We thank you Lord not just for this food and fellowship, but for all the opportunities, gifts and blessings we know.
Teach us to use them not to benefit ourselves, but to serve those around us.
Open our hearts to the mystery of your Kingdom, where the only things we truly keep are those which we give away.
AMEN
Saturday, December 26, 2009
Padre’s Basic Training: Honoring the Journey
*NOTE I just completed the Chaplains Basic Training course for the Canadian Forces. I was asked to write an article about our experience for the Borden newspaper. Here's what I came up with...
----------
What is ‘our story?’ Can a single rope be woven from so many threads? This is the challenge of writing an article about our collective experience at this years’ Chaplain’s Basic Training, BOTC 0901. So over many a pint at the mess I’ve hashed out this question with my colleagues, which has truly helped me appreciate all we’ve been through together.
Perhaps the most striking point that kept coming up was how much we’ve given up to be here. This is not to say that other military members do not also make enormous sacrifices to serve. But as Padres, we tend to be older; the vast majority of us begin military life by saying goodbye to spouses and families (personally, I had to leave behind a wife in her third trimester of pregnancy). We’ve also come into the military fully educated with at least 2yrs experience in a pastoral charge; many of us have left tearful congregations behind—one of us just left one he’s been at for the past 13½ yrs.
And as it turns out CFB Borden is a long way from Kansas. Many of us have gone from being ‘worshiped by old ladies’ into the ‘Green Phase, where we’re told how to dress, how to cut our hair, even how to speak correctly—and in no uncertain terms. Drill, dress and deportment, discipline. Our Green Staff Sgts got the job done, all under the watchful eye of Warrant Bumstead. And a big thanks to Cpl Wells for all he’s done to encourage and cajole us along, and for some very ‘creative’ PT—for most of us, pulling ML’s around parking lots at 5.30am seemed something only out of Dante’s circles of hell.
This was the tip of the iceberg; enter the ‘field exercise’. Considering some of us had never even been camping before, we were in for a real eye-opener. We learned survival skills, navigation, trench-digging, and tested our mettle on the repel tower and obstacle course. And then there was the unforgettable experience o f ‘artie sim’ attacks at 3am (though we could never understand why the Green Staff had to go around yelling “WAKE UP! WAKE UP!” after unleashing dozens of eardrum-shattering explosions). But mostly, we learned about teamwork and leadership, and how to do our best under much stress and little sleep.
The Green Phase was followed by the Purple Phase, in which we learned the ins and outs of being a Padre in the CF. This presented us with a different kind of challenge, but thankfully it was on more familiar ground; we covered such topics as pastoral counseling, the ministry of presence, and how to conduct a Padre’s Hour . But that didn’t make it any less stressful—rather than artie sims, we were bombarded with a flurry of assignments, exercises and exams.
Looking back, Padre’s Basic Training was a great introduction to the CF; we were given a taste of a soldiers life, with some of the stresses, challenges and long absences from family it entails. This was vital because in order to be effective Padre’s, we have to walk a mile in the shoes of those we minister to. But it was also a test of our own aptitude to serve in the CF—and in the process of our own self discovery we had the chance to walk that same road with some pretty amazing people, people whose friendships will endure throughout our careers in the CF and hopefully beyond.
----------
What is ‘our story?’ Can a single rope be woven from so many threads? This is the challenge of writing an article about our collective experience at this years’ Chaplain’s Basic Training, BOTC 0901. So over many a pint at the mess I’ve hashed out this question with my colleagues, which has truly helped me appreciate all we’ve been through together.
Perhaps the most striking point that kept coming up was how much we’ve given up to be here. This is not to say that other military members do not also make enormous sacrifices to serve. But as Padres, we tend to be older; the vast majority of us begin military life by saying goodbye to spouses and families (personally, I had to leave behind a wife in her third trimester of pregnancy). We’ve also come into the military fully educated with at least 2yrs experience in a pastoral charge; many of us have left tearful congregations behind—one of us just left one he’s been at for the past 13½ yrs.
And as it turns out CFB Borden is a long way from Kansas. Many of us have gone from being ‘worshiped by old ladies’ into the ‘Green Phase, where we’re told how to dress, how to cut our hair, even how to speak correctly—and in no uncertain terms. Drill, dress and deportment, discipline. Our Green Staff Sgts got the job done, all under the watchful eye of Warrant Bumstead. And a big thanks to Cpl Wells for all he’s done to encourage and cajole us along, and for some very ‘creative’ PT—for most of us, pulling ML’s around parking lots at 5.30am seemed something only out of Dante’s circles of hell.
This was the tip of the iceberg; enter the ‘field exercise’. Considering some of us had never even been camping before, we were in for a real eye-opener. We learned survival skills, navigation, trench-digging, and tested our mettle on the repel tower and obstacle course. And then there was the unforgettable experience o f ‘artie sim’ attacks at 3am (though we could never understand why the Green Staff had to go around yelling “WAKE UP! WAKE UP!” after unleashing dozens of eardrum-shattering explosions). But mostly, we learned about teamwork and leadership, and how to do our best under much stress and little sleep.
The Green Phase was followed by the Purple Phase, in which we learned the ins and outs of being a Padre in the CF. This presented us with a different kind of challenge, but thankfully it was on more familiar ground; we covered such topics as pastoral counseling, the ministry of presence, and how to conduct a Padre’s Hour . But that didn’t make it any less stressful—rather than artie sims, we were bombarded with a flurry of assignments, exercises and exams.
Looking back, Padre’s Basic Training was a great introduction to the CF; we were given a taste of a soldiers life, with some of the stresses, challenges and long absences from family it entails. This was vital because in order to be effective Padre’s, we have to walk a mile in the shoes of those we minister to. But it was also a test of our own aptitude to serve in the CF—and in the process of our own self discovery we had the chance to walk that same road with some pretty amazing people, people whose friendships will endure throughout our careers in the CF and hopefully beyond.
Wednesday, September 2, 2009
WHY JOHNNY CAN’T PRAY: AN AFRICAN PERSPECTIVE
I had an interesting conversation yesterday with a Catholic priest from Sierra Leone. He has been serving as a pastor in Saskatchewan for the past 8yrs and we had a long conversation about the vast difference between the thriving African church and the declining North American church. I asked him to diagnose the problem we’re experiencing here, and he said the two major factors were Prosperity and Parenting.
PROSPERITY: The richer a country is, the less dependence there is on God, and vice versa. Sadly, he senses a co-relation between poverty and faith.
PARENTING: In North America, faith is simply not being passed on from one generation to the next. In Africa there was no discussion: the parents went to church and practiced their faith, and right from a young age children are entirely part of that life, and continue in that tradition regardless. This led to healthy, vibrant parishes across Africa where the church is the hub of activity. He described to me his church in Africa as being full morning to night with youth groups, choir practices, picnics, sports, prayer groups—the whole spectrum of social, spiritual and recreational life.
But the problem here revolves around a flawed understanding of autonomy. The parental attitude in North America quite often is, “I’m not going to bring my child to church or raise them in any religion. They can decide for themselves when they get older.”
But this is ludicrous. We make decisions all the time for our kids—that’s the whole point of parenting. We don’t ask our kids if they want to go to school? We don’t say: “If they want to learn to read when they’re adults, then that’s their decision.” Of course not, we make decisions for them that we think will be of benefit. But somehow faith is exempt from this principle.
Many couples seek Baptism for their children, yet they do not attend church at all. It’s as though they do it out of blind tradition. But what’s the point? A wag of a minister once said; “If salvation were simply a matter of sprinkling water over a baby’s head, you think my phone would be ringing off the hook.”
Baptism is an initiation into Christian life, not a one-off. It’s an entrance onto a lifelong path, to be sustained and nurtured at home by the parents, and outside the home by the larger community—which is to say the church itself.
I have a feeling that the health of the church in North America depends on us increasing our notion of community to be truly expansive. Church life must be holistic, or it will be not at all. It must be a place to connect to each other, to help each other, to enjoy the company of each other, and to journey together as God’s people.
And if it’s prosperity that’s holding us back from realizing this, then the African church can be our light and guide, helping us discover that delight in each other and in the Lord is our greatest wealth.
PROSPERITY: The richer a country is, the less dependence there is on God, and vice versa. Sadly, he senses a co-relation between poverty and faith.
PARENTING: In North America, faith is simply not being passed on from one generation to the next. In Africa there was no discussion: the parents went to church and practiced their faith, and right from a young age children are entirely part of that life, and continue in that tradition regardless. This led to healthy, vibrant parishes across Africa where the church is the hub of activity. He described to me his church in Africa as being full morning to night with youth groups, choir practices, picnics, sports, prayer groups—the whole spectrum of social, spiritual and recreational life.
But the problem here revolves around a flawed understanding of autonomy. The parental attitude in North America quite often is, “I’m not going to bring my child to church or raise them in any religion. They can decide for themselves when they get older.”
But this is ludicrous. We make decisions all the time for our kids—that’s the whole point of parenting. We don’t ask our kids if they want to go to school? We don’t say: “If they want to learn to read when they’re adults, then that’s their decision.” Of course not, we make decisions for them that we think will be of benefit. But somehow faith is exempt from this principle.
Many couples seek Baptism for their children, yet they do not attend church at all. It’s as though they do it out of blind tradition. But what’s the point? A wag of a minister once said; “If salvation were simply a matter of sprinkling water over a baby’s head, you think my phone would be ringing off the hook.”
Baptism is an initiation into Christian life, not a one-off. It’s an entrance onto a lifelong path, to be sustained and nurtured at home by the parents, and outside the home by the larger community—which is to say the church itself.
I have a feeling that the health of the church in North America depends on us increasing our notion of community to be truly expansive. Church life must be holistic, or it will be not at all. It must be a place to connect to each other, to help each other, to enjoy the company of each other, and to journey together as God’s people.
And if it’s prosperity that’s holding us back from realizing this, then the African church can be our light and guide, helping us discover that delight in each other and in the Lord is our greatest wealth.
Friday, June 19, 2009
TIMES I KNEW THE LORD WAS WITH ME
A Series of Reflections on Ministry
I was a Youth Retreat Leader a few years back, and passionate about engaging kids regarding their faith. But I found that many of them were reserved when it came to discussion. Embarrassed about sounding ‘dumb’ or just plain shy, my challenge was to get them to open up. So I invented an activity whereby they could submit anonymous questions about their faith. I would take those questions to the group as a springboard into discussion.
In the group that day were about 8 kids ages 9-12. Only one happened to be African-American; her name was Sky. (we all had ‘Nature Names’ for the week—I was ‘Green Bean’). So I went to through the submissions: “Do dogs go to heaven?” “What is hell?” etc. I offered them up to the group and the hands started going up. The wheels were turning. Enthusiasm and interest—this was great! Then I put my hand into the box and pulled out a question. “How did God make Black People?” As usual, I didn’t answer so much as offer it up to the group for discussion. I looked at the group, and Sky was sheepish—for I knew it was her question.
Sitting in the first row was Sun (Nature Names, remember?) whose hand was bobbing up and down in anticipation. This girl had an answer burning a hole in her pocket. I called on her and she replied with the most heartfelt sincerity: “With soya sauce.”
I think I sprained my face that day trying not to laugh.
I was a Youth Retreat Leader a few years back, and passionate about engaging kids regarding their faith. But I found that many of them were reserved when it came to discussion. Embarrassed about sounding ‘dumb’ or just plain shy, my challenge was to get them to open up. So I invented an activity whereby they could submit anonymous questions about their faith. I would take those questions to the group as a springboard into discussion.
In the group that day were about 8 kids ages 9-12. Only one happened to be African-American; her name was Sky. (we all had ‘Nature Names’ for the week—I was ‘Green Bean’). So I went to through the submissions: “Do dogs go to heaven?” “What is hell?” etc. I offered them up to the group and the hands started going up. The wheels were turning. Enthusiasm and interest—this was great! Then I put my hand into the box and pulled out a question. “How did God make Black People?” As usual, I didn’t answer so much as offer it up to the group for discussion. I looked at the group, and Sky was sheepish—for I knew it was her question.
Sitting in the first row was Sun (Nature Names, remember?) whose hand was bobbing up and down in anticipation. This girl had an answer burning a hole in her pocket. I called on her and she replied with the most heartfelt sincerity: “With soya sauce.”
I think I sprained my face that day trying not to laugh.
Thursday, June 18, 2009
TIMES I KNEW THE LORD WAS WITH ME
A Series of Reflections on Ministry
A few summers ago I was working as a Youth Retreat Director at a beautiful Franciscan Retreat Center north of Toronto. I was asked to organize a summer day camp for a group of 8 kids, ages 7-12. We had about 8 children enrolled, and it was a nice group to work with—despite my first impression.
You see, one of the younger girls (we’ll call her Amy) had a serious case of Attention Deficit Disorder which made it challenging at times because she had a tendency to interrupt discussions, distracting the entire group. This was not a big deal however because most of our activities were sporty or rowdy anyways. But it did become a concern whenever we shifted gears into more contemplative exercises.
I remember one evening we did an overnight camp on the Retreat Centre grounds. We were setting up our campsite when I got an idea. The Retreat Centre had a new Labyrinth which was mowed into its tall grass. A Labyrinth is like a maze, mowed by a riding lawnmower into the tall grass, but without the problem-solving challenge of a maze. The idea is to prayerfully walk through it; its intricate pattern is there to help us to occupy the mind and relax the body, so it’s easier to become aware of the Spirit’s activity within us.
My idea was to take a small group of kids and walk the Labyrinth together. But because this was a contemplative exercise, I felt I had to be careful about who I invited—I could easily see it devolve into a game of tag, with kids shrieking and chasing each other through the intricate twists and turns.
So I discreetly motioned to 4 of the more well behaved kids to join me, hoping we would quietly slip away to the Labyrinth leaving the rowdier kids—especially Amy—behind.
But sure enough, before I had taken 2 steps I heard her voice… “Hey where you guys going? Can I come?” At that point I was on the spot and it was impossible to say no. “Sure Amy,” I said, “You can join us, but it’s important to be very calm with what we are going to do.” She enthusiastically nodded her head in agreement and we all marched towards the Labyrinth.
I have no illusions about working with kids, and I knew that asking for a time of silent reflection would be a lot. So I adjusted the exercise; we were to walk slowly into the Labyrinth, without talking to anybody else. It was a time to be alone with God. But I said, to keep God fresh in our minds, to remember why we are walking, we will stop every few minutes and say a prayer together—the Our Father—out loud.
So in we went. Walking through the intricate pattern mowed into the tall field grass. The pattern circled in on itself, twisting and turning us in all directions, all lines spiraling towards the center. The evening sun was beginning to hang low, casting a gentle golden light over us. A peaceful breeze blew in the stillness, punctuated by our little prayers.
And to my amazement, the kids were right into it. There was not a single giggle or chase or chatter. When we paused for prayer, everyone stopped, bowed their heads respectfully, and prayed aloud. I was delightfully shocked. We kept going, gingerly winding our way towards the centre. As the minutes rolled by, I had completely forgotten about my anxiety over Amy—in fact, where was she anyways?
That’s when I looked up.
There she was. Having made her way to the centre of the Labyrinth, Amy was now on her knees with her head cocked towards the sky. Her arms were outstretched and her hands were in a gesture of praise. She swayed her head left to right with her eyes tightly shut. She was saying ever so softly, “Thank you God, thank you Jesus. Thank you God, Thank you Jesus.”
Was this the same child I was trying to prevent joining us—the one I felt would most likely ruin it for the group? There wasn’t a single child there who wasn’t touched by Amy’s act of praise that day. And in that Labyrinth the Holy Spirit taught me a powerful lesson: never to give up on any of God’s children—especially those who have the greatest of challenges.
A few summers ago I was working as a Youth Retreat Director at a beautiful Franciscan Retreat Center north of Toronto. I was asked to organize a summer day camp for a group of 8 kids, ages 7-12. We had about 8 children enrolled, and it was a nice group to work with—despite my first impression.
You see, one of the younger girls (we’ll call her Amy) had a serious case of Attention Deficit Disorder which made it challenging at times because she had a tendency to interrupt discussions, distracting the entire group. This was not a big deal however because most of our activities were sporty or rowdy anyways. But it did become a concern whenever we shifted gears into more contemplative exercises.
I remember one evening we did an overnight camp on the Retreat Centre grounds. We were setting up our campsite when I got an idea. The Retreat Centre had a new Labyrinth which was mowed into its tall grass. A Labyrinth is like a maze, mowed by a riding lawnmower into the tall grass, but without the problem-solving challenge of a maze. The idea is to prayerfully walk through it; its intricate pattern is there to help us to occupy the mind and relax the body, so it’s easier to become aware of the Spirit’s activity within us.
My idea was to take a small group of kids and walk the Labyrinth together. But because this was a contemplative exercise, I felt I had to be careful about who I invited—I could easily see it devolve into a game of tag, with kids shrieking and chasing each other through the intricate twists and turns.
So I discreetly motioned to 4 of the more well behaved kids to join me, hoping we would quietly slip away to the Labyrinth leaving the rowdier kids—especially Amy—behind.
But sure enough, before I had taken 2 steps I heard her voice… “Hey where you guys going? Can I come?” At that point I was on the spot and it was impossible to say no. “Sure Amy,” I said, “You can join us, but it’s important to be very calm with what we are going to do.” She enthusiastically nodded her head in agreement and we all marched towards the Labyrinth.
I have no illusions about working with kids, and I knew that asking for a time of silent reflection would be a lot. So I adjusted the exercise; we were to walk slowly into the Labyrinth, without talking to anybody else. It was a time to be alone with God. But I said, to keep God fresh in our minds, to remember why we are walking, we will stop every few minutes and say a prayer together—the Our Father—out loud.
So in we went. Walking through the intricate pattern mowed into the tall field grass. The pattern circled in on itself, twisting and turning us in all directions, all lines spiraling towards the center. The evening sun was beginning to hang low, casting a gentle golden light over us. A peaceful breeze blew in the stillness, punctuated by our little prayers.
And to my amazement, the kids were right into it. There was not a single giggle or chase or chatter. When we paused for prayer, everyone stopped, bowed their heads respectfully, and prayed aloud. I was delightfully shocked. We kept going, gingerly winding our way towards the centre. As the minutes rolled by, I had completely forgotten about my anxiety over Amy—in fact, where was she anyways?
That’s when I looked up.
There she was. Having made her way to the centre of the Labyrinth, Amy was now on her knees with her head cocked towards the sky. Her arms were outstretched and her hands were in a gesture of praise. She swayed her head left to right with her eyes tightly shut. She was saying ever so softly, “Thank you God, thank you Jesus. Thank you God, Thank you Jesus.”
Was this the same child I was trying to prevent joining us—the one I felt would most likely ruin it for the group? There wasn’t a single child there who wasn’t touched by Amy’s act of praise that day. And in that Labyrinth the Holy Spirit taught me a powerful lesson: never to give up on any of God’s children—especially those who have the greatest of challenges.
Wednesday, June 17, 2009
THE REDEEMING MOMENT
"Jesus summoned the Twelve and began to send them out two by two
and gave them authority over unclean spirits.
He instructed them to take nothing for the journey
but a walking stick — no food, no sack, no money in their belts."
(Mark 6:7-13)
It seems hard to imagine Jesus speaking to US. I mean, never mind going out on an indefinite journey without food and money—I have a hard enough time getting through a single morning without a Tim Horton’s.
But I don’t think Jesus calling us all into becoming survivalist preachers, nor do I think that is the best way to minister today. I don’t know about you, but even as a Christian I get a little squeemish about the guy at the downtown bus stop who stands on a milk crate preaching to folks passing by. But hey that’s just me...
I do believe however, that we are all called to live out our vocations in ANY circumstance we might find ourselves in. It happens right here, in the midst of our lives. And it does not have to be a massive heroic feat. Even the littlest things, done in the spirit of love, can transform the world around us.
Let me give you an example that has really left an impression on me from one of my former Jesuit professors. It's a story I will never forget. My professor’s name was Gordon, and he was moving from his Jesuit community in Toronto to live for the summer at a Jesuit retreat house in Guelph. Now he needed to call the retreat center regarding travel his arrangements; he was taking the train and would have all his possessions in a trunk and needed a pickup. So he called Guelph to speak to the nun in charge about this. But when he called, a strange man answered the phone, in a low, barely audible voice.
"Hello", said the man.
"Hello," said my professor, "this is Fr Gordon calling about my travel arrangements…."
A long pause ensued.
"Hmmmgh." said the man.
Gordon paused again.
"Who is this?"
Another long pause. The voice on the other end said nothing.
"It's OK, I'll call back for Sister Kate later."
Startled, Gordon hung up the phone. He then checked the number to make sure he dialled right—and he did. But then he caught himself; and as he puts it, did a “mini-discernment". He couldn’t put his finger on it but something did not feel right about the situation.
So he called back.
And again, the barely audible, "Hello..."
This time, despite his unease, Gordon simply said with his everyday voice; "Hi this is Father Gordon, could you please let Sister Kate know Ill be arriving at 2pm tomorrow and will need a ride from the station..."
The voice again, after pausing, uttered a barely audible, "Hmmgh."
"Well thank you very much." Said Gordon cheerfully, and hung up.
Well the next day Gordon arrived on the train with his massive trunk and a bunch of duffel bags, hoping that he wouldn’t be stranded. He stood on the platform and sure enough spotted Sister Kate by her very distinct habit.
But standing out in the crowd even more distinctly was a man walking just beside her. The man wore a black nylon mask wrapped completely around his head and face, except for a slit just around the eyes.
But to understand what this all means we need to back up.
About 2yrs year earlier this man had tried to commit suicide, but failed. Instead of shooting himself through the head and dying, he ended up shooting his face off. And he survived.
He went through rounds of facial reconstruction, but there was little doctors could do. So understandably, he pulled away from life. Though he survived the suicide attempt he completely withdrew into his own world. His social worker thought the retreat centre would be a good place to begin the emotional healing—that is—if it was ever to be expected.
His withdrawal from life became so intense that even though he could speak, he chose silence. And though mobile, he chose to never leave the grounds. The months and years kept passing and there was no progress. He was frozen in a moment.
That is, until Gordon’s phone call.
You see, it was a huge breakthrough for him to even answer the phone that day for Sister Kate. And he took great pride in relaying the message about the visitor arriving the next day—so much so that he decided he would even accompany her to the station. He understood that this stranger on the other end of the phone had trusted him with this tiny but important piece of information, and he wanted to be there to see that this person was picked up.
This little incident turned out to be a huge breakthrough that would allow his healing process to unfold. He began to engage the world again.
And it all started with a simple phone call, a reflection, and a decision to trust—yes, call it an act of faith.
So the point is to not be discouraged by a calling that seems impossible to fulfill. Don’t worry if you can’t just quit your job tomorrow and open up an orphanage in Africa. God knows there’s enough healing to be done all around us; in our own communities, in our own families and in our relationships.
But that healing out there begins when we make the decision to carry the Lord’s will inside of us. When, like my professor, we can catch ourselves in the middle of the busyness all around us and say, “Hey, that doesn’t feel right. What is God asking of me in this moment? How can this exchange—in this line up at the grocery story, or my interaction with my elderly neighbour—how can this moment be offered up unto God.”
My advice? Stay prayerful and close to Jesus, and I guarantee that when the moment comes, you will know.
and gave them authority over unclean spirits.
He instructed them to take nothing for the journey
but a walking stick — no food, no sack, no money in their belts."
(Mark 6:7-13)
It seems hard to imagine Jesus speaking to US. I mean, never mind going out on an indefinite journey without food and money—I have a hard enough time getting through a single morning without a Tim Horton’s.
But I don’t think Jesus calling us all into becoming survivalist preachers, nor do I think that is the best way to minister today. I don’t know about you, but even as a Christian I get a little squeemish about the guy at the downtown bus stop who stands on a milk crate preaching to folks passing by. But hey that’s just me...
I do believe however, that we are all called to live out our vocations in ANY circumstance we might find ourselves in. It happens right here, in the midst of our lives. And it does not have to be a massive heroic feat. Even the littlest things, done in the spirit of love, can transform the world around us.
Let me give you an example that has really left an impression on me from one of my former Jesuit professors. It's a story I will never forget. My professor’s name was Gordon, and he was moving from his Jesuit community in Toronto to live for the summer at a Jesuit retreat house in Guelph. Now he needed to call the retreat center regarding travel his arrangements; he was taking the train and would have all his possessions in a trunk and needed a pickup. So he called Guelph to speak to the nun in charge about this. But when he called, a strange man answered the phone, in a low, barely audible voice.
"Hello", said the man.
"Hello," said my professor, "this is Fr Gordon calling about my travel arrangements…."
A long pause ensued.
"Hmmmgh." said the man.
Gordon paused again.
"Who is this?"
Another long pause. The voice on the other end said nothing.
"It's OK, I'll call back for Sister Kate later."
Startled, Gordon hung up the phone. He then checked the number to make sure he dialled right—and he did. But then he caught himself; and as he puts it, did a “mini-discernment". He couldn’t put his finger on it but something did not feel right about the situation.
So he called back.
And again, the barely audible, "Hello..."
This time, despite his unease, Gordon simply said with his everyday voice; "Hi this is Father Gordon, could you please let Sister Kate know Ill be arriving at 2pm tomorrow and will need a ride from the station..."
The voice again, after pausing, uttered a barely audible, "Hmmgh."
"Well thank you very much." Said Gordon cheerfully, and hung up.
Well the next day Gordon arrived on the train with his massive trunk and a bunch of duffel bags, hoping that he wouldn’t be stranded. He stood on the platform and sure enough spotted Sister Kate by her very distinct habit.
But standing out in the crowd even more distinctly was a man walking just beside her. The man wore a black nylon mask wrapped completely around his head and face, except for a slit just around the eyes.
But to understand what this all means we need to back up.
About 2yrs year earlier this man had tried to commit suicide, but failed. Instead of shooting himself through the head and dying, he ended up shooting his face off. And he survived.
He went through rounds of facial reconstruction, but there was little doctors could do. So understandably, he pulled away from life. Though he survived the suicide attempt he completely withdrew into his own world. His social worker thought the retreat centre would be a good place to begin the emotional healing—that is—if it was ever to be expected.
His withdrawal from life became so intense that even though he could speak, he chose silence. And though mobile, he chose to never leave the grounds. The months and years kept passing and there was no progress. He was frozen in a moment.
That is, until Gordon’s phone call.
You see, it was a huge breakthrough for him to even answer the phone that day for Sister Kate. And he took great pride in relaying the message about the visitor arriving the next day—so much so that he decided he would even accompany her to the station. He understood that this stranger on the other end of the phone had trusted him with this tiny but important piece of information, and he wanted to be there to see that this person was picked up.
This little incident turned out to be a huge breakthrough that would allow his healing process to unfold. He began to engage the world again.
And it all started with a simple phone call, a reflection, and a decision to trust—yes, call it an act of faith.
So the point is to not be discouraged by a calling that seems impossible to fulfill. Don’t worry if you can’t just quit your job tomorrow and open up an orphanage in Africa. God knows there’s enough healing to be done all around us; in our own communities, in our own families and in our relationships.
But that healing out there begins when we make the decision to carry the Lord’s will inside of us. When, like my professor, we can catch ourselves in the middle of the busyness all around us and say, “Hey, that doesn’t feel right. What is God asking of me in this moment? How can this exchange—in this line up at the grocery story, or my interaction with my elderly neighbour—how can this moment be offered up unto God.”
My advice? Stay prayerful and close to Jesus, and I guarantee that when the moment comes, you will know.
Wednesday, June 10, 2009
The Dividends of Mercy
Isn't it true that our instinct is to pull away from difficult people?
Think of all those people that rub you the wrong way. What do we typically do? Instinctively, we put them in a little box, label it (occasionally reflecting upon it with disdain), file it away in our mental attic, then when forced to deal with that person we pinch our noses and count the minutes until the encounter is over.
And of course there is that last critical stage: We scratch our heads and wonder why our spiritual growth feels so stunted. Maybe, we think, we need to go on retreat? Maybe read another spiritual book? Maybe change churches? ...etc.
I'm sorry to report it doesn't work that way.
Spiritual growth involves gently entering into communion with those difficult persons with open and merciful hearts. That is the redeeming yet challenging work of the cross.
However I can assure you it is transformative; not only for those difficult persons (whose behavior has probably produced a lot of self-alienation already), but for the practitioner of mercy, whose heart is sure to be enlarged in the process.
The heart is like any other muscle; work it and it will grow--and conversely--use it or lose it.
Think of all those people that rub you the wrong way. What do we typically do? Instinctively, we put them in a little box, label it (occasionally reflecting upon it with disdain), file it away in our mental attic, then when forced to deal with that person we pinch our noses and count the minutes until the encounter is over.
And of course there is that last critical stage: We scratch our heads and wonder why our spiritual growth feels so stunted. Maybe, we think, we need to go on retreat? Maybe read another spiritual book? Maybe change churches? ...etc.
I'm sorry to report it doesn't work that way.
Spiritual growth involves gently entering into communion with those difficult persons with open and merciful hearts. That is the redeeming yet challenging work of the cross.
However I can assure you it is transformative; not only for those difficult persons (whose behavior has probably produced a lot of self-alienation already), but for the practitioner of mercy, whose heart is sure to be enlarged in the process.
The heart is like any other muscle; work it and it will grow--and conversely--use it or lose it.
Wednesday, June 3, 2009
CHRISTIANITY: THE ART OF DYING?
There’s a new book floating around called "The Book of Dead Philosophers" by Prof. Simon Critchley. It’s a cheeky retrospective of what 200 of the most famous philosophers and theologians think about death and ultimate meaning, from the Ancient Greeks to the Post-Moderns. Included in the mix is St Paul, St Augustine, and St Anthony.
This book is extremely provocative for Christians. It firstly charges that Christianity is essentially death-oriented, and then it takes an accusatory swipe at Christians for ignoring their vocation to ‘die while living.’ Here’s the passage that initially struck me (from Critchley’s entry on St Paul):
"What dies on the cross is not just Jesus, the God-Man, but our former sinful death-bound existence. Through the identification with the passion of the Christ Christians die to their selves in order to be born to eternal life. Thus to put the central paradox of Christianity at its most stark, Jesus puts death to death and in dying to for our sins we are reborn into life. To be a Christian then is to think of nothing else but death, for it is only through meditation on morality that the path to salvation may be sought." (The Book of dead Philosophers, p.70)
This is hardline, yet Orthodox Christian theology. It is put bluntly, but since Critchley’s book is centred on death, his hyperbole is understandable. But in terms of emphasis, Critchley has it all backwards. He’s looking at the glass being half empty, whereas I think it is more fruitful to look at it optimistically, emphasizing not so much the death part as the rebirth into life. In the words of Jesus;
"As the Father has loved me, so I have loved you; abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. I have said these things to you so that my joy may be in you, and that your joy may be complete. This is my commandment, that you love one another as I have loved you." (Jn 16)
This to me is the best rejoinder to the death-centric charge of Critchley. Jesus comes not to morbidly focus our hearts on death, but to bring us to a richer, fuller, deeper life in God--and that God's life may be in us.
But its where Critchley goes with this that bugs me, taking a swipe at that infamous straw man, the nameless mass of ‘hypocrite Christians’;
"Christianity is about nothing other than getting ready to die. It is a rigorous training for death, a kind of death in life that places little value on longevity. Christianity is a way of becoming reconciled to the brevity of human life and giving up the desire for worldly goods, wealth and power. Nothing is more inimical to most people who call themselves Christian than true Christianity. This is because they are actually leading quietly desperate atheist lives bound by a desire for longevity and a terror of annihilation." (The Book of Dead Philosophers p.248)
Thankfully we have non-religious super-Christians like Critchley to chastise us back to a Kierkegaardian purity. How he so intimately knows (never mind diagnose) the collective Christian soul is beyond me. However I would temper this gross generalization with a grain of generosity; it is better to be on the right path—though at an early stage of the journey—than to be lost in the woods altogether.
This book is extremely provocative for Christians. It firstly charges that Christianity is essentially death-oriented, and then it takes an accusatory swipe at Christians for ignoring their vocation to ‘die while living.’ Here’s the passage that initially struck me (from Critchley’s entry on St Paul):
"What dies on the cross is not just Jesus, the God-Man, but our former sinful death-bound existence. Through the identification with the passion of the Christ Christians die to their selves in order to be born to eternal life. Thus to put the central paradox of Christianity at its most stark, Jesus puts death to death and in dying to for our sins we are reborn into life. To be a Christian then is to think of nothing else but death, for it is only through meditation on morality that the path to salvation may be sought." (The Book of dead Philosophers, p.70)
This is hardline, yet Orthodox Christian theology. It is put bluntly, but since Critchley’s book is centred on death, his hyperbole is understandable. But in terms of emphasis, Critchley has it all backwards. He’s looking at the glass being half empty, whereas I think it is more fruitful to look at it optimistically, emphasizing not so much the death part as the rebirth into life. In the words of Jesus;
"As the Father has loved me, so I have loved you; abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. I have said these things to you so that my joy may be in you, and that your joy may be complete. This is my commandment, that you love one another as I have loved you." (Jn 16)
This to me is the best rejoinder to the death-centric charge of Critchley. Jesus comes not to morbidly focus our hearts on death, but to bring us to a richer, fuller, deeper life in God--and that God's life may be in us.
But its where Critchley goes with this that bugs me, taking a swipe at that infamous straw man, the nameless mass of ‘hypocrite Christians’;
"Christianity is about nothing other than getting ready to die. It is a rigorous training for death, a kind of death in life that places little value on longevity. Christianity is a way of becoming reconciled to the brevity of human life and giving up the desire for worldly goods, wealth and power. Nothing is more inimical to most people who call themselves Christian than true Christianity. This is because they are actually leading quietly desperate atheist lives bound by a desire for longevity and a terror of annihilation." (The Book of Dead Philosophers p.248)
Thankfully we have non-religious super-Christians like Critchley to chastise us back to a Kierkegaardian purity. How he so intimately knows (never mind diagnose) the collective Christian soul is beyond me. However I would temper this gross generalization with a grain of generosity; it is better to be on the right path—though at an early stage of the journey—than to be lost in the woods altogether.
Tuesday, May 12, 2009
Is Christianity Holding the Pro-Life Movement Back?
Its a particularly dismal time to be Pro-Life; particularly with the ascent of the most radically Pro-Choice President in history (Obama), who currently has not only the world but the media eating out of his hand. And here in Canada, its frustrating to know that no party wants to touch the issue, in effect making it the dreaded 3rd rail in Canadian politics.
So lately I've been wrestling with the challenge of growing the Pro-Life cause, and I've come to the conclusion that it has become stigmatized as a 'Christian issue'. This being the case, Non-Christians will not take up the cause. And I don't feel that there is any particular reason that prevents Non-Christians from becoming passionate about this issue--there is no reason that any reasonable person of goodwill cannot see the value in protecting unborn babies from being killed (if such a global outcry can be raised over the killing of baby seals, certainly non-religious persons can see the evil in the mass killing of unborn humans!)
So ironically it seems that Christians have become so successful at promoting this worthy cause that they have become identified with it -- at the expense of the cause!
So how to move forward?
Im starting to think that the key to the Pro-Life movement flourishing is not to diminish Christian participation -- this is its backbone, and it is necessary. But the key is for the issue to 'cross over' into the mainstream. Take the Breast Cancer Awareness Movement as an example: years ago, the heavy lifting for this was primarily done by older women, but it has now crossed over into the mainstream; just last night I was watching a baseball game and noticed that Major League Baseball had made special uniforms with pink ribbons, as well as pink bats for the players so as to raise money and awareness... The same can be said for any successful movement i.e. the AIDS Awareness campaign was spearheaded by persons of homosexual orientation, but now anyone can wear a red ribbon.
That being said, the question is now How?
So lately I've been wrestling with the challenge of growing the Pro-Life cause, and I've come to the conclusion that it has become stigmatized as a 'Christian issue'. This being the case, Non-Christians will not take up the cause. And I don't feel that there is any particular reason that prevents Non-Christians from becoming passionate about this issue--there is no reason that any reasonable person of goodwill cannot see the value in protecting unborn babies from being killed (if such a global outcry can be raised over the killing of baby seals, certainly non-religious persons can see the evil in the mass killing of unborn humans!)
So ironically it seems that Christians have become so successful at promoting this worthy cause that they have become identified with it -- at the expense of the cause!
So how to move forward?
Im starting to think that the key to the Pro-Life movement flourishing is not to diminish Christian participation -- this is its backbone, and it is necessary. But the key is for the issue to 'cross over' into the mainstream. Take the Breast Cancer Awareness Movement as an example: years ago, the heavy lifting for this was primarily done by older women, but it has now crossed over into the mainstream; just last night I was watching a baseball game and noticed that Major League Baseball had made special uniforms with pink ribbons, as well as pink bats for the players so as to raise money and awareness... The same can be said for any successful movement i.e. the AIDS Awareness campaign was spearheaded by persons of homosexual orientation, but now anyone can wear a red ribbon.
That being said, the question is now How?
Tuesday, May 5, 2009
Everything Happens for a Reason?
More and more in my ministry I hear people in the midst of terrible situations respond to their tragedy by saying, "Well, I guess everything happens for a reason..." They are trying of course to make sense of their often horrible situations, and if this notion provides comfort, I am happy for them.
However theologically it makes my skin crawl. It is to say that God has somehow, in his infinite wisdom, inflicted some 4yr old with leukemia; or that some 23yr old's suicide is mysteriously part of some divine plan...
Theologically the problems are profound. Let’s begin with the easy one: it implies that God wills evil, suffering and tragedy, which is of course an attack on God's good and loving nature. And I am truly amazed I hear this so often. I know if a minister ever said that to me after a personal tragedy—i.e. that God has His own reason for my beloved to die horribly—I would personally be turned right off of God.
Secondly, it is a direct challenge to our free will. If everything is pre-ordained by God in some sort of intricate plan, this of course annihilates any notion of human freedom. We are then merely puppets controlled by some mysterious script.
But the intriguing question is WHY. Why has this spiritual cliche become so attractive, and what does this say about us as a culture?
My gut instinct tells me two things:
1) This is a spiritual expression of a saccharine Oprah feel-good spirituality; a spirituality more about feeling good than actually knowing the good and responding too it. It’s a spirituality of Angels, affirmation and empowerment—the spiritual heir of the pop-psyche self-esteem movement of the 90's
It’s Christianity Lite, or Christianity without the cross.
But we will never achieve a deep and robust faith unless we have the courage to peer into the abyss of chaos, emptiness, and suffering. I’m speaking of the proximity to nihilism that must accompany any authentic and probing faith.
2) We live in a time when 'nothing is bad'; evil can be explained away by theories and philosophies, or else medicated away. For instance, guilt is commonly seen as an unhealthy psychological malady rather than a sign of a healthy conscience.
However the truth at the heart of the Christian tradition is that evil is real, and exists in its moral and natural forms. We also know that it is fundamentally mysterious—we know not why God permits it.
The challenge for Christian ministry is to help others cope without evading our basic existential tension: that evil is real and that meaninglessness and suffering is part of the human condition, while at the same affirming our being within the dominion of a Loving Creator.
The key mediator for Christians is the cross of Christ; the affirmation of God’s solidarity with all human suffering, and God’s first-hand knowledge of our pain; after all, Jesus on the cross asks, “My God, My God, why have you forsaken me?”
Loving God and Father;
We know not why our lives are at times mysteriously touched by tragedy. But we ask that you help us know that whatever travail comes our way, that your love and mercy is always mysteriously present.
Amen.
However theologically it makes my skin crawl. It is to say that God has somehow, in his infinite wisdom, inflicted some 4yr old with leukemia; or that some 23yr old's suicide is mysteriously part of some divine plan...
Theologically the problems are profound. Let’s begin with the easy one: it implies that God wills evil, suffering and tragedy, which is of course an attack on God's good and loving nature. And I am truly amazed I hear this so often. I know if a minister ever said that to me after a personal tragedy—i.e. that God has His own reason for my beloved to die horribly—I would personally be turned right off of God.
Secondly, it is a direct challenge to our free will. If everything is pre-ordained by God in some sort of intricate plan, this of course annihilates any notion of human freedom. We are then merely puppets controlled by some mysterious script.
But the intriguing question is WHY. Why has this spiritual cliche become so attractive, and what does this say about us as a culture?
My gut instinct tells me two things:
1) This is a spiritual expression of a saccharine Oprah feel-good spirituality; a spirituality more about feeling good than actually knowing the good and responding too it. It’s a spirituality of Angels, affirmation and empowerment—the spiritual heir of the pop-psyche self-esteem movement of the 90's
It’s Christianity Lite, or Christianity without the cross.
But we will never achieve a deep and robust faith unless we have the courage to peer into the abyss of chaos, emptiness, and suffering. I’m speaking of the proximity to nihilism that must accompany any authentic and probing faith.
2) We live in a time when 'nothing is bad'; evil can be explained away by theories and philosophies, or else medicated away. For instance, guilt is commonly seen as an unhealthy psychological malady rather than a sign of a healthy conscience.
However the truth at the heart of the Christian tradition is that evil is real, and exists in its moral and natural forms. We also know that it is fundamentally mysterious—we know not why God permits it.
The challenge for Christian ministry is to help others cope without evading our basic existential tension: that evil is real and that meaninglessness and suffering is part of the human condition, while at the same affirming our being within the dominion of a Loving Creator.
The key mediator for Christians is the cross of Christ; the affirmation of God’s solidarity with all human suffering, and God’s first-hand knowledge of our pain; after all, Jesus on the cross asks, “My God, My God, why have you forsaken me?”
Loving God and Father;
We know not why our lives are at times mysteriously touched by tragedy. But we ask that you help us know that whatever travail comes our way, that your love and mercy is always mysteriously present.
Amen.
Monday, April 6, 2009
ON THE SPIRITUALITY OF MARRIAGE
By Padre Stephen Morris
[Delivered at the CFB Stadacona Marriage Preparation Course, April 2009]
The title of this discussion, ‘On The Spirituality of Marriage,” is a bit of a misnomer. Why do I say this? Because marriage doesn’t change our fundamental spiritual pathway. It’s not like as single persons we’re spiritually travelling one way, then we get married and do some sort of spiritual u-turn. That’s not how it works.
I say this because there are some ideas floating around suggesting marriage DOES give us a completely different spiritual path. Here’s what I mean. I was at a party recently having a conversation with a friend about relationships. Her understanding of them went something like this:
“Your partner must ideally complete you in a profound way, making you challenge your fears and inner darkness, and help you ultimately realize your deepest potential…”
I actually feel that on the surface, this is a noble and romantic ideal. How could one not see the beauty in it? Furthermore, I believe that for all of its high-sounding idealism, that it is actually quite a common view. I think most people today would agree with this as the definition of the ideal relationship.
So if our culture takes such a beautiful and inspirational view of relationships, why are they so notoriously difficult? Why is the divorce rate nearly 50%?
Here’s a thought experiment that gets to the heart of my point: Take the above quote, and substitute the word “God” for “partner”. Here’s how it would read:
“Your partner [God] must ideally complete you in a profound way, making you challenge your fears and inner darkness, and help you ultimately realize your deepest potential…”
How did the words “partner” and “God” become interchangeable, so that they both seem to fit into the paragraph? It’s stunning if you really think about it.
But I personally think it can be understood from a cultural and spiritual perspective: we are spiritual creatures, but as our society becomes gradually secularized and spirituality loses its place in the fabric of our lives those spiritual needs are displaced into other areas. With the erosion of religion in our time, we have compensated through an ‘over-spiritualization’ of romantic relationships.
So what is the problem with this? Simply that it puts extremely unrealistic expectations on romantic relationships—which can ultimately be corrosive. When our partner fails to meet our emotional, intellectual, sexual, and now spiritual needs, we feel that our relationship is somehow inadequate, that it’s somehow a failure.
And just as a side note, isn’t it astonishing to think how within just a few generations, humans went from a purely utilitarian view of relationships—that marriage is basically a contract which secures a foundation for our children, who will one day keep the family farm going and care for me and my wife in our old age—to a view which is so lofty that it’s a pie-in-the-sky fantasy? No wonder there is so much hesitation, fear and confusion around marriage.
But getting back to the problem of this hyper-romantic view of marriage; if you think about it in a more technical theological language, it’s actually a form of idolatry. What is idolatry? It’s a fancy word that simply means the worship of false gods, of idols. It important to recognize that our culture sacrifices at the altar of romantic love because it’s important to recognize how this distorts and burdens our relationship expectations.
And this is consistent with what marriage experts will tell you. Read the classic, “Fighting for Your Marriage”, the best selling marriage enhancement and divorce prevention book, and they will echo this. They will also tell you not to think of marriage as the source of all earthly happiness and fulfillment;
Our focus on marriage as a relationship primarily about happiness has diminished marriage, and we need to reinvision marriage as an opportunity to practice the virtues of friendship, loyalty, and generosity. To simply try to be happier or to be more in love is not the path we suggest you follow. Ironically, that may be the path on which you are least likely to find happiness. Although we want to teach you how to preserve happiness, our focus is on teaching you how to walk the deeper paths of commitment, forgiveness, and friendship. When you walk THESE paths together, you will find love and happiness throughout your journey, because these are the characteristics research tells us predict lifelong happiness and love. (Fighting for Your Marriage, p.5-6)
This quote tells us 2 things. First, that the purely romantic ideal of marriage is a harmful illusion that’s going to lead you away from true happiness. And second, it speaks of a more fruitful understanding, as the authors attempt to redefine what makes a marriage truly happy. What struck me was their redefinition of marriage as, “an opportunity to practice the virtues of friendship, loyalty, generosity, commitment, and forgiveness…” It’s striking because these virtues all have religious or spiritual significance. Friendship (love of neighbour), loyalty, commitment (aspects of faith), generosity (charity), forgiveness (as Jesus says, “Forgive 70 X7”)… And this book is written by social scientists in 2001; not priests or theologians. This is a completely secular scientific publication and yet it confirms what our ancient spiritual teachings have been saying for millenniums.
This is what I meant at the beginning of this discussion when I said that there is no separate “Spirituality of Marriage.” Marriage is just another dimension to the spiritual playing field where we live out our existing spiritual lives.
You may have heard the quote; “Marriage is not a place where we go to take from. It is a place we go to give our selves.” Marriage then, just as the spiritual life, is all about giving ourselves to the other in the spirit of generosity and love; the same dynamic at the heart of our ancient spiritual tradition.
And what does it tell us that the same spiritual dynamics are at play inside or outside marriage? Quite profoundly, that all loving relationships, all human activity, falls directly under God’s loving providence. The fact that these same spiritual laws are just as relevant to the realm of marriage should tell us to wipe our feet, for we are about to tread upon some holy ground indeed.
Thank you very much and God bless.
*******
Discussion Questions
1) Read the following quote from Fighting for Your Marriage:
Our focus on marriage as a relationship primarily about happiness has diminished marriage, and we need to reinvision marriage as an opportunity to practice the virtues of friendship, loyalty, and generosity. To simply try to be happier or to be more in love is not the path we suggest you follow. Ironically, that may be the path on which you are least likely to find happiness. Although we want to teach you how to preserve happiness, our focus is on teaching you how to walk the deeper paths of commitment, forgiveness, and friendship. When you walk THESE paths together, you will find love and happiness throughout your journey, because these are the characteristics research tells us predict lifelong happiness and love. (Fighting for Your Marriage, p.5-6)
What do you think of this ‘service-based’ redefinition of marriage? Does it challenge or confirm your expectations of marriage?
2) Do you agree or disagree that these marriage-virtues of “commitment, generosity, friendship, forgiveness” have a spiritual dimension? And if so, how might they be cultivated in your own relationship? (i.e. praying together, attending church or service group, spiritual reading & discussion, yoga, volunteering together, adopting a child, etc.)
3) People come from different faith traditions, and are in different places on their spiritual journey. What are the similarities and differences between you and your partner? And despite any differences, how might you walk common spiritual ground together?
Closing Prayer:
Gracious and loving God;
Be with us as we prepare to cross this great threshold of marriage. In it, may we discover a love that is truly holy and pleasing to you.
But Lord, despite our desire to grow in holiness and love, we also know all too well our weaknesses and temptations. We know our blindness and our shortcomings. We also know the stresses and fears that go along with this military lifestyle; the deployments, the postings, and of course, the dangers of combat and the toll it can take on our lives and our relationships. This is all the more reason to ask for your help in building our relationships on solid ground.
Grant us the clarity and insight to see marriage not as a place to be served, but as a place to serve. Let us love our partners selflessly, just as you love us. And may your holy virtues of love, forgiveness and generosity govern our marriages and bring us to a lasting and profound happiness.
Amen
[Delivered at the CFB Stadacona Marriage Preparation Course, April 2009]
The title of this discussion, ‘On The Spirituality of Marriage,” is a bit of a misnomer. Why do I say this? Because marriage doesn’t change our fundamental spiritual pathway. It’s not like as single persons we’re spiritually travelling one way, then we get married and do some sort of spiritual u-turn. That’s not how it works.
I say this because there are some ideas floating around suggesting marriage DOES give us a completely different spiritual path. Here’s what I mean. I was at a party recently having a conversation with a friend about relationships. Her understanding of them went something like this:
“Your partner must ideally complete you in a profound way, making you challenge your fears and inner darkness, and help you ultimately realize your deepest potential…”
I actually feel that on the surface, this is a noble and romantic ideal. How could one not see the beauty in it? Furthermore, I believe that for all of its high-sounding idealism, that it is actually quite a common view. I think most people today would agree with this as the definition of the ideal relationship.
So if our culture takes such a beautiful and inspirational view of relationships, why are they so notoriously difficult? Why is the divorce rate nearly 50%?
Here’s a thought experiment that gets to the heart of my point: Take the above quote, and substitute the word “God” for “partner”. Here’s how it would read:
“Your partner [God] must ideally complete you in a profound way, making you challenge your fears and inner darkness, and help you ultimately realize your deepest potential…”
How did the words “partner” and “God” become interchangeable, so that they both seem to fit into the paragraph? It’s stunning if you really think about it.
But I personally think it can be understood from a cultural and spiritual perspective: we are spiritual creatures, but as our society becomes gradually secularized and spirituality loses its place in the fabric of our lives those spiritual needs are displaced into other areas. With the erosion of religion in our time, we have compensated through an ‘over-spiritualization’ of romantic relationships.
So what is the problem with this? Simply that it puts extremely unrealistic expectations on romantic relationships—which can ultimately be corrosive. When our partner fails to meet our emotional, intellectual, sexual, and now spiritual needs, we feel that our relationship is somehow inadequate, that it’s somehow a failure.
And just as a side note, isn’t it astonishing to think how within just a few generations, humans went from a purely utilitarian view of relationships—that marriage is basically a contract which secures a foundation for our children, who will one day keep the family farm going and care for me and my wife in our old age—to a view which is so lofty that it’s a pie-in-the-sky fantasy? No wonder there is so much hesitation, fear and confusion around marriage.
But getting back to the problem of this hyper-romantic view of marriage; if you think about it in a more technical theological language, it’s actually a form of idolatry. What is idolatry? It’s a fancy word that simply means the worship of false gods, of idols. It important to recognize that our culture sacrifices at the altar of romantic love because it’s important to recognize how this distorts and burdens our relationship expectations.
And this is consistent with what marriage experts will tell you. Read the classic, “Fighting for Your Marriage”, the best selling marriage enhancement and divorce prevention book, and they will echo this. They will also tell you not to think of marriage as the source of all earthly happiness and fulfillment;
Our focus on marriage as a relationship primarily about happiness has diminished marriage, and we need to reinvision marriage as an opportunity to practice the virtues of friendship, loyalty, and generosity. To simply try to be happier or to be more in love is not the path we suggest you follow. Ironically, that may be the path on which you are least likely to find happiness. Although we want to teach you how to preserve happiness, our focus is on teaching you how to walk the deeper paths of commitment, forgiveness, and friendship. When you walk THESE paths together, you will find love and happiness throughout your journey, because these are the characteristics research tells us predict lifelong happiness and love. (Fighting for Your Marriage, p.5-6)
This quote tells us 2 things. First, that the purely romantic ideal of marriage is a harmful illusion that’s going to lead you away from true happiness. And second, it speaks of a more fruitful understanding, as the authors attempt to redefine what makes a marriage truly happy. What struck me was their redefinition of marriage as, “an opportunity to practice the virtues of friendship, loyalty, generosity, commitment, and forgiveness…” It’s striking because these virtues all have religious or spiritual significance. Friendship (love of neighbour), loyalty, commitment (aspects of faith), generosity (charity), forgiveness (as Jesus says, “Forgive 70 X7”)… And this book is written by social scientists in 2001; not priests or theologians. This is a completely secular scientific publication and yet it confirms what our ancient spiritual teachings have been saying for millenniums.
This is what I meant at the beginning of this discussion when I said that there is no separate “Spirituality of Marriage.” Marriage is just another dimension to the spiritual playing field where we live out our existing spiritual lives.
You may have heard the quote; “Marriage is not a place where we go to take from. It is a place we go to give our selves.” Marriage then, just as the spiritual life, is all about giving ourselves to the other in the spirit of generosity and love; the same dynamic at the heart of our ancient spiritual tradition.
And what does it tell us that the same spiritual dynamics are at play inside or outside marriage? Quite profoundly, that all loving relationships, all human activity, falls directly under God’s loving providence. The fact that these same spiritual laws are just as relevant to the realm of marriage should tell us to wipe our feet, for we are about to tread upon some holy ground indeed.
Thank you very much and God bless.
*******
Discussion Questions
1) Read the following quote from Fighting for Your Marriage:
Our focus on marriage as a relationship primarily about happiness has diminished marriage, and we need to reinvision marriage as an opportunity to practice the virtues of friendship, loyalty, and generosity. To simply try to be happier or to be more in love is not the path we suggest you follow. Ironically, that may be the path on which you are least likely to find happiness. Although we want to teach you how to preserve happiness, our focus is on teaching you how to walk the deeper paths of commitment, forgiveness, and friendship. When you walk THESE paths together, you will find love and happiness throughout your journey, because these are the characteristics research tells us predict lifelong happiness and love. (Fighting for Your Marriage, p.5-6)
What do you think of this ‘service-based’ redefinition of marriage? Does it challenge or confirm your expectations of marriage?
2) Do you agree or disagree that these marriage-virtues of “commitment, generosity, friendship, forgiveness” have a spiritual dimension? And if so, how might they be cultivated in your own relationship? (i.e. praying together, attending church or service group, spiritual reading & discussion, yoga, volunteering together, adopting a child, etc.)
3) People come from different faith traditions, and are in different places on their spiritual journey. What are the similarities and differences between you and your partner? And despite any differences, how might you walk common spiritual ground together?
Closing Prayer:
Gracious and loving God;
Be with us as we prepare to cross this great threshold of marriage. In it, may we discover a love that is truly holy and pleasing to you.
But Lord, despite our desire to grow in holiness and love, we also know all too well our weaknesses and temptations. We know our blindness and our shortcomings. We also know the stresses and fears that go along with this military lifestyle; the deployments, the postings, and of course, the dangers of combat and the toll it can take on our lives and our relationships. This is all the more reason to ask for your help in building our relationships on solid ground.
Grant us the clarity and insight to see marriage not as a place to be served, but as a place to serve. Let us love our partners selflessly, just as you love us. And may your holy virtues of love, forgiveness and generosity govern our marriages and bring us to a lasting and profound happiness.
Amen
Sunday, March 22, 2009
LESSON FOR A YOUNG PADRE
The first insight I've had as a Canadian Forces Chaplain has come to me by virtue of the transient nature of the CF workplace.
In a typical job, you begin work knowing you're going to have time to bond with your coworkers, so you become more casual in terms of getting to know them. The time spent together say at lunch or walking to a meeting together is often taken for granted because you anticipate this sort of thing to be routine over the course of your worklife.
But I've discovered at CFB Stadacona that Chaplains here have many work locations, and I have moved into my second office in just 6 short weeks. Plus, because its a Navy base Chaplains are often deployed to sea for months on end, and my office has been a revolving door of co-workers (co-Padres) coming and going. Furthermore, we are ready to recieve two new Chaplains, while others are leaving for courses, postings etc. all the time.
So far the only consistency has been inconsistency.
And here's the thing; I really like my co-workers and have become friends with many of them... So I've really been trying to be more deliberate about making the most of our time together, given the ever-shifting nature of our workplace. I really want to make every encounter count; to have the ears to hear what needs to be heard, and
to have the grace to know what needs to be said.
But then I took a step back and realized that this was really no different than any other situation in life; we truly never know what life will bring, or how and when we will be separated from those we love. What was happening in my workplace was really just a heightening my appreciation for the transient nature of reality, period.
This being said, I must remain attentive to slipping back into autopilot mode where encounters with others slip through the filters of appreciation. A wonderful teacher I've recently discovered along this path has been Evelyn Underhill, through a book of guided meditations called: "Grace through Simplicity: The Practical Spirituality of Evelyn Underhill." Here's a reflection that's been a great help:
Reality is with us
inviting our comtemplation pertpetually
but we are, to be honest,
more often than not too frightened,
lazy, and suspicious to respond.
We are too arrogant to still our thought
and let Reality in,
to let God have his way.
Our vision is hung
with the cobwebs of the mind;
prejudice, cowardice, sloth.
Our souls need a spring cleaning
a turning out, a rearrangement
of our mental furniture;
a wide opening of closed windows
so that the notes of the wild birds
beyond our garden
come to us
fully charged with wonder and freshness
and drown with their music
the noise of the gramophone within.
Opening our souls to reality
requires faith and hard work.
But work at it and we will discover
we have been living in a stuffy world
while our inheritance
is a world of morning glory
where every field mouse
is a celestial messenger
and every thrusting bud
is charged with the full significance of life.
In a typical job, you begin work knowing you're going to have time to bond with your coworkers, so you become more casual in terms of getting to know them. The time spent together say at lunch or walking to a meeting together is often taken for granted because you anticipate this sort of thing to be routine over the course of your worklife.
But I've discovered at CFB Stadacona that Chaplains here have many work locations, and I have moved into my second office in just 6 short weeks. Plus, because its a Navy base Chaplains are often deployed to sea for months on end, and my office has been a revolving door of co-workers (co-Padres) coming and going. Furthermore, we are ready to recieve two new Chaplains, while others are leaving for courses, postings etc. all the time.
So far the only consistency has been inconsistency.
And here's the thing; I really like my co-workers and have become friends with many of them... So I've really been trying to be more deliberate about making the most of our time together, given the ever-shifting nature of our workplace. I really want to make every encounter count; to have the ears to hear what needs to be heard, and
to have the grace to know what needs to be said.
But then I took a step back and realized that this was really no different than any other situation in life; we truly never know what life will bring, or how and when we will be separated from those we love. What was happening in my workplace was really just a heightening my appreciation for the transient nature of reality, period.
This being said, I must remain attentive to slipping back into autopilot mode where encounters with others slip through the filters of appreciation. A wonderful teacher I've recently discovered along this path has been Evelyn Underhill, through a book of guided meditations called: "Grace through Simplicity: The Practical Spirituality of Evelyn Underhill." Here's a reflection that's been a great help:
Reality is with us
inviting our comtemplation pertpetually
but we are, to be honest,
more often than not too frightened,
lazy, and suspicious to respond.
We are too arrogant to still our thought
and let Reality in,
to let God have his way.
Our vision is hung
with the cobwebs of the mind;
prejudice, cowardice, sloth.
Our souls need a spring cleaning
a turning out, a rearrangement
of our mental furniture;
a wide opening of closed windows
so that the notes of the wild birds
beyond our garden
come to us
fully charged with wonder and freshness
and drown with their music
the noise of the gramophone within.
Opening our souls to reality
requires faith and hard work.
But work at it and we will discover
we have been living in a stuffy world
while our inheritance
is a world of morning glory
where every field mouse
is a celestial messenger
and every thrusting bud
is charged with the full significance of life.
Monday, March 9, 2009
Reflection for the 2nd Week of Lent
***delivered at CFB Shearwater Chapel, March 9 09, Dartmouth NS
The story of Abraham’s willingness to kill his own son is a story that continues to fascinate, and to some extent, horrify us.
God asks Abraham to sacrifice his son Isaac. Abraham agrees, and takes him up the hill to prepare an altar for human sacrifice. But just when he is about to cut his son’s throat, God brings the Horror Show to a halt and says, “Enough already – I was just testing you! …But congrats you passed the test, and now I will greatly reward you in return with innumerable descendants and protection from enemies etc.”
We find it scandalous and thats the point. Its meant to shock us.
But the thing that we forget about the story is how scandalous it would be for an elderly man 5000 yrs ago to sacrifice a child, especially a son. Back then they had no pension funds, no money in the bank; and like many 3rd world countries today, having offspring was their way of ensuring they were cared for in their twilight years. But Abraham throws even THIS into the wind as he brings Issac up the hill for slaughter, passionatley following the will of God.
But the shock in this story is to drive home a point. The story of Abraham—when you get down to its bare bones—is a story of God’s goodness. But it is a goodness that comes only after Abraham is stripped of his attachments and places himself whole-heartedly in the hands of God.
But how far have we come from this principle. Rather than letting go and trusting in God, we live in a world that attempts to eliminate every possible contingency of human life.
We live in a world of Life Insurance, Health Insurance, Unemployment Insurance, Car Insurance, House Insurance, RRSPs, GICs, Investment Portfolios. The list goes on and on.
We tend to construct our reality to resemble a giant barricade against the unknown;
a shield against the Big Bad Whatif.
This is not a bad thing; it’s obviously very responsible.
But we can easily get caught up in it. If we focus only on building that fortress around our selves and our immediate interests, it will not be long before we discover that our fortress actually resembles a prison. This fortress mentality can turn us completely inwards and cut us off from our call to be present to the other. And this seriously impedes our relationship with God.
A good counterpoint to this can be found in one of my favorite Bruce Coburn lyrics: “Some will run, some will stand, everything is empty but the open hand.” The point is, How can we live with an open hand when we’re using those hands only to build our private fortresses?
I’m thinking about these questions because I am entering a phase in my life where I am discerning marriage, and am thinking about how my decisions and what happens to me is going to deeply, deeply impact other people in my life.
And to be honest, there’s an anxiety creeping in. I too am finding myself seduced into fortress building mode, and recognize that I have to be vigilant against it.
So I asked my good friend about this; he’s a wise man with 9 children and many more grandchildren. He said to me, “You know Stephen, life is about doing your best but then letting go. The more you try to impose expectations on people or situations, the more you will be disappointed. This notion of any kind of profound ‘control’ over life is absurd.”
When I heard this it struck a chord deep inside me that resonated with my faith.
I thought: Isn't this true? Doesn’t it so often feel like we’re at the mercy of mysterious forces, coincidences and events? Isn’t it true that no matter what barriers we try to throw up to protect ourselves, we are perpetually vulnerable? What good is it then to cling to illusions of control in such a universe?
However this is where the Gospel comes into the picture. That’s the good news that releases us from this anxiety. If we truly ‘live and dwell and have our being in God,’ what can trouble us? Or again, from our Second reading from Romans 8: “If God is for us, who can be against us? He who did not spare his own Son, but handed him over for us all, how will he not also give us everything else along with him?”
Faith itself is an invitation to surrender our burdens at the feet of Him who loves us so much he would give up even his beloved Son.
And this is what Lent is really about, because after all, why did Jesus retreat into the desert in the first place? Because the desert is a place of solitude, a place to strip away all those distractions and illusions that hold us back from what is truly important in life, those things that keep us from realizing ‘that everything is empty but the open hand.”
And so we pray;
Gracious and loving God, Help us truly meditate upon our profound vulnerability; strip away all our distractions, attachments, and fantasies of invincibility. And we ask that you free us from anxiety by helping us to ‘let go’, drawing us deeper into your Holy Mystery, and thereby making space in our hearts for the other.
The story of Abraham’s willingness to kill his own son is a story that continues to fascinate, and to some extent, horrify us.
God asks Abraham to sacrifice his son Isaac. Abraham agrees, and takes him up the hill to prepare an altar for human sacrifice. But just when he is about to cut his son’s throat, God brings the Horror Show to a halt and says, “Enough already – I was just testing you! …But congrats you passed the test, and now I will greatly reward you in return with innumerable descendants and protection from enemies etc.”
We find it scandalous and thats the point. Its meant to shock us.
But the thing that we forget about the story is how scandalous it would be for an elderly man 5000 yrs ago to sacrifice a child, especially a son. Back then they had no pension funds, no money in the bank; and like many 3rd world countries today, having offspring was their way of ensuring they were cared for in their twilight years. But Abraham throws even THIS into the wind as he brings Issac up the hill for slaughter, passionatley following the will of God.
But the shock in this story is to drive home a point. The story of Abraham—when you get down to its bare bones—is a story of God’s goodness. But it is a goodness that comes only after Abraham is stripped of his attachments and places himself whole-heartedly in the hands of God.
But how far have we come from this principle. Rather than letting go and trusting in God, we live in a world that attempts to eliminate every possible contingency of human life.
We live in a world of Life Insurance, Health Insurance, Unemployment Insurance, Car Insurance, House Insurance, RRSPs, GICs, Investment Portfolios. The list goes on and on.
We tend to construct our reality to resemble a giant barricade against the unknown;
a shield against the Big Bad Whatif.
This is not a bad thing; it’s obviously very responsible.
But we can easily get caught up in it. If we focus only on building that fortress around our selves and our immediate interests, it will not be long before we discover that our fortress actually resembles a prison. This fortress mentality can turn us completely inwards and cut us off from our call to be present to the other. And this seriously impedes our relationship with God.
A good counterpoint to this can be found in one of my favorite Bruce Coburn lyrics: “Some will run, some will stand, everything is empty but the open hand.” The point is, How can we live with an open hand when we’re using those hands only to build our private fortresses?
I’m thinking about these questions because I am entering a phase in my life where I am discerning marriage, and am thinking about how my decisions and what happens to me is going to deeply, deeply impact other people in my life.
And to be honest, there’s an anxiety creeping in. I too am finding myself seduced into fortress building mode, and recognize that I have to be vigilant against it.
So I asked my good friend about this; he’s a wise man with 9 children and many more grandchildren. He said to me, “You know Stephen, life is about doing your best but then letting go. The more you try to impose expectations on people or situations, the more you will be disappointed. This notion of any kind of profound ‘control’ over life is absurd.”
When I heard this it struck a chord deep inside me that resonated with my faith.
I thought: Isn't this true? Doesn’t it so often feel like we’re at the mercy of mysterious forces, coincidences and events? Isn’t it true that no matter what barriers we try to throw up to protect ourselves, we are perpetually vulnerable? What good is it then to cling to illusions of control in such a universe?
However this is where the Gospel comes into the picture. That’s the good news that releases us from this anxiety. If we truly ‘live and dwell and have our being in God,’ what can trouble us? Or again, from our Second reading from Romans 8: “If God is for us, who can be against us? He who did not spare his own Son, but handed him over for us all, how will he not also give us everything else along with him?”
Faith itself is an invitation to surrender our burdens at the feet of Him who loves us so much he would give up even his beloved Son.
And this is what Lent is really about, because after all, why did Jesus retreat into the desert in the first place? Because the desert is a place of solitude, a place to strip away all those distractions and illusions that hold us back from what is truly important in life, those things that keep us from realizing ‘that everything is empty but the open hand.”
And so we pray;
Gracious and loving God, Help us truly meditate upon our profound vulnerability; strip away all our distractions, attachments, and fantasies of invincibility. And we ask that you free us from anxiety by helping us to ‘let go’, drawing us deeper into your Holy Mystery, and thereby making space in our hearts for the other.
Friday, February 6, 2009
A Prayer for Ministry
Loving God,
Let me feel your mercy
Hidden God,
Help me find your presence
Lord God,
Come into our hearts
That we may radiate Your love
to those who need You most.
AMEN
Let me feel your mercy
Hidden God,
Help me find your presence
Lord God,
Come into our hearts
That we may radiate Your love
to those who need You most.
AMEN
Friday, January 30, 2009
The Meeting House: A Model of Discipleship
Ive recently been blessed with the opportunity to worship with my Protestant bretheren at The Meeting House, a Mennonite-based church that happens to be the fastest growing church in all of Canada. As a Catholic, this experience has been invaluable, as it has clearly shown me where the Catholic church needs to grow.
I expected first of all blown away by the preaching. Thats the old cliche; that Protestants have great preaching while for Catholics its all about the Mass. Well this is certainly true. But what really struck me was the issue of discipleship. The Meeting House had regular projects for the entire congregation to follow Christ more closely. Their focus at the time was relieving the suffering of AIDS victims in Africa through the assembling of 'Care Kits', and by sending volunteers to work abroad in Zimbabwe.
However I want to stress that this is not simply ambitious social work; the remarkable thing about the Meeting House is that their projects are truly done in a spirit of community. This is cultivated organically as half of the worship takes place in the context of intimate house-church gatherings where the congregants actually get to know each other personally and can truly feel that they are on this great journey of faith together.
It was seeing this sort of thing week after week that made me realize that as Catholics, we may have charity divisions within our church that are effective (i.e. Development and Peace), but the average parishioner is far removed from any meaningful participation in collective service projects, beyond the occasional 'second collection'.
But the deeper issue is not about whether or not we are doing enough 'good works'. The deeper issue is discipleship. It seems as though as Catholics, we are cultivated through the sacraments of first communion and confirmation--but then its like we plateau; just when were at the gate and ready to go, we are given few opportunities to actually live out this calling in the context of our faith community.
Ive met many Catholics who want to do more through their church but just dont know what to do (Ive been there myself!). They hand out the hymnals or volunteer at sunday school, and this may occupy them for a short season, but these are young people who are highly skilled and have much to offer, and soon find themselves back in the pews frustrated and withdrawn.
The question the Catholic Church must ask is, How can we foster discipleship in our congregations that is a lifelong journey of growth and service in Christ, and is also a communal response to God's salvific activity?
Thankfully, ecumenical exchanges such as this can help illuminate this question.
I expected first of all blown away by the preaching. Thats the old cliche; that Protestants have great preaching while for Catholics its all about the Mass. Well this is certainly true. But what really struck me was the issue of discipleship. The Meeting House had regular projects for the entire congregation to follow Christ more closely. Their focus at the time was relieving the suffering of AIDS victims in Africa through the assembling of 'Care Kits', and by sending volunteers to work abroad in Zimbabwe.
However I want to stress that this is not simply ambitious social work; the remarkable thing about the Meeting House is that their projects are truly done in a spirit of community. This is cultivated organically as half of the worship takes place in the context of intimate house-church gatherings where the congregants actually get to know each other personally and can truly feel that they are on this great journey of faith together.
It was seeing this sort of thing week after week that made me realize that as Catholics, we may have charity divisions within our church that are effective (i.e. Development and Peace), but the average parishioner is far removed from any meaningful participation in collective service projects, beyond the occasional 'second collection'.
But the deeper issue is not about whether or not we are doing enough 'good works'. The deeper issue is discipleship. It seems as though as Catholics, we are cultivated through the sacraments of first communion and confirmation--but then its like we plateau; just when were at the gate and ready to go, we are given few opportunities to actually live out this calling in the context of our faith community.
Ive met many Catholics who want to do more through their church but just dont know what to do (Ive been there myself!). They hand out the hymnals or volunteer at sunday school, and this may occupy them for a short season, but these are young people who are highly skilled and have much to offer, and soon find themselves back in the pews frustrated and withdrawn.
The question the Catholic Church must ask is, How can we foster discipleship in our congregations that is a lifelong journey of growth and service in Christ, and is also a communal response to God's salvific activity?
Thankfully, ecumenical exchanges such as this can help illuminate this question.
Tuesday, January 27, 2009
On Churchgoing
I was recently talking to a mother concerned that her adult daughters were no longer interested in going to church. She wanted to know what could be done to get them going again, since thats how they were brought up. Not an uncommon situation.
I told her that not going to church was only the symptom. The heart of the matter was the issue of whether or not they had a personal relationship with Jesus; because it is from that relationship that the Christian life flows. Going to church, prayer, charity etc. are all expressions of that inner life of faith, that place where we encounter the living Christ.
"So, how do I get them to encounter the living Christ?" ...The good news is that a lot of that is up to Christ - so relax! But of course concerned parents want to do something, so here's what I propose:
1) Pray for that relationship between Jesus and your loved one to spark.
2) Model the Christian life: if your kids see you going to church but know that deep inside you're just going to keep up with the Jonses, some soul-searching may be called for. Make sure your own house is in order before trying to save the world. The best evangelism is when people encounter that deep peace and love of Christ in your heart and then put two and two together. To quote St Francis: "Preach the Gospel at all times; and when necessary, use words."
3) Discover and Address the Blockage. Often it is a particular issue that keeps people from faith. Perhaps they feel that Christianity is complicit with colonialism; then maybe its time they discovered Liberation Theology. Maybe they think they cant be Christian because Christians are dumb and dont believe in dinosaurs or science; then maybe its time they checked out Intelligent Design Theory etc.
I told her that not going to church was only the symptom. The heart of the matter was the issue of whether or not they had a personal relationship with Jesus; because it is from that relationship that the Christian life flows. Going to church, prayer, charity etc. are all expressions of that inner life of faith, that place where we encounter the living Christ.
"So, how do I get them to encounter the living Christ?" ...The good news is that a lot of that is up to Christ - so relax! But of course concerned parents want to do something, so here's what I propose:
1) Pray for that relationship between Jesus and your loved one to spark.
2) Model the Christian life: if your kids see you going to church but know that deep inside you're just going to keep up with the Jonses, some soul-searching may be called for. Make sure your own house is in order before trying to save the world. The best evangelism is when people encounter that deep peace and love of Christ in your heart and then put two and two together. To quote St Francis: "Preach the Gospel at all times; and when necessary, use words."
3) Discover and Address the Blockage. Often it is a particular issue that keeps people from faith. Perhaps they feel that Christianity is complicit with colonialism; then maybe its time they discovered Liberation Theology. Maybe they think they cant be Christian because Christians are dumb and dont believe in dinosaurs or science; then maybe its time they checked out Intelligent Design Theory etc.
Thursday, January 22, 2009
Prayer of the Chalice
by Francis Nuttall
Father, to Thee I raise my whole being,
a vessel emptied of self. Accept Lord,
this my emptiness, and so fill me with
Thyself - Thy Light, Thy Love, Thy
Life - that these, Thy precious Gifts
may radiate through me and overflow
the chalice of my heart into
the hearts of all with whom I
come in contact this day
revealing unto them
the beauty of
Thy Joy
and
Wholeness
and
the
serenity
of Thy Peace
which nothing can destroy.
Father, to Thee I raise my whole being,
a vessel emptied of self. Accept Lord,
this my emptiness, and so fill me with
Thyself - Thy Light, Thy Love, Thy
Life - that these, Thy precious Gifts
may radiate through me and overflow
the chalice of my heart into
the hearts of all with whom I
come in contact this day
revealing unto them
the beauty of
Thy Joy
and
Wholeness
and
the
serenity
of Thy Peace
which nothing can destroy.
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