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Enough will never be enough

We thirst for something far greater than this world can satisfy. So we are always disappointed. Always. But disappointment is itself a gift. Disappointment drives our search for life. We go from one false promise to another, gobbling up things and people in great gulps only to find them go tasteless too soon. And that is the secret of contentment.

It’s when we discover that enough will never be enough that we can finally stop kicking and scratching our way through life, put it all down, and let God be the point of the compass for us. Then we are ready to link arms with the rest of the human race as partners in the great enterprise of life. Then we realize not only the insufficiency of the other on whom we have put the burden of our emotional satisfaction, but of ourselves as well. Because neither we nor they are God, we can finally be gentle with one another.

From Called to Question: A Spiritual Memoir by Joan Chittister (Sheed & Ward, 2004).


Feast of John Keble

The surest way to uphold or restore our endangered church will be for each of her anxious children, in his own place and station, to resign himself more thoroughly to his God and Savior in those duties, public and private, which are not immediately affected by the emergencies of the moment: the daily and hourly duties, I mean, of piety, purity, charity, justice.

From “National Apostasy” by John Keble, quoted in Glorious Companions: Five Centuries of Anglican Spirituality by Richard H. Schmidt (Eerdmans, 2002).


My messy house

Children are frequently astonished to discover that the psalmists so freely express the more unacceptable emotions, sadness and even anger, even anger at God, and that all of this is in the Bible that they hear read in church on Sunday morning.

Children who are picked on by their big brothers and sisters can be remarkably adept when it comes to writing cursing psalms, and I believe that the writing process offers them a safe haven in which to work through their desires for vengeance in a healthy way. Once a little boy wrote a poem called “The Monster Who Was Sorry.” He began by admitting that he hates it when his father yells at him; his response in the poem is to throw his sister down the stairs, and then to wreck his room, and finally to wreck the whole town. The poem concludes: “Then I sit in my messy house and say to myself, ‘I shouldn’t have done all that.’” “My messy house” says it all: with more honesty than most adults could have mustered, the boys made a metaphor for himself that admitted the depth of his rage and also gave him a way out. If that boy had been a novice in the fourth-century monastic desert, his elders might have told him that he was well on the way toward repentance, not such a monster after all, but only human. If the house is messy, they might have said, why not clean it up, why not make it into a place where God might wish to dwell?

From “Repentance” in Amazing Grace: A Vocabulary of Faith by Kathleen Norris (Riverhead Books, 1998).


John Donne

Death be not proud, though some have called thee
Mighty and dreadful, for thou art not so,
For those whom thou think’st thou doest overthrow
Die not, poor death, nor yet canst thou kill me.
From pleasure, than from thee, much more must flow,
And sooner our best men with thee do go,
Rest of their bones, and souls delivery.
Thou art slave to fate, chance, kings, and desperate men,
And dost with poison, war, and sickness dwell,
And poppy, or charms can make us sleep as well,
And better than thy stroke; why swell’st thou then?
One short sleep past, we wake eternally,
And death shall be no more; death, thou shalt die.

Holy Sonnet No. 10 by John Donne, quoted in Glorious Companions: Five Centuries of Anglican Spirituality by Richard H. Schmidt (Eerdmans, 2002).

For Palm Sunday

Palm Sunday some years back in Atlanta, I don’t remember which. But we are doing our thing—having our annual dramatic reading of the passion story, and it is going particularly well this year. We practiced hard and it shows. The narrator is great. Jesus knows his lines. And then the part comes when Pilate says what he says every year. What do you want me to do with this man? This is the signal for the whole congregation to get in on the action. And the crowd yells, CRUCIFY HIM! CRUCIFY HIM! Bloodcurdling effect. Very satisfactory.

And while the crowd’s pretended rage is still ringing in our ears, from about two-thirds back in the pews, comes a woman’s voice bellowing. NO. NO. NO. Not my Boy. No. Don’t. Not my Boy. And then sobs throbbing through the air to break your heart.

We are appalled, deeply appalled. What had been an audience is becoming something else. What is happening? Somehow 400 observers are transformed into a body of witnesses. I crane my neck and see that someone sitting near her comforts her. Well, thank God. They look for all the world like Mary and John lost at the foot of the cross, her head collapsed on the shoulder of her pew-mate, whose name, I remember, is actually John.

We sit in silence, all of us, for a timeless time. For what had been a well-done scripted and rehearsed play has become anamnesis, has become Real Presence. And the veil of the temple is torn in two. She is there at the foot of the cross. Perhaps you would have diagnosed her as mentally ill or maybe drunk—but she is there and she is our host and takes us there too.

What if we had ushered her out? What a loss. But we didn’t and she was peculiar and beautiful and rich with gifts to give and plugged into the power like I’ve never seen before. Where else would such a woman belong on Palm Sunday during the Passion of Our Lord but in the Body of Christ?

From “Behold Your Mother” in Alive and Loose in the Ordinary: Stories of the Incarnation by Martha Sterne. © 2006. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com.


In the Cross

Augustine says that Christ is present among those who are ‘in severe trial’, and goes on to say that ‘we progress by means of trial. No one knows himself except through trial’. How true that is. The cross is about being broken. Many years ago I worshipped in a ‘storefront church’ in the London docks, and one of our favourite hymns was ‘Jesus, keep me near the Cross’. The chorus is:

In the Cross, in the Cross,
Be my glory ever
Till my raptured soul shall find
Rest beyond the river.

A large West Indian lady, known by all of us as Aunt Matilda, always sang ‘ruptured’ instead of ‘raptured’, and her voice was so powerful that the whole congregation followed her. Yet in a way she was right. The cross does involve a rupture, a break, a cleavage. It is a moment of division and disturbance, a point of crisis, a breaking point.

From We Preach Christ Crucified by Kenneth Leech. Tenth anniversary edition. Copyright © 1994, 2005. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org.


Jesus in anger

In praying over the incidents in the New Testament where Jesus is moved to anger, I’ve come to understand that anger, in and of itself, isn’t wrong. Jesus did indeed get angry—very angry—but he never lashed out in manic rage. When Jesus chased the money changers from the temple, he “fashioned a whip out of cords” (John 2:15). In meditating on this scene, I kept asking myself why he would take the time, in a moment of rage, to make a weapon. In some ways, the action makes him seem intent on inflicting severe physical punishment. As I puzzled over the incident, I grew more confused. A friend of mine, a scientist who has a reason for everything, has a theory: “I think he was giving himself time to channel the anger and get it under control. He didn’t want to lash out in a blind rage. He wasn’t seeking hand-to-hand combat. He was slowing himself down.”

From Praying Thieves and the God Who Loves Them No Matter What by Anne Marie Drew. © 2006. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com.


Handing Himself over


If the truth of God is disclosed and the glory of God is manifest in Jesus, then the truth of God must be this, and the glory of God must appear in this—that God so initiates and acts that He destines Himself to enter into passion, to wait and to receive.

Of His own will and freedom God so acts as to enter into passion, to encompass His own passion. This, as John sees it, is the truth of God, and it is in this that the glory of God is manifested at its deepest level. The glory of God is disclosed at its primary level in the work and activity of God; but that glory appears at its deepest level when the activity of God achieves the exposure of God, when by His working God destines Himself to the necessity of waiting. One might say that the ultimate glory of God’s creativity is the creation of His own exposure to that which He has created: that of all that God has done in and for the world the most glorious thing is this—that He has handed Himself over to the world, that He has given to the world not only power of being but also that power to affect Himself which is best described as power of meaning.

From The Stature of Waiting by W. H. Vanstone. © 1982, 2006. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com.


Maundy Thursday

Ordinary life discloses to us, in the experience of loving, this dimension of glory—discloses the transcendence of loving over everything else that a human being can do. The Gospel of John suggests to us that the divine glory, in that ultimate dimension in which it appears in the handing over of Jesus, is of this same shape, though on a vaster scale. There is in it something whose shape we know and can recognize—the shape of the glory of loving. There is in the God Who is disclosed in Jesus first the glory of signs and mighty works—the glory of free and unfettered activity and achievement; but when Jesus destines himself, by His own will and initiative, to wait at the end of exposure and helplessness, there is disclosed, as the ultimate dimension of the divine glory, that same glory which we dimly perceive in our own experience when, because we love, we destine ourselves to wait and to be exposed and to receive. The glory of that waiting figure in Gethsemane is not wholly strange and unfamiliar to us—not so strange that we could mistake it for misfortune and regard the figure with pity or sheer incomprehension. The glory of God which finally appears in the waiting figure in the Garden is the glory of that not wholly unfamiliar activity which always, in the end, destines itself to waiting—the activity of loving.

From The Stature of Waiting by W. H. Vanstone. © 1982, 2006. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com.


Good Friday

The real tragedy of Good Friday was the death of Judas. This death was truly tragic, meaningless, violent and desperate. Much of my ministry has been spent with people who have died tragic deaths. Others have lived lives which have been devoid of hope. I think particularly of the experience of many heroin addicts as they moved towards despair. Unless we can identify in some way with this loss of hope, we have not begun to understand the Good Friday experience. In fact only those who know something of the meaning of despair can come to experience victory. Only the dead can appreciate resurrection, and all Christians must confront and experience the darkness as they move along the way to death. One of the worst aspects of the darkness which we face is the painful fear that some of the darkness we encounter may not be redeemable, that it may be the darkness of original sin. Yet this too must be faced in trust and confidence.

This entry into the darkness is the very heart of faith and of hope. To be a Christian at all is to enter this dark night: the night in which we do not know the way but in which God becomes luminously present. This dark night is a paradigm of the paschal transformation by which we are integrated into the life of God.

From We Preach Christ Crucified by Kenneth Leech. Tenth anniversary edition. Copyright © 1994, 2005. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Holy Saturday

The third procession is that of the Easter Vigil ceremony which is held on the night before Easter Day and once again it is possible to come into this central moment of the Christian year, the celebration of the completion of salvation, by the simplest of ways, by walking, bowing, standing, breathing, being. On Easter night we are on even more fundamental ground in the simplicities of this procession, which is shaped by the basic elements of earth, of air, of fire, and of water. There is silence at the basis of it: when all lights in the church are extinguished, we stand with Adam in darkness, at the moment of creation, in earth and air only, until new light is struck out of the rock. The Scripture readings of the Vigil will later emphasize this beginning, by using Genesis, with the creation of all things, of which humankind is the crown, the complete image of God. This is the time of new beginning, a new creation, and therefore especially it is the time of the catechumens; this is, those who are preparing for baptism, and for those already baptized who are with them as they go towards baptism, the unifying basis of Christian life. There is in this moment of darkness a sense of alienation, of exile, of not being at home, created in the image of God but still far off, helpless of ourselves to change. From the rock of the tomb a new light is struck from flint and shines into darkness. A candle is lit and from it small candles take their light, so that behind each small candle-flame there is the face of a human person newly made in Christ whose only identity in the darkness is that of this new light. We are taken into a new dimension of life which is pure gift. We are with the reconciled, with the baptized, with the risen Lord, who is the new Adam. It is the first and timeless day of a new creation.

From In the Company of Christ: A Pilgrimage Through Holy Week by Benedicta Ward. Copyright © 2005. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org.

Wishing you a joyful Easter

Here and now in this new dawn there is someone who weeps, broken-hearted, in a garden and hears her name. The young man is risen, death is taken into victory, but it is still a time of tears, both of sorrow and of longing and of wonder for amazing love. It is overwhelming: as Anselm of Canterbury (1033-1109) wrote, meditating on the meeting of this new Eve in this new garden with the new Adam:

The Lord called her ‘Mary’,
the name he had so often called her by as if to say,
‘I know who you are, and what you want;
behold me; do not weep, I am he whom you are seeking.’
At once her tears were changed;
I do not believe they stopped at once,
but where once they were wrung from a heart
broken and self-tormenting,
they flow now from a heart exulting.

From In the Company of Christ: A Pilgrimage Through Holy Week by Benedicta Ward. Copyright © 2005. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org.

A loose thread

April 9

I found a loose thread in the sleeve of my jacket the other day and hesitated to pull it off in case it unraveled the entire seam. I did it anyway and of course the whole lining came apart. This made me think of certain questions we are reluctant to ask ourselves. We think twice about dealing with them in case we make a worse rip in the fabric of the story we tell about ourselves. Just now, as we approach the celebration of Easter, I am not sure that I want to ask: “How real will my Easter joy be this year?” Questions about the authenticity of our feelings scare us. Where might it lead if I start wondering whether my religious experience is fake?

So what is authentic Easter joy? Well, I do know it isn’t relief at the return of spring, however welcome that is. Easter joy has to be something that I would experience just as much in the southern hemisphere, where Easter heralds the onset of winter cold. Easter joy is not a seasonal mood of uplift.
Neither is Easter joy to be confused with a sense that Jesus’ resurrection is a reassuring illustration of the adage “All’s well that ends well.” A penetrating remark made by the fearless Anglican philosopher Donald McKinnon has always haunted me. He claimed that a lot of conventional talk about the resurrection misrepresented it as “a descent from the cross given greater dramatic effect by a thirty-six-hour postponement.” The counterfeit version of Easter joy depends on the make-believe that God pulls a surprise “happy ending” on us after the ghastly setback of Jesus’ crucifixion. Jesus is presented as a Houdini figure who, it seems, could not possibly have gotten out of the ultimate trap of crucifixion and burial in a sealed tomb. But no! To our relief—our so-called Easter joy—out he comes! All is well and our hero is victorious, the One they couldn’t keep down! Happy Easter! Let’s congratulate ourselves for being on the winning side!

From “The Real Thing” in Compass and Stars by Martin L. Smith. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

The shock of the tomb

April 10

Many of those who are skeptical about the story of the empty tomb and take the stories of Jesus’ appearances as legends opt for an interpretation that is similarly reassuring. They assume the early disciples created the stories to express in a vivid but imaginary way their inner conviction that Jesus’ soul had passed triumphantly and inevitably into heaven. But this is impossible to square with the evidence that the apostles regarded the resurrection as a shocking anomaly. Something utterly unprecedented had happened to transform the dead Jesus, and this transformation involved the passing of his body into an entirely new state. The visible trace of this transformation was an empty grave.

From “The Real Thing” in Compass and Stars by Martin L. Smith. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

The last word

April 11

Easter joy focuses then on why God would do this unique thing to Jesus, something that by definition only he could do. If someone is raised while history is allowed to go on, this is God’s only way of showing us what he is actually like. The resurrection is God’s way of showing that it is the crucified Jesus who is the ultimate manifestation of his identity and character. In the resurrection, it is Jesus-on-the-cross who is confirmed as the “last word” about the nature of divine love and creativity—and divine vulnerability.

From “The Real Thing” in Compass and Stars by Martin L. Smith. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org


In on the joke

April 12

This is where it gets scary. The resurrection only makes sense as God’s “showing his hand” about the meaning of the cross. So I can’t have Easter joy if I don’t find joy in Jesus-on-the-cross. In fact, I can’t even believe in the resurrection, unless I want to believe in a God who would be so crazy as to identify himself with the crucified Jesus. God identifies with Jesus’ choice to risk being crucified, his refusal to make the compromises that could have saved him from it. Paul speaks of the foolishness and weakness of God shown on the cross. The resurrection, far from supporting the notion of a triumphalistic deity of power, mysteriously confirms how deeply hidden and baffling the Creator truly is, as he reveals that he is at one with the man who so willingly exposed himself with an open heart to the fate devised by political power and religious expediency to crush him.

Authentic Easter joy—the genuine pearl of great price—is unfeigned delight in my heart of hearts that a hidden God turns out to be so different from all the stuff, aggressive or sentimental, that gets fabricated about him. Centuries ago, a custom grew up of beginning Easter sermons with a joke, known as the risus paschalis. The subtlety of Easter joy is like getting a joke. It is impossible to explain the resurrection to someone who doesn’t get the foolishness of the cross. You either get it or you don’t. The real God has authenticated himself in an event only the poor in spirit can appreciate. Easter faith comes with a desire to be in on the secret, to get the joke.

From “The Real Thing” in Compass and Stars by Martin L. Smith. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org


Practicing Resurrection

April 13

Wendell Berry, the great environmentalist poet-theologian, has written a piece about somebody he calls a “mad farmer” who goes around shouting, “Practice resurrection!” “Practice resurrection.” That’s not bad advice. It’s certainly what Thomas does—and maybe, just maybe, the other disciples are rehearsing the story and replaying the experience, too. Most of us don’t “get it” the very first time. Most of us spend our lives learning what the reality of resurrection looks like, feels like, and tastes like—because it keeps on happening in new ways every day of our lives.

How do we practice resurrection?

Maybe the most important skill is learning to live in the now, looking toward the future, rather than living in the past. That doesn’t mean we forget about what’s come before, though we are meant to honor what’s good about it, and grieve what is gone if we need to. It also means that we live in hope for the new thing God is doing.

Resurrection means that creation isn’t over and done with. And if we’re made in the image of God, then we’ve got creation work to do. What’s coming may not look exactly like what we knew before, but God promises that it will be abundant and life-giving.

From “Practicing Resurrection” in A Wing and a Prayer by Katharine Jefferts Schori. © 2007. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

Living in expectation

April 14

Practicing resurrection means living in openness. It’s a vulnerable attitude. Jesus invites Thomas to examine his wounds—come and see the ugliest thing you can imagine. God has made it a source of beauty and healing. It means that our fears, our inadequacies, the wretched parts of ourselves, can be the vehicle for new and more abundant life—if we’re willing to confront them honestly and openly. In the baptismal covenant, it’s the second promise we make—to repent and return to the Lord. But it’s not just our wrongdoing—the weak and untried parts of ourselves can be the stuff of new life, too. That’s what exercise is all about—stressing, trying the weak parts of our bodies so that they become stronger. Our psyches and souls can find new strength too if we’re willing to journey within and confront some of that darkness or fear or mystery.

Practice resurrection. Live in open expectation of the new thing God is doing at all times and in all places. It means opening ourselves to that new thing, recognizing that the change it brings will cause some distress. But there is always more abundant life on the other side of the pain and grief that comes with change and growth.

From “Practicing Resurrection” in A Wing and a Prayer by Katharine Jefferts Schori. © 2007. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

"That Which Waited There"

April 16

I am very sure that so long as we are caught in time, we will never be able to see heaven, which I believe is entirely and absolutely seeable. But having arrived at that statement (which, alas, I have discovered is the only definitive one I can actually make at this juncture), I immediately run up against the very core of the problem for me: namely, that I have had what is now euphemistically referred to as a near-death experience. In 1955 when I was having it, there were no easy terms for such, no almost jocular NDE abbreviations to lessen the outréness of the experience.

The whole thing was fairly straightforward, really. I was threatening to miscarry our first child; and the drug I was given, while hardly experimental, was nonetheless new and, as it turns out, highly toxic to some women. Six or seven of us died, in fact. I didn’t . . . Correction: I did, but I came back.

The second most vivid memory of my life is that of sitting, hunched up like a gargoyle, in the upper corner of my hospital room, watching Sam and the nurse beat on my body, trying to restart my heart. The most vivid memory is when the corner opened up and let me out of the room into a tunnel, pleasantly grassed even on its curved surfaces. Walking through it, I could see the light coming from the other end and I could know myself drawn without effort toward That Which Waited There.

I never left the tunnel, though I stood at the edging place where it ceased and the translucent goldenness began. We talked there, just on the brink of the entering, I saying I needed to go back, that there were children I wanted to have before I came . . . and the What Is saying, “Go,” and my soul breaking within me that I was leaving a greater love for a lesser one, but knowing that I must go . . . and knowing as well that I would return and that the What Is and I were, and would be, when I do return.

So it is—and for over fifty years has been—that I cannot, in any discussion of heaven, get beyond the verge where the end of the tunnel met the That Which Waits There. Neither my mind nor my necessity are ever sufficient to push beyond that place.

From “Sweet Reluctance” by Phyllis Tickle, in Heaven, edited by Roger Ferlo. A Seabury Book from Church Publishing. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org


The actuality of the thing

April 17

I do not know—none of us does—what it must have been like to have a dead man materialize through the wall of a meeting room and lay out for public viewing the holes in his hands where his executioners had nailed him to a cross or the rip in his belly where they stabbed him open to hasten his demise. Whatever they felt or experienced, those witnesses to the unspeakable, they knew. They knew what they had seen, and it was enough to persuade them at all costs of the actuality of the thing . . . which is by way of saying that I, too, know what I saw and am persuaded, at all costs, by the actuality of the thing.

I know no more to say or write; but the exercise of having tried has not been entirely wasted. At least I can admit now that I shall never be able to speak of the what-I-don’t-know that lies beyond the what-I-do-know. There is relief in that, as well as comfort and a certain inexpressible pleasure in realizing that someday soon I shall be about the business of greeting again that which I once left with such sweet reluctance.

From “Sweet Reluctance” by Phyllis Tickle, in Heaven, edited by Roger Ferlo. A Seabury Book from Church Publishing. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org


"Do not cling"


In the garden Christ gently but deliberately says to Mary Magdalene, “Noli me tangere.” “Do not touch” is a misleading translation that deprives us of the significance of what is happening here. “Do not cling” is a more accurate rendering of the Greek, for surely we do need to touch, to touch the hem of the garment, to touch the wounds and feel them. But we must not cling, for that carries the danger of becoming dependent, of clutching or holding on in the wrong way. I love the statue of the Walking Madonna by Elisabeth Frink in the cathedral close at Salisbury. Here is this young woman who strides out boldly into the future, her one hand strong and determined, while the other is vulnerable. She knows that she has seen the Lord, the risen Christ; she has heard the resurrection message and now she is ready to cross the threshold and engage whatever lies before her. What gives her the strength to move forward with today: such assurance, calling out that loving welcome, that Deo Gratias, to a future that is unsure, unknown?

From To Pause at the Threshold: Reflections on Living on the Border by Esther de Waal. © 2001. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com


Abyss of wonders

The cross is the abyss of wonders, the centre of desires, the school of virtues, the house of wisdom, the throne of love, the theatre of joys, and the place of sorrows; it is the root of happiness, and the gate of heaven.

Of all things in heaven and earth it is the most peculiar. It is the most exalted of all objects. It is an ensign lifted up for all nations, to it shall the gentiles seek. His rest shall be glorious: the dispersed of Judah shall be gathered together to it, from the four corners of the earth. If love be the weight of the soul, and its object the centre, all eyes and hearts may convert and turn unto this object, cleave unto this centre, and by it enter into rest. There we may see God’s goodness, wisdom and power: yea his mercy and anger displayed. There we may see man’s sin and infinite value, his hope and fear, his misery and happiness. There we might see the Rock of Ages, and the joys of heaven. There we may see a man loving all the world, and a God dying for mankind.

From Centuries by Thomas Traherne (Faith Press, 1960).


Nevertheless

I can explain why heaven makes no sense, why the most logical response to the human condition is despair, why the future that lies ahead of us is only chaotic and dark, why we—as individuals, as a species, as a planet—in fact have no future at all. I can explain why belief in heaven as afterlife or belief in heaven on earth is equally impossible, equally absurd. But eventually, and often when I least expect it, something in me rises up and declares: Nevertheless. Is it the Risen Christ? That’s what I would say. For when it comes, so does heaven—a glimpse of it, anyway, a chink in the wall, an echo in the ear. And hope becomes possible again, a hope as lovely and startling as the sight of Earth rising above the barren landscape of the moon.

From “When Heaven Happens” by Margaret Bullitt-Jonas, in Heaven, edited by Roger Ferlo. A Seabury Book from Church Publishing. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org


Saint Anselm's Day

See, Christian soul, here is the strength of your salvation, here is the cause of your freedom, here is the price of your redemption. You were a bond-slave and by this man you are free. By him you are brought back from exile, lost, you are restored, dead, you are raised. Chew this, bite it, suck it, let your heart swallow it, when your mouth receives the body and blood of your redeemer. Make it in this life your daily bread, your food, your way-bread, for through this and not otherwise than through this will you remain in Christ and Christ in you, and your joy will be full.

Consider, O my soul, and hear, all that is within me, how much my whole being owes to him! Lord, because you have made me, I owe you the whole of my love; because you have redeemed me, I owe you the whole of myself; because you have promised so much, I owe you all my being.

From “Meditation on Human Redemption” by Anselm of Canterbury, in The Prayers and Meditations of St. Anselm, translated by Benedicta Ward (Penguin, 1973).

Transfiguring energy


In the common way of looking at things heaven is a place you go after you die (if you’ve been good). And I suppose that overall this shorthand is true: when the physical body has dissolved, there is less to obscure what had really been there all along anyway.

But it is possible to encounter heaven earlier, while still in physical flesh, and to live in it—and from it—here and now. In fact, more than a few people think that’s exactly what Jesus meant by his term the kingdom of heaven: it’s this world seen through the eyes and heart of divine love. Or perhaps better, it’s the flood of transfiguring energy set loose in this world once the eyes of heaven have awakened.

So why not go for it now? For sure, this question stumped Jesus; you could even say it comprised the tragic miscalculation of his life. Why, when this angelically tinged “other” is as simple as opening the eyes of the heart here and now, why wouldn’t people immediately open their eyes and give thanks? Why does the good news tend to receive a rain check?
But the fact is, this other way of seeing requires a high level of spiritual attunement—to use the current buzzword, presence—far more so than is accustomed or perhaps comfortable in this life. “Those who are given liberty by Him to act freely are nailed on the earth; and those who are free to act as they choose on the earth will be nailed in the heavens,” an old Sufi proverb goes. One becomes a fastidious servant of the Now, not of daydreams and future options, and certainly not of one’s personal preferences and agendas. It’s a strange, Himalayan environment of the heart that seems out of tempo with most of what we usually call “getting the most out of life.” And so heaven can wait, as the old saying goes. It’s easier to get caught up in the enchantments and diversions of this existence. Drink it in for all it’s worth, then allow heaven to be “next,” once the veil has melted on its own.

From “Hobbling (Walking, Flapping) North” by Cynthia Bourgeault, in Heaven, edited by Roger Ferlo. A Seabury Book from Church Publishing. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org


Image (detail) "I Will be What I Will Be" by Margaret McGee

In the victim's company

What I have said so far suggests a provisional definition of the primary stage in preaching the resurrection as an invitation to recognize one’s victim as one’s hope. The crucified is God’s chosen: it is with the victim, the condemned, that God identifies, and it is in the company of the victim, so to speak, that God is to be found, and nowhere else. And this is not simply to say, in the fashionable phrase, that God makes his own the cause of the poor and despised. We are not talking of ‘the’ poor and despised, ‘the’ victim in the abstract. The preaching of the resurrection is not addressed to an abstract audience: the victim involved is the victim of the hearers. We are, insistently and relentlessly, in Jerusalem, confronted therefore with a victim who is our victim. When we make victims, when we embark on condemnation, exclusion, violence, the diminution or oppression of anyone, when we set ourselves up as judges, we are exposed to judgment, and we turn away from salvation. To hear the good news of salvation, to be converted, is to turn back to the condemned and rejected, acknowledging that there is hope nowhere else.

From Resurrection by Rowan Williams (Darton, Longman & Todd, 1982).

St. Mark's Day

Evangelion (that we call the gospel) is a Greek word, and signifieth good, merry, glad and joyful tidings, that maketh a man’s heart glad, and maketh him sing, dance and leap for joy. This Evangelion or gospel (that is to say, such joyful tidings) is called the New Testament; because that as a man, when he shall die, appointeth his goods to be dealt and distributed after his death among them which he nameth to be his heirs; even so Christ before his death commanded and appointed that such Evangelion, gospel, or tidings should be declared throughout all the world, and therewith to give unto all that repent, and believe, all his goods: that is to say, his life, wherewith he swallowed and devoured up death; his righteousness, wherewith he banished sin; his salvation, wherewith he overcame eternal damnation. Now can the wretched man hear no more joyous a thing, than such glad and comfortable tidings of Christ; so that he cannot but be glad, and laugh from the low bottom of his heart, if he believe that the tidings are true.

From “A Pathway into Holy Scripture” by William Tyndale, in The Work of William Tyndale, edited by G. E. Duffield (Sutton Courtenay Press, 1964).


Last hours

We spent the afternoon like that, the three of us. Vincent and I changed places at [my mother’s] bedside. We sponged her mouth. I watched her eyes. I held her hand. Her face was smooth. Her eyes were like the eyes of a child or a delicate bird. A creature. Curious, delighted. She was, we were, there is no other word for it, changed.

How is it that things fall away? The hours of that afternoon were like a wave set off by a stone dropping into a pool of water; the ripples reverberated backward through her life. The past is not what we think it is. It is not written in stone after all, but can be washed over and through by the present’s events.

I felt I understood a part of the resurrection. Jesus rode a wave backward into time and human history and redeemed events, that is, stole them back from chaos and destruction. He walked among the dead and woke them up with the power of the same thing that stood with us that afternoon. In the mind of God, there is no past or present and nothing ever dies.

That afternoon, whatever we had done together in our lives, or failed to do, the fragments of love in all three of us were gathered up so that they coalesced to the point of profound connection. We crossed over, my mother leading the way. It was as if a door had opened into heaven, allowing heaven in. In my Father’s house are many mansions. It matters that it was only a fraction of a long life, a few hours at the end of eighty-eight years, but it was, for then, and for now, enough.

From “Her Last Hours” by Nora Gallagher, in Heaven, edited by Roger Ferlo. A Seabury Book from Church Publishing. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Conserving a vision

Of course the Church is conservative for it has so much to conserve. But let it conserve a vision of the world’s destiny and not the structures of the world’s past. Let the Church in remembering Christ remember that it is conserving the most uprooting, the most revolutionary force in all human history. For it was Christ who crossed every boundary, broke down every barrier. He crossed the boundaries of class by eating with the outcasts. He crossed the boundary of nations by pointing to a Samaritan as the agent of God’s will. He transgressed religious boundaries by claiming that the Sabbath was made for man and not man for the Sabbath. Everywhere he manifested his freedom and called others to theirs, calling them forth from family, national, and religious loyalty to the world at large. If ever there was a man who trusted his origins and had the courage to emerge from them, it was Christ.

From Credo by William Sloane Coffin (Westminster-John Knox Press, 2004).

To love as God loves

Love for God cannot be separated from love of neighbor. Jesus calls us to love God through our neighbor—by visiting prisoners, by hospitality to strangers, by actions that ostensibly give us no reward at the end of a long day’s work. Jesus seems idealistic at best. When we look around and see others prospering through violence or greed, most of us pay little attention to God’s love. How can we? After all, we live in a “real” world in which survival is paramount. Work with prisoners or those on death row may be typical of God’s kind of love, which gravitates toward generosity and gift, but not for our kind of love that is seeking to survive in a violent world. Jesus knows our dilemma, but he does not let us off the hook. He still requires us to channel God’s infinite generosity. Just as we cannot love God without loving our neighbor, we cannot worship in a church building without also ministering in a jail, hospital, or school.

God’s love always points toward the capacity to love outside of self-interest. When it came to heaven, Jesus was no realist—if by realism we mean self-interest. This was his genius. Perhaps the greatest lesson in this for us is to learn that we must prepare to love as God loves—through random acts of kindness. We prepare through our daily prayers. We prepare through the butterflies in our stomach when we make our first volunteer visit in a jail. This kind of preparation hones our skills of navigation as we make our way toward heaven—toward the real heaven, not just our own narcissistic version of heaven. We must practice heaven. In so doing, we catch glimpses of God’s idea of what’s real because we are increasing our attention span to see beyond the ordinary.

From “A Strange Route to Heaven” by Michael Battle, in Heaven, edited by Roger Ferlo. A Seabury Book from Church Publishing. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

More than assent

Daily Reading, April 30

It is essential to remember that for a Christian “the word of the Cross” is nothing theoretical, but a stark and existential union with Christ in his death in order to share in his resurrection. To fully “hear” and “receive” the word of the Cross means much more than simple assent to the dogmatic propositions that Christ died for our sins. It means to be “nailed to the Cross with Christ,” so that the ego-self is no longer the principle of our deepest actions, which now proceed from Christ living in us: “I live, now not I, but Christ lives in me” (Gal. 2:19-20). To receive the word of the Cross means the acceptance of a complete self-emptying, a kenosis, in union with the self-emptying of Christ “obedient unto death” (Phil. 2:5-11). It is essential to true Christianity that this experience of the Cross and of self-emptying be central in the life of the Christian so that he may fully receive the Holy Spirit and know (again by experience) all the riches of God in and through Christ.

From Zen and the Birds of Appetite by Thomas Merton, quoted in Wisdom of the Cloister, edited by John Skinner (Image Books, 1999).

Freed from formula

Daily Reading, May 1

The Cross is completely baffling both to the Greeks with their philosophy and to the Jews with their well-interpreted Law. But when one has been freed from dependence on verbal formulas and conceptual structures, the Cross becomes a source of “power.” This power emanates from the “foolishness of God” and it also makes of us “foolish instruments.” On the other hand, he who can accept this paradoxical “foolishness” experiences in himself a secret and mysterious power, the power of Christ living in him as the ground of a totally new life.

From Zen and the Birds of Appetite by Thomas Merton, quoted in Wisdom of the Cloister, edited by John Skinner (Image Books, 1999).

A re-creation of the world

Daily Reading, May 2

By becoming incarnate in Jesus, the Logos had enabled human beings to transcend themselves and, in a pregnant phrase of the New Testament, “to become partakers in the divine nature” (2 Pet. 1:4). “The Logos of God has become human,” [Athanasius] would say, “so that you might learn from a human being how a human being may become divine.” The original creation in the image of God, in which true human greatness consisted, had been brought about through the Logos; that creation would now achieve not only restoration but consummation and perfection through the same Logos: his incarnation would achieve our deification. And the whole cosmos would have its proper share in that consummation; for “the establishment of the church is a re-creation of the world,” in which “the Logos has created a multitude of starts,” a new heaven and a new earth.

From Jesus Through the Centuries by Jaroslav Pelikan (Harper & Row, 1985).

Wednesday Daily Office

Only One
who knows
the heart
can be kind
to the ungrateful
and wicked.

Read more »

The place of tears

Daily Reading, May 3

It was Isaac of Nineveh who confirmed what I had supposed all this time: that the biblical phrase “the world to come” refers not to pie-in-the-sky by-and-by but to “the kingdom of heaven within you.”

Once you have reached the place of tears, then know that the mind has left the prison of this world and set its foot on the road towards the new world. Then it begins to breathe the wonderful air which is there; it begins to shed tears. For now the birth pangs of the spiritual infant grow strong, since grace, the common mother of all, makes haste to give birth mystically to the soul, the image of God, into the light of the world to come. . . . Then you will start to become aware of the transformation which the whole nature will receive in the renewal of all things, dimly and as though by hints.

Heaven is without beginning and without end. It’s when I’m not looking for heaven that heaven appears. It is by definition more than I can ask or imagine. It permeates all that I live, have lived, and will live, in weal and in woe. It suffuses the ordinary flow of our lives if only we will stop trying to cut it down to our size, to objectify it, to make it finitely less than it is.

From “Heaven Can’t Wait” by Maggie Ross, in Heaven, edited by Roger Ferlo. A Seabury Book from Church Publishing. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY.

Feast of St. Monica, mother of Augustine

Daily Reading, May 4

Not long before the day on which she was to leave this life—you knew which day it was to be, O Lord, though we did not—my mother and I were alone, leaning from a window which overlooked the garden in the courtyard of the house where we were staying at Ostia. We were talking alone together and our conversation was serene and joyful. In the presence of Truth, which is yourself, we were wondering what the eternal life of the saints would be like, that like which no eye has seen, no ear has heard, no human heart conceived. But we laid the lips of our hearts to the heavenly stream that flows from your fountain, the source of all life which is in you, so that as far as it was in our power to do so we might be sprinkled with its waters and in some sense reach an understanding of this great mystery.

As the flame of love burned stronger in us and raised us higher towards the eternal God, our thoughts ranged over the whole compass of material things in their various degrees, up to the heavens themselves, from which the sun and the moon and the stars shine down upon the earth. Higher still we climbed, thinking and speaking all the while in wonder at all that you have made. And while we spoke of the eternal Wisdom, longing for it and straining for it with all the strength of our hearts, for one fleeting instant we reached out and touched it.

From the Confessions of Saint Augustine

Inflamed

Daily Reading, May 5

I have learnt to love you late, Beauty at once so ancient and so new! I have learnt to love you late! You were within me, and I was in the world outside myself. I searched for you outside myself and, disfigured as I was, I fell upon the lovely things of your creation. You were with me, but I was not with you. The beautiful things of this world kept me far from you and yet, if they had not been in you, they would have had no being at all. You called me; you cried aloud to me; you broke my barrier of deafness. You shone upon me; your radiance enveloped me; you put my blindness to flight. You shed your fragrance about me; I drew breath and now I gasp for your sweet odour. I tasted you, and now I hunger and thirst for you. You touched me, and I am inflamed with love of your peace.

From the Confessions of Saint Augustine

Saturday Daily Office

Though I walk in the midst of trouble, you keep me safe; you stretch forth your hand against the fury of my enemies; you right hand shall save me.

The LORD will make good his purpose for me;
O LORD, your love endures for ever;
do not abandon the works of your hands. Psalm 138:8-9 (BCP)

Songs of hope
fly against
the storms of despair.

An Eastern heaven

Daily Reading, May 6


Christians inherit two basic views of heaven. The popular Western version tends to be of the static angels-and-harps variety. I prefer the Eastern version. It has more of the flavor of dynamic continuity. We move “from glory to glory” right now, not simply after we’re dead. In the Eastern tradition, human beings long for the infinite. We are not fixed entities, but beings-in-process, defined by an infinite longing which pulls the soul forward in an infinite progression. We live out the questions, and it might take longer than a lifetime. For Christians, the best metaphor for heaven is a banquet. Heaven is not a place you go to when you die. Heaven is present now, all around us, a code word for where God is—in the music, in the feast.

So the question of heaven isn’t an intellectual puzzle which in principle has an answer. If there is life after death it begins now. At the moment, I find myself occupied by the question “Is there life after birth?” So, whatever heaven is, it isn’t about “the hereafter.” The danger of imagining heaven as a destination or a final resting place is that we miss the glory of the present. To quote the wise theologian N. T. Wright, if heaven is going some place it’s “going to be with God in the place where he has been all along.” It’s about presence or, better, Presence right now.

From “’I Tell You a Further Mystery’” by Alan Jones, in Heaven, edited by Roger Ferlo. A Seabury Book from Church Publishing. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org


Indispensable emptiness

Daily Reading, May 7

My adventure into fullness of life (which I take to be the kingdom of heaven) involves reading, writing, and great conversation—preferably over a good meal. It is nourished by the arts, especially music. But there is a paradox here, one that the mystics might understand. What are virtues for the mystics are torments for many of us: alienation, loneliness, silence, solitude, interior emptiness, stripping bare, poverty, not-knowing, emptiness. The arts have, more often than not, given me an experience of being emptied. What we really need is often to be found in what we dread most—risk, not being in control, in the emptiness of the self. This doesn’t sound much like “heaven,” but how else can we make an inner space for living with ourselves and with each other? Cultivating gratitude helps us draw out the gold that is often hidden in the loneliness, the silence, the interior emptiness, the suffering, the poverty, and “the knowledge-that-knows-nothing.”

Emptiness, then, is indispensable to true enjoyment of the world because true enjoyment has nothing to do with possession. It is the kind of emptiness that encourages me to give myself away to others in love and service. Heaven isn’t a private possession, anymore than music, anymore than food.

Food is a delight. I love cookbooks and miss the times when the whole family would gather together to make bread. There was flour all over the kitchen and we loved to throw the dough around—especially the smooth oily dough of challah. There’s no pleasure quite like preparing and cooking a meal with the bounty of the earth. Where is the food for the soul? It is in the “useless” activities of music and play. We get a taste of heaven in the various ways in which we “waste” our time eating and drinking and delighting in one another.

From “’I Tell You a Further Mystery’” by Alan Jones, in Heaven, edited by Roger Ferlo. A Seabury Book from Church Publishing. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org


St. Julian of Norwich

Daily Reading, May 8

God is the goodness that cannot be angry, for He is nothing but goodness.
Our soul is one-ed to Him, who is unchangeable goodness,
and between God and our soul is neither anger nor forgiveness, as He sees it.
For our soul is so completely one-ed to God by His own goodness,
that there can be absolutely nothing at all separating God and soul.

From A Lesson of Love: The Revelations of Julian of Norwich, edited and translated for devotional use by Father John-Julian, OJN (New York: Walker and Company, 1988).

Mother bird

Daily Reading, May 9

The cell was a sacred space, a place in which a woman could be with herself and the divine Presence and listen. The cell was a place of divine encounter and of ongoing, daily experience of being immersed in God’s presence. Amma Syncletica’s counsel with regard to this uses a tenderly maternal metaphor—that of the mother bird hatching her young. Each woman in Syncletica’s community would have been formed by this teaching as it was repeated and handed down. The life of faith looks like a mother bird, sitting on her eggs. For all we know, that mother bird has moments when it seems like nothing is happening. There are moments when real boredom sets in and the temptation to leave the eggs and do something more interesting arises.

Amma Syncletica’s metaphor speaks directly to one of the dilemmas of the spiritual life—that of coming to terms with the plain old ordinariness of spiritual practice and the life of prayer, of the whole of life becoming prayer. Instead, we are encouraged not to sit, not to persevere, not to struggle with boredom. We are enticed by a variety of means to leave our “eggs” and simply move continually from one interest to another. The result is that we don’t allow ourselves the opportunity to bring forth new life. The “eggs” die because they are not tended. We miss the deeper life of the Spirit because we are constantly moving from one interest to another rather than focusing on one thing.

From The Desert Mothers: Spiritual Practices from the Women of the Wilderness by Mary C. Earle. © 2007. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com


Wednesday Daily Office

One day he got into a boat with his disciples, and he said to them, 'Let us go across to the other side of the lake.' So they put out, and while they were sailing he fell asleep. A windstorm swept down on the lake, and the boat was filling with water, and they were in danger. They went to him and woke him up, shouting, 'Master, Master, we are perishing!' And he woke up and rebuked the wind and the raging waves; they ceased, and there was a calm. He said to them, 'Where is your faith?' They were afraid and amazed, and said to one another, 'Who then is this, that he commands even the winds and the water, and they obey him?' Luke 8:22-25 (nrsv)

Terror:
Fishermen
asking a carpenter
about storms at sea.
Did the storm cease
or did they remember
how to sail?

At home with Christ

Daily Reading, May 10

An African woman perceives and accepts Christ as a woman and as an African. The commitment that flows from this faith is commitment to full womanhood (humanity), to the survival of human communities, to the ‘birthing’, nurturing, and maintenance of life, and to loving relations and life that is motivated by love.

Having accepted Christ as refugee and guest of Africa, the woman seeks to make Christ at home and to order life in such a way as to enable the whole household to feel at home with Christ. The woman sees the whole space of Africa as a realm to be ordered, as a place where Christ is truly ‘tabernacled’. Fears are not swept under the beds and mats but are brought out to be dealt with by the presence of the Christ. Christ becomes truly friend and companion, liberating women from assumptions of patriarchal societies, and honouring, accepting, and sanctifying the single life as well as the married life, parenthood as well as the absence of progeny. The Christ of the women of Africa upholds not only motherhood, but all who, like Jesus of Nazareth, perform ‘mothering’ roles of bringing out the best in all around them. This is the Christ, high priest, advocate, and just judge in whose kingdom we pray to be.

From “The Christ for African Women” by Elizabeth Arnoah and Mercy Amba Oduyoye, in With Passion and Compassion: Third World Women Doing Theology, edited by Virginia Fabella and Mercy Amba Oduyoye (Orbis Books, 1988).


Thin places

Daily Reading, May 11

Can we say it is God’s home? I prefer to perceive it “through a glass darkly” as what I might call God’s holiest of holies. What is my connection, if any, to heaven? I’ve seen glimpses of it only by eyes of faith. I’ve felt the presence—never in a merely logical way—in thin places or passages that I’ve encountered on occasion between the visible world and—what? Greater reality? God’s love and power? Awareness of the holy?

Ten days before her ninety-ninth birthday, my mother lay dying. I was with her in the convalescent hospital where she’d resided for the past four-plus years. Beatrice appeared to be unconscious. I held her limp hand in mine.

Suddenly, a change occurred. Her hand gripped mine with fierce strength. Now her eyes opened, staring directly into mine with a determination, even a passion, that was startling. I grasped her hand, held her gaze. Then, after a moment, her eyes closed. Shortly her grip wavered and let go.

I knew Beatrice had left and gone to heaven. I could almost follow her journey into what seemed to be light. Her departure was not passive, nor had her life been. In Beatrice there burned an intensity. Born in 1898, she had always lived in what used to be referred to as “a man’s world.” While accepting its Spartan rules, she kept inviolate a part of her life that was a “secret garden.” So, as a single mom who had to work, she did so during her days. But, in her private time, she painted and sketched and gardened. Fame did not touch her; she had no interest in it. Her honesty could be almost shocking in its directness. She remained open to life, clearly honoring the moment at hand.

Being with Mother on the occasion—at the very moment—of her journey’s end here, and the start of her journey to heaven, was a deeply touching revelation of God’s mercy, healing, and treasured gift of this thin place close to heaven.

From “Moments in Thin Places” by Malcolm Boyd, in Heaven, edited by Roger Ferlo. A Seabury Book from Church Publishing. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org


Mother love

Daily Reading, May 12


Some of our mothers taught us what it was like to be loved. Some others of us grew up with mothers who couldn’t really teach us much about love, because they’d never really learned themselves. We tend to idealize mothers as the perfect dispensers of love.

Sometimes mothers do their best work by getting out of the way, or by leaving. After all, children need that to grow up, too. After all, even Jesus gets out of the way so we can try his way for ourselves.

When Jesus is getting ready to leave his disciples, he begins to tell them good-bye. It’s not so different from the speech a mother on her deathbed might give the kids: “Now children, I won’t be with you much longer. You are going to keep looking for me. . . but you can’t come where I’m going. I’m giving you some new instructions: love each other, just the way I’ve loved you. Everybody will know whose family you come from if you love each other.”

The kids get a remarkable challenge—now it’s time to put to work everything they’ve been taught. Love one another, as I have loved you.

What does love look like? Getting out of the way, so another person can try. Blood, sweat, and tears. Feeding one another. Above all, love liberates, love sets us free to be more than we thought possible. Love one another as I have loved you. Befriend the stranger. Engage your enemy in love. Challenge the unlovable. Go hunting for the unloved.

From “Mother Love” in A Wing and a Prayer by Katharine Jefferts Schori. © 2007. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

On View: Beggarwoman, Photograph by Diane Walker.

Garden of hope

Daily Reading, May 14

Gardening within a monastery is both a task and an art, and it’s something we only gradually begin to fathom in the early years of our monastic life. The more experienced gardener monks teach us to start slowly. They instruct us how to improve our soil with compost and other amendments, knowing well that this will have a profound effect on the variety of plants we grow. I learned early, as well, to let Mother Nature be our guide. Her signals often indicate the propitious time for many garden chores. For instance, when the crocus is in bloom, we begin cleaning up the winter’s debris. When the forsythia begins to flower, we prune the roses, evergreens, and the plants that have been damaged by the winter. When the soil warms up, we begin to divide and transplant the perennials.

Spring gardening nurtures hope in the monk, then fulfills the promise of new life when all creation is renewed by the power of Christ’s Resurrection.

From A Monastic Year by Brother Victor Antoine, quoted in Wisdom of the Cloister, edited by John Skinner (Image Books, 1999).


Heaven in the making

Daily Reading, May 16

“Hell is other people,” according to a character in Sartre’s play No Exit, and it is difficult to imagine a more aggressive contradiction of the Christian vision. The doctrine of the communion of saints affirms that heaven is other people, and the hope of the resurrection of the body affirms that those other people are no wraiths and abstractions but fully alive. When most people talk of heaven, they tend to speak of reunion with certain loved ones and imagine encounters with a chosen few they want to meet. But those great artworks of the resurrection that stir me do not lie—Stanley Spencer’s resurrection paintings contain over seven hundred lovingly delineated figures. The resurrection of the body brings together everyone, including our unloved ones, the strangers. Heaven is the new embodiment of all, and our encounters will be with all, stranger and former enemy, as surely as our neighbor and kin. Our lives, transfigured within the memory of God and remembered by us in a completely new way in all their depths and meaning, will be gifts for sharing with one another. It will take eternity to exchange with one another—all of us—the meaning and fullness of our lives.

Meanwhile, heaven is in the making in this world, and I am one of its makers. My hopes mean little unless they lift the routine of today. So I want to live with the thought that my life is not only a gift now for other people, but that it will be in eternity. In my odd and short life, I take up into myself a certain time, particular relationships, just these parts of creation. They will rise in God with me. So loving what I see, and what I do, and those I meet, helps to get us all ready for surprise.

From “Bodies, Rising” by Martin L. Smith, in Heaven, edited by Roger Ferlo. A Seabury Book from Church Publishing. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org.

Ecstatic union

Daily Reading, May 18

Most people I know seem to think of heaven as compensatory. Whatever is missing here will be present there. Those who have endured war will know peace. Those who have suffered want will have plenty. Those who have been broken will be made whole. In this sense, heaven is essential both for divine justice and compassion, for heaven is where God’s purpose will be fulfilled, and all people shall see it together. This is more or less what scripture promises, and what my Episcopal tradition teaches as well, yet it does not exhaust my curiosity about what comes next.

That something comes next seems likely to me, although I would gladly admit that I have no certainty about what it is. People I trust speak of seeing through the veil to the life beyond death. I have sat with dying people often enough to watch them become translucent toward the end. Plus, my sense of the communion of the saints is so strong that I have never in my life been lonely. Even when I cannot hear them speaking any language I understand, the very air is thick with their presence. This could be my imagination. What if God’s imagination is where heaven exists?

I suppose my greatest curiosity about the afterlife is whether I will continue to be me. I want to continue being me, of course. I want not only to see all of those creatures that I have rescued through the years; I also want to see the loved ones whom I have lost. I want to lay my head on Grandma Lucy’s lap again. I want to shell field peas with Fannie Belle and listen to Schubert with Earl. The problem with this scenario is that it turns heaven into my perfect version of earth, with a perfect me in the middle of it. As appealing as this is, it strikes me as an underutilization of God’s gifts.

Since ecstatic union with God is my best idea of heaven, I think I have to be ready to let myself go—literally, I mean. I think I have to entertain the possibility that joining God in heaven may mean surrendering everything I hold dear on earth, including my me-ness, in order to be made entirely new. In Christian terms, I think I really do have to die, and be willing to leave the rest to God.

From “Leaving Myself Behind” by Barbara Brown Taylor, in Heaven, edited by Roger Ferlo. A Seabury Book from Church Publishing. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org


Transparency

Daily Reading, May 19

One enduring sense I have is that everything will be revealed in the hereafter. In the words of the old Anglican collect for purity, heaven exists in the presence of the God “unto whom all hearts are open, all desires known, and from whom no secrets are hid.” I think of this when I say something disloyal about someone who is not present, or when I try to hide the truth about myself from people whose illusions flatter me. If all of this will be perfectly transparent by-and-by, why not prepare for that by practicing transparency now?

Of course I also harbor the hope that if I have managed to do or be any good for God, that will be transparent too. I am embarrassed to admit that, but as someone who has spent my whole life confessing my sins, the prospect of being allowed to discover what I might have done right in this world sounds like heaven to me.

If it is true that most of us give what we want to get, then in the end my highest hope for heaven is simply to be rescued when my time comes—plucked from the roadside where I have fallen, struck dumb by all there is to love and grieve in this world—and gathered into God’s own safety, whatever that turns out to mean. I am willing to forego the details, as long as I know whose lap I am in.

From “Leaving Myself Behind” by Barbara Brown Taylor, in Heaven, edited by Roger Ferlo. A Seabury Book from Church Publishing. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Threshold moments

Daily Reading, May 21

There is a traditional saying of ancient wisdom: “A threshold is a sacred thing.” When I visited Japan I experienced the role of the threshold in a very simple daily experience. Before entering the house, the Japanese stand on the lintel in order to remove shoes worn outside in the street. Upon entering the house, they put on slippers placed inside the door. This forces a very deliberate and conscious way of standing still, even if for only a moment, in order to show respect for the difference between two spaces, the outer and the inner; the preparation for the encounter with another person, another household.

This is very similar to the traditional monastic practice of statio, which also pays homage to the threshold moment, and shows reverence for the handling of space and time. The monk or nun enters the church for the saying of the daily offices, but always leaves him- or herself time to stand, to wait, to let go of all the demands of whatever the previous activity had been, with all its concurrent anxieties and expectations. That stillness permits each one to enter into that space kept empty in the heart for the Word of God. By rushing, whether through a sense of duty or obligation, or to save a few extra moments for the task at hand, they may gain something in terms of daily work. What is lost, however, is the attention, the awareness of the crossing over into the time and the place for opus Dei, the work of God.

From To Pause at the Threshold: Reflections on Living on the Border by Esther de Waal. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

On View: detail from Pentecost Installation at Trinity Episcopal Church, Bloomington, Indiana. Photograph by Susan Kinzer.

Monday Daily Office

As they were going along the road, someone said to [Jesus], "I will follow you wherever you go." And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head." To another [Jesus] said, "Follow me." But he said, "Lord, first let me go and bury my father." But Jesus said to him, "Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God." Another said, "I will follow you, Lord; but let me first say farewell to those at my home." Jesus said to him, "No one who puts a hand to the plow and looks back is fit for the kingdom of God." Luke 9:57-62

Digging holes of excuses
instead of plowing
Making nests of regrets
instead of flying
Will not plant and grow
holiness of life
the kindom of God.

Border country

Daily Reading, May 22

In his book Living on the Border of the Holy, a title that is itself significant, William Countryman writes of that border country that we all carry within us. He describes it as a kind of fault line that runs right down the middle of our lives. We can of course ignore it but it does not go away. We all live with it and we all have our unique experience of it, for it is part of who we are as human beings. It connects the surface or the ordinary reality with its deeper roots; indeed, he would actually claim that the border country is the realm in which human existence finds its meaning:

This border country is a place of intense vitality. It does not so much draw us away from the everyday world as it plunges us deeper into a reality of which the everyday world is like the surface. . . . To live there for a while is like having veils pulled away. In the long run we find that the border country is in fact the place we have always lived, but it is seen in a new and clearer light. Stay at the border, in active conversation with the holy and the everyday.

From To Pause at the Threshold: Reflections on Living on the Border by Esther de Waal. © 2001. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com


Tuesday Daily Office

Whenever you enter a town and its people welcome you, eat what is set before you; cure the sick who are there, and say to them, 'The kingdom of God has come near to you.' But whenever you enter a town and they do not welcome you, go out into its streets and say, 'Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.' I tell you, on that day it will be more tolerable for Sodom than for that town.
Luke 10:8-12 (nrsv)


The sandbox
has room for all
or none.

The owl of wisdom

Daily Reading, May 23

Recently when a nun in her mid-nineties sent me a note on my birthday, she quoted a line of Hegel: “The owl of wisdom flies in twilight,” and then said, “I like to think that as we get older we live in two twilights; the evening twilight of letting-go and the dawn of looking forward. In both, Christ is our Light.” This makes me think of “a kind of double vision in which we see both the light and the dark together and both sustain us,” words actually taken from a book significantly entitled Let Evening Come: Reflections on Aging.

Here is the giving up of the solace of certainty, for it means living with both/and. It is enjoying juxtaposition. It is embracing ambiguity. And if I recognize this poignant mix in my own inner landscape, ought I not let it shape my approach to the world around?

From To Pause at the Threshold: Reflections on Living on the Border by Esther de Waal. © 2001. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com


The partial truth

Daily Reading, May 24

Whatever name we may choose—the time between, the threshold, the pause—it is by naming it that we honor it and thereby honor change, movement, difference. When a book recently appeared in England written by the Chief Rabbi, Jonathan Sacks, it was significantly given the title The Dignity of Difference. In it Sacks wrote:

Truth on earth is not, nor can it aspire to be, the whole truth. . . . God is greater than religion. . . . Can I recognize God’s image in someone who is not in my image, whose language, faith, ideals are different from mine? If I cannot, then I have made God in my image instead of allowing him to remake me in his.

The first step in listening, learning, and changing is to see that different is not dangerous; the second is to be happy and willing to live with uncertainty; the third is to rejoice in ambiguity and to embrace it. It all means giving up the comfort of certainty and realizing that uncertainty can actually be good.

From To Pause at the Threshold: Reflections on Living on the Border by Esther de Waal. © 2001. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com


Thursday Daily Office

Jesus replied, "A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two denarii, gave them to the innkeeper, and said, 'Take care of him; and when I come back, I will repay you whatever more you spend.' Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?" He said, "The one who showed him mercy." Jesus said to him, "Go and do likewise."
Luke 10:30-37 (nrsv)

In the ditch
of my life
I watch.
You move
to the other side
offended by
my blood and tears.

Bede

Daily Reading, May 25 • The Venerable Bede

Bede’s industry and scholarship are generally acknowledged, but his most significant achievement lies in his inspired ability to select and integrate the vast mass of facts and traditions that he gathered into a single framework. He doubtless rejected much material as unreliable or irrelevant, but all that he retained he welded together into a coherent and eminently readable unity. Even a modern historian, with the advantage of greatly superior facilities and assisted by the researches of many generations of experts, faces a formidable task when compiling a history covering several centuries. And when we consider Bede’s limited facilities and resources, it is clear that his achievement is unique. For although Bede’s monastery at Jarrow possessed a library, it would seem insignificant by modern standards, and while it contained theological works of the Greek and Latin Fathers, there was little material useful for Bede’s purpose. Furthermore, in addition to the slowness and uncertainty of communications, the physical conditions under which the writers of that day had to work were extremely inconvenient and austere during the long northern winters. It is noteworthy that despite the many difficulties under which it was written, Bede’s History contains relatively few errors, and modern research has confirmed the accuracy of most of his statements.

From the Introduction to the Penguin edition of Bede’s A History of the English Church and People (Penguin Classics, 1968).


Friday Daily Office


Is it not enough for you to feed on the good pasture, but you must tread down with your feet the rest of your pasture? When you drink of clear water, must you foul the rest with your feet? And must my sheep eat what you have trodden with your feet, and drink what you have fouled with your feet. Ezekiel 34:18-19 (nrsv)

Closets fill
with more
than can be
worn in a year
while many
shiver with lack.
Food piles
in storage
until it rots
while bellies
stretch with hunger.
Houses multiply
across the landscape
while people live
on the streets.

On View: Burning Bush by Jan Neal, as seen in Visual Preludes 2006 at Episcopal Church and Visual Arts

Augustine
of Canterbury

Daily Reading, May 26 • Augustine of Canterbury

Augustine, Bishop of the Church of Canterbury, sought advice on certain problems. The Pope answered his enquiries without delay, and I have thought it proper to record these replies in my history. . . .

The second question of Augustine: Since we hold the same Faith, why do customs vary in different Churches? Why, for instance, does the method of saying Mass differ in the holy Roman Church and in the Churches of Gaul?

Pope Gregory’s reply: My brother, you are familiar with the usage of the Roman Church, in which you were brought up. But if you have found customs, whether in the Church of Rome or of Gaul or any other that may be more acceptable to God, I wish you to make a careful selection of them, and teach the Church of the English, which is still young in the Faith, whatever you have been able to learn with profit from the various Churches. For things should not be loved for the sake of places, but places for the sake of good things. Therefore select from each of the Churches whatever things are devout, religious, and right; and when you have bound them, as it were, into a Sheaf, let the minds of the English grow accustomed to it.

From Bede’s A History of the English Church and People (Penguin Classics, 1968).

Pentecost

Daily Reading for May 27 • Pentecost

Being the living Christ today means being filled with the same Spirit that filled Jesus. Jesus and his Father are breathing the same breath, the Holy Spirit. The Holy Spirit is the intimate communion that makes Jesus and his Father one. Jesus says, “I am in the Father and the Father is in me” (John 14:10) and “The Father and I are one” (John 10:30). It is this unity that Jesus wants to give us. That is the gift of his Holy Spirit.

Living a spiritual life, therefore, means living in the same communion with the Father as Jesus did, and thus making God present in the world.

From Bread for the Journey: A Daybook of Wisdom and Faith by Henri J. M. Nouwen (HarperSanFrancisco, 1997).

Memorial Day

Daily Reading for May 28

There used to be parades in every town at this time of year in honor of those who died in the defense of our country. Old guys in uniforms they wore as young men marched along Main Street with the high school band and last year’s homecoming queen, and every fire engine the town had crawled through town at the end, blowing its siren. People along the route clapped and cheered. Some of them waved little American flags.

Some towns still have a Memorial Day parade, giving in to the odd human desire for a ceremonial walk to mark important times and feelings. Parades are pretty universal. We have them when people get married and when they die. We have them when people graduate, and years later we still choke up when we hear “Pomp and Circumstance.” We have them in churches, when people bow as the cross passes before them. We have them in synagogues, too, parades in which people dance with the sacred scrolls of the law.

Special walking happens in enough different places, and for enough different reasons, that it seems safe to say that it’s something human beings need to do. People need to have parades. You don’t necessarily need to be in the parade. But you probably need to see one from time to time. It gives you a place to remember. Unless there’s a parade, some kind of special occasion that demands our attention, we’ll just go on being busy. And soon we’ll forget that we owe a lot to those who have gone before.

From Finding Time for Serenity by Barbara Cawthorne Crafton. © 1994. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

A Prayer Book for All

Daily Reading for May 29 • The First Book of Common Prayer (1549)

The 1549 Book of Common Prayer was as much the child of worship in the preceding centuries as it was a product of the Reformation. But there is an essential difference. Whereas the 1549 was intended to establish this new, universal relationship between every worshipper and the single, authoritative service book for the whole nation, the preceding era was different altogether. A number of different books were in use for different groups of people and different occasions. Each one started its life long before the invention of printing. In that sense, the Book of Common Prayer, provisional as it came to be, was also the child of the printing press, and its effects and legacy would have been impossible in other circumstances.

What were the original motivations behind the production of such a book? These were partly doctrinal – to embody a liturgy that put Reformation teaching into praying words – and partly social – to signal and spread the use of the vernacular. Above all they were liturgical, bringing together the main services of the (now reformed) Church of England under one cover and placing them in direct relationship not only with the clergy who presided at them, but the laity as well – few could read, but all could listen to and understand the English text. Even though not everyone could afford to pay for a copy (3s.4d. was the price fixed by law), the notion of having the same book in the hands of potentially anyone attending a service was a novel idea, reinforced by the new technology of printing and the new (but also very ancient) conception of the church as the baptized people of God.

From “Worship by the Book” by Kenneth Stevenson, in The Oxford Guide to the Book of Common Prayer: A Worldwide Survey, edited by Charles Hefling and Cynthia Shattuck (Oxford, 2006).

On View: Transfiguration: Dwellings by Susan Tilt, as seen in Image and Likeness at Episcopal Church and Visual Arts

Following the Work of Love

Daily Reading for May 30

The gift of the Paraclete is one of the most remarkable of all the promises in sacred scripture. Through the Holy Spirit God makes it possible for each of us to become one with him through love. This is no mere metaphor, but something quite real and quite palpable. By looking into the deeper parts of ourselves and by seeing love’s work there, each of us may glimpse God’s active, transformative presence. God already dwells within us, and by waking up to this reality we become one with him. Consequently, the chief way of finding a clear path through the desert is to follow the work of love within oneself. Whatever damps down this holy wonder is a cul-de-sac, and whatever fosters it points to our final destination. It is in this way that the Holy Spirit teaches everything.

From From Image to Likeness: The Christian Journey into God by William A. Simpson (Continuum, 1997).

Imagining a
New Creation

Daily Reading for May 31 • The Visitation of the Blessed Virgin Mary

From the beginning, Christians have known that they were called upon to do the impossible. But when we look at Scripture and at the history of the Christian community, we can see a pattern in the way former impossibilities became subsequent realizations. The dynamics of the prophetic are in the creative imagination. A fundamental task of Christian spirituality is imagination. It is the task of breaking the process of interpretation wide open to glimpse entirely new and different possibilities of human life and relationships.

Imagination is exercised in influential ways through literature, through the visual and performing arts, through music, but also through human relationships, social structures, technology and science. Christian spirituality is related to all of these in two ways: it should inform them and it should be informed by them. Christians steeped in the Scriptures and deeply influenced by prayer and by the imperatives of charity should pursue the arts as a vocation, should engage in political process and policy, and should devote themselves to technological invention and scientific research. They need only be fully what they are and take the field seriously for what it is, and the redemption of the society through the expanding imagination will happen because the channels for redemptive grace run through us if we all them to be open.

From Christian Women in a Troubled World by Monika K. Hellwig (Paulist Press, 1985).

On View: Mary and Elizabeth by Margaret Adams Parker (Woodcut, 2004, 9" x 7") St. Mary’s Episcopal Church - Arlington, VA, as seen in Visual Preludes 2006 at Episcopal Church and Visual Arts

Thursday Daily Office

Do not fret yourself because of evildoers; *
do not be jealous of those who do wrong.
For they shall soon wither like the grass, *
and like the green grass fade away.
Put your trust in the Lord and do good;
dwell in the land and feed on its riches. Psalm 37:1-3


Abide in goodness
Not in what others
are doing
or not doing.

Peace Amid Persecution

Daily Reading for June 1 • Justin, Martyr at Rome, c. 167

It has been said that the lives of the early Christians consisted of “persecution above ground and prayer below ground.” Beneath Rome are the excavations which we call the catacombs, which were at once temples and tombs. Both pagans and Christians buried their dead in these catacombs. When the Christian graves have been opened, the skeletons tell their own terrible tale. But despite the awful story of persecution that we may read here, the inscriptions breathe forth peace and joy and triumph. Here are a few:

“Here lies Marcia, put to rest in a dream of peace.”
“Lawrence to his sweetest son, borne away of angels.”
“Victorious in peace and in Christ.”
“Being called away, he went in peace.”

Remember when reading these inscriptions the story the skeletons tell of persecution, of torture, and of fire. But the full force of these epitaphs is seen when we contrast them with the pagan epitaphs, such as:
“Live for the present hour, since we are sure of nothing else.”
“I lift my hands against the gods who took me away at the age of twenty though I had done no harm.”
“Once I was not. Now I am not. I know nothing about it, and it is no concern of mine.”

The most frequent Christian symbols on the walls of the catacombs are the good shepherd with the lamb on his shoulder, a ship under full sail, harps, anchors, crowns, vines, and above all the fish.

From Fox’s Book of Martyrs (Holt, Rinehart and Winston, 1926).

Friday Daily Office

But as for me, I have trusted in you, O LORD. *

I have said, "You are my God.

My times are in your hand; *

rescue me from the hand of my enemies,

and from those who persecute me.

Make your face to shine upon your servant, *

and in your loving-kindness save me." Psalm 31:14-16

The sand
of my life
runs through
my days
each grain
holding
a moment
in time-
holy, eternal.

Witnesses to
the Resurrection

Daily Reading for June 2 • The Martyrs of Lyons, 177

The word “martyr,” derived from the Greek martus or “witness,” was originally applied to the first apostles as witnesses of Jesus Christ’s life and, especially, of his resurrection. Slowly it came to be associated with those Christians who had suffered hardship for their faith and eventually was limited to those who suffered death. Martyrdom became the ultimate symbol of faithful Christian discipleship and thus of Christian holiness. More than this, the tranquil acceptance of martyrdom was an affirmation of the believer’s faith in Christ’s promise of victory over death and of resurrection for all who accepted the good news of God’s salvation.

Martyrdom literature underlined the virtue of sacrifice, imitation of Christ, and the cost of allegiance to Christ, and resistance to an unquestioning acceptance of surrounding cultural norms. The cult of martyrs was also the beginning of a more general devotion to saints in Christianity. Martyrs, because united with God, could now intercede for believers on earth. Festivals were instituted to mark their deaths (or “heavenly birthdays”) and this began a liturgical calendar of saints in the Christian Church.

From A Brief History of Spirituality by Philip Sheldrake (Blackwell Publishing, 2007).

Saturday Daily Office

"Weeping may spend the night,*

but joy comes in the morning." Psalm 30


Evening darkens,
grief knocks at my door
and moves in for the night.
With the dawn
I pack his bags
and busy myself in life.



from Streams of Mercy by Ann Fontaine

The Circle Dance

Daily Reading for June 3 • Trinity Sunday

When Nicodemus comes to see Jesus, he comes at night, which is probably the writer’s way of saying that he was in the dark or didn’t get it. Nicodemus is interested in Jesus and what he’s teaching, but he can’t get past his usual way of seeing things. “How can I be born again?” he asks. “I’m already a grown-up.” But as Jesus always seems to be doing, he tells Nicodemus that if he wants to meet God, he’s going to have to let go of those old understandings and see things in a new way. “The wind/spirit blows where it wants to,” he answers Nicodemus, “and you can hear it, but you’ll never know where it came from or where it’s going.” God is always doing more surprising things than we can imagine, right in our midst, if we’re willing and ready to notice.

That’s probably the biggest hint we get about the Trinity—God is always more, and more mysterious and surprising, than we can imagine. The early theologians talked about the three in one as a circle dance—God who creates, the human face of God, and the way God continues to come into our lives, unbidden and unexpected. We experience God in different ways because God is most fundamentally relational.

About fifteen years ago theologian and Roman Catholic nun Sandra M. Schneiders wrote a famous paper entitled, “God Is More Than Two Men and a Bird.” We may use the language of Father, Son, and Holy Spirit. Old man, young man, the dove or the bird. But it’s just language—it hints at, or points toward, the ways in which we experience God, but it can never fully describe God.

What Nicodemus learns is that if he thinks he knows who God is and what God is all about, then he’s several cards short of a full deck. He cannot predict what the fullness of God is like from just the few cards he has. He has to be willing to let go of his fixed and unchanging ideas. He has to be willing to engage the Spirit and be surprised. We discover God in wrestling with what the Spirit brings—the very wind blows us off our secure footing.

From “Finding God in the Differences” in A Wing and a Prayer by Katharine Jefferts Schori. © 2007. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

On View: The Father's Embrace by Ruth Councell as seen in Art and Faith - A Spiritual Journey at Episcopal Church and Visual Arts

God the Trinity of Love

Daily Reading for June 4

God is Love, Lover, and Beloved.

An ancient Sufi mantra.

Our soul is a made trinity

Daily Reading for June 5

Not only are we made in his image and likeness, but the whole workings of our redemption, the way we walk in and towards God, is Trinitarian. Truth sees God, and wisdom beholds God, and of these two comes the third: that is a holy marvelous delight in God, which is love. For where truth and wisdom truly are, there too is love flowing from them both, and all is of God’s making; for he is the endless sovereign truth, endless sovereign wisdom, endless sovereign love—unmade.

And so was my understanding led by God to see in him and understand, to learn and to know of him that our soul is a made trinity, like to the unmade blessed Trinity, known and loved from without any beginning; and in the making it is oned to the Maker.

From the Revelation of Love by Julian of Norwich, quoted in Wisdom of the Cloister, compiled by John Skinner (Image Books, 1999).

Tuesday Daily Office

On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. As he entered a village, ten lepers approached him. Keeping their distance, they called out, saying, 'Jesus, Master, have mercy on us!' When he saw them, he said to them, 'Go and show yourselves to the priests.' And as they went, they were made clean. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. He prostrated himself at Jesus' feet and thanked him. And he was a Samaritan. Then Jesus asked, 'Were not ten made clean? But the other nine, where are they? Was none of them found to return and give praise to God except this foreigner?' Then he said to him, 'Get up and go on your way; your faith has made you well.' Luke 17:11-19 (NRSV)

I would have thanked you but:

1.my dinner was burning

2. my kids were crying

3. my business needed me

4. I didn't have any note cards

5. I didn't want to embarrass you

6. I thought you knew

7. I was tired

8. I was so excited

9. I forgot.

From Streams of Mercy

Wednesday Daily Office

Though the cords of the wicked entangle me, *

I do not forget your law.

At midnight I will rise to give you thanks, *

because of your righteous judgments.

I am a companion of all who fear you *

and of those who keep your commandments.

The earth, O LORD, is full of your love; *

instruct me in your statutes. Psalm 119:61-64


Bound yet free
Love unties the knots


from Daily Office

God the Trinity

Daily Reading for June 7

God made a covenant with us. The word covenant means “coming together.” God wants to come together with us. In many of the stories of the Hebrew Bible, we see that God appears as a God who defends us against our enemies, protects us against dangers, and guides us to freedom. God is God-for-us.

When Jesus comes a new dimension of the covenant is revealed. In Jesus, God is born, grows to maturity, lives, suffers, and dies as we do. God is God-with-us.

Finally, when Jesus leaves he promises the Holy Spirit. In the Holy Spirit, God reveals the full depth of the covenant. God wants to be as close to us as our breath. God wants to breathe in us, so that all we say, think, and do is completely inspired by God. God is God-within-us. Thus, God’s covenant reveals to us how much God loves us.

From Bread for the Journey: A Daybook of Wisdom and Faith by Henri J. M. Nouwen (HarperSanFrancisco, 1997).

Thursday Daily Office

Then Jesus told them a parable about their need to pray always and not to lose heart. He said, ‘In a certain city there was a judge who neither feared God nor had respect for people. In that city there was a widow who kept coming to him and saying, “Grant me justice against my opponent.” For a while he refused; but later he said to himself, “Though I have no fear of God and no respect for anyone, yet because this widow keeps bothering me, I will grant her justice, so that she may not wear me out by continually coming.” ’ And the Lord said, ‘Listen to what the unjust judge says. And will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? I tell you, he will quickly grant justice to them. And yet, when the Son of Man comes, will he find faith on earth?’ Luke 18:1-8 (nrsv)

is the widow
The Judge
knocking on the door
of my unjust heart

From Streams of Mercy

God in three persons

Daily Reading for June 8

The Fathers of the church saw an analogy of the image of God in three persons in the original nuclear family: Adam, Eve and Seth. In spite of all the problems and limitations of this analogy it allows some insights which may give us a better understanding of human relations. The human family as image of God shows us that God is the mystery of love—and a fruitful love—and that God’s Trinitarian being is not closed in on itself but is fulfilled by surrendering itself and giving itself freely out of the richness of its immanent being. Moreover, if the woman, man, and child are images of God on earth, then eternal paternity, maternity, and infancy are revealed to us in the Triune God. Femininity and infancy, then, have an assured place in the divine mystery.

From “Reflections on the Trinity” by Maria Clara Bingemer, in Through Her Eyes: Women’s Theology from Latin America, edited by Elsa Tamez (Orbis Books, 1989).

Columba of Iona

Daily Reading for June 9 • Columba, Abbot of Iona

Let me bless almighty God, whose power extends over sea and land, whose angels watch over all.
Let me study sacred books to calm my soul; I pray for peace, kneeling at heaven’s gates.
Let me do my daily work, gathering seaweed, catching fish, giving food to the poor.
Let me say my daily prayers, sometimes chanting, sometimes quiet, always thanking God.
Delightful it is to live on a peaceful isle, in a quiet cell, serving the King of kings.

A prayer of St. Columba, quoted in Holy Companions: Spiritual Practices from the Celtic Saints by Mary C. Earle and Sylvia Maddox. © 2004. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

Turning to God

Daily Reading for June 10 • The Second Sunday after Pentecost

What motivates us to begin to follow the Christian path? Here we find that motives cluster around three major features of Christianity that attract many people: God’s power, goodness, and wisdom. Some people are motivated to turn to God because they seek help with various kinds of distress; others are drawn by the hope of nourishment for a hunger that nothing can satisfy; still others are attracted by the understanding of themselves and their world given by the Christian vision. Even in those cases in which one of the three motives is primary, the others may be significantly operative as well.

Throughout the ages, the most familiar motive that has led people to look to God for help is various kinds of distress. Supernatural power is sought in the face of external dangers such as diseases, storms and droughts, military invasions, and death. At a deeper level supernatural power is sought because of a destructive addiction, or as in the case of Augustine, inability to control one’s passions.

By and of itself relief from suffering does not establish that there is a God, but it is a powerful motive for belief in God. Supernatural relief has always been regarded as a reason to be committed and grateful to God. The account of the people of Israel is a witness to us—an invitation—to consider walking the path they have walked because, among other things, they have found guidance for life and relief in their distress.

From Spiritual Theology: The Theology of Yesterday for Spiritual Help Today by Diogenes Allen (Cowley Publications, 1997).

Blessed are the poor

Daily Reading for June 11 • St. Barnabas, Apostle

Is poverty abysmal or blessed? One of the most famous lines in the Gospels is Jesus’ beatitude: “Blessed are you who are poor, for yours is the kingdom of God” (Luke 6:20). Through the ages, Christians have been puzzled by what Jesus meant.

Many people act as if death is the worst thing that can happen to one, and pain the most tragic, but they are not. More to be feared are lovelessness, apathy, self-centeredness, or dread. But in our society, so often it seems that what we fear most of all is impoverishment and its companions: exclusion, ridicule, stigma, coercion, or early death. Poverty in spirit may refer to the characteristics in which people—whether they are materially deprived or not—do not rely on material provisions for their security and sense of self. The spiritually poor may be more “totally at the disposition of the Lord.” Dealing with harsh conditions of impoverishment sometimes creates a kind of intimacy with one’s own limits that deepens the soul. It can even create joy. Kahlil Gibran’s phrase is often quoted because it is often found to resonate with people’s experience: “The deeper sorrow has carved into your being, the more joy you can contain.” So the poor in spirit are “blessed” or happy—and this blessedness has a stable core that neither ridicule nor penury can rock.

From What Can One Person Do? Faith to Heal a Broken World by Sabina Alkire and Edmund Newell. © 2005 by Church Publishing, Inc. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Embracing poverty

Daily Reading for June 12

Voluntary and involuntary poverty are interconnected. On the one hand, true “liberation” is found by voluntarily renouncing the things of this world, by accepting real suffering and utter dependence on God. For instance, Christians have often chosen to give up their possessions and to embrace poverty as a path to spiritual intimacy. The voluntary poverty of monks, nuns, and other Christians remains a powerful reminder of the spiritual liberation this state of life can bring.

Yet, on the other hand, liberation is also to be found in the good things of this life, in being freed from poverty, oppression, and disease; in becoming educated and empowered and fulfilled; in working alongside God for the coming of God’s reign.

Wealthy Christians (among others) are obliged to enable others to avoid involuntary extreme poverty. All persons, rich and poor, must also consider whether or not to seek out and embrace poverty voluntarily at a personal level. Finally all persons, including the impoverished, are to seek spiritual blessedness and union with God in any state of life—and in this regard the materially poor may be ahead of others.

From What Can One Person Do? Faith to Heal a Broken World by Sabina Alkire and Edmund Newell. © 2005 by Church Publishing, Inc. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Poverty is not sanctity

Daily Reading for June 13

Two final points need to be made to counter a sentimental understanding of poverty to which people sometimes appeal. First, poverty is not sanctity. It goes along with all moods. Depravity and viciousness are found among all; so too gentleness and prayerfulness. Second, extreme poverty is distinct from the elegant simplicity of life that many seek. It is harsh, burdensome, and not generally desirable. Yet those who live in these conditions at times flourish with amazing generosity, hospitality, and faith, and challenge our own overdependence upon material comforts and our own fear of material impoverishment. We have much to learn from them. As the theologian Dorothee Soelle writes, “From the poor of Latin America I learn their hope, their toughness, their anger, and their patience. I learn a better theology in which God is not Lord-over-us but Strength-in-us.”

From What Can One Person Do? Faith to Heal a Broken World by Sabina Alkire and Edmund Newell. © 2005 by Church Publishing, Inc. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Basil the Great

Daily Reading for June 14 • Basil the Great, Bishop of Caesarea, 379

A perfect illustration of Basil’s methodology is the analogy he draws between the life cycle of the caterpillar-butterfly and Paul’s teaching on the resurrection body. For most Greeks, the idea of a resurrected body made little sense philosophically, religiously, or physically. How, many wondered, could a body that had decayed be raised from the dead? How could this type of change actually take place? The mechanics of resurrection seemed an impossibility. Basil responded by encouraging his listeners to observe more closely the many creatures, such as the caterpillar, who demonstrate this kind of metamorphosis in their life cycle. The lesser surely can illustrate the greater.

From Reading Scripture with the Church Fathers by Christopher A. Hall (InterVarsity Press, 1998).

Plain bread

Daily Reading for June 15 • Evelyn Underhill, 1941

God gives Himself mainly along two channels: through the soul’s daily life and circumstances and through its prayer. In both that soul must always be ready for Him; wide open to receive Him, and willing to accept and absorb without fastidiousness that which is given, however distasteful and unsuitable it may seem. For the Food of Eternal Life is mostly plain bread; and though it has indeed all sweetness and all savour for those who accept it with meekness and love, there is nothing in it to attract a more fanciful religious taste. All life’s vicissitudes, each grief, trial or sacrifice, each painful step in self-knowledge, every opportunity of love or renunciation and every humiliating fall, have their place here. All give, in their various ways and disguises, the heavenly Food. A sturdy realism is the mark of this divine self-imparting, and the enabling grace of those who receive.

From Abba by Evelyn Underhill (Morehouse-Barlow, 1981).

The love of benevolence

Daily Reading for June 16 • Joseph Butler, Bishop of Durham, 1752

That which we more strictly call piety, or the love of God, and which is an essential part of a right temper, some may perhaps imagine no way connected with benevolence: yet surely they must be connected, if there be indeed in being an object infinitely good. Human nature is so constituted, that every good affection implies the love of itself; thus, to be righteous, implies in it the love of righteousness; to be benevolent, the love of benevolence; to be good, the love of goodness; whether this righteousness, benevolence, or goodness, be viewed as in our own mind, or in another’s: and the love of God as being perfectly good, is the love of perfect goodness contemplated in a being or person. Thus morality and religion, virtue and piety, will at last necessarily coincide, run up into one and the same point, and love will be in all senses ‘the end of the commandment.’

From “Sermon II: Upon Human Nature” in The Works of Bishop Butler, Volume 1, quoted in Love’s Redeeming Work: The Anglican Quest for Holiness, compiled by Geoffrey Rowell, Kenneth Stevenson, and Rowan Williams (Oxford, 2001).

Right practice

Daily Reading for June 17 • The Third Sunday after Pentecost

I am not suggesting that anyone learn more about world religions in order to subvert them. Sacred truth is a very deep well into which human beings have been lowering leaky buckets for millennia. The more we learn about what other traditions have fetched up, the more we learn about our own. It is helpful, for instance, since Jesus was a Jew, to know that Judaism has no doctrine of original sin, and that salvation is conceived of as life lived in obedience to Torah. Heaven and hell have never been very lively concepts for most Jews, who find the Christian focus on the world to come more than a little irrelevant. The point of human life on earth, as any son or daughter of Torah can tell you, is to assist God in the redeeming of this world now.

It is also helpful to know that most eastern religions have very little to say about God at all. The Buddha taught that theological speculation is about as useful as wondering what kind of arrow has struck you in the chest. You may measure it if you want to. You may develop theories about where it came from, who shot it, and what kind of wood it is made from, but all in all your time would be better spent deciding how you are going to remove it from your body. The focus is not on orthodoxy—right belief—but on orthopraxis—right practice—which strikes me as a refreshing alternative to the heresy trials that have plagued my own denomination in recent years. Sin, in Buddhist teaching, is ignorance about the true nature of reality, and salvation is a matter of removing the arrow, or waking up.

From Speaking of Sin: The Lost Language of Salvation by Barbara Brown Taylor (Cowley Publications, 2000).

Mud season

Daily Reading for June 18 • Bernard Mizeki, Catechist and Martyr in Rhodesia, 1896

The example of Jesus, and the experience of mud season, remind me of a harsher truth: to be reborn, we first must die. The way to Jerusalem lies through mud. Dying, like mud, can take many forms, but every death, in the sense I mean, is a letting go. We let go of ambition, of pride, of ego. We let go of relationships, of perfect health, of loved ones who go before us to their own deaths. We let go of insisting that the world be a certain way. Letting go of any of these things can seem the failure of every design, the loss of every cherished hope. But in letting them go, we may also let go of fear, let go our white-knuckled grip on a life that never seems to meet our expectation, let go our anguished hold on smaller selves our spirits have outgrown. We may feel at times that we have let go of life itself, only to find ourselves in a new one, freer, roomier, more joyful than we could have imagined. All of us, young and old, soon and late, find our way to the mud, the season of our terrible and certain joy. Let us bring to it all the spirit we can muster.

From Learning to Fall: The Blessings of an Imperfect Life by Philip Simmons (Bantam Books, 2000).

Wildlife preserve

Daily Reading for June 19

Wild animals don’t have to accept themselves. They can simply be. As thinking animals, we must work to create some space for our wild natures, to give them room to roam. Whether keeping our awareness on the breath as we meditate, on our bodies’ rhythm as we run, on our sensations as we sink our hands in bread dough, our practice anchors us in our bodies, takes us further into our wild selves. With time such practice begins to open a space within us. Call it a wildlife preserve, a space where our wild selves can breathe while our judging, criticizing, worrying, doubting minds are kept safely on the other side of the fence. With practice we find ourselves living more and more inside this preserve, a place we come to recognize as our true home.

We practice wildness so that we may live more fully and constantly in the midst of anima, in the midst of soul. Wildness will not save us from misfortune. Fear, doubt, grief all lie in wait to strike and seize us as before. Only now their grip will not be so tight or last so long. In life’s thicket we will have created a clearing for our wild selves. And in that clearing, in the face of confusion and worry, in the face of failure and loss, in the face of death itself, we will lift our noses to the moon and sing.

From Learning to Fall: The Blessings of an Imperfect Life by Philip Simmons (Bantam Books, 2000).

Washing dishes

Daily Reading for June 20

For much of my life I’ve lived contentedly by a few simple rules: don’t track mud in the house, take care of your own, help others, do as little harm as you can, change your oil every three thousand miles. But maybe enlightenment is simpler than we think. I’ve been told that religion boils down to two beliefs: first, that there is something of ultimate significance in the universe; second, that there is a way of being connected to it. Each of the world’s religions offers a distinct way of connecting, and each of us must find his or her own way in to ultimate significance. Prayer, meditation, and selfless service are all honored methods. The Buddhist monk Thich Nhat Hanh has taught me that, if done right, washing dishes can serve as well.

From Learning to Fall: The Blessings of an Imperfect Life by Philip Simmons (Bantam Books, 2000).

Speak out of love

Daily Reading for June 21

I have on my office door these words from an accomplished Indian yogi: “Before speaking, consider whether it is an improvement upon silence.” The man who wrote them once went nineteen years without speaking, setting a standard I can’t hope to meet. Yet his words remind me that when we do speak, we must speak truth. Even more important, because truth so often eludes us, we must speak in kindness. In fact, we might amend the yogi’s saying to read, “Before speaking, consider whether you speak out of love.” If we could learn always to speak out of love, we could change everything.

From Learning to Fall: The Blessings of an Imperfect Life by Philip Simmons (Bantam Books, 2000).

The vessel of character

Daily Reading for June 22 • Alban, First Martyr of Britain, c. 304

What’s needed is a structure for our spiritual life, some container to keep our growing awareness from dribbling away. As John Tarrant writes, in The Light Inside the Dark, “Everything new needs to be held, needs a place into which it can be born.” The name of this container is “character,” he writes. Character, Tarrant says, is the vessel in which to hold “our swirling selves.” We do not have a say in all that befalls us, but we do have a say in the shape of our own character.

In our daily work, in our roles as caregivers and providers, in our manner of receiving gifts and good works of others, we can be disciplined or not, mindful or not, responsible and responsive or not, but always our actions both shape and are shaped by the vessel of character. And traditionally, religious faith and spiritual practice are thought to strengthen this vessel, creating a sound container for our developing relationship to mystery, suffering, and the Divine. Life throws things at us that we cannot predict and cannot control. What we can control is who we are along the way.

From Learning to Fall: The Blessings of an Imperfect Life by Philip Simmons (Bantam Books, 2000).

Living at the edge

Daily Reading for June 23

This experience of living at the edge is not so extraordinary as it may sound. We have all had it. Perhaps you have sat with someone who was near death, and found yourself drawn into her inner radiance, into a place where pain and fear give way before a lucid awareness of the nearness of life’s source. Or perhaps you have listened to a friend who has just lost a loved on, and heard in his voice, through the grief and exhaustion, a wondrous and wondering connection to life’s deepest levels. Perhaps you have had it while giving birth or witnessing a birth, when we seem to rise out of our bodies and become winged things, hovering over all we love. Or you have had it in those ordinary moments, when watching a child butter a slice of bread or a crow settle in a field, and suddenly nothing else matters and you fell like removing your shoes and bowing down.

We all have within us this capacity for wonder, this ability to break the bonds of ordinary awareness and sense that though our lives are fleeting and transitory, we are part of something larger, eternal and unchanging.

From Learning to Fall: The Blessings of an Imperfect Life by Philip Simmons (Bantam Books, 2000).

Genuinely human

Daily Reading for June 24 • The Fourth Sunday after Pentecost

Once we owned a cat named Nora who seemed to have set up shop at a middling level on the ascent to God. Placid and fat, Nora spent her mornings lying in a pool of sunlight near the back door, and sometimes she gazed into the distance as if she were seeing something of great importance hidden from the rest of us. Then she would pad away from the door to dip water from the toilet or present us with a hair ball. For these reasons I decided that Nora had arrived at the feline equivalent of the illuminative way. The chief characteristic of the illuminative way is a heightened awareness of God’s presence which comes about as the capacities of one’s personality come habitually to be directed toward what is most real and genuinely human.

From From Image to Likeness: The Christian Journey into God by William A. Simpson (Continuum, 1997).

Arriving in the desert

Daily Reading for June 25 • The Nativity of Saint John the Baptist

To the biblical mind the wilderness is a holy place in which one may enter into communion with God. It is a place where one can clearly sense God’s sustenance, and, more importantly, it is a place where one learns to turn habitually toward God. We may arrive in the desert by different paths. We may journey there of our own accord, or we may be led there by the hidden work of the Holy Spirit. Once we arrive, however, the geography is the same. The clear and penetrating light of the desert requires that we remove the layers of fear and pretense we thought we needed in the land of unlikeness and recognize these as the unnecessary baggage they are. Now is the time for honesty. The desert demands that we discover who we really are and that we persevere in this knowledge. There is, in short, only one rule for the desert pilgrim: God created you in his image, seek his likeness.

From From Image to Likeness: The Christian Journey into God by William A. Simpson (Continuum, 1997).

Desert solitude

Daily Reading for June 26

Solitude is one of the defining features of the wilderness. When one is alone with God two distinct opportunities emerge. In the first place, one can be more attentive to the work of the Holy Spirit inside when freed a while from competing, outside concerns. Oftentimes, God chooses to be subtle, and his subtle activity can go unnoticed if one’s world is full of jabbering televisions or idle chatter. In solitude one comes to know God as an engaging, and often witty, companion on the day’s journey rather than as an occasionally-glimpsed, stern presence. In this way, solitude often has a unique sweetness and beauty.

As one passes through the wilderness on the way back to God, one discovers a new depth and efficaciousness at prayer. Previously one might have thought that prayer consisted in saying things to God and that it trafficked only in words and mental images. In the desert the words and images fall away, and one is left with a simple awareness of God’s presence. The subtle presence of God is as palpable as that of a friend or lover, and yet one does not see God. Rather, it is as though for a moment in the corner of one’s eye one glimpses God passing. One feels caught up in God’s presence and transformed by it.

From From Image to Likeness: The Christian Journey into God by William A. Simpson (Continuum, 1997).

Keeping vigil

Daily Reading for June 27

Another of the standard tools of the desert is the vigil. Keeping a vigil consists in changing one’s pattern of sleeping and using tiredness or the stillness of the night to foster a quiet attentiveness to God’s presence. The Christian tradition recommends vigils to those who are discouraged or in danger of giving up on the journey back to God. A vigil is an exercise in hope. Simply doing it is an act of faith, and where there is faith love and hope are also present. By waiting one hopes, and in hoping one loves.

Recently, I discovered a new way of keeping a vigil. Sometimes before dawn I drive up Lookout Mountain and sit with my back to a cold rock to watch the sun rise over Denver. At first, I sit in the dark watching a lake of lights shimmer all the way out to the horizon. Then a thin line of blue sky appears in the east. Sometimes I notice a herd of deer grazing below me in the half-light. The sun abruptly breaks over the horizon. The deer pause a moment and look back toward it sensing the first touch of its warmth, and I notice that my hand casts a shadow. I am substantial again and ready to return home for a bowl of cereal and a cup of coffee.

From From Image to Likeness: The Christian Journey into God by William A. Simpson (Continuum, 1997).

The church's book

Daily Reading for June 28 • Irenaeus, Bishop of Lyons, c. 202

The awareness of the communal nature of exegesis was particularly highlighted in the early church’s encounter with the Gnostics, hermeneutical lone rangers who claimed to have received in secret both revelation and interpretive insight. Irenaeus, the Gnostics’ great opponent, rejected the possibility of secret revelation and interpretation because the meaning of Jesus and the narrative leading up to his coming can only be discovered and explained in the community he founded, the community whose very existence culminates the biblical narrative’s plot structure. In effect, as Robert Jenson explains, “It is the church that knows the plot and dramatis personae of the scripture narrative, since the church is one continuous community with the story’s actors and narrators, as with its tradents, authors, and assemblers.”

For the fathers, then, hermeneutics is not an objective science that can be practiced by any scholar within any context. Rather hermeneutics in Christ becomes a spiritual, communal, interpretive art. It can be safely, wisely, and fruitfully exercised only by those whose minds and hearts have been soaked in and shaped by the gospel itself—within the Christian community’s reflection, devotion, and worship.

From Reading Scripture with the Church Fathers by Christopher A. Hall (InterVarsity Press, 1998).

Gospel agenda

Daily Reading for June 29 • St. Peter and St. Paul, Apostles

Debate within the church about who is eligible to be “in” and who must be excluded is nothing new. It was a main feature even of the very first years after Christ. That first debate was so long ago, and so decisively settled, that it is hard to realize today just how difficult a question it really was: Can Gentiles be included in the Christian church?

The argument that Gentiles should follow the law, from what seemed to be a clear and unquestionably correct reading of Scripture, could have appeared unassailable, except that it was met by the experience of the working Holy Spirit in the midst of this new community of faith. Jewish Christians spoke up on behalf of the Gentile Christians, speaking about what they had seen in their lives. They had seen evidence of the presence of the Holy Spirit in the lives of the Gentile believers, just as they had seen it in their own. After much personal internal struggle, the apostle Peter baptized Gentile believers without requiring them to first be circumcised. When challenged about this, he defended his actions in this way: “If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God?”

Now it is time for me, as a straight person, to speak up. I can bear witness, like Peter, to seeing the work of the Holy Spirit in the lives of those whom the church has traditionally said were “unclean” and “unfit” for consideration as members of Christ’s body. I can bear witness to seeing and experiencing in my gay and lesbian brothers and sisters lives of repentance, forgiveness, and transformation through Jesus. It is up to you, and to me, to be like Peter and not hinder God but to welcome God’s grace in the lives of others.

From “The Gospel Agenda” by Susan Buchanan, in Episcopal Life / New Hampshire Episcopal News (October 2006).

Faiths of the
founding fathers

Daily Reading for July 1 • The Fifth Sunday after Pentecost

To discuss the religion of the founding fathers means to discuss religion in the United States of their time. Washington, Jefferson, Madison, and Monroe were born and baptized in what Virginians of the time called “the Church,” “the Church of England,” “the Established Church,” or “the Church of Virginia.” The independence of the thirteen colonies from the mother country prompted the American members of the Church of England to discard the word “England.” In its place they adopted the term “Episcopal” (essentially meaning “we have bishops”) and named their denomination “The Protestant Episcopal Church in the United States of America.” The name “Episcopal” traced back to the tumultuous Commonwealth period in English history, when clergy and laity who desired continued rule by bishops employed that term for themselves.

This church provided the religious background out of which Washington, Jefferson, Madison, and Monroe—as well as such founding fathers as Patrick Henry, George Mason, and George Wythe—emerged. The earliest religious memories of these men would have revolved around the wood or brick church their families attended on Sundays. Most of their fathers would have served as vestrymen of their parishes. In due time, the founding fathers would have assumed the same position. The parish priest—or parson—would have been a familiar figure to them, and they would have received much of their early education at academies run by Anglican clergy. The words and cadences of the Book of Common Prayer ran in their blood.

From The Faiths of the Founding Fathers by David L. Holmes (Oxford University Press, 2006).

Deist influences
in the colonies

Daily Reading for July 2

Continuing to belong to the Episcopal Church even when at variance with some of its central doctrines did not seem to discomfort the Deistically inclined founders such as Jefferson, for they liked its liturgy and the historic cadences of its language. The Anglican faith of Virginia differed from the New England Puritanism out of which Adams and Franklin emerged. Both Adams and Franklin changed their religious views and embraced a form of Deism. So, too, did Washington, Jefferson, Madison, and Monroe. But all of these men, except Franklin, continued to worship at least occasionally in the church of their ancestors—and their wives and daughters were usually devout supporters of it. The Virginia founding fathers married under the church’s auspices, consigned their children to its care, and were buried by its clergy. The impress of their religious background remained strong, even though their questioning of certain of their church’s fundamental doctrines led them to Deism.

During the eighteenth century and into the nineteenth, Deism had adherents throughout continental Europe, the British Isles, and the American colonies. Because it was guided by individual reason, the movement was neither organized nor uniform. Thus some Deists renounced Christian belief more thoroughly than others. “The Deists,” an American clergyman wrote, “were never organized into a sect, had no creed or form of worship, recognized no leader, and were constantly shifting their ground. . . so that it is impossible to include them strictly under any definition.” The cleric went on to attempt “as near a definition as possible”: “Deism is what is left of Christianity after casting off everything that is peculiar to it. The Deist is one who denies the Divinity, the Incarnation, and the Atonement of Christ, and the work of the Holy Ghost; who denies the God of Israel, and believes in the God of nature.”

From The Faiths of the Founding Fathers by David L. Holmes (Oxford University Press, 2006).

More on the faiths of the founding fathers

Daily Reading for July 3

Regardless of where they fell on the Deist spectrum, many Deists continued to respect the moral teachings of Jesus without believing in his divine status. But the tendency of Deism was to emphasize ethical endeavors—hence the concern of most Deists for social justice and their profound opposition to all forms of tyranny. In addition, they replaced the Judeo-Christian explanation of existence with a religion far more oriented to reason and nature than to the Hebrew Bible, Christian Testament, and Christian creeds. In the understanding of the typical Deist, a rational “Supreme Architect”—one of a variety of terms Deists used for the deity—created the earth and human life. This omnipotent and unchangeable creator then withdrew to let events take their course on earth without further interference.

Just as a ticking watch presupposes a watchmaker, so Deists thought that the rational, mechanistic harmony of nature revealed a deity. The Deistic view of nature was so high that men such as Ethan Allen and Thomas Paine could write of it as God’s revelation. “There is a word of God,” Paine declared, “there is a revelation. The word of God is the creation we behold.”

From The Faiths of the Founding Fathers by David L. Holmes (Oxford University Press, 2006).

Independence Day

Daily Reading for July 4 • Independence Day

In place of the Hebrew God, Deists postulated a distant deity to whom they referred with terms such as “the First Cause,” “the Creator of the Universe,” “the Divine Artist,” “the Divine Author of All Good,” “the Grand Architect,” “the God of Nature,” “Nature’s God,” “Divine Providence,” and (in a phrase used by Benjamin Franklin) “the Author and Owner of our System.” The Declaration of Independence displays precisely this kind of wording and sense of a distant deity. In its 1,323 words, the Declaration speaks of “Nature’s God,” “Creator,” “Supreme Judge,” and “divine Providence.”

Thus Deism inevitably undermined the personal religion of the Judeo-Christian tradition. In the worldview of the typical Deist, humans had no need to read the Bible, to pray, to be baptized or circumcised, to receive Holy Communion, to attend church or synagogue, or to heed the words or ministrations of misguided priests, ministers, or rabbis. Many Deists criticized not only the Judeo-Christian tradition but also all organized religion for fostering divisive sectarianism, for encouraging persecution, and for stifling freedom of thought and speech throughout history. Their fundamental belief in reason and equality drove them to embrace liberal political ideals. In the eighteenth century, many Deists advocated universal education, freedom of the press, and separation of church and state. These principles are commonplace in the twenty-first century, but they were radical in the eighteenth.

From The Faiths of the Founding Fathers by David L. Holmes (Oxford University Press, 2006).

The beliefs of Benjamin Franklin

Daily Reading for July 5

Five weeks before his death, when he received an inquiry about his religious beliefs from a Congregationalist minister who was president of Yale College, Benjamin Franklin replied: “Here is my Creed: I believe in one God, Creator of the Universe: That he governs the World by his Providence. That he ought to be worshiped. That the most acceptable Service we can render to him, is doing good to his other Children. That the Soul of Man is immortal, and will be treated with Justice in another life, respecting its Conduct in this. These I take to be the fundamental Principles of all sound Religion.”

Morality remained primary for Franklin even as he approached death. Jesus had established the best system of morals and religion in the history of the world, Franklin continued, though Christianity itself had undergone some corrupting changes since the time of Jesus. He concluded: “I have . . . some Doubts as to his Divinity, tho’ it is a Question I do not dogmatize upon, having never studied it, & think it needless to busy myself with it now, when I expect soon an Opportunity of knowing the Truth with less Trouble.”

Late in the evening of April 17, 1790, Franklin died with a picture of the Day of Judgment by his bedside. Almost twenty thousand citizens observed his solemn funeral procession in Philadelphia. At the front of the cortege marched “the clergymen of the city, all of them, of every faith.” He was buried in the cemetery of Christ Church.

From The Faiths of the Founding Fathers by David L. Holmes (Oxford University Press, 2006).

The beliefs of John Adams

Daily Reading for July 6

“The Christian religion, as I understand it,” John Adams declared to Benjamin Rush in 1810, “is the brightness of the glory and the express portrait of the eternal, self-existent independent, benevolent, all-powerful and all-merciful Creator, Preserver and Father of the Universe. . . . Neither savage nor civilized man without a revelation could ever have discovered or invented it.”

Like other Deists, however, Adams substituted a simpler, less mysterious form of Christianity for the Christianity he had inherited. Reading and reflection caused him to discard such beliefs as the Trinity, the divinity of Christ, total depravity, and predestination. God, he declared, “has given us Reason, to find out the Truth, and the real Design and true End of our Existence.” Thus he asserted that humans should study nature and use reason to learn about God and his creation.

Above all, Adams opposed religious oppression and narrow-mindedness. All of this displays the blend of Unitarian Christianity and rational thought that was the religion of John Adams. Like many of his contemporaries, he brought the religion in which he was raised into the court of his reason and common sense and judged it by what he found.

From The Faiths of the Founding Fathers by David L. Holmes (Oxford University Press, 2006).

The beliefs of Thomas Jefferson

Daily Reading for July 7

Thomas Jefferson came to believe that the combined effect of power-hungry monarchs and corrupt “priests” had despoiled the original, pristine teachings of Jesus. But beneath these corruptions—which he labeled with such words as “nonsense,” “dross,” “rags,” “distortions,” and “abracadabra”—Jefferson came to believe there lay a fulcrum of eternal truth. In 1803, he wrote to Benjamin Rush: “To the corruptions of Christianity I am, indeed, opposed, but not to the genuine precepts of Jesus himself. I am a Christian in the only sense in which I believe Jesus wished any one to be; sincerely attached to his doctrines, in preference to all others; ascribing to himself every human excellence, and believing he never claimed any other.”

Jefferson disagreed with the Galilean on some matters: “It is not to be understood that I am with him in all his doctrines. I am a Materialist; he takes the side of Spiritualism; he preaches the efficacy of repentance towards forgiveness of sin, I require a counter-poise of good works to redeem it.” Having disagreed with Jesus, Jefferson then indicated what he admired about Jesus: “It is the innocence of his character, the purity and sublimity of his moral precepts, the eloquence of his inculcation, the beauty of his apologues in which he conveys them, that I so much admire. . . . Among the sayings and discourses imputed to him by his biographers, I find many passages of fine imagination, correct morality, and of the most lovely benevolence.”

In some famous correspondence with a Unitarian minister, Jefferson predicted that Unitarianism would soon sweep the nation: “I rejoice that in this blessed country of free inquiry and belief, which has surrendered its creed and conscience to neither kings nor priests, the genuine doctrine of only one God is reviving, and I trust there is not a young man now living who will not die an Unitarian.”

From The Faiths of the Founding Fathers by David L. Holmes (Oxford University Press, 2006).

The Rule of St. Benedict

Daily Reading for July 9

The Rule of St Benedict, written in sixth-century Italy, became the most influential monastic guide in the Western Church. In the period from the sixth to the tenth centuries it gradually replaced other traditions. While the Rule of St Benedict is characterized by relative moderation, urbanity, and balance, it nevertheless presupposes a life of withdrawal from the outside world. The outward-looking ethos of the Augustinian tradition is largely absent although hospitality to strangers (who are to be received as Christ) is a major injunction. Listening and obedience (both to God and to the spiritual master, the abbot) are intertwined. In the many respects the Rule contrasts with the Rule of St Augustine in its hierarchical stance (although fraternal charity is mentioned later in the Rule). The God of the Rule is an awesome figure and the abbot, who stands “in the place of Christ,” is a ruler rather than “first among equals.” The Rule is also detailed and programmatic rather than a collection of spiritual wisdom.

Its popularity is partly explained by a well-organized structure and the priority given to good order. However, its spiritual success also relates to a healthy balance of work, prayer, and rest and the creative tension between the values of the individual spiritual journey and of common life under the authority of an abbot. The central task of the monk is common prayer or the opus Dei supplemented by personal meditation, spiritual reading (lectio), and manual work. Apart from its emphasis on obedience and on humility as the primary image of spiritual progress, the Rule also teaches the complementary spiritual values of stability (faithfulness expressed by staying in the monastery until death) and the virtually untranslatable concept of conversation morum (literally “conversion of manners”). This stands for an overall commitment to a monastic lifestyle including deep conversion and spiritual development throughout life.

From A Brief History of Spirituality by Philip Sheldrake (Blackwell Publishing, 2007).

Monday Daily Office

After some time had passed, the religious authorities plotted to
kill him, but their plot became known to Saul. They were watching the
gates day and night so that they might kill him; but his disciples
took him by night and let him down through an opening in the wall,
lowering him in a basket. Acts 8:23-25

Basket of reeds
hanging ready
woven strong
to cradle a man
escaping to life
sister to a basket
in Egypt
floating an infant
to safety



From Streams of Mercy: a meditative commentary on the Bible

A homely Rule

Daily Reading for July 10

The Rule of St. Benedict has a special way of viewing the patterns and dynamics of Christian life. The whole orientation of the Rule is to the principle that God is everywhere, all the time, and thus every element of our ordinary day is potentially holy. Very few of us believe that and/or act on it. Benedict urges us both so to believe and so to act. It is an enormous challenge, involving life-long response, and yet it is very simple and can be begun at this moment. Because the Rule is so “homely”, so oriented to the opportunities of daily life as grist for the mill of Christian consecration, it has a great deal to say which is directly helpful to a Christian lay person, struggling to live the Christian life even in our contemporary, secular world.

From Preferring Christ: A Devotional Commentary and Workbook on the Rule of St. Benedict by Norvene Vest (Source Books, 1990).

Benedict of Nursia

Daily Reading for July 11 • Benedict of Nursia

This, then, is the good zeal,
which monks must foster with fervent love:
They should each try to be the first to show respect to the other,
supporting with the greatest patience
one another’s weaknesses of body or behaviour,
and earnestly competing in obedience to one another.
No one is to pursue what he judges better for himself,
but instead, what he judges better for someone else.
To their fellow monks they show the pure love of brothers;
to God, loving fear;
to their abbot, unfeigned and humble love.
Let them prefer nothing whatever to Christ,
and may he bring us all together to everlasting life.

From The Rule of St. Benedict, quoted in Seeking God: The Way of St. Benedict by Esther de Waal (Liturgical Press, 1984).

Balance and harmony

Daily Reading for July 12

Balance, proportion, harmony are so central, they so underpin everything else in the Rule, that without them the whole Benedictine approach to the individual and to the community loses its keystone. This is something which speaks to us very immediately in the later twentieth century. The search for personal fulfillment has become something of a fetish in our society today, and yet we complicate our search by at the same time admiring expertise, specialization, professionalization. Total success in one particular area commands great respect. We ask our children early in life to make choices between subjects they intend to master. We acknowledge the superiority of a lifetime devoted to one highly esoteric form of research. It could be valuable to ask ourselves what we are losing, and to set ourselves the task of discovering if we could not, without being impossibly romantic or escapist about it, attempt to become more fully, more totally human, by recognizing that all the elements in our make-up are God-given and are equally worthy of respect. It is the interrelationship of body, mind, and spirit that now eludes us. Yet St Benedict insisted that since body, mind and spirit together make up the whole person the daily pattern of life in the monastery should involve time for prayer, time for study and time for manual work. All three should command respect and all three should equally become a way to God.

From Seeking God: The Way of St. Benedict by Esther de Waal (Liturgical Press, 1984).

A wise latitude

Daily Reading for July 13

The Rule can be appreciated for various aspects, but one that particularly appeals to me is its wise latitude in the way it encourages us monks to walk in the footsteps of the Gospel. The Rule tacitly acknowledges a certain pluralism, making general points instead of specific ones about many observances, allowing for creativity and improvement, where this is possible. The Rule is not limited to its original place and time; like the Gospels, from which it draws its inspiration, it has wisdom as alive and full of meaningful implications today as it was at the time the Rule was composed.

The Rule prescribes an equal distribution of time among prayer, sacred reading and intellectual work, manual work, and rest, thus bringing into balance all the activities of the monastic day. Saint Benedict was a genius in establishing through the Rule a way of life where the seasons of the earth, with their sequences of darkness and light, and the seasons of the Christian liturgy come into harmonious consonance, thus giving a dynamic balance and a healing rhythm to the monk’s daily life.

From A Monastic Year by Brother Victor-Antoine, quoted in Wisdom of the Cloister: A Monastic Reader, edited by John Skinner (Image Books, 1999).

Jane R has a fine post on Benedict and Scholastica at Act of Hope today.

With empty hands

Daily Reading for July 14

There can be no more role-playing for those who attempt to follow the rule of St Benedict, no more hiding behind a mask. We stand daily before God with empty hands, just like the publican. “Suspice me, accept me O Lord as you have promised and I shall live; do not disappoint me in my hope.” These are the words the novice says on entering the community. They are words that I come back to, time and again, as a prayer for myself. They mean more now that I have learnt that the Latin words comes from the verb sub-capere, to take underneath and so with the idea of supporting, raising, and that in Roman usage it was the word for a father taking up a new-born infant from the ground and thus recognizing it as his own. The implication here then becomes one of acceptance and thus of survival.

So when I say suspice me it conveys the full depth and warmth of that word. Accept me, receive me, support me, raise me up—wonderful singing words that say everything that I want to say as a prayer for myself. They are words that I understand at one level today, as I say them now, and as I present myself today before God. But they are also like some Eastern koan in which the full mystery of what I am saying will only gradually unfold and grow as my own fortune opens up before me.

For the self that I present full face to God is not anything static. If I ask God to accept me as I am now, in the present, I am also able to receive whatever he has in store for me in the future. If I really hand myself over, making an act of personal surrender, asking God to accept me just as I am now, open, vulnerable, powerless, then I shall also be able to receive whatever he has in store for me in the future.

From Living With Contradiction: Reflections on the Rule of St. Benedict by Esther de Waal (Harper and Row, 1989).

Commonplace mysteries

Daily Reading for July 15 • The Seventh Sunday after Pentecost

It is a quotidian mystery that dailiness can lead to despair and yet also be at the core of our salvation. We express this every time we utter the Lord’s Prayer. As Simone Weil so eloquently stated it in her essay, “Concerning the Our Father,” the “bread of this world” is all that nourishes and energizes us, not only food but the love of friends and family, “money, ambition, consideration...power...everything that puts into us the capacity for action.” She reminds us that we need to keep praying for this food, acknowledging our needs as daily, because in the act of asking, the prayer awakens in us the trust that God will provide. But, like the manna that God provided to Israel in the desert, this “bread” cannot be stored. Each day brings with it not only the necessity of eating but the renewal of our love of and in God. This may sound like a simple thing, but it is not easy to maintain faith, hope or love in the everyday. I wonder if this is because human pride, and particularly a preoccupation with intellectual, artistic or spiritual matters, can provide a convenient way to ignore our ordinary, daily, bodily needs.

From The Quotidian Mysteries: Laundry, Liturgy and “Women’s Work” by Kathleen Norris (Paulist Press, 1998).

Starting where we are

Daily Reading for July 16

As a human being, Jesus Christ was as subject to the daily as any of us. And I see both the miracle of the manna and incarnation of Jesus Christ as scandals. They suggest that God is intimately concerned with our very bodies and their needs, and I doubt that this is really what we want to hear. Our bodies fail us, they grow old, flabby and feeble, and eventually they lead us to the cross. How tempting it is to disdain what God has created, and to retreat into a comfortable Gnosticism. The Christian perspective views the human body as our God-given means to salvation, for beyond the cross God has effected resurrection.

We want life to have meaning, we want fulfillment, healing and even ecstasy, but the human paradox is that we find these things by starting where we are, not where we wish we were. We must look for blessings to come from unlikely, everyday places—out of Galilee, as it were—and not in spectacular events, such as the coming of a comet. The best poetic images, while they resonate with possibilities for transformation, are resolutely concrete, specific, incarnational. Concepts such as wonder, or even holiness, are not talked about so much as presented for the reader’s contemplation.

From The Quotidian Mysteries: Laundry, Liturgy and “Women’s Work” by Kathleen Norris (Paulist Press, 1998).

Guardians of the faith

Daily Reading for July 17 • William White, Bishop of Pennsylvania, 1836

This [1985] Convention has special significance, for this is the month in which we celebrate the bicentenary of the first General Convention. That small gathering in Philadelphia in September 1785 met when the very survival of Anglicanism was in doubt. Amid the turmoil of revolution, the old Church of England in the American colonies had been shattered, and many of its clergy had fled. The Philadelphia Convention was composed of clergy and laity who had supported the revolutionary cause. They set to work to fashion an independent church in an independent nation. Led by the brilliant young William White of Pennsylvania, they sought to re-form the Church with the democratic ideas of their new republic. So, in the ‘Philadelphia plan’ the Episcopal Church was to be independent of any outside authority and responsible for its own doctrine, canons and liturgy. The dioceses were to be federated under the triennial general convention. Bishops were to be elected officers working under a constitution, and the laity were to have equal voice with the clergy.

It was a scheme which accorded well with the aspirations of the independent United States, and its basic wisdom has been shown by the way it has become a model for other independent Anglican churches. But it was right for Samuel Seabury of Connecticut, then the only American bishop, to sound a word of warning. He refused to attend the Convention until the authority of bishops as guardians of the faith of the whole Catholic Church had been safeguarded. He feared that Enlightenment philosophy might separate the Convention from the body of Catholic Christianity.

When the Convention began to revise the wording of the creeds his worst fears were fulfilled, and there was danger of two Episcopal Churches. You will not mind my reminding you that the tension was eased by the counsel of the Archbishop of Canterbury. The changes in the creeds were withdrawn and in 1786 William White and Samuel Prevoost were consecrated bishops in the chapel of Lambeth Palace. A sound Anglican compromise was reached by the creation of a separate House of Bishops in the General Convention of 1789.

From “A New Presiding Bishop” in One Light for One World by Robert Runcie (SPCK, 1988).

Harriet Ross Tubman

Daily Reading for July 18

I looked at my hands, to see if I was the same person now I was free. There was such a glory over everything, the sun came like gold through the trees, and over the fields, and I felt like I was in heaven. I had crossed the line of which I had so long been dreaming. I was free; but there was no one to welcome me to the land of freedom, I was a stranger in a strange land, and my home after all was down in the old cabin quarter, with the old folks, and my brothers and sisters. But to this solemn resolution I came: I was free, and they should be free also; I would make a home for them in the North, and the Lord helping me, I would bring them all there. Oh, how I prayed then, lying all alone of the cold, damp ground; “Oh, dear Lord,” I said, “I ain’t got no friend but you. Come to my help, Lord, for I’m in trouble!”

From a story by Harriet Ross Tubman, the most famous conductor on the Underground Railroad. Quoted in A Year With American Saints by G. Scott Cady and Christopher L. Webber. Copyright © 2006. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

One human family

Daily Reading for July 19

Among the many important questions which have been brought before the public, there is none that more vitally affects the whole human family than that which is technically called Woman’s Rights....The world waits the coming of some new element, some purifying power, some spirit of mercy and love. The voice of woman has been silenced in the state, the church, and the home, but man cannot fulfill his destiny alone, he cannot redeem his race unaided. There are deep and tender chords of sympathy and love in the heart of the down-fallen and oppressed that woman can touch more skillfully than man. . . God, in his wisdom has so linked the whole human family together that any violence done at one end of the chain is felt throughout its length, and here, too, is the law of restoration, as in woman all have fallen, so in her elevation shall the race be recreated.

From Elizabeth Cady Stanton’s first public address to the First Women’s Rights Convention at Seneca Falls, New York, on July 19, 1848. Quoted in A Year With American Saints by G. Scott Cady and Christopher L. Webber. Copyright © 2006. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Speaking for women's rights

Daily Reading for July 20 • Elizabeth Cady Stanton, Amelia Bloomer, Sojourner Truth, and Harriet Ross Tubman

Unfortunately, her name is forever associated with a type of woman’s undergarment, but Amelia Bloomer was actually a distinguished writer, publisher, and social reformer and a pioneer in the woman’s suffrage movement. She was also devoted to her church. When she moved to Cedar Bluffs, Iowa, she helped organize an Episcopal congregation in the community and entertained visiting missionaries in her home. She took it for granted that God was at work in the causes she espoused, writing, “The same power that brought the slave out of bondage will, in His own good time and way, bring about the emancipation of women, and make her the equal in power and dominion that she was in the beginning.”

Bloomer became an articulate speaker for women’s rights. Using her magazine Lily as a vehicle, she wrote that women ought to be admitted to institutions of higher learning, that they should own property and receive paychecks in their own name, and that the law should do more to protect victims of abuse. She even produced a woman’s Bible to challenge patriarchal views.

And, yes, she did advocate less restrictive clothing. The whalebone, tight-laced corsets, and voluminous skirts then fashionable restricted movement and injured health. Dressing like this made women, in Bloomer’s words, “unpaid street sweepers.” She didn’t invent the garment that was given her name, but Bloomer did popularize it. She gave up wearing bloomers herself after eight years, though, because she felt they detracted attention from issues that mattered more.

From “Amelia Bloomer” in A Year With American Saints by G. Scott Cady and Christopher L. Webber. Copyright © 2006. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Sojourner Truth

Daily Reading for July 21

Born black and female at the end of the 18th century, Isabella Baumfree had two strikes against her—but only two. To balance the account, she stood six feet tall and had a commanding voice and personality. She used these assets to preach the gospel and for other causes as well. She preached “God’s truth and plan for salvation” in Long Island and Connecticut and arrived in Northampton, Massachusetts, where she met and worked with such abolitionists as William Lloyd Garrison, Frederick Douglass, and Olive Gilbert. Later she went to Washington, met President Lincoln, and spoke before Congress. She spoke about abolition and woman’s suffrage as well as her own experience of slavery. She is best remembered for a speech she gave at a women’s rights conference when she noticed that no one was addressing the rights of black women.

“Dat man ober dar say dat womin needs to be helped over carriages, and lifted ober ditches and to have the best place everywhere. Nobody eber helps me into carriages, or ober muddpuddles, or bigs me any best place. And ain’t I a woman? Look at me. Looka at me arm. I have ploughes and planted and gathered into barns, and no man could head me! And ain’t I a woman.”

From “Sojourner Truth (Isabella Baumfree),” in A Year With American Saints by G. Scott Cady and Christopher L. Webber. Copyright © 2006. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Become fully human

Daily Reading for July 22 • The Eighth Sunday after Pentecost

After saying this, the Blessed One greeted them all, saying: “Peace be with you—may my Peace arise and be fulfilled within you! Be vigilant, and allow no one to mislead you by saying: ‘Here it is!’ or ‘There it is!’ For it is within you that the Son of Man dwells. Go to him, for those who seek him, find him. Walk forth, and announce the gospel of the Kingdom.” Having said this, he departed.

The disciples were in sorrow, shedding many tears, and saying: “How are we to go among the unbelievers and announce the gospel of the Kingdom of the Son of Man? They did not spare his life, so why should they spare ours?”

Then Mary arose, embraced them all, and began to speak to her brothers: “Do not remain in sorrow and doubt, for his Grace will guide you and comfort you. Instead, let us praise his greatness, for he has prepared us for this. He is calling upon us to become fully human [Anthropos].” Thus Mary turned their hearts toward the Good, and they began to discuss the meaning of the Teacher’s words.

From The Gospel of Mary Magdelene. Translation from the Coptic and Commentary by Jean-Yves Leloup (Inner Traditions, 2002).

Mary Magdelene

Daily Reading for July 23 • St. Mary Magdalene

Having said all this, Mary became silent, for it was in silence that the Teacher spoke to her. Then Andrew began to speak, and said to his brothers: “Tell me, what do you think of these things she has been telling us? As for me, I do not believe that the Teacher would speak like this. These ideas are too different from those we have known.” And Peter added: “How is it possible that the Teacher talked in this manner with a woman about secrets of which we ourselves are ignorant? Must we change our customs, and listen to this woman? Did he really choose her, and prefer her to us?”

Then Mary wept, and answered him: “My brother Peter, what can you be thinking? Do you believe that this is just my own imagination, that I invented this vision? Or do you believe that I would lie about our Teacher?”

At this, Levi spoke up: “Peter, you have always been hot-tempered, and now we see you repudiating a woman, just as our adversaries do. Yet if the Teacher held her worthy, who are you to reject her? Surely the Teacher knew her very well, for he loved her more than us. Therefore let us atone, and become fully human [Anthropos], so that the Teacher can take root in us. Let us grow as he demanded of us, and walk forth to spread the gospel, without trying to lay down any rules and laws other than those he witnessed.” When Levi had said these words, they all went forth to spread the gospel.

From The Gospel of Mary Magdelene. Translation from the Coptic and Commentary by Jean-Yves Leloup (Inner Traditions, 2002).

A mirror of life

Daily Reading for July 24 • Thomas à Kempis, Priest, 1471

If your heart be right, then every created thing will become for you a mirror of life and a book of holy teaching. For there is nothing created so small and mean that it does not reflect the goodness of God.

Were you inwardly good and pure, you would see and understand all things clearly and without difficulty. A pure heart penetrates both heaven and hell. As each man is in himself, so does he judge outward things. If there is any joy to be had in this world, the pure in heart most surely possess it; and if there is trouble and distress anywhere, the evil conscience most readily experiences it. Just as iron, when plunged into fire, loses its rust and becomes bright and glowing, so the man who trusts himself wholly to God loses his sloth and becomes transformed into a new creature.

From The Imitation of Christ by Thomas à Kempis, translated by Leo Sherley-Price (Penguin 1952).

St. James the Apostle

Daily Reading for July 25 • St. James the Apostle

The next martyr we meet with, according to St. Luke, in the History of the Apostles’ Acts, was James the son of Zebedee, the elder brother of John, and a relative of our Lord; for his mother Salome was cousin-german to the Virgin Mary. It was not until ten years after the death of Stephen that the second martyrdom took place; for no sooner had Herod Agrippa been appointed governor of Judea, than, with a view to ingratiate himself with them, he raised a sharp persecution against the Christians, and determined to make an effectual blow, by striking at their leaders. The account given us by an eminent primitive writer, Clemens Alexandrinus, ought not to be overlooked; that, as James was led to the place of martyrdom, his accuser was brought to repent of his conduct by the apostle’s extraordinary courage and undauntedness, and fell down at this feet to request his pardon, professing himself a Christian, and resolving that James should not receive the crown of martyrdom alone. Hence they were both beheaded at the same time. Thus did the first apostolic martyr cheerfully and resolutely receive that cup, which he had told our Savior he was ready to drink. These events took place A.D. 44.

From Fox’s Book of Martyrs (Holt, Rinehart and Winston, 1926).

Mary's parents

Daily Reading for July 26 • Parents of the Blessed Virgin Mary

The blessed and glorious ever-virgin Mary, sprung from the royal stock and family of David, born in the city of Nazareth, was brought up at Jerusalem in the temple of the Lord. Her father was named Joachim, and her mother Anna. Her father's house was from Galilee and the city of Nazareth, but her mother's family from Bethlehem. Their life was guileless and right before the Lord, and irreproachable and pious before men. For they divided all their substance into three parts. One part they spent upon the temple and the temple servants; another they distributed to strangers and the poor; the third they reserved, for themselves and the necessities of their family. Thus, dear to God, kind to men, for about twenty years they lived in their own house, a chaste married life, without having any children. Nevertheless they vowed that, should the Lord happen to give them offspring, they would deliver it to the service of the Lord; on which account also they used to visit the temple of the Lord at each of the feasts during the year....

Now, when Joachim had been at the temple for some time, on a certain day when he was alone, an angel of the Lord stood by him in a great light. And when he was disturbed at his appearance, the angel who had appeared to him restrained his fear, saying: Fear not, Joachim, nor be disturbed by my appearance; for I am the angel of the Lord, sent by Him to you to tell you that your prayers have been heard, and that your charitable deeds have gone up into His presence. . . . Conceptions very late in life, and births in the case of women that have been barren, are usually attended with something wonderful. Accordingly your wife Anna will bring forth a daughter to you, and you shall call her name Mary: she shall be, as you have vowed, consecrated to the Lord from her infancy, and she shall be filled with the Holy Spirit, even from her mother's womb. She shall neither eat nor drink any unclean thing, nor shall she spend her life among the crowds of the people without, but in the temple of the Lord, that it may not be possible either to say, or so much as to suspect, any evil concerning her. Therefore, when she has grown up, just as she herself shall be miraculously born of a barren woman, so in an incomparable manner she, a virgin, shall bring forth the Son of the Most High, who shall be called Jesus, and who, according to the etymology of His name, shall be the Saviour of all nations. And this shall be the sign to you of those things which I announce: When you shall come to the Golden gate in Jerusalem, you shall there meet Anna your wife, who, lately anxious from the delay of your return, will then rejoice at the sight of you. Having thus spoken, the angel departed from him.

From the apocryphal Gospel of the Nativity of Mary.

A more flexible Prayer Book

Daily Reading for July 27 • William Reed Huntington, Priest, 1909

Three years later at the 1880 Convention, the persistent Dr. Huntington tried again. He proposed a joint committee to consider “whether in view of the fact that this Church is soon to enter upon the second century of its organized existence in this country, the changed conditions of national life do not demand certain alterations in the Book of Common Prayer, in the direction of Liturgical enrichment and increased flexibility of use.” A joint committee, consisting of seven bishops, seven presbyters, and seven laymen, was appointed and ordered to report to the Convention of 1883. . . .

The 1892 Convention was businesslike and determined that nothing would be permitted to set aside or delay the completion of Prayer Book revision. The task was completed by noon, October 11, 1892. The Church had a new Book of Common Prayer. It was a very conservative revision of the Book, especially considering the years of discussion and the number of proposed changes. Unquestionably, the primary force behind the movement for revision was Dr. William Reed Huntington. It was his resolution which had set the process in motion back in 1880. He was secretary of the first joint Committee on Revision which served until 1886 and was the recognized floor leader in the debates on the subject in all five Conventions, 1880-1892. Huntington was respected and admired by his colleagues, not only for his ability but also for his affability and kind consideration of everyone. The Churchman of October 22, 1892, spoke of him as a man of “consummate tact . . . so conciliatory that his very opponents cannot help wishing they could agree with him, even when they are compelled to differ.”

From The Prayer Book Through the Ages by William Sydnor. Copyright © 1978. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

Eucharistic fellowship

Daily Reading for July 28

Just as this Eucharistic action is the pattern of all Christian action, the sharing of this Bread the sign of the sharing of all bread, so this Fellowship is the germ of all society renewed in Christ.

From On Being the Church in the World by John A. T. Robinson (SCM, 1974).

Sacred meal

Daily Reading for July 29 • The Ninth Sunday after Pentecost

From very early times, human beings have shared meals together, and seen in such an act a symbol of fellowship, common life, common love. The sharing of food and fellowship, the drinking of wine in the atmosphere of warmth and joy, such activities are among the most important in life. It is not surprising therefore that at the heart of the worship and experience of God in Christian tradition is the activity of a meal, the Eucharist. Christian spirituality is of a eucharistic type, that is, it comes to see and know and even digest God within the framework of the liturgy of eating and drinking. It has thus the marks of an active and social experience, not those of a passive and private one. And both the involvement in action, and the social character of the experience, are of the essence, and not simply incidental aspects, of the Christian spiritual path. It is an experience of God which takes place within the context of an action involving movement, responses, manual acts, greetings of our fellow participants, the offering of gifts, the receiving of communion; and this action is the action of a community in which individuals are caught up. It is not therefore on the fringes of the common life, but at its centre, that Christian spirituality, even Christian contemplation, happens. ‘Now is the time for God to act’ as the Eastern liturgy says of the eucharistic action. To come to the sacred meal of the community is to expect a divine encounter, it is both to consume and be consumed.

From Experiencing God: Theology as Spirituality by Kenneth Leech (Harper and Row, 1985).

William Wilberforce

Daily Reading for July 30 • William Wilberforce

Compared with the work of the Quakers, the Salvation Army, or Anglo-Catholic “slum priests” later in the nineteenth century, the Evangelical movement has sometimes been accused of lacking a spirituality of social engagement. This is an unfair generalization. It is true that “action” implied an active spreading of the word of God (evangelism) expressed, for example, in the work of the Church Missionary Society throughout the British Empire. However, for many people action also implied social philanthropy. The former slave trader John Newton, later Rector of St Mary Woolnoth in the City of London, became a notable supporter of William Wilberforce’s campaign to abolish slavery. William Wilberforce (1759-1833) was the leading champion of the abolition of slavery as a result of his evangelical conversion. Wilberforce witnessed to the direct connection between spirituality and social action by beginning each working day with two hours of prayer and Bible reading. Wilberforce became the political leader of the Evangelical movement and on his death this role was taken on by Anthony Cooper, the Earl of Shaftesbury, a leading Conservative parliamentarian and one of the greatest social reformers of the nineteenth century.

From A Brief History of Spirituality by Philip Sheldrake (Blackwell Publishing, 2007).

Ignatius of Loyola

Daily Reading for July 31 • Ignatius of Loyola

The Spiritual Exercises is one of the most influential spiritual texts of all times. Despite their Reformation origins they are nowadays used as a medium for spiritual guidance and retreats among an ecumenical spectrum of Christians. The text is not intended to be inspirational but is a series of practical notes for a retreat-guide that suggest how to vary the process according to the needs of each person. The ideal is a month away from normal pressures but a modified form “in the midst of daily life” is allowed. Much of the text consists of advice about the structure and content of prayer periods, guidance about spiritual discernment and making a choice of life, and helpful hints about practical matters such as the physical environment for prayer, moderate use of penance, rules about eating, and about scruples.

The explicit aim of the Spiritual Exercises is to assist a person to grow in spiritual freedom in order to respond to the call of Christ. From the Exercises, it is possible to detect fundamental features of Ignatian spirituality. First, God is encountered above all in the practices of everyday life which themselves become a “spiritual exercise.” Second, the life and death of Jesus Christ is offered as the fundamental pattern for Christian life. Third, the God revealed in Christ offers healing, liberation, and hope. Fourth, spirituality is not so much a matter of asceticism as a matter of a deepening desire for God (“desire” is a frequent word in the text) and experience of God’s acceptance in return. The theme of “finding God in all things” suggests a growing integration of contemplation and action. The notion of following the pattern of Jesus Christ focuses on an active sharing in God’s mission to the world—not least in serving people in need. Finally, at the heart of everything is the gift of spiritual discernment—an increasing ability to judge wisely and to choose well in ways that are congruent with a person’s deepest truth.

From A Brief History of Spirituality by Philip Sheldrake (Blackwell Publishing, 2007).

Joseph of Arimathea

Daily Reading for August 1 • Joseph of Arimathea

On the day of the Preparation, about the tenth hour, you shut me in, and I remained there the whole Sabbath in full. And when midnight came, as I was standing and praying, the house where you shut me in was hung up by the four corners, and there was a flashing of light in mine eyes. And I fell to the ground trembling. Then some one lifted me up from the place where I had fallen, and poured over me an abundance of water from the head even to the feet, and put round my nostrils the odor of a wonderful ointment, and rubbed my face with the water itself, as if washing me, and kissed me, and said to me, Joseph, fear not; but open thine eyes, and see who it is that speaks to thee. And looking, I saw Jesus; and being terrified, I thought it was a phantom. And with prayer and the commandments I spoke to him, and he spoke with me. And I said to him: Art thou Rabbi Elias? And he said to me: I am not Elias. And I said: Who art thou, my Lord? And he said to me: I am Jesus, whose body thou didst beg from Pilate, and wrap in clean linen; and thou didst lay a napkin on my face, and didst lay me in thy new tomb, and roll a stone to the door of the tomb. Then I said to him that was speaking to me: Show me, Lord, where I laid thee. And he led me, and showed me the place where I laid him, and the linen which I had put on him, and the napkin which I had wrapped upon his face; and I knew that it was Jesus. And he took hold of me with his hand, and put me in the midst of my house though the gates were shut, and put me in my bed, and said to me: Peace to thee! And he kissed me, and said to me: For forty days go not out of thy house; for, lo, I go to my brethren into Galilee.

From the non-canonical Gospel of Nicodemus, translated by Alexander Walker, in The Lost Books of the Bible (Bell Publishing, 1979).

The origin of our desiring

Daily Reading for August 2

At the heart of the Spiritual Exercises is learning how to discern the origin of our desiring. Each of us knows the pull and tug of various urges, some for our well-being and some for our downfall. These pulls, tugs, urges, and desires are movements that come from different sources. One of these sources is God and the other is not-God or, as Ignatius calls it, “the enemy of our human nature.” We can tell where a movement is coming from if we can tell where it is leading, says Ignatius. If we can play out in our imagination where a particular desire will lead us—closer to God or farther away from divine love—we can be sure which spirit is behind that urge.

Ignatius calls those movements toward God and toward the deepest truth of ourselves “consolation,” and he calls those movements away from faith, hope, and love and into self-centeredness “desolation.” Harking back to his recuperation time in Loyola, Ignatius recognizes the movements of the spirits in his own life and wants the retreatant to know the same. Thus we can choose to follow the movements of grace and avoid falling into the temptations of the enemy of our human nature. We come to recognize the patterns of temptation in our lives as well as the gentle pull of divine grace. As we come to understand the value system of the Gospel more clearly and in greater detail, through contemplation of Jesus, and as we grow in our understanding of the value system of the world, we are equipped to make better choices in our lives.

From “How Ignatius Would Tend the Holy: Ignatian Spirituality and Spiritual Direction” by Marian Cowan, CSJ, in Tending the Holy: Spiritual Direction Across Traditions edited by Norvene Vest. Copyright © 2003. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

Finding God in all things

Daily Reading for August 3

Sometimes I need to explain to directees what is meant by the phrase “finding God in all things.” It has nothing to do with reading God into things, blaming God for disasters, saying this or that is God’s will. Rather, it involves opening ourselves to an encounter with God in whatever presents itself to us. God is present in all things, seen and unseen. We are invited to experience this presence in nature, in people, in circumstances, in everything. God is the essence of all that is, and God is within all, in ways that will benefit us. So I ask a directee, “Are you able to feel (or know) God with you in this terrible moment?” “Do you realize that what you are describing as luck is really God’s grace?” Finding God in all things turns life into a love story between God and the directee. It leads one far from self-centeredness into love of all creatures. It puts one at the disposal of God to bring all of creation one step closer to its fulfillment.

From “How Ignatius Would Tend the Holy: Ignatian Spirituality and Spiritual Direction” by Marian Cowan, CSJ, in Tending the Holy: Spiritual Direction Across Traditions edited by Norvene Vest. Copyright © 2003. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

Sensing scripture

Daily Reading for August 4

Centuries ago, Ignatius of Loyola urged readers of scripture to participate in the life of Christ through a disciplined use of all the senses. When reading a story from the gospels, like the healing of Peter’s mother-in-law, Ignatius tells us to enter the scene fully and to become each character in turn:

With the eyes of the imagination we should look . . . at the persons. With our hearing we should perceive how they are speaking or could speak. With the sense of smell and taste we should smell and taste the infinite sweetness and loveliness of the Godhead. With our sense of place we should embrace and kiss the place where these persons have set their foot and where they come to rest.

From Sensing God: Reading Scripture With All Our Senses by Roger Ferlo (Cowley Publications, 2002).

Loving infinitely

Daily Reading for August 5 • The Tenth Sunday after Pentecost

We are made to love, both to satisfy the necessity of our active nature and to answer the beauties in every creature. By love our souls are married and soldered to the creatures, and it is our duty like God to be united to them all. We must love them infinitely, but in God, and for God, and God in them, namely, all his excellencies manifest in them. When we dote upon the perfections and beauties of some one creature, we do not love that too much, but other things too little. Never was anything in this world loved too much, but many things have been loved in a false way, and all in too short a measure.

From Centuries by Thomas Traherne, quoted in Glorious Companions: Five Centuries of Anglican Spirituality by Richard H. Schmidt (Eerdmans, 2002).

Treasure in every sand

Daily Reading for August 6 • The Transfiguration of our Lord Jesus Christ

Suppose a river or a drop of water, an apple or a sand, an ear of corn or an herb. God knows infinite excellencies in it more than we. He sees how it relates to angels and to men, how it proceeds from the most perfect lover to the most perfectly beloved, how it represents all his attributes. And for this cause it cannot be beloved too much. God the author and God the end is to be beloved in it; angels and men are to be beloved in it; and it is highly to be esteemed for all their sakes. O what a treasure is every sand when truly understood! Who can love anything God made too much? His infinite goodness and wisdom and power and glory are in it. What a world would this be, were every thing beloved as it ought to be!

From Centuries by Thomas Traherne, quoted in Glorious Companions: Five Centuries of Anglican Spirituality by Richard H. Schmidt (Eerdmans, 2002).

Baring all the Godhead

Daily Reading for August 7 • John Mason Neale, 1866

Amongst His Twelve Apostles
Christ spake the Words of Life,
And shew’d a realm of beauty
Beyond a world of strife:
‘When all My Father’s glory
Shall shine express’d in Me,
Then praise Him, then exalt Him,
For magnified is He!’

Upon the Mount of Tabor
The promise was made good;
When, baring all the Godhead,
In light itself He stood:
and they, in awe beholding,
The Apostolic Three,
Sang out to God their Saviour,
For magnified was He!

From “Transfiguration” by John Mason Neale, quoted in Love’s Redeeming Word: The Anglican Quest for Holiness, compiled by Geoffrey Rowell, Kenneth Stevenson, and Rowan Williams (Oxford, 2001).

Dominic

Daily Reading for August 8 • Dominic, Priest and Friar, 1221

It is not unfair to suggest that the character of the two largest mendicant orders, the Dominicans and the Franciscans, reflected the personalities and backgrounds of their founders. St Dominic (1170-1221) was originally a Canon Regular of St Augustine at Osma in Castille. In 1203 he and his bishop were in southern France on diplomatic business when they came across the papal preaching mission confronting the dualist heretics known as Cathars or Albigensians. Bishop Diego and Dominic bolstered the mission by gathering together a band of dedicated preachers who, in line with the spiritual fervor of the time, also espoused a life of gospel poverty. As early as 1206 an associated community of women was founded at Prouille.

On the bishop’s death in 1207, Dominic remained in France and developed his group of preachers into a religious order. Basically Dominic followed his background experience as a Canon Regular. Thus he sought to combine liturgy, contemplation, and pastoral ministry. The Order of Preachers was formally approved in 1216 and from the start embraced women and lay associates, although their full incorporation only happened years after Dominic’s death.

From A Brief History of Spirituality by Philip Sheldrake (Blackwell Publishing, 2007).

Dominican spirituality

Daily Reading for August 9

Dominican spirituality does not originate in high theory or in a particular spiritual wisdom embodied in clearly defined techniques. Effectively, Dominic’s vision was to respond to concrete pastoral needs. This, and a reliance on structures that he already knew, suggests a fundamental pragmatism and functionalism in his approach to the spiritual life. The Domincan structures were relatively simple and democratic rather than hierarchical. Clearly preaching as a medium for spreading the gospel lies at the heart of Dominican spirituality. In that sense, Dominican spirituality is evangelical and missionary.

As a foundation for preaching, Dominic placed a strong emphasis on study which really replaced the traditional monastic emphasis on manual labor as a critical spiritual discipline. Veritas (truth) became a kind of motto of the Order expressing its deepest ideals of intellectual integrity at the service of the gospel. Behind the ability to minister effectively also lay a contemplative spirit focused especially on liturgy. This connection between contemplation and action was expressed in a traditional phrase contemplate aliis tradere--it is what is contemplated that leads to everything else.

From A Brief History of Spirituality by Philip Sheldrake (Blackwell Publishing, 2007).

Stir up no dust

Daily Reading for August 10

What you hold, may you [always] hold,
What you do, may you [always] do,
and never abandon.
But with swift pace [and] light steps
stir up no dust,
go forward:
securely, joyfully
and swiftly
on the path of prudent happiness.

Letter 2 of Clare of Assisi, quoted in Peaceweavers: Medieval Religious Women, Volume 2, edited by John A. Nichols and Lillian Thomas Shank (Cistercian Publications, 1987).

Clare of Assisi

Daily Reading for August 11 • Clare, Abbess of Assisi, 1253

Although Francis’ life and writings are a primary source for Franciscan spirituality, it is now widely recognized that Clare of Assisi (1194-1253) was not merely a dependent figure but a significant personality in her own right in the origins of the Franciscan tradition. Inspired by Francis’ preaching, Clare dedicated herself to a gospel life in 1212 and became the first woman member of the Order. She held to the same vision of poverty and gospel living in the face of considerable opposition from Church officials. Some historians have suggested that Clare originally wished her sisters to have an unenclosed lifestyle of service rather alone the lines of the lay movement of Beguines. Whatever the case, Clare was forced to accept the Rule of St Benedict for her sisters but this was mitigated in 1216 by papal permission to observe the same “privilege” of poverty as the friars—that is, freedom from normal monastic possessions, buildings, estates, and complex finances. However her moderate Rule for the Poor Sisters (the Poor Clares) was only finally approved on her deathbed in 1253.

Although the sisters were dedicated to a life of contemplation, this should not be contrasted with the men’s dedication to preaching in poverty. Enclosure was not the end purpose of Poor Clare life. This was the bond between poverty and contemplation—contemplation in poverty and poverty as itself a form of gospel-centered contemplation. In her famous Letters to Agnes of Prague Clare writes of Christ the Mirror into which the contemplative gazes and there discovers the poverty of Christ and his intense love of the world expressed in the cross. In turn, Clare suggests that the sisters are to be mirrors to those living in the world—mirrors in which people can see the gospel life.

From A Brief History of Spirituality by Philip Sheldrake (Blackwell Publishing, 2007).

Venturing into the desert

Daily Reading for August 12 • The Eleventh Sunday after Pentecost

The desert is the threshold to the meeting ground of God and man. It is the scene of the exodus. You do not settle there, you pass through. One then ventures on to these tracks because one is driven by the Spirit towards the Promised Land. But it is only promised to those who are able to chew sand for forty years without doubting their invitation to the feast in the end.

Alessandro Pronzato, quoted in The Desert: An Anthology for Lent by John Moses. © 1997. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com.

Right intentions

Daily Reading for August 13 • Jeremy Taylor, 1667

It is probable our hearts are right with God, and our intentions innocent and pious, if we set upon actions of religion or civil life with an affection proportionate to the quality of the work; that we act our temporal affairs with a desire no greater than our necessity; and that in actions of religion, we be zealous, active, and operative, so far as prudence will permit; but in all cases, that we value a religious design before a temporal, when otherwise they are in equal order to the several ends: that is, that whatsoever is necessary in order to our soul’s health be higher esteemed, than what is for bodily; and the indispensable necessities, of the spirit, be served before the needs of nature; or plainer yet, when we choose any temporal inconvenience, rather than commit a sin, and when we choose to do a duty, rather than to get gain.

From Holy Living and Dying With Prayers: Containing the Complete Duty of A Christian by Jeremy Taylor (Thomas Wardle, 1835).

Jonathan Myric Daniels

Daily Reading for August 14 • Jonathan Myric Daniels, 1965

Like the early Christian witness, Daniels could write, “We are beginning to see as we never saw before that we are truly in the world and yet ultimately not of it.” He was sickened by signs saying “White Only,” but uncomfortable as well with making too “smart” an answer to a segregationist. He wrote: “We are beginning to believe deeply in original sin—theirs and ours.”

In the midst of this ambiguity, the reality of hatred remained, along with the possibility of death. Shortly after writing his report, Daniels was struck down by a supremacist’s bullet. An instinctive reaction led Daniels to throw himself in front of a young black woman when a white man aimed a rifle at her. Yet instincts are the product of prayer and a commitment to justice made long before the event. Daniels seems to have understood that his commitment might require the highest price. He also knew that the way of life can conquer the powers of death. He had written not long before: “A crooked man climbed a crooked tree on a crooked hill. Somewhere, in the mists of the past, a tenor sang of valleys lifted up and hills made low. Death at the heart of life, and life in the midst of death. The tree of life is indeed a Cross.”

From A Year With American Saints by G. Scott Cady and Christopher L. Webber. Copyright © 2006. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

St. Mary the Virgin

Daily Reading for August 15 • St. Mary the Virgin

It is the moment of the annunciation which makes sense of all other moments. It is a moment which is truly in time, not out of time. It has a whole series of temporal consequences; the embryo begins to stir in the womb. But it is a moment in which eternity has really come, in which God is present and at work. Both the birth and the death of Jesus witness to the depth and immensity of God’s love, and to the infinite openness and potential of human life. And just as, in baptism, the death of each one who is baptized is included in Christ’s death, in order that the whole process of dying may become dying into life, so also the birth of each one is included in Christ’s birth, in order that the whole process of living may be open to the coming of the Spirit, who is Lord and giver of life.

It is in this sense that we may rightly think of Mary as the mother of us all; in this sense that Andrewes speaks of the font as the womb of the Church, of one substance with the Virgin’s womb, with a power given it by the Spirit of bringing forth sons of God. From his participation in our human nature follows our participation in his divine nature. The life of eternity enters into time, so that the life of time may find its fulfillment in eternity.

From The Joy of All Creation by A. M. Allchin (Cowley Publications, 1984).

Flesh and blood

Daily Reading for August 16

There is a closer relationship between faith in the Virgin birth and faith in the bodily resurrection of Christ than might at first sight appear. Both doctrines affirm the depth of God’s love, the extent of his involvement in the human mass, in the very substance of our human history, its reality of flesh and blood. And both doctrines affirm the potential greatness, the infinite openness of that human history. In the reality of flesh and blood, the eternal is made present and made known. It is not surprising that our own society, with its sense of being held in an ‘iron reign’ of necessity and death, with its particular difficulty in believing that human life can open out into something larger than itself, finds these doctrines difficult to accept. In some sense, however, this has always been the case, for at all times these articles of faith have brought a judgement on our fallen ways of thinking. They are bound to come to our minds first as a cross and only afterwards as a fulfillment.

Neither Christ’s conception nor his rising again is an isolated wonder, unrelated to the rest of human history, to the nature of the universe as a whole. ‘The truth, which is revealed in them, is at the same time situated at the heart of history, at the basis of creation and at the goal of history.’ All stories of strange or miraculous births, and there are many in legends and mythology of man, hint at the potential of a birth from above, at the mystery of each human life as a new creation, a possible point of intersection of the timeless with time. The birth and death of Christ, given from on high, are a full and perfect confirmation of these half-lost human longings. They are at one and the same time a revelation of the mysteriousness of the divine love which goes far beyond anything the mind could have thought or the heart desired, and also a revelation of the mysteriousness of the human calling and destiny. Planted at the heart of man’s being there is an openness to what is beyond him.

From The Joy of All Creation by A. M. Allchin (Cowley Publications, 1984).

Joy of all creation

Daily Reading for August 17

Thus in Christ it is revealed both at birth and at death, man’s life can conquer time through time. The moments which in themselves can be and are the perfect symbols of man’s bondage to time and of his imprisonment in a world of endless recurrence, birth, copulation, and death, become the very symbols of man’s liberation from death, and of the liberation of all creation. This is not only a liberation from the cycle of birth and death, it is a liberation through them by the taking up of time into eternity. She who stands at the entrance to this mystery, the place where the Spirit is made manifest, is indeed the gate of heaven, the joy of all creation.

From The Joy of All Creation by A. M. Allchin (Cowley Publications, 1984).

William Porcher DuBose

Daily Reading for August 18 • William Porcher DuBose, 1918

We have our religion through the medium of languages that have been long dead, and that present tendencies in education threaten to render more and more dead to us. Along with the languages, there is a growing disposition to relegate the ideas, the entire symbolic expression and form, of Christianity to the past. The modern world calls for modern modes of thought and modern forms of speech. We have to meet that demand and be able to answer and satisfy whatever of reason or truth there is in it.

There are two tasks before us as students and teachers of Christianity. The first is to know and understand our sources. To begin with, we must know our Old Testament as we have never known it before, if we are to take part in the new interpretation of our New Testament that the times demand. For each time must have its own living interpretation, since the interpretation cannot but be, in half measure at least, relative to the time. If the divine part in it is fixed, the human is progressive and changing just in so far as it is living.

We must cease to treat the phraseology, the forms, definitions, and dogmas of Christianity as sacred relics, too sacred to be handled. We must take them out of their napkins, strip them of their cerements, and turn them into current coin. We must let them do business in the life that is living now, and take part in the thought and feeling and activity of the men of the world of today.

From High Priesthood and Sacrifice by William Porcher DuBose, quoted in A Year With American Saints by G. Scott Cady and Christopher L. Webber. Copyright © 2006. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

The consecrated life

Daily Reading for August 19 • The Twelfth Sunday after Pentecost

There is a profound sense in which all of one’s life is lived out in God’s presence, and this recognition becomes a powerful tool for understanding all of one’s life as being consecrated unto God. The Carmelite lay brother Nicholas Herman (1611-91), known as “Brother Lawrence,” cultivated and practiced this sort of life, and its character has been preserved for us under the title Practice of the Presence of God (1692). Without forsaking the mysterium tremendum, Brother Lawrence advocated a style of spirituality that developed a continual sense of being in God’s presence, and the practice of returning to God’s presence through deliberate acts of prayer. He aspired to a habitual sense of God’s presence that penetrated and invigorated all of a Christian’s life. Brother Lawrence wrote: “This presence of God, if practiced faithfully, works secretly in the soul and produces marvelous effects, and leads it insensibly to the simple grace, that long sight of God every where present, which is the most holy, the most solid, the easiest, the most efficacious manner of prayer.”

From Invitation to Christian Spirituality: An Ecumenical Anthology, edited by John R. Tyson (Oxford University Press, 1999).

Bernard of Clairvaux

Daily Reading for August 20 • Bernard, Abbot of Clairvaux, 1153

As a theologian Bernard stood in the Augustinian tradition. Like Anselm before him, St. Bernard believed it was necessary to grasp religious truth by faith before one could probe its meaning. His personal mysticism caused Bernard to look from the mind (as in Anselm) to religious experience for certitude. His theology was deeply concerned about the reality of humans being created in the image of God, and the unity that remains between humans and their Creator. Bernard found this most powerfully expressed and experienced in terms of love (Latin caritas). His interior theology was often phrased in the language of romantic love and courtship. Bernard understood the love song of the Hebrew Scriptures, Canticles, as a vivid description of the soul’s relationship with God; his sermons on Song of Songs were among his most influential works.

From “Bernard of Clairvaux (1090-1153)” in Invitation to Christian Spirituality: An Ecumenical Anthology, edited by John R. Tyson (Oxford University Press, 1999).

Prompted by God

Daily Reading for August 21

To love one’s neighbor with perfect love it is necessary to be prompted by God. How can you love your neighbor with purity if you do not love him in God? But he who does not love God cannot love in God. You must love God, so that in Him you can love your neighbor too. God therefore brings about your love for Him, just as He causes other goods. This is how He does it: He who made nature also protects it. For it was so created that it needs its Creator as its Protector, so that what could not have come into existence without Him cannot continue in existence without Him.

From “Four Degrees of Love” by Bernard of Clairvaux, quoted in Invitation to Christian Spirituality: An Ecumenical Anthology, edited by John R. Tyson (Oxford University Press, 1999).

How sweet the Lord is

Daily Reading for August 22

Humanity’s frequent needs make it necessary for us to call upon God often, and to taste by frequent contact, and to discover by tasting how sweet the Lord is. It is in this way that the taste of His own sweetness leads us to love God in purity more than our need alone would prompt us to do.

There is a need of the flesh which speaks out, and the body tells by its actions of the kindness it has experienced. And so it will not be difficult for the person who has had that experience to keep the commandment to love his [or her] neighbor. He truly loves God, and therefore he loves what is God’s. This love is acceptable because it is given freely. It is chaste because it is not made up of words or talk, but of truth and action. It is just because it gives back what it has received. For he who loves in this way loves as he is loved.

From “Four Degrees of Love” by Bernard of Clairvaux, quoted in Invitation to Christian Spirituality: An Ecumenical Anthology, edited by John R. Tyson (Oxford University Press, 1999).

Poured into God

Daily Reading for August 23

Since Scripture says that God made everything for himself, there will be a time when He will cause everything to conform to its Maker and be in harmony with Him. In the meantime, we must make this our desire; that as God Himself willed that everything should be for Himself, so we, too, will that nothing, not even ourselves, may be or have been except for Him, that is according to his will, not ours. The satisfaction of our needs will not bring us happiness, not chance delights, as does the sight of His will being fulfilled in us and in everything which concerns us. That is what we ask every day in prayer when we say, “Your will be done, on earth as it is in heaven.”

To love in this way is to become like God. As a drop of water seems to disappear completely in a quantity of wine, taking the wine’s flavor and color; as red-hot iron becomes indistinguishable from the glow of fire and its own original form disappears; as air suffused with the light of the sun seems transformed into the brightness of the light, as if it were itself light rather than merely lit up; so, in those who are holy, it is necessary for human affection to dissolve in some ineffable way, and be poured into the will of God.

From “Four Degrees of Love” by Bernard of Clairvaux, quoted in Invitation to Christian Spirituality: An Ecumenical Anthology, edited by John R. Tyson (Oxford University Press, 1999).

Preparing something new

Daily Reading for August 24 • St. Bartholomew the Apostle

Prayer and meditation have an important part to play in opening up new ways and new horizons. If our prayer is the expression of a deep and grace-inspired desire for newness of life—and not the mere blind attachment to what has always been familiar and “safe”—God will act in us and through us to renew the Church by preparing, in prayer, what we cannot yet imagine or understand. In this way our prayer and faith today will be oriented toward the future which we ourselves may never see fully realized on earth.

From Contemplation in a World of Action by Thomas Merton (Doubleday, 1971).

Honest experience

Daily Reading for August 25

Better just to smell a flower in the garden . . . than to have an unauthentic experience of a much higher value. Better to honestly enjoy the sunshine or some light reading than to claim to be in contact with something that one is not in contact with at all.

From Contemplation in a World of Action by Thomas Merton (Doubleday, 1971).

God within creation

Daily Reading for August 26 • The Thirteenth Sunday after Pentecost

The feature of Celtic spirituality that is probably most widely recognized, both within and outside the Church, is its creation emphasis. Like most children, I had grown up with a sense of awe at creation. Our earliest memories are generally of wonder in relation to the elements. Connected to these moments will be recollections of experiencing at the deepest levels a type of communion with God in nature, but there will usually have been very little in our religious traditions to encourage us to do much more than simply thank God for creation. The preconception behind this is that God is separate from creation. How many of us were taught actually to look for God within creation and to recognize the world as the place of revelation and the whole of life as sacramental? Were we not for the most part led to think that spirituality is about looking away from life, so that the Church is distanced from the world and spirit is almost entirely divorced from the matter of our bodies, our lives and the world?

I had discovered characteristics of the old Celtic Church in the prayers of the Western Isles, but where was the original source of this spiritual tradition? When I explored the earliest manifestations of Celtic Christianity, in the fourth-century writings of Pelagius, for example, I found a similar emphasis on the life of God within creation. This much-maligned early British Christian stressed not only the essential goodness of creation—and our capacity to glimpse what he called ‘the shafts of divine light’ that penetrate the thin veil dividing heaven and earth—but the essential goodness of humanity. It was a spirituality characterized by a listening within all things for the life of God.

From Listening for the Heartbeat of God: A Celtic Spirituality by J. Philip Newell (Paulist Press, 1997).

Thomas Gallaudet

Daily Reading for August 27 • Thomas Gallaudet, 1890, and Henry Winter Syle, 1902

The growth of the spiritual kingdom, as a divinely appointed organization, is a mystery; and the growth of spiritual life in the hearts of each individual member of the spiritual kingdom is a mystery. We behold indications, from time to time, marking the gradual progress of these two kinds of growth; we believe in them, as realities coming to pass, in consequence of Christ’s redemption, and yet we know not how. “The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit” (John 3:8).

Oh! let those to whom the gospel announcements have come, be not faithless, but believing. Beholding the wonderful work which God, through Christ, has wrought for mankind by the mysterious instrumentalities of his infinitely wise appointment, let all become genuine, devout communicants of the organization which has existed, though they know not how, for upward of eighteen hundred years, as the grand regeneration of the human race; and in due time, they shall be the possessors of the peace of God, which passing understanding, is the earnest of the good things to come in the future life, of which it hath not entered into the heart of man to conceive. Oh! let us have entire faith in the Divine arrangements for the growth of spiritual life, although they are to us, in our present condition, unfathomable mysteries.

From the sermon preached at the first service held at St. Ann’s Church for Deaf-Mutes by Thomas Gallaudet, quoted in A Year With American Saints by G. Scott Cady and Christopher L. Webber. Copyright © 2006. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Augustine of Hippo

Daily Reading for August 28 • Augustine, Bishop of Hippo, 430

In his system, [Pelagius] posits and distinguishes three faculties, by which he says God’s commandments are fulfilled, —capacity, volition, and action: meaning by “capacity,” that by which a man is able to be righteous; by “volition” that which he wills to be righteous; by “action,” that by which he actually is righteous. The first of these, the capacity, he allows to have been bestowed on us by the Creator of our nature; it is not in our power, and we possess it even against our will. The first of these, the capacity, he allows to have been bestowed on us by the Creator of our nature; it is not in our power, and we possess it even against our will. The other two, however, the volition and the action, he asserts to be our own; and he assigns them to us so strictly as to contend that they proceed simply from ourselves. In short, according to his view, God’s grace has nothing to do with assisting these two faculties which he will have to be altogether our own, the volition and the action, but that only which is not in our own power and comes to us from God, namely the capacity; as if the faculties which are our own, that is, the volition and the action, have such avail for declining evil and doing good, that they require no divine help, whereas that faculty which we have of God, that is to say, the capacity, is so weak, that it is always assisted by the aid of grace.

The apostle, however, holds the contrary, when he says, “Work out your own salvation with fear and trembling” [Phil. 2:12]. And that they might be sure that is was not simply in their being able to work but in their actual working that they were divinely assisted, the apostle does not say to them, “For it is God that worketh in you to be able,” as if they already possessed volition and operation among their own resources, without requiring His assistance in respect to these two; but he says, “For it is God which worketh in you both to will and to perform of His own good pleasure” [Phil. 2:13]; or, as the reading runs in other copies, especially the Greek, “both to will and to operate.” God works within us those two very things, even “willing” and “operating,” which [Pelagius] so determined to be our own, as if they were in no wise assisted by the help of divine grace.

From On the Grace of Christ by Augustine of Hippo, quoted in Readings in the History of Christian Theology, Volume 1: From Its Beginnings to the Eve of the Reformation, by William C. Placher (Westminster / John Knox, 1988).

A contrasting view

Daily Reading for August 29

Augustine’s influence was particularly harmful in relation to sexuality. While he did not actually identify concupiscence with sexual desire, his general orientation—and even more, that of his successors—did lead to a devaluing of sex. Sex was in fact basically bad, but tolerable for the purpose of procreation. For, in Augustine’s view, the essence of the fall was loss of control of mind over body. On this view, all sexual acts have the nature of sin, because they are inherently lustful. The view that original sin was actually transmitted by sexual intercourse was accepted by Thomas Aquinas, and has remained a powerful strain within conventional Western Christianity to this day.

By contrast, incarnational theology involves the acceptance of the goodness and wonder of our physical bodies, and more than acceptance: a joyful, awesome, tender joy in them. Sebastian Moore, in a moving prayer-poem, speaks of the ‘accuracy of the flesh’, the place of knowledge:

Christ! I’m ready now
ready to get lost in the evangel of people’s bodies
accuracy of the flesh
kiss of truth
we cannot say what we are
we can only be to each other
touch each other with truth.

He goes on:
Having known deeply and quietly the goodness of the flesh
I cannot follow the safe self-crucified men who say ‘God alone’.

From Experiencing God: Theology as Spirituality by Kenneth Leech (Harper and Row, 1985).

Pelagius

Daily Reading for August 30

Pelagius, born in the latter half of the fourth century, was a Celtic Briton. Tradition has it that he was the son of a Welsh bard, which would help to explain his breadth of learning. He was a big, enthusiastic man; even his physical appearance became subject to adverse comment. Augustine’s friend Orosius describes him as a huge, proud Goliath, over-confident in his own strength, and even criticizes Pelagius’ hair-style, which may well have been an early example of the Celtic monastic style modeled on the pre-Christian Druidic tonsure (long but shaved around the sides and back), as opposed to the traditional Roman cut (shaved at the crown of the head). This same issue was to draw attention a few centuries later, at the Synod of Whitby, and of course was much more than a mere disagreement about hair-style. It signaled an unease about the Celtic mission’s readiness to incorporate aspects of the thought and symbolism of the nature mysticism and religious practice that preceded Christianity in Celtic Britain.

The early writings of Pelagius contain themes that would develop into some of the main characteristics of the Celtic tradition over the following centuries. Pelagius even makes reference, for example, to the practice of finding an anamchara or ‘soul friend’, a well-known feature of the spiritual discipline within the Celtic Church in later centuries. Typically, he focuses less on looking to the organized Church for spiritual counsel than on finding in life a ‘friend of the soul’, one to whom the inner self can be opened, ‘hiding nothing’, as Pelagius says, ‘revealing everything’ in order to know and further explore what is in one’s own heart.

From Listening for the Heartbeat of God: A Celtic Spirituality by J. Philip Newell (Paulist Press, 1997).

Early Celtic tradition

Daily Reading for August 31 • Aiden, Bishop of Lindisfarne, 651

The most typical mark of the spirituality of the Celtic tradition apparent in Pelagius’ writings is his strong sense of the goodness of creation, in which the life of God can be glimpsed. Everywhere, he says, ‘narrow shafts of divine light pierce the veil that separates heaven from earth’. Because Pelagius saw God as present within all that has life, he understood Jesus’ command to love our neighbour as ourself to mean loving not only our human neighbour but all the life forms that surround us. ‘So when our love is directed towards an animal or even a tree,’ he wrote, ‘we are participating in the fullness of God’s love.’

Much of Pelagius’ teaching can be seen to stem from the Wisdom tradition of the Old Testament. He saw Christ as the fulfillment of that tradition, as the perfect exemplar of wisdom and humility. Again, his Celtic emphasis was not so much on religious belief and the doctrines of the Church as on living a life of wisdom; by that he meant such things as loving all people, friends and enemies alike, and doing good in return for evil.

From Listening for the Heartbeat of God: A Celtic Spirituality by J. Philip Newell (Paulist Press, 1997).

God's image in every person

Daily Reading for September 1 • David Pendleton Oakerhater, 1931

There are two areas in which explicit criticism of Pelagius does begin to emerge: his practice of teaching women to read Scripture and his conviction that in the newborn child the image of God is to be seen. These issues are clearly related, for the desire to educate women was rooted in Pelagius’ conviction that God’s image is to be found in every person, both male and female, and that the goodness of that image is nurtured and freed largely through the grace of wisdom. The Celtic world was one that gave much greater scope to the role of women and more fully incorporated both the feminine and the masculine into its religious life and imagery.

The second, and much more controversial, feature of Pelagius’ teaching to attract attention was his conviction that every child is conceived and born in the image of God. He believed that the newborn, freshly come forth from God, contains the original, unsullied goodness of creation and humanity’s essential blessedness. This was in stark contrast to Augustine’s thinking and the developing spirituality of the Church in the Roman world, which accentuated the evil in humanity and our essential unrighteousness. Augustine, with his sharp awareness of the pervasiveness of wrong-doing in the world, stated that the human child is born depraved and humanity’s sinful nature has been sexually transmitted from one generation to the next, stretching from Adam to the present. Augustine believed that from conception and birth we lack the image of God until it is restored in the sacrament of baptism, and that conception involves us in the sinfulness of nature. The perspective conveyed by Pelagius, on the other hand, is that to look into the face of a newborn is to look at the image of God; he maintained that creation is essentially good and that the sexual dimension of procreation is God-given. The emphasis that would increasingly be developed in the Celtic tradition was that in the birth of a child God is giving birth to his image on earth.

From Listening for the Heartbeat of God: A Celtic Spirituality by J. Philip Newell (Paulist Press, 1997).

Work and prayer

Daily Reading for September 2 • The Fourteenth Sunday after Pentecost

If you are at your manual labor in your room and it comes time to pray, do not say: “I will use up my supply of branches or finish weaving the little basket, and then I will rise,” but rise immediately and render to God the prayer that is owed him. Otherwise, little by little you come to neglect your prayer and your duty habitually, and your soul will become a wasteland devoid of every spiritual and bodily work. For right at the beginning your will is apparent.

From the Sayings of the Desert Fathers and Mothers, quoted in Essential Monastic Wisdom: Writings on the Contemplative Life by Hugh Feiss (HarperSanFrancisco, 1999).

What do you see?

Daily Reading for September 3 • Labor Day

In whatever work that you do, you should say to yourself at every moment: “If God looks at me, what does he see?” Then see how you answer yourself. If you condemn yourself, leave immediately. Stop the work that you were doing and take up something else in order to be sure to reach your destination. For it is necessary that the traveler be always ready to continue his journey. When you are seated at manual labor, when you are walking along the road, when you are eating, tell yourself this: “If God called me now, what would happen?” See how your conscience answers and hurry to do what it tells you.

From the Sayings of the Desert Fathers and Mothers, quoted in Essential Monastic Wisdom: Writings on the Contemplative Life by Hugh Feiss (HarperSanFrancisco, 1999).

The method of war

Daily Reading for September 4 • Paul Jones, Bishop and Peace Advocate, 1941

In the first place, let me say that I, as a loyal citizen, am whole-heartedly for this country of ours in which all my hopes and ideals and interests are bound up. I believe most sincerely that German brutality and aggression must be stopped, and I am willing, if need be, to give my life and what I possess to bring that about. I want to see the extension of real democracy in the world, and am ready to help that cause to the utmost; and finally, I want to see a sound and lasting peace brought to the world as a close to the terrible convulsion in which the nations are involved.

But the question is that of method. It is not enough to say that the majority have decided on war as the only means of attaining those things and therefore we must all co-operate. I believe that it is not as easy as that, for the problem goes deeper.

If we are to reconcile men to God, to build up the brotherhood of the kingdom, preach love, forbearance and forgiveness, teach the ideals that are worth more than all else, rebuke evil, and stand for the good even unto death, then I do not see how it can be the duty of the church or its representatives to aid or encourage the way of war, which so obviously breaks down brotherhood, replaces love and forbearance by bitterness and wrath, sacrifices ideals to expediency, and takes the way of fear instead of that of faith. I believe that it is always the Church’s duty to hold up before men the way of the cross; the one way our Lord has given us for overcoming the world.

From a statement by Bishop Paul Jones to the House of Bishops, quoted in A Year With American Saints by G. Scott Cady and Christopher L. Webber. Copyright © 2006. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

The weapon of prayer

Daily Reading for September 5

Prayer is, I believe the best test of the whole matter. If it is right and our honest duty to fight the war [World War I] to a finish, then we should use the Church’s great weapon of prayer to that end; but the most ardent Christian supporter of the war, though he may use general terms, revolts against praying that our every bullet may find its mark, or that our embargoes may bring starvation to every German home. We know that those things would bring the war to a speedy, triumphant close, but the Church cannot pray that way. And a purpose that you cannot pray for is a poor one for Christians to be engaged in.

From a statement by Bishop Paul Jones to the House of Bishops, quoted in A Year With American Saints by G. Scott Cady and Christopher L. Webber. Copyright © 2006. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Unlearning not to speak

Daily Reading for September 6

Although I had just finished writing a lengthy doctoral dissertation on the history of the Episcopal Church, my truest self was silent. I do not know how or where I learned it, but I had learned not to say what I really thought or truly believed or most desired. I internalized Tolstoy’s Anna Karenina: women who express their deepest passions get run over by trains. The way of safety is to say what others want you to say, to repeat the words of those who hold power. And if you do that well enough you might gain a modicum of control over your own life.

Christianity is a faith of words: “In the beginning was the Word, and the Word was with God, and the Word was God.” God speaks creation into being, the Spirit whispers life into the world. Wisdom is God’s name and holy words impart the way of holiness and the mystery of being. Through scripture, theology, prayers, and hymns, the church proclaims God’s presence in the world.

Throughout church history, however, the words of women and children, of the poor, the sick, and enslaved, have often been silenced by words of the wealthy, learned, and powerful. And if no one listens, you learn not to speak. When such voices are lost, the Word is diminished. I could express few genuine words. I needed to find my voice. Poet Marge Piercy writes in “Unlearning Not to Speak”:

She must learn again to speak
starting with I
starting with We
starting as an infant does
with her own true hunger
and pleasure
and rage.

From Strength for the Journey: A Pilgrimage of Faith in Community by Diana Butler Bass (Jossey-Bass, 2002).

The wood

Daily Reading for September 7

Years after I found my way back to mainstream Protestantism, someone asked what attracted me to the Episcopal Church. With only a moment’s pause I replied, “The wood.”

I am convinced that wood is holy. Cut from living things, it takes on new life when used as beams and columns and pews in traditional church architecture. It is as if the trees continue to grow as they absorb generations of candle smoke, incense, and prayer. The rings no longer measure age. Rather, they measure decades of spirituality and faithfulness. When colored light from stained glass windows falls across this holy patina, the wood itself seems to breathe God’s spirit.

I found God in a building. All Saints shocked my spiritual senses. Wood and windows, icons and organ—it was as if I had stumbled into God’s own house. Here was holiness, robust and physical, passed down through generations. It was the Christian tradition embodied in architecture, music, and liturgy. But it was not a “wooden tradition,” stilted and moribund. Like All Saints’ glowing woodwork, here, tradition was vital, a living thing, crafted in the faithfulness and vision of God’s people, present and past. I felt as if I had stumbled into some great secret world and found the biblical pearl of great price. Although I could scarcely name it myself, I was seeking God, incarnated in dynamic tradition, and God was there at All Saints-by-the-Sea.

From Strength for the Journey: A Pilgrimage of Faith in Community by Diana Butler Bass (Jossey-Bass, 2002).

God loves everybody

Daily Reading for September 8

Early in his ministry, Bishop Johnson conducted a sort of diocesan listening tour. Christ Church, as one of the largest churches in the diocese, was picked to host one of these events. As Buck and I drove to church, I suspected a hostile audience might ambush the new bishop. The parish hall was full. The bishop told a number of stories about settling in the diocese, expressed some of his hopes for the diocese, and made some vague theological statements about inclusion and openness. Finally, he asked for questions.

A number of parishioners quizzed him on his position regarding controversial issues and theology. They did not like his answers. Part of me appreciated the courage of my fellow parishioners, but another part recoiled as their level of theological indignation grew. Then, to my complete horror, an emboldened Buck raised his hand.

“Bishop Johnson,” he began. “It says in the book of Timothy that the bishop is to guard the gospel. Sir, listening to you, I cannot discern what you are guarding. Can you tell us, please, exactly what you think the gospel is?”

The bishop leaned back against the podium, looked first at Buck, and then, slowly, cast his gaze around the entire room. He unfolded his arms—which he had held across his chest—and stretched them out so widely that he almost looked like Jesus hanging on the cross. “God,” he said deliberately. “God loves everybody.”

“Well, yes,” Buck started to protest, “but . . . .”

“God loves everybody,” he replied. “That’s it.”

“But . . . .”

“God loves everybody.”

Suddenly, and quite unexpectedly, I knew that that squishy liberal bishop was right and I was wrong. God really did love everybody—including all the people I thought were excluded from the reach of the gospel. I had limited God’s mercy—just like the Calvinists, who insisted that God predestined only some to be saved, and the Catholics, who said that theirs was the only true church. The bishop said no. No limits. God loves everybody. God’s love is as vast as the universe and as difficult to comprehend as eternity itself. God’s only boundary is love.

From Strength for the Journey: A Pilgrimage of Faith in Community by Diana Butler Bass (Jossey-Bass, 2002).

Alexander Crummell

Daily Reading for September 10 • Alexander Crummell, 1898

Although Alexander Crummell and other black Episcopalians could do little to stop white church people in the South from regarding them as inferior, they organized an association (the Conference of Church Workers among Colored People) designed to lobby for recognition and respect in denominational affairs. Crummell believed in a strong racial ministry, and this attitude set the tone for the CCW. Like many white clergy of the time, he lamented the fact that so many African Americans had deserted the Episcopal Church after the Civil War. But rather than blaming African Americans in the South for their exodus from the denomination, Crummell knew (from painful personal experience) that the refusal of whites to encourage and accept the leadership of black men and women was the real cause. If the Episcopal Church adopted an evangelistic plan that allowed African Americans to minister to and uplift their own people, Crummell asserted, it would have a providential opportunity to imbue a significant portion of southern society with its theological and social ideals.

Leading black Episcopalians actually agreed with white paternalists about some of the reasons for bringing African Americans into the church: their denomination had the potential to become a stabilizing and uplifting presence within the black community. They disagreed with whites, however, about who should have the primary responsibility for ministering to the black population in the South. If white Episcopalians were as concerned as they claimed to be about the education and conversion of African Americans, why had they continually ignored the contributions of their fellow church members who were black? Black Episcopalians also opposed white southerners on theological grounds. Skin color, they maintained, could not be used to prevent a priest from exercising the authority, judicial as well as sacerdotal, to which ordination entitled him. No matter what some whites happened to believe, Christian theology taught that race had no bearing on the powers a priest received at his ordination, and black clergy, at least, should be granted seats in the legislative assemblies of their dioceses.

From Episcopalians and Race: Civil War to Civil Rights by Gardiner H. Shattuck, Jr. (University of Kentucky Press, 2000).

Honest dialogue

Daily Reading for September 11

Of course, Christian-Muslim dialogue must go on. But I am wary of the term ‘inter-faith dialogue’. It often suggests a disconnected, middle class, rather intellectual activity which is cut off from the mass of the people, both inside and outside the faith communities. To be of practical value, dialogue must be localized, honest and courageous. It must explore common ground while recognizing that there are important differences between faith traditions. It must also be very practical. For example, it is often of critical importance that faith communities get together quickly, and the mechanisms that enable this to happen must be put in place. Sadly, the history of inter-faith dialogue suggests that the situation is often the opposite. Often the dialogue is not rooted locally but is vaguely national. It is kind and charitable but tends to blur or avoid areas of controversy. It explores common ground but only at an intellectual level. It avoids differences, and creates no ability to act together when such action becomes really important. Fortunately there are many examples to the contrary.

My main experience has been with Judaism, Christianity and Islam. These three faith traditions have a common belief in communion with God. As I have said, I believe that, in the context of inter-faith work, Christians need to develop a new and extended idea of catholicity. This involves the transcendence of birth, ethnicity, race and nationality, and the commitment to the struggle for a common humanity.


From Race by Kenneth Leech. Copyright © 2005. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

John Henry Hobart

Daily Reading for September 12 • John Henry Hobart, Bishop of New York, 1830

In uniting us to a visible society, for the purpose of redeeming us from the corruptions of our evil nature and of the world, and for training us for the purity and bliss of a celestial and eternal existence, the Divine Author of our being has not only exercised that sovereign power which makes us in all things dependent on his will, but has mercifully accommodated himself to the social principle which so strongly characterizes us. This, uniform and powerful in its influence, prompts us in spiritual as in temporal matters, to mingle with our fellow men our thoughts, our feelings, our pursuits, our hopes. Most conversant are we, too, with material objects, and most affected by them; what an aid to our conception of spiritual truths, what an excitement to our hopes of spiritual blessings, when they are exhibited as conveyed and pledged by external symbols. Hence the doctrine that the ministrations and ordinances of the church are the means and pledges of salvation to the faithful, to all true believers, is not more enforced by the plainest declarations of sacred writ, than it is conformable to a rational and philosophical view of our nature.

From a sermon by the Rt. Rev. John Henry Hobart, quoted in A Year With American Saints by G. Scott Cady and Christopher L. Webber. Copyright © 2006. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Cyprian of Carthage

Daily Reading for September 13 • Cyprian, Bishop of Carthage, 258

We ought to hold firmly and maintain our [Christian] unity, especially those of us who are bishops presiding in the Church, thereby revealing the episcopate to be one and undivided. The episcopate is one; it is a unity in which each bishop enjoys full possession. The Church is likewise one, even though it is spread abroad far and wide, and grows as her children increase in number. Just as the sun has many rays, but the light is one; or as a tree with many branches finds its strength in its deep root; or as various streams issue from a spring, their multiplicity fed by the abundance of the water supply, so unity is preserved in the source itself. You cannot separate a ray from the sun any more than you can divide its light. Break a branch from a tree, and once broken it will bud no more. Dam a stream from its source, and the water will dry up. In the same way the Church, flooded with the light of the Lord, puts forth her rays throughout the world, but it is an identical light that is being diffused, and the unity of the body is not infringed. She extends her branches over the whole world. She pours out her generous rivers but there is one source, one Mother, abundant in the fruit of her own creativity. We are born in the womb of the Church; we are nourished by her milk; and we are animated by her Spirit.

The bride of Christ cannot commit adultery; she is pure and chaste. She knows but one home and guards the sanctity of its marriage-bed with chaste modesty. She keeps us for God and she directs the children she has borne into his kingdom. But whoever parts company with the Church and consorts with an adulteress, becomes estranged from the promises of Christ. No one can have God as Father who does not also have the Church as mother.

From On the Unity of the Church by Cyprian of Carthage, quoted in Spiritual Classics from the Early Church by Robert Atwell (National Society/Church House Publishing, 1995).

Holy Cross Day

Daily Reading for September 14 • Holy Cross Day

Christ on the cross cries:
My people, what wrong have I done to you?
What good have I not done for you?
Listen to me. Is it nothing to you, all you who pass by?
Look and see if there is any sorrow like to my sorrow.

We adore you, O Christ, and we bless you,
because by your holy cross you have redeemed the world.

From the Good Friday Reproaches, probably from tenth-century French rites. Quoted in 2000 Years of Prayer compiled by Michael Counsell. Copyright © 1999. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

Sabbath rest

Daily Reading for September 15

Dear Lord and Father of mankind,
forgive our foolish ways;
re-clothe us in our rightful mind,
in purer lives thy service find,
in deeper reverence praise.

O Sabbath rest by Galilee!
O calm of hills above,
where Jesus knelt to share with thee
the silence of eternity,
interpreted by love!

Drop thy still dews of quietness,
till all our strivings cease;
take from our souls the strain and stress,
and let our ordered lives confess
the beauty of thy peace.

Breathe through the heats of our desire
thy coolness and thy balm;
let sense be dumb, let flesh retire;
speak through the earthquake, wind, and fire,
O still small voice of calm.

From a hymn by John Greenleaf Whittier, quoted in 2000 Years of Prayer, compiled by Michael Counsell. Copyright © 1999. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

Become his living body

Daily Reading for September 16 • The Sixteenth Sunday after Pentecost

O eternal God,
Turn us into the arms and hands,
The legs and feet
Of your beloved Son, Jesus.
You gave birth to him in heaven
Before the creation of the earth.
You gave birth to us on earth,
To become his living body.
Make us worthy to be his limbs,
And so worthy to share
In his eternal bliss.

A prayer of Hildegard of Bingen, quoted in 2000 Years of Prayer, compiled by Michael Counsell. Copyright © 1999. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

Hildegard of Bingen

Daily Reading for September 17 • Hildegard, 1179

Jesus Christ, the love that gives love,
You are higher than the highest star;
You are deeper than the deepest sea;
You cherish us as your own family;
You embrace us as your own spouse;
You rule over us as your own subjects;
You welcome us as your dearest friend.
Let all the world worship you.

Holy Spirit, the life that gives life.
You are the cause of all movement;
You are the breath of all creatures;
You are the salve that purifies our souls;
You are the ointment that heals our wounds;
You are the fire that warms our hearts;
You are the light that guides our feet.
Let all the world praise you.

A prayer of Hildegard of Bingen, quoted in 2000 Years of Prayer, compiled by Michael Counsell. Copyright © 1999. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

Too late have I loved thee

Daily Reading for September 18 • Edward Bouverie Pusey, Priest, 1882

Good Jesu, too late have I loved thee, nor ever yet have I wholly followed thee; make me now at last wholly to love thee, and out of the fullness of thine infinite love give me all the love I might have had, had I always loved thee. O dearest Lord, too late have I loved thee, too late have I loved thee, too late is it always, not always to have loved thee wholly. Now, too, I cannot love thee as I would. O dearest Lord, who art love, give me of thine own love, that therewith I may wholly love thee. Good Jesu, who gavest thyself for me, give me of the fullness of thy love, that for all thy love, with thy love, I may love thee.

A prayer of Edward Bouverie Pusey, quoted in 2000 Years of Prayer, compiled by Michael Counsell. Copyright © 1999. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

Joy in learning

Daily Reading for September 19 • Theodore of Tarsus, Archbishop of Canterbury, 690

Because both of them [Archbishop Theodore and his assistant Abbot Hadrian] were extremely learned in sacred and secular literature, they attracted a crowd of students into whose hearts they daily poured the streams of wholesome knowledge. They gave their hearers instruction not only in the books of holy Scripture but also in the art of metre, astronomy, and ecclesiastical computation. Never had there been happier times since the English first came to Britain; for having such brave Christian kings they were a terror to all the barbarian nations, and the desires of everyone were set on the joys of the heavenly kingdom of which they had only lately heard; while all who wished for instruction in sacred studies had teachers ready to hand. From that time also the knowledge of sacred music, which had hitherto been known only in Kent, began to be taught in all the English churches.

From Bede’s Ecclesiastical History of the English People, quoted in The Church in Anglo-Saxon Society by John Blair (Oxford, 2005).

John Coleridge Patteson

Daily Reading for September 20 • John Coleridge Patteson, Bishop of Melanesia, and his Companions, Martyrs, 1871

This is what they did for the sick. They were not ashamed to carry the bucket of waste matter and take it to the sea; they washed out the bucket and brought it back into the sickroom. Then I thought that they were doing what the Bishop had told us in school, that we should love one another and look after each other with love, without despising anyone; we should help the weak. All this they did to those who were sick. Then I thought that it was true, if anyone taught the Law of God and the things that Jesus did and his way of life, he must follow it himself, and humble himself and be quiet and slow to speak; his conduct must be good in the sight of all men; he must speak without cursing; he must visit the sick; all this work must follow the teaching of him who teaches. But if he merely teaches but does not follow it in his life, it is no good, and his work will remain fruitless, people will not listen to his teaching or believe what he says, nor will they respect him in his work. But whoever teaches must follow his teaching himself, and people will know him by the work he does, and they will like him for his work, and will listen to him and respect him because when he teaches them he does not speak of his own accord, but speaks to them in the name of Jesus, and his teaching has power. And this is what I saw Bishop Patteson doing at Kohimarama.

From They Came to My Island by George Sarawia, quoted in Love’s Redeeming Work: The Anglican Quest for Holiness, compiled by Geoffrey Rowell, Kenneth Stevenson, and Rowan Williams (Oxford, 2001).

St. Matthew

Daily Reading for September 21 • St. Matthew, Apostle and Evangelist

The shape and the content of Matthew’s gospel suggest that the author himself is a scribe like the one that Jesus names. The scribes of the first century were all teachers. The “training” of the scribe that is mentioned is the Greek verb matheteuo—“to teach, to learn.” And this is the same word from which we get Matthew’s name. As the teacher of Judaism and the teacher for Judaism, Matthew’s gospel tells a story that is both new and old. Matthew’s story of Jesus’ fulfillment of God’s promises is written “like a householder who brings out of his treasure what is new and what is old.” In this heart of the first gospel, Matthew opens his own heart to his reader. It is a radiant heart and gleams like a fine gem in clear light.

When the dust of the first siege of Jerusalem had settled in A.D. 70, the religious world had to reorganize, reconstruct, and rebuild itself. This was true for the Jews who believed Jesus to be the Messiah. This was also true for the Jews who believed that the Messiah was yet to come. We think that both of these groups of our faithful forebears gathered in southern Syria and northern Judea in order to sort themselves out. We know that around A.D. 90, the remnants of Pharisaic Judaism gathered in Jamnia to decide upon the content and order of their Holy Scriptures and to discuss the future of worship in the synagogues. We think Matthew is their Christian-Jewish colleague and competition, teaching those who are to carry the “good news” of the one who fulfills the Law and the prophets.

Matthew insists that those who confess Jesus as Messiah must honor the tradition and “keep the faith.” His gospel was first in the hearts of our forebears who fashioned the Christian church; his gospel is first in our Holy Scriptures for precisely this truth. When we reach out across ninety-nine generations to hold the hand that Matthew offers, we, too, receive his mandate to honor the tradition and “keep the faith.” It is the right mandate as well as a radiant heart. For if we are to be the ekklesia, those whom God calls out, we must be trained like the scribe who was trained for the kingdom of heaven—the one who is “like a householder who brings out of his treasure what is new and what is old.” The hand offered by the “one to teach” is a wise hand to hold, indeed.

From One to Watch, One to Pray: Introducing the Gospels by Minka Shura Sprague. A Seabury Classic, an imprint of Church Publishing. Copyright © 2004. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

From famine to feast

Daily Reading for September 22

Let me define what I mean by famine. Famine is the reigning myth. It is king and queen, emperor and president. As the kids would say, “It rules.” Myth one is that there is not enough. You will barely get through an hour anywhere in the first-world without the subtext of “there is not enough” coming up. “I would love to come but I am so busy.”

Myth two is that more is better. “When I get the promotion or the gig or the partner, then I will have the more I need to be better.”

Myth three is that there is nothing you can do about it. “I won’t get the promotion or the gig or the partner, and if I do it won’t work out, so there is really nothing to do but stay here and whine about it along with the rest of the culture.”

Myth four—and this is really a new one, straight from the Republicans—is that you are personally responsible. No pension? You must have invested your 401K wrong. No health insurance? You probably didn’t take good care of your health. No freedom from work? You probably went to the wrong graduate school.

These four myths are relatives. They all belong to the same family. They dine very well together every night. There is not enough. More is better. There is nothing you can do about it. You are personally responsible.

The story of the wedding at Cana is a striking alternative to the king, queen, prince, and princess myths. It says just the opposite: there is plenty, we have enough, there are lots of things you can do to change things, and we are positively personally responsible. There is not blame here—as in who ordered the wrong amount of wine—but there is hope. As they will say at the World Social Forum, over and over again, another world is possible.

I am a recovering famine freak. I am training myself to be a feast freak. I choose small strategic gifts. I choose a feast mentality (even though there are plenty of days of desperation and despair still left). I also choose a steady principled pace that has plenty of time for setbacks—as well as plenty of time built into it for my money to create lasting change. The better wine is coming. That is the first and central point of view I have on money. From there the rest is simpler.

From Living Well While Doing Good by Donna Schaper. A Seabury Book, an imprint of Church Publishing. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Pray for the church

Daily Reading for September 23 • The Seventeenth Sunday after Pentecost

Crucified and risen Lord, we pray for the Church.
Save us from dawdling by an empty tomb.
Save us from bondage to the past.
Save us from the hypnotic fascination of decay and death
and make your Church to know your resurrection life.
May we follow where you lead and live for you in today’s world.
The Lord is risen.
He is risen indeed.

Savior Christ, we pray for the whole human family.
Hanging on the cross, you gave hope to a rebel at your side
and prayed for those who condemned you to that violent death.
We too live amid violence,
the violence of subversion, of repressive governments,
and all the subtle violence by which the powerful
seek to impose their will on the weak.
You alone can give victory over the violence of the world and of our hearts.
Save us, Lord. Give us the will and the power to share your victory.
The Lord is risen.
He is risen indeed.

Living Lord, we pray for our society,
entombed in material possessions and oppressed with ever-changing fears.
Many know no better hope than that things may get no worse
and that they may enjoy a few years of quiet retirement before the end.
Release us from this living death.
Cause us to live with the life you alone can give.
The Lord is risen.
He is risen indeed.

Lord, you know what it is to suffer pain, degradation, and rejection, and to die an outcast.
We pray for all who suffer....
May they know you as one who shares their agony
and enables them to share your triumph.
The Lord is risen.
He is risen indeed.

With thanksgiving for the life that was given
and joyous hope of the life that is yet to be,
we remember those who have died....
As in Adam all die, so in Christ will all be brought to life.
The Lord is risen.
He is risen indeed. Amen.

From The Daily Office Revised, in The Wideness of God’s Mercy: Litanies to Enlarge Our Prayer, revised edition, compiled and adapted by Jeffery W. Rowthorn. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Renew us by your Spirit

Daily Reading for September 24

Almighty Father, you give us life
as you give life to all people.
You call us into the Church
that with men and women
of different races, colors, and languages,
different experiences and different traditions,
we may be one body
to the glory of Christ on earth.
Help us to be what you have called us to be.
You are the giver of life.
Father, renew us by your Spirit.

Father of all, you give us
wealth in the earth and in the oceans,
forests and fertile plains,
air to breathe, water to drink,
and all that is needful for human life.
We pray for those who know little of your bounty,
for whom the earth is a cruel desert
and existence a constant struggle
against overwhelming odds.
We acknowledge that their burdens should be our burdens;
we acknowledge that we share a common humanity.
You are the giver of life.
Father, renew us by your Spirit.

Father, you have so made us that we need one another,
but because we do not know how to love everyone,
you tell us to start with the sister or brother at our side.
We pray for any from whom we are estranged.
Bless them,
and bless us in our future relationships with them.
We pray for our families, our friends,
and all whom we meet day by day....
In their particular needs we ask you to bless them.
You are the giver of life.
Father, renew us by your Spirit.

Father, you are present in every part of human experience.
We hold before you
the infant lying in a mother’s arms,
the young lovers planning together their first home,
the sick and infirm battling with weakness and incapacity,
the dying, soon to experience your new creation.
You are the giver of life.
Father, renew us by your Spirit.

Eternal Father, we remember before you
those who have passed from this world....
As we all received from you the gift of life,
so we pray that you will bring us to the life eternal.
You are the giver of life.
Father, renew us by your Spirit. Amen.

From The Daily Office Revised, in The Wideness of God’s Mercy: Litanies to Enlarge Our Prayer, revised edition, compiled and adapted by Jeffery W. Rowthorn. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Teach us to love

Daily Reading for September 25 • Sergius, Abbot of Holy Trinity, Moscow, 1392

We pray for the Church,
where all too often, like Cain,
we have made the worship offered by our brother a cause for hostility and division.
We pray that our Lord may bind us together,
teaching us to value the richness of our diversity
and to rejoice in every fresh glimpse of God’s glory
seen through traditions other than our own.
Lord, teach us to love:
That we may be children of God.

We pray for those lands where brother and sister fight sister and brother,
divided by arbitrary borders, ideology, or religion.
We pray for those lands where extremes of wealth and poverty are bitterly divisive.
We pray for those lands where power is grossly abused
and the dispossessed bear the heaviest burden.
Lord, teach us to love:
That we may be children of God.

We pray for all who have been nourished on bitterness
and fed with the wrongs suffered by earlier generations.
We pray for all who have grown to hate people
instead of hating that which evil has done to people.
We pray for the young who are impatient for change
and the not-so-young who resist all change.
Lord, teach us to love:
That we may be children of God.

We commend to God any special needs known to us....
As we remember the sick, the sorrowful, and all who are in any distress,
let us also remember that God has supremely made himself known to us as Savior
and calls us to share in God’s rescuing work.
Lord, teach us to love:
That we may be children of God.

Lord, we would heal and not destroy.
Teach us the discipline of obedience to the commandment
“You shall love your neighbor as yourself,”
and give us the fortitude to go on obeying to the end.
Lord, teach us to love:
That we may be children of God.

Let us remember before God those who have died....
Lord, we are all sinners and utterly dependent on your grace.
We praise you for the forgiveness of sins
by which men and women are enabled to rise from death to eternal life.
Lord, teach us to love:
That we may be children of God. Amen.

From The Daily Office Revised, in The Wideness of God’s Mercy: Litanies to Enlarge Our Prayer, revised edition, compiled and adapted by Jeffery W. Rowthorn. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Save us when we fall

Daily Reading for September 26 • Lancelot Andrewes, Bishop of Winchester, 1626

Lord Jesus, you have faced temptation,
you know how difficult it can be to distinguish
between vision and mirage, between truth and falsehood.
Lord, help us when we are tempted:
And save us when we fall.

Help us in the Church —
When we confuse absence of conflict with the peace of God.
When we equate the shaping of ecclesiastical structures with serving you in the world.
When we imagine that our task is to preserve rather than to put at risk.
When we behave as though your presence in life were a past event
rather than a contemporary encounter.
Lord, help us when we are tempted:
And save us when we fall.

Help us in the world —
When we use meaningless chatter to avoid real dialogue.
When we allow the image presented by the media
to blind us to the substance that lies behind it.
When we confuse privilege with responsibility
and claim rights when we should be acknowledging duties.
When we allow high-sounding reasons to cover evil actions.
Lord, help us when we are tempted:
And save us when we fall.

We pray for our families and our friends
and hold them before you in our thoughts....
We especially pray for any who may be under particular pressures and stress at this time....
Lord, help us when we are tempted:
And save us when we fall.

Lord Jesus, you have passed through the test of suffering
and are able to help those who are meeting their test now.
We pray for all who suffer....
We especially pray for those who suffer through their own folly
or the folly or malice of others....
Lord, help us when we are tempted:
And save us when we fall.

Before the throne of God, where we may find mercy and timely help,
we remember those who have departed this life....
Dying, Christ broke the power of sin and death
that we might enter with him into the life eternal.
Lord, help us when we are tempted:
And save us when we fall. Amen.

From The Daily Office Revised, in The Wideness of God’s Mercy: Litanies to Enlarge Our Prayer, revised edition, compiled and adapted by Jeffery W. Rowthorn. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Rejoice, my spirit

Daily Reading for September 27

Lord, we often fold our hands in prayer,
when we should really jump for joy
because you come to us as rescuer, as Savior,
cleaning up the mess we make of our lives,
putting together what we pull apart.
Tell out, my soul, the greatness of the Lord.
Rejoice, my spirit, in God my Savior.

We pray for the Church.
You have called us to have a part in its life
and, despite our failures, you have not cast us off.
Tell out, my soul, the greatness of the Lord.
Rejoice, my spirit, in God my Savior.

We know that much of the Church’s life
and witness looks silly and weak in the eyes of the world at large,
but you still use its foolishness to shame worldly wisdom
and its weakness to witness against the abuse of power.
Tell out, my soul, the greatness of the Lord.
Rejoice, my spirit, in God my Savior.

We pray for those who cry desperately for salvation,
for tyranny to be overthrown, for the despised to be given dignity,
for the poor to receive a proper share of the earth’s resources.
You are the source of hope and the inspiration to action.
Tell out, my soul, the greatness of the Lord.
Rejoice, my spirit, in God my Savior.

We bring you particular needs....
With confidence we share these with you
for you are the God who lives among us.
Tell out, my soul, the greatness of the Lord.
Rejoice, my spirit, in God my Savior.

We pray for our families....
Your human life brought both pain and joy to your earthly relatives.
Help us also to know you in both the joys and the pains of family life.
Tell out, my soul, the greatness of the Lord.
Rejoice, my spirit, in God my Savior.

We remember those who have died....
Through our sorrow and sense of loss
we are glad for the promise that there shall be an end to death,
and to mourning and crying and pain;
for the old order has passed away.
Tell out, my soul, the greatness of the Lord.
Rejoice, my spirit, in God my Savior. Amen.

From The Daily Office Revised, in The Wideness of God’s Mercy: Litanies to Enlarge Our Prayer, revised edition, compiled and adapted by Jeffery W. Rowthorn. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Help us to live in peace

Daily Reading for September 28

Lord Jesus, in a dark hour you spoke of the gift of peace;
we beg that gift for ourselves,
that we may have the inner serenity that cannot be taken from us.
Then we may be messengers of your peace to a strife-torn world.
Give peace in our time, Lord.
Help us to live in peace.

We pray for those who are fighting—
injury, disfigurement, and death their constant companions,
nerves and bodies strained beyond endurance,
the streams of compassion drying up within them,
their only goal the destruction of the “enemy.”
Whatever the color of their skin—we pray for them.
Whatever the sound of their tongue—we pray for them.
Whatever the insignia they wear—we pray for them.
Give peace in our time, Lord.
Help us to live in peace.

We pray for all who have been broken in battle;
for those who weep and those who can no longer weep;
for those who feel the anguish
and for those who have lost the capacity to feel;
for all prisoners—and all prison guards;
for those who exist in war-torn lands
and for those who no longer have a homeland.
Give peace in our time, Lord.
Help us to live in peace.

We pray for all who stir up strife;
for all who make a profit out of the misery of others;
for all who are led into vice as they seek a momentary forgetfulness;
for all who believe that war is inevitable.
Give peace in our time, Lord.
Help us to live in peace.

The desire to press self-interest is deeply rooted in us.
We defend our attitudes when we should be ashamed of them.
We compare the noblest aspects of our own cause with the basest of that of our opponents.
We are reluctant to admit that our own selfish desires could contribute to the miseries of others.
Give peace in our time, Lord.
Help us to live in peace.

We bring to you particular needs....
and we remember those who have died....
Give peace in our time, Lord.
Help us to live in peace.

From The Daily Office Revised, in The Wideness of God’s Mercy: Litanies to Enlarge Our Prayer, revised edition, compiled and adapted by Jeffery W. Rowthorn. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

One family

Daily Reading for September 29 • St. Michael and All Angels

Spirit of power, we find it hard to come together in the Church,
even within a single congregation.
How shall we learn to be one family, loving and serving the whole of humankind?
Lead us into such unity of purpose that we may receive power:
not the power to threaten or destroy, but the power to restore waste places.
Use us to declare your glory, that blind eyes may see,
deaf ears hear, and the cynical be brought to faith.
Spirit of the Living God,
Hear our prayer.

Spirit of truth, we live in a modern Babel
where words are used to conceal meaning rather than make it plain.
Lead the peoples of the world into such a love of truth
that nation may speak with nation,
not seeking to confuse but to understand and to be understood,
whereby trust is created, out of which a truly international community may be born.
Spirit of the Living God,
Hear our prayer.

Creator Spirit, you give to the old the capacity to dream dreams
and to the young to see visions,
but because we exalt ourselves and our desires to the place that is yours alone,
our visions are visions of horror and our dreams nightmares.
Raise up artists and prophets among us
with the will and the ability to inspire and cleanse our society,
to set our hearts aflame and turn our eyes to the heights.
Spirit of the Living God,
Hear our prayer.

Source of all comfort, we pray for the lonely, the sick, the sad, the bereaved,
and all who suffer or are ill at ease....
We claim for them the gift of your peace,
that their troubled hearts may be set at rest and their fears banished.
Spirit of the Living God,
Hear our prayer.

Giver of life, we remember those who have died....
May they enter into the Kingdom where your presence is all in all.
Spirit of the Living God,
Hear our prayer. Amen.

From The Daily Office Revised, in The Wideness of God’s Mercy: Litanies to Enlarge Our Prayer, revised edition, compiled and adapted by Jeffery W. Rowthorn. Copyright © 2007. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Service in creating

Daily Reading for September 30 • The Eighteenth Sunday after Pentecost

Lord, shall we not bring these gifts to Your Service?
Shall we not bring to Your service all our powers
For life, for dignity, grace and order,
And intellectual pleasures of the senses?
The Lord who created must wish us to create
And employ our creation again in His service
Which is already His service in creating.

From The Rock by T. S. Eliot, in Collected Poems 1909-1962 (Faber and Faber).

A Prayer for Grace

Daily Reading for October 1 • Remigius, Bishop of Rheims, c. 530

Hedge up my way with thorns,
that I find not the path for following vanity.
Hold thou me in with bit and bridle,
lest I fall from thee.
O Lord, compel me to come in to thee.

Two things have I required of thee, O Lord,
deny thou me not before I die;
remove far from me vanity and lies;
give me neither poverty nor riches,
feed me with food convenient for me;
lest I be full and deny thee and say, who is the Lord?
Or lest I be poor and steal,
and take the name of my God in vain.
Let me learn to abound, let me learn to suffer need,
in whatsoever state I am, therewith to be content.
For nothing earthly, temporal, mortal, to long nor to wait.
Grant me a happy life, in piety, gravity, purity,
in all things good and fair,
in cheerfulness, in health, in credit,
in competency, in safety, in gentle estate, in quiet;
a happy death,
a deathless happiness.

May thy strong hand, O Lord, be ever my defense;
thy mercy in Christ, my salvation;
thy all-veritable word, my instructor;
the grace of thy life-bringing Spirit, my consolation
all along, and at last.

A Prayer for Grace by Lancelot Andrewes, quoted in Glorious Companions: Five Centuries of Anglican Spirituality by Richard H. Schmidt (Eerdmans, 2002).

No Dove, no church

Daily Reading for October 2

The Holy Ghost is a Dove, and he makes Christ’s Spouse, the church, a Dove, a term so oft iterate in the Canticles, and so much stood on by Saint Augustine and the Fathers, as they make no question. No Dove, no church.

And what shall we say then to them that will be Christians, and yet have nothing in them of the church, nothing in them of the dove; what shall we say? You may see what they are, they even seek and do all that in them lies to chase away this Dove, the Holy Ghost. The Dove, they tell us, that was for the baby-Church, for them to be humble and meek, suffer and mourn like a dove. Now, as if with Montanus they had yet “another Holy Ghost” to look for, in another shape, of another fashion quite, with other qualities, they hold these be no qualities for Christians now. Were indeed, they grant, for the baby-Christians, for the “three thousand” first Christians, this day; poor men, they did all in simplicitate cordis. And so too in Pliny’s time: harmless people they were; the Christians, as he writes, did nobody hurt. And so to Tertullian’s, who tells plainly what hurt they could have done, and yet would do none. And so all along the primitive churches, even down to Gregory, who in any wise would have no hand in any man’s blood. But the date of these meek and patient Christians is worn out, long since expired; and now we must have Christians of a new edition, of another, a new-fashioned Holy Ghost’s making.

For do they not begin to tell us in good earnest that they are simple men that think Christians were to continue so still; they were to be so but for a time, till their beaks and talons were grown, till their strength was come to them, and then this dove here might take her wings, fly whither she would; then a new Holy Ghost to come down upon them that would not take it as the other did, but take arms, depose, deprive, blow up; instead of an olive branch, have a match-light in her beak or a bloody knife.

Methinks, if this world go on, it will grow a question problematic, in what shape it was most convenient for the Holy Ghost to have come down? Whether as he did, in the meek shape of a dove? or whether, it had not been much better he had come in some other shape, in the shape of the Roman eagle, or of some other fierce fowl de vulturino genere?

But lying men may change—may, and do; but the Holy Ghost is unus idemque Spiritus, saith the Apostle, changes not, casts not his bill, moults not his feathers. His qualities at the first do last still, and still shall last to the end, and no other notes of a true Christian, but they.

From “Sermon VIII of the Sending of the Holy Ghost” by Lancelot Andrewes, quoted in Love’s Redeeming Work: The Anglican Quest for Holiness, compiled by Geoffrey Rowell, Kenneth Stevenson, and Rowan Williams (Oxford, 2001).

Captive of a thousand causes

Daily Reading for October 3

St. Francis, regrettably, has become the captive of a thousand causes, among them the spirituality of escape. The popular domesticated reading of St. Francis, enshrined in backyard statuary and best-selling guides to the spiritual life, reflects the very schizoid spirituality that many North Americans take for granted. Francis is read by Christians and other seekers as the champion of an escapist nature mysticism: someone who can teach us by example how to move beyond the crowded ways of postmodern, computerized existence in order to experience transforming encounters with the beauties and the wonders of the natural world, encounters akin to those that seem to be articulated by Francis’s enormously popular “The Canticle of the Creatures.” Conversely, among devout Christians, Francis is sometimes read as the champion of spiritual interiority: as one who turns away from this world to seek solace within, exemplified, above all, by the mountaintop story of his spiritual and physical experience of being touched by the cross of Jesus, the stigmata.

These popular readings of Francis have had, as a matter of course, the effect of reinforcing today’s schizoid spirituality of escape and consumerism and have, in turn, provided spiritual support to those very forces that are working to destroy the earth and to abandon the poor, both loved so profoundly by Francis himself. To learn from Francis, therefore, we must divest ourselves of our own assumptions about him, such as they may be, and encounter him in his historical otherness.

From “The Spirituality of Nature and the Poor: Revisiting the Historic Vision of St. Francis” by H. Paul Santmire, Ph.D., in Tending the Holy: Spiritual Direction Across Traditions, edited by Norvene Vest. Copyright © 2003. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

St. Francis of Assisi

Daily Reading for October 4 • Francis of Assisi, 1226

Francis broke radically with his wealthy class and its lifestyle in 1206, when, standing publicly before his own bishop, with his father looking on unhappily, he threw off his garments, the signs of his wealth and social standing, and revealed himself to be wearing a hair shirt, the sign of a new commitment to poverty on his part. He then threw off that shirt, too. Thus he began his new spiritual vocation—naked, with no possessions whatsoever. For some time he lived as a hermit, supporting himself by begging and reaching out, on occasion, to the poorest of the poor, even to lepers. In 1208 Francis heard Jesus calling him, as the Savior had called the first apostles, to take to the highways and byways to witness to the kingdom of God, all without any possessions of his own.

In his new apostolic ministry, Francis immersed himself in the emergent urban culture of his time, a setting that the spirituality of the then-declining feudal monasteries was generally ill equipped to influence. In this sense, Francis was an urban minister, first and foremost, not a spiritual recluse or a nature mystic. His mission was not to retreat to a solitary life in the wilderness, a still viable spiritual option in his time. Nor was it to retreat to a protected monastery, where he might have imagined himself to be living anew in Paradise, surrounded by a hostile world, awaiting the coming kingdom of God, also a spiritual option that many in the Christian West had been choosing for centuries. No, Francis’s spiritual retreat was in fact an advance into the rising urban culture of his time. His solitary life was in fact a commitment to seek out the lonely and the godforsaken, who were flocking to the cities. Even more comprehensively, the monastery where he awaited the coming of God’s kingdom was in fact the whole world, not just its cities. Francis had become a latter-day apostle who believed that he had been sent by Jesus to preach the Gospel to every creature (Mark 16:15).

From “The Spirituality of Nature and the Poor: Revisiting the Historic Vision of St. Francis” by H. Paul Santmire, Ph.D., in Tending the Holy: Spiritual Direction Across Traditions, edited by Norvene Vest. Copyright © 2003. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

Preach to every creature

Daily Reading for October 5

Francis led a life of exceedingly great joy and a life of constant praise of God, a life of blessedness in the midst of the fecund goodness of God’s creation, celebrated most forthrightly by his “Canticle of the Creatures.” As a citizen of the peaceable kingdom, transported there by his vision and his prayers, Francis could thereafter call every human, however different or distant, and each of the creatures of nature, however alien to human sensibilities, his brother or his sister. He could be a troubadour of a higher order, constantly rejoicing with friends and foes alike, and with birds and oxen and even wolves and worms. The mandate of Christ had claimed Francis’s soul profoundly: to preach the Gospel to every creature. This he made remarkable efforts to do, in deed most often and in word whenever necessary. And, notwithstanding all the challenges he experienced and all the pains that were thrust upon him, he found joy in the nearness of God to him in every creature, in his encounters with lepers no less than in his songs of praise with the birds of the air.

Francis found peace and joy in his vocation not by getting away from it all, but by getting into it all. His was a vision and a way of life that is open to all of us by the grace of God, even to the most affluent among us who choose to claim his vision and follow his way, to engage ourselves with this world as if it were the world of the kingdom to come.

From “The Spirituality of Nature and the Poor: Revisiting the Historic Vision of St. Francis” by H. Paul Santmire, Ph.D., in Tending the Holy: Spiritual Direction Across Traditions, edited by Norvene Vest. Copyright © 2003. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

William Tyndale

Daily Reading for October 6 • William Tyndale, 1536

Prayer is a mourning, a longing, and a desire of the spirit to God-ward, for that which she lacketh; as a sick man mourneth and sorroweth in his heart, longing for health. Faith ever prayeth. For after that by faith we are reconciled to God, and have received mercy and forgiveness of God, the spirit longeth and thirsteth for strength to do the will of God, and that God may be honoured, his name hallowed, and his pleasure and will fulfilled. The spirit waiteth and watcheth on the will of God, and ever hath her own fragility and weakness before her eyes; and when she seeth temptation and peril draw nigh, she turneth to God, and to the testament that God hath made to all that believe and trust in Christ’s blood; and desireth God for his mercy and truth, and for the love he hath to Christ, that he will fulfil his promise, and that he will succour, and help, and give us strength, and that he will sanctify his name in us, and fulfil his godly will in us, and that he will not look on our sin and iniquity, but on his mercy, on his truth, and on the love that he oweth to his Son Christ; and for his sake to keep us from temptation, that we be not overcome; and that he deliver us from evil, and whatsoever moveth us contrary to his godly will.

Moreover, of his own experience he feeleth other men’s need, and no less commendeth to God the infirmities of other than his own, knowing that there is no strength, no help, no succour, but of God only. And as merciful as he feeleth God in his heart to himself-ward, so merciful is he to other; and as greatly as he feeleth his own misery, so great compassion hath he on other. His neighbour is no less care to him than himself: he feeleth his neighbour’s grief no less than his own.

From “The Parable of the Wicked Mammon” by William Tyndale, quoted in Love’s Redeeming Work: The Anglican Quest for Holiness, compiled by Geoffrey Rowell, Kenneth Stevenson, and Rowan Williams (Oxford, 2001).

First you leap

Daily Reading for October 7 • The Nineteenth Sunday after Pentecost

I love
the recklessness of faith.
First you leap,
and then you grow wings.

From Credo by William Sloane Coffin (Westminster John Knox Press, 2004).

Convincing talk

Daily Reading for October 8

When Jesus says, “Our Father, who art in heaven,” I listen. Even during my doubting days in college I listened, and carefully, because Jesus not only knew more about God than I did—that was obvious—he also knew more about the world. He could talk convincingly to me about a father in heaven because he took seriously the earth’s homeless orphans. He could talk to me convincingly about living at peace in the hands of love because he knew that the world lived constantly at war in the grip of hatred. He could talk to me of light, and joy, and exultation, because I knew that he himself knew darkness, sorrow, and death.

From Credo by William Sloane Coffin (Westminster John Knox Press, 2004).

Scientist and theologian

Daily Reading for October 9 • Robert Grosseteste, Bishop of Lincoln, 1253

Robert Grosseteste was a convinced expositor of the ‘light metaphysic’, regarding light both as the first metaphysical constituent of bodies and as the genetic power of all being. Divine and intellectual light, which to us are no more than analogical applications of the physical term, were to him different manifestations of the same entity. There was for him, therefore, no gulf, no partition between metaphysics and physics such as existed for his thoroughgoing Aristotelian contemporaries, and sciences such as mathematics, geometry, optics and astronomy were an essential part of the philosopher’s equipment. It was only a stage from this, easily traversed under the guidance of Aristotle, to take interest in the subject-matter and methods of science for their own sake, and in order to enlarge and perfect positive knowledge of all kinds. This stage was rapidly attained by Roger Bacon and other pupils and they rightly claimed Grosseteste as their standard-bearer.

He gave them two principles of permanent value: the use of mathematics as a means of description, not (as they were to Plato) as revealing physical or metaphysical cause of things; and the use of observation and experiment controlled by logical methods of analysis and verification. The characteristics of his teaching were: a close attention to the study of the Bible, read textually and critically, as the basis of theology; the study of languages, especially Greek; an interest in securing faithful translations of all ancient works as a necessary part of a scholar’s equipment; and, above all, an attention to mathematics and kindred sciences.

Grosseteste, like the other eminent scholastics of his age, lacked the qualities and tastes of a humanist. His treatises and private letters are wholly without beauty of form and language. Indeed, the element of charm and the impress of personality are almost entirely absent from his correspondence; it is not easy to instance any other man, equally and as justly celebrated for his mental and moral qualities, of whom such a judgement can be made. To us, there is a massive quality about his learning that borders on the ponderous, and an aridity that hides from us the appeal of his holiness. Yet to acute contemporaries, to Adam Marsh, Roger Bacon and Geoffrey of Fontaines, he is the great master, the most learned man of his day.

From The Evolution of Medieval Thought by David Knowles (Vintage Books, 1962).

Provide a place

Daily Reading for October 10

You bishops, gather the faithful with much patience, and with doctrine and exhortation, as ministers of the kingdom everlasting. Hold your assemblies with all decent order, and appoint the places for the brethren with care and gravity.

And for the presbyters let there be assigned a place in the eastern part of the house; and let the bishop’s throne be set in their midst, and let the presbyters sit with him.

But of the deacons let one stand always by the oblations of the Eucharist; and let another stand without by the door and observe them that come in; and afterwards, when you offer, let them minister together in the church.

And if any one be found sitting out of his place, let the deacon who is within reprove him and make him rise up and sit in a place that is meet for him. And let the deacon also see that no one whispers, or falls asleep, or laughs, or makes signs.

For so it should be, that with decency and decorum they watch in the church, with ears attentive to the word of the Lord. But if, while young men or women sit, an older man or woman should rise and give up their place, do thou, O deacon, scan those who sit, and see which man or woman of them is younger than the rest, and make them stand up, and cause him to sit who had risen and given up his place; and him whom thou hast caused to stand up, lead away and make him to stand behind his neighbours: that others also may be trained and learn to give place to those more honourable than themselves.

But if a poor man or woman should come, especially if they are stricken in years, and there be no place for such, do thou, O bishop, with all thy heart provide a place for them, even if thou have to set upon the ground; that thou be not as one who respects the persons of men, but that thy ministry may be acceptable with God.

From the Didascalia Apostolorum, quoted in Deacons and the Church: Making Connections between Old and New by John N. Collins. Copyright © 2002. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

The seven preachers?

Daily Reading for October 11 • Philip, Deacon and Evangelist

Deacons have constantly been inspired by the story of the seven Greek men who were presented to the apostles who, in turn, ‘prayed and laid their hands on them’ (Acts 6:6). Tradition has seen in these men, and in particular the most famous of them, Stephen, the forerunners and prototype of the church’s deacons. Ancient authority and nineteenth-century scholarship give to the idea of an original seven deacons the look and feel of authenticity. And yet Lightfoot himself was aware that the idea of deacons so early in the church’s life—and in this passage in particular—had been ‘much disputed’. A prominent contemporary voice here would be that of James Monroe Barnett, a long-standing champion of the diaconate, who closes his pages on the subject with the plain statement, ‘we must conclude that the Seven were not deacons’. This too has been the view which my own study of Acts 6 has demanded. . . .

Luke does not use a diakon- word again until Acts 6:1, where he refers to ‘the daily ministry/diakonia’ (which we have already met in the phrase of the modern translation, ‘daily distribution [of food]’). Then, in the same part of the story, the Twelve rededicate themselves to their original commission of ‘the ministry/diakonia of the word’ (6:4). Luke then closes the scene of the Seven with the tell-tale phrase, ‘the word of God continued to spread’ (6:7).

With these touches Luke keeps us in mind of his major theme as he moves into the great preaching event in the brief career of Stephen, one of the Seven (7:2-53). With Stephen’s death immediately following, the theme of the progress of the Word re-emerges in the account of another member of the Seven, Philip, engaging in a mission to Samaria; Samaria is the first station outside Jerusalem and Judea according to the stages of the Lord’s programme outlined by Luke (1:8). This mission leaves Philip poised at Caesarea, the port leading to Rome (8:4-14, 26-40), which is Luke’s ultimate objective in the trajectory of the Word. . . .

What does this make of the Seven? It makes of the Seven a new group of preachers, directed at first to the needs of the Hellenists—note how happily the story ends at 6:7: ‘the word of God continued to spread; the number of disciples increased greatly in Jerusalem. . . ’ —and then, after the death of Stephen in Jerusalem, to the wide worlds beyond, as begun in Philip’s mission (8:5). Indeed the only other time we hear of Philip he is called simply ‘the evangelist, one of the seven’ (21:8).

From Deacons and the Church: Making Connections between Old and New by John N. Collins. Copyright © 2002. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

Liturgical angels

Daily Reading for October 12

The range and variety of intermediary functions of the deacon have been emphasized in recent studies of diakonia. Ormonde Plater, for example, notes that in the liturgy the deacon “embodies two symbols, servant and angel” and recalls from the New Testament the image of the four living creatures guarding the altar of heavenly liturgy, as seen in Revelation 4. Thus the deacon, Plater tells us, is not only a liturgical table waiter but a liturgical angel—a guard and messenger, one who manages and conducts transactions with the outside.

In one of the earliest patristic references to deacons, Ignatius of Antioch, in his letter to the Philadelphians, indicates that one of the deacon’s functions is to serve as a messenger outside the liturgy, traveling between the churches of distant cities:

News has reached me that the church at Antioch in Syria is at peace. Consequently, it would be a nice thing for you, as a church of God, to elect a deacon to go there on a mission, as God’s representative, and at a formal service to congratulate them and glorify the Name. (Philadelphians 10)

Bishop Richard Grein has recently generalized the go-between status of the deacon in this way:

I like to think of deacons as people on the boundary, that is, on the boundary where the church and the world interface. On this boundary they sometimes face the world to speak the message of the Gospel. Other times they face the church to speak on behalf of the world. In this their task is to keep the boundary open to exchanges between church and world.

The media of those exchanges are matter/energy (for example, bread and wine) and information (money, words, pictures). Whenever the church is in transaction with the world, there is diakonia and there should be its deacons.

From “Serving Intermediary” by Frederick Erickson, in Diaconal Ministry: Past, Present and Future, edited by Peyton Craighill (North American Association for the Diaconate, 1994).

God hears every whisper

Daily Reading for October 13

You know that God is everywhere, which is a great truth; wherever God dwells there is heaven, and you may feel sure that all which is glorious is near His Majesty.

Remember what St Augustine tells us—I think it comes form his Meditations; how he sought God in many places and at last found the Almighty within himself. Do you consider it of slight importance for a soul given to wandering thoughts to realize this truth and to see that it has no need to go to heaven in order to speak to the eternal Father or to enjoy his company? Nor is it requisite to raise the voice to address him, for he hears every whisper, however low.

Teresa of Avila, quoted in The Joy of the Saints: Spiritual Readings throughout the Year, edited by Robert Llewelyn (Templegate, 1988).

Love what is true

Daily Reading for October 14 • The Twentieth Sunday after Pentecost

The soul that truly loves God loves all good, seeks all good, protects all good, praises all good, joins itself to good people, helps and defends them, and embraces all the virtues: it only loves what is true and worth loving.

Do you think it possible that one who truly loves God cares, or can care, for vanities, or riches, or worldly things, or pleasures or honours? Neither can such a soul quarrel or feel envy, for it aims at nothing save pleasing the Beloved. It dies with longing for his love and gives its life in striving how to please him better.

Teresa of Avila, quoted in The Joy of the Saints: Spiritual Readings throughout the Year, edited by Robert Llewelyn (Templegate, 1988).

Teresa of Avila

Daily Reading for October 15 • Teresa of Avila

Teresa of Avila taught us to pay attention to the potential of our humanity and to the process of growing into the fulfillment of our baptismal promises. Openness to God’s spirit at work in our lives can lead to the transformation of our desires. Eventually, our desires become less and less fragmented and we desire more and more what God desires. Assuming that God desires the well-being of humanity, a person transformed by him then lives in a way that furthers the actualization of that desire of God. Our desires become consonant with God’s. Yet this intensification of personal encounters with God is not a matter of smooth, always ascending biographies. On the contrary, breaks, leaps, bounds, detours, and crises necessarily form a part of this concept of growth and are often the needed impetus toward the next step in the maturation process. “In spiritual growth nothing can be forced. Periods of growth occur, as well as creative incubation periods—containing regressive arrests and progressive spurts of growth.”

The guide on this way of growth, as in all concepts of Christian spirituality, is God, or rather the Holy Spirit. Thus spiritual growth can be more precisely characterized as growth guided by God’s good Spirit. It is growth toward freedom and maturity, particularly freedom from various kinds of dependency and slavery. And it is growth that is progressive, a process beginning with the purgative way, continuing with the illuminative way, leading towards the fulfillment in the unitive way. It is like a science of psychological health. Holiness is true wholeness of the human incarnate spirit.

From “Freedom to Souls: Spiritual Accompaniment According to the Carmelite Tradition” by Michael Plattig, O. Carm., in Tending the Holy: Spiritual Direction Across Traditions, edited by Norvene Vest. Copyright © 2003. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

In you will I rest

Daily Reading for October 16 • Latimer, Ridley and Cranmer, 1555, 1556

If you will build a glorious church unto God, see first yourselves to be in charity with your neighbours, and suffer not them to be offended by your works. Then, when ye come into your parish-church, you bring with you the holy temple of God; as Saint Paul saith, ‘You yourselves be the very holy temples of God:’ and Christ saith by his prophet, ‘In you will I rest, and intend to make my mansion and abiding place.’


O heavenly Father, the author and fountain of all truth, the bottomless sea of all understanding, send, we beseech thee, thy Holy Spirit into our hearts, and lighten our understandings with the beams of thy heavenly grace. We ask this, O merciful Father, for thy dear Son our Saviour Jesus Christ’s sake. Amen.


From The Second Sermon on the Card by Hugh Latimer and a prayer by Nicholas Ridley, both quoted in 2000 Years of Prayer, compiled by Michael Counsell. Copyright © 1999. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

Ignatius of Antioch

Daily Reading for October 17 • Ignatius, Bishop of Antioch and Martyr, c. 115

I am writing letters to all the churches, to assure them that I am dying for God of my own free will--that is, if you don’t interfere. Please, please don’t make a misguided attempt to do me a kindness. Let me be fodder for the wild beasts--that’s how I can come to God. I am God’s wheat, and the teeth of the beasts are grinding me to flour, to be made into a pure loaf for Christ. Please encourage the animals to become my tomb; don’t let them leave any scraps of my body behind. That way, when I have fallen asleep I shall be a nuisance to nobody. Then I shall be a real disciple of Jesus Christ, when the world can no longer see my body. Pray to Christ for me, that in this way I may become a sacrifice to God.

From the Letter to the Romans of Ignatius of Antioch, quoted in 2000 Years of Prayer, compiled by Michael Counsell. Copyright © 1999. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

Saint Luke the Evangelist

Daily Reading for October 18 • Saint Luke the Evangelist

Our tradition has always been that the author of the third gospel and Acts is “Luke, the beloved physician.” This title comes, however, from a letter written by one of Paul’s disciples to the Colossians (Col. 4:14). The tradition is appropriate and—though we can never prove it—it may even be true. As we do, our forebears could see that the third gospel has more emphasis upon Jesus’ ministry of healing than Matthew, Mark, or John. Luke’s healing stories stand out, then and now. In our time, however, we can see even more evidence for the tradition. Luke uniquely distinguishes among “caring,” “curing,” and “healing” with his Greek vocabulary. Much of this language occurs nowhere else in the New Testament, but does have parallels in the medical journals and records of the first century.

For Luke, the life and work of Jesus of Nazareth is healing for the world. For Luke, the power of God’s Holy Spirit and the incarnation of God in Jesus is healing for the world. For Luke, the power of evil in the world is overcome by the power of God’s Spirit in the person of Jesus and in the life and work of the faithful. This is true, he says, before and after the resurrection. This is true, Luke claims, from the moment of Gabriel’s good news for Zechariah until this very day. The healing embrace the writer of Luke–Acts offers describes a creation that is healed when God and creation love each other in return.

From One to Watch, One to Pray: Introducing the Gospels by Minka Shura Sprague. A Seabury Classic from Church Publishing. Copyright © 2004. Used by permission of Church Publishing Incorporated, New York, NY. www.churchpublishing.org

Already in heaven

Daily Reading for October 19 • Henry Martyn, Priest, and Missionary to India and Persia, 1812

O send thy light and thy truth, that we may live always near to thee, our God. Let us feel thy love, that we may be as it were already in heaven, that we may do all our work as the angels do theirs. Let us be ready for every work, be ready to go out or come in, to stay or to depart, just as thou shalt appoint. Lord, let us have no will of our own, or consider our true happiness as depending in the slightest degree on anything that can befall us outwardly, but as consisting altogether in conformity to thy will; through Jesus Christ our Lord. Amen.

A prayer of Henry Martyn (1781-1812), quoted in 2000 Years of Prayer, compiled by Michael Counsell. Copyright © 1999. Used by permission of Morehouse Publishing, Harrisburg, Pennsylvania. www.morehousepublishing.com

The prayer of power

Daily Reading for October 20

We have never run or knowingly patronized sweat shops, or underpaid workers; the struggle between organized labor and company unions is wholly out of our picture. Indeed, we have really no direct contact with these great abuses and injustices which wise men are denouncing. We live within the capitalistic order, to be sure; and we are being taught not to approve of it; yet we can not run away. We could not escape the profit system for that matter, even if we wove cloth for our own garments on Gandhi’s spinning wheels. There are always a few interesting idealists who are trying to run away but they are very partially successful. We can not escape; we do not feel responsible for the system; we agree with our spiritual guides that it is a very bad system. Then they tell us that “we” must change it, and we inevitably ask them, “how?” No answer comes. . . .

The responsibility for social intercession is not satisfied by vague aspiration, “Thy Kingdom Come.” That petition, to be sure, covers all our desires; but if we pray specifically for the recovery to health of a beloved friend, for example, we should be equally specific in our prayers for the health of the body politic. Now we can not be specific unless we have some conviction and some intelligence. There is a type of purely formal prayer; not wholly, useless, we hope. But most Christian people have some little experience at least of another kind of prayer, the prayer of power. That kind of a prayer must be enlightened; it must be lit at the torch of knowledge. The chief reason why all Christian people should be making themselves intelligent about the great issues of the day, is that they may learn to pray with fervor and to use the prayer of power.

To cultivate social imagination; to study; to pray; here even if no practical activity is possible to us, are outlets for that need of action native to men, here is sure release from bewildered and unworthy private-mindedness. . . . But let us not suppose that what lies before us will be easy. To evolve that “new economic order” which the Churches desire, will mean heavy cost to every single man. Let us rejoice; for tests of heroism and of readiness for sacrifice await us. The fate of our whole Western civilization hangs today in the balance; and on the Church, that is, on the body of her children, this fate may well depend.

From “Social Problems Facing the Church” by Vida Dutton Scudder, quoted in A Year With American Saints by G. Scott Cady and Christopher L. Webber. Copyright © 2006. Used by