I bend and if I break I'll trust the hands that hold me are greater than all my regrets
I found this video and thought I would share it. I feel a kinship with St Macarius. Enjoy!
I thought I would update the header image to reflect more of where I am at. So here it is:
Yesterday, during “leadership prayers” before church, I had this strange inside: I like being part of a community of Christians within the Anglican tradition. I had this very strong sense that this was a new beginning for us as a community and for me as an individual. I have been struggling with a couple of issues and, as always, it has affected my sense of balance.
I have been thinking about what it means to be a layperson. And, in my case, a layperson with a theological degree. So a person who has the same academic qualification as a priest but has no desire to become clergy. I will add, a very happy Anglican! Experience has taught me that I do not have the gifts to run a parish or to be involved in the larger denominational context. I am somewhat of a free spirit and like my own agenda.
I have no desire to lead a parish (what a disaster that would be) and I do not want to celebrate the divine mysteries. Other people do that much better than I could ever do. I am happy to use my gifts within the liturgy as a layperson – serving or being Master of Ceremonies, and sacristan. In my current context, it means helping with the technology on a Sunday and setting up the altar before our service.
For my own mental health, I need to be in “the moment”. That means being what I am right now and not looking forward to a possible self that depends on others. And right now I am a “happy layperson” who sometimes teaches and sometimes helps in the parish. I like the freedom of being “without authority” (like SK!). I like that I am answerable to my vicar for what I teach and what I do.
I like the freedom of being an Anglican – the unity within diversity that means I can be “somewhat Catholic” within an emerging parish. A context where doctrine is a witness but not as important as Jesus. I want to be part of a context where the sign of the cross is as familiar as hands raised in praise. Individuals gathering around Jesus!
So a somewhat weird start to the week!!!
I heard this song on the way home from church. Yes, I have heard it before but the lyrics really struck me today. A witness to the truth and an echo of what has been going on inside me.
“As long as I know how to love I know I’ll stay alive”!!!!
I have been continuing to read The Freedom to Become a Christian: A Kierkegaardian Account of Human Transformation in Relationship with God. (I had a very pleasant hour on the beach yesterday reading and watching the waves.)
I just wanted to share two quotes that really struck me:
When Christian conceptions or propositions become the object of the Christian faith (for example, in the form of Christian doctrine), ‘Christianity’ becomes a plaything for intellectual pursuits, cultural sensibilities and political agendas. This is not, of course, to deny that Christian concepts and propositions serve a purpose. Their primary purpose, however, is to serve as a witness to God: to provide us with teaching that helps us to talk about, understand and know both who God is and who we are before God. But, for Kierkegaard, they are not to take centre stage.
The Freedom to Become a Christian, 4.
I was struck by the idea that doctrine etc are witnesses. And that these provide a framework for us to speak about God.
The conclusion that this work seeks to draw is that, for Kierkegaard, Christian belief and understanding are subordinate to a person’s relationship with God. They do not constitute the relationship itself. They are nothing more than a witness to and expression of the fact that God actively relates to us in history.
This is the main aim of the book. And I think this is a really important point to remember: it is all about a relationship. As the author further explains it is about a choice for the Christian life, it is not about conclusions but rather a resolution. (The last part is me!)
I have been thinking (or should I say “reading about”) posture in prayer. In the mystical tradition is there is an emphases on standing for prayer. I read an article about Julian of Norwich that made the point of “receiving in prayer” with hands open.
I admit that I am often more interested in telling God what to do than receiving anything from Him in my own prayer life. Receive, yes, but after I have told God what I want and need. I really like the above gesture during prayer – open to receiving from God. Being open and empty before the Throne of Grace. Simply allowing myself to be in the presence of Jesus.
I have also watched a couple of YouTube videos on Mount Athos – the self-governing monastic island. I was struck by how the monks simply pray while they work. They recite the Jesus Prayer or a single word. Not long complicated requests of God but simply begging for His mercy.
So I would like to emulate openness and simplicity in my prayer life.
a fool and his prayer book 