Parousia
You better watch out, you better not cry
You better not pout, I’m telling you why
Jesus Christ is coming to town.
He sees you when you’re waking
He knows when you’re asleep
He knows when you’re behaving
Like an onry stupid sheep.
You better watch out, you better not lie,
Always love your neighbor, this is why
Jesus says he’s present in them.
I want you to know there’s nothing to fear
Jesus loves you, he’s holding you dear.
Jesus Christ is present always.
We call upon our Father
in Heaven as we pray.
We ask him to pour blessings
On the bread and wine and us.
When we eat the bread, and take from the cup
Jesus Christ comes into our hearts
So trust in him and do your part.
I want you to know there’s nothing to fear
Jesus loves you, he’s staying quite near.
Watch for Jesus everyday.
Saturday, November 26, 2011
Thursday, November 24, 2011
Grateful Heart
“Grateful to be known and loved by God, that Christ has taken residence in my heart. Thankful for family that increases in size each year, through marriages and births, and the fellowship of the church.” (Facebook post Nov 24, 2011 7:20am)
Maybe that’s all that needs to be said, but I feel so much more.
I am grateful for being an inheritor of a great line of tradition. In following my pilgrim path I discovered a treasure which anchors my place within the lesser known history of this nation. Thanks to Professor Ann Taves who taught Christian History by having each student research our own family history, looking for the story of how religion played a role in each of our families. That research led me to a corpus of correspondence between my maternal grandmother and all the family connections she could make. Ruth’s quest provided a treasury of stories of faith from many generations. There was one in the late 18th Century who belonged to the Church of England and became Methodist because of the zeal of the preachers. Another who, it is told always was a member of the Episcopal Church. There is a record of an 19th Century Episcopal priest, Rev. Wright, in North Carolina. There were many Congregationalists and very many Irish Roman Catholics. All belonging to the one Body of Christ, united in the Covenant of Baptism, and strengthened by Holy Communion. Both priesthood and servanthood have been handed down from generation to generation. These and many more watch over me and embolden me as I continue to pray for clarity in my vocation.
If a certain committee does not or cannot hear my call to holy orders, I will still be a Christ-bearer. From the covenant of my Baptism I am empowered to serve. By the gift of the Holy Spirit I am a leader and teacher in the church. By the authority of the Bishop and my priest, I am a preacher, lay Eucharistic minister, and lay reader in the service to my parish. I will continue to be a prophetic voice speaking for the hungry, homeless, jobless, victims of disaster. I will remain a voice that speaks in opposition to institutional violence and corporate greed. This is both my diaconal ministry and priesthood; for this I need no other authority than the empowerment of the Holy Spirit.
Ever since I completed my undergraduate degree, I have always been called to serve as an equipper and one who empowers others to live out their baptismal ministry in the unique ways that God has gifted them; to see the sacred in all of life and to respond faithfully to God in extending Christ’s reign in the present age.
While huddled under my warm covers this morning I was struck by the tremendous contradiction of the present day American celebration of Thanksgiving, in relation to the first pilgrim feast, following the harsh winter and first year in this new land. The Pilgrims voyage in the Mayflower was for the pursuit of a place to live out their Puritan Christian ethic, one which disdained the celebration of Christmas. The day was set aside to feast with their new neighbors; Native Americans who welcomed them and helped them through that first year. Thanksgiving Day in the present age seems to be only about over-consumption for mainstream America. Now, the vast majority of Americans engage in massive eating. After that they plan and execute great shopping trips consisting of waiting hours, or days in lines for the best deals of the day.
The Pilgrims life is a worldview. Living the Christian life faithfully requires making faithful choices; choosing to be in the world and yet not of the world. Thankfully, last night our parish was afforded the opportunity to gather together for Evening Prayer led by our young Christians with the guidance and direction of Deacon Nicholas. Those gathered were the faithful remnant scripture often upholds to us. I am grateful that our family has been steadfast enough in our faith to resist the constant pressure of advertising which fills the air.
Today, we will take a trip up to Big Bear to join our daughter-in-law’s family. We are blessed to share this day with ones we love, who also love God; Father, Son and Holy Spirit.
Maybe that’s all that needs to be said, but I feel so much more.
I am grateful for being an inheritor of a great line of tradition. In following my pilgrim path I discovered a treasure which anchors my place within the lesser known history of this nation. Thanks to Professor Ann Taves who taught Christian History by having each student research our own family history, looking for the story of how religion played a role in each of our families. That research led me to a corpus of correspondence between my maternal grandmother and all the family connections she could make. Ruth’s quest provided a treasury of stories of faith from many generations. There was one in the late 18th Century who belonged to the Church of England and became Methodist because of the zeal of the preachers. Another who, it is told always was a member of the Episcopal Church. There is a record of an 19th Century Episcopal priest, Rev. Wright, in North Carolina. There were many Congregationalists and very many Irish Roman Catholics. All belonging to the one Body of Christ, united in the Covenant of Baptism, and strengthened by Holy Communion. Both priesthood and servanthood have been handed down from generation to generation. These and many more watch over me and embolden me as I continue to pray for clarity in my vocation.
If a certain committee does not or cannot hear my call to holy orders, I will still be a Christ-bearer. From the covenant of my Baptism I am empowered to serve. By the gift of the Holy Spirit I am a leader and teacher in the church. By the authority of the Bishop and my priest, I am a preacher, lay Eucharistic minister, and lay reader in the service to my parish. I will continue to be a prophetic voice speaking for the hungry, homeless, jobless, victims of disaster. I will remain a voice that speaks in opposition to institutional violence and corporate greed. This is both my diaconal ministry and priesthood; for this I need no other authority than the empowerment of the Holy Spirit.
Ever since I completed my undergraduate degree, I have always been called to serve as an equipper and one who empowers others to live out their baptismal ministry in the unique ways that God has gifted them; to see the sacred in all of life and to respond faithfully to God in extending Christ’s reign in the present age.
While huddled under my warm covers this morning I was struck by the tremendous contradiction of the present day American celebration of Thanksgiving, in relation to the first pilgrim feast, following the harsh winter and first year in this new land. The Pilgrims voyage in the Mayflower was for the pursuit of a place to live out their Puritan Christian ethic, one which disdained the celebration of Christmas. The day was set aside to feast with their new neighbors; Native Americans who welcomed them and helped them through that first year. Thanksgiving Day in the present age seems to be only about over-consumption for mainstream America. Now, the vast majority of Americans engage in massive eating. After that they plan and execute great shopping trips consisting of waiting hours, or days in lines for the best deals of the day.
The Pilgrims life is a worldview. Living the Christian life faithfully requires making faithful choices; choosing to be in the world and yet not of the world. Thankfully, last night our parish was afforded the opportunity to gather together for Evening Prayer led by our young Christians with the guidance and direction of Deacon Nicholas. Those gathered were the faithful remnant scripture often upholds to us. I am grateful that our family has been steadfast enough in our faith to resist the constant pressure of advertising which fills the air.
Today, we will take a trip up to Big Bear to join our daughter-in-law’s family. We are blessed to share this day with ones we love, who also love God; Father, Son and Holy Spirit.
Monday, November 21, 2011
Along the pilgrims road ...becoming Anglicanized part 2
Introduction: The life of any seminarian consists of continuous consumption of new reading material, reflecting and writing. That regular pattern has taken away considerable amounts of "free time" which I might otherwise use to blog. Thus, to maintain some form of connection to those of you who share a concern in my journey, I've decided to post a few of the reflections submitted to the professors.
Today is the second of two postings from my liturgics class.
In her book The Eucharist and the Hunger of the World (Sheed and Ward, 1992) Monika K. Hellwig raises important questions about the message communicated to 20th (and now 21st) Century Christians. First of all, she identifies a chasm between the rich and the poor of the world. She posits that neither the affluent, nor the oppressed can be satisfied spiritually through the Eucharist. The rich can’t appreciate being fed spiritually until they have first truly experienced hunger, and the starving of the world cannot hear the message of hope that comes with the Eucharist until they are given the satisfaction of a full belly. Almost as an aside she laments the loss of the Roman Catholic tradition of days of fasting which came with the Liturgical Renewal Movement. In truth, I suspect that the movement away from the observance of days of fasts, was well on its way out the door well before Vatican II.
What struck me once again is how deeply entrenched the idea of communion being only an individual experience for American Christians. I can see now how I failed in the rural context in which I served, to broaden the understanding of the common re-bonding which occurs through communing. Although we used the expression of ‘remembering’ and placed emphasis on it as ‘re-membering’ , I don’t think I had it sufficiently worked out for myself to provide an explanation for the members of my charge. Now I would start by speaking of the Eucharist as a common meal for the common good, a strengthening of the Corpus Christi, established within each member through baptism. I would continue by explaining that regular communion is much more than a reception of forgiveness for failures committed. In frequent reception of the bread and cup we take on the presence of Christ to be in solidarity with the oppressed, the sorrowful, and to seek out the lost children of God. Through Eucharist we are empowered to take up the mantle of the great commission.
Today is the second of two postings from my liturgics class.
In her book The Eucharist and the Hunger of the World (Sheed and Ward, 1992) Monika K. Hellwig raises important questions about the message communicated to 20th (and now 21st) Century Christians. First of all, she identifies a chasm between the rich and the poor of the world. She posits that neither the affluent, nor the oppressed can be satisfied spiritually through the Eucharist. The rich can’t appreciate being fed spiritually until they have first truly experienced hunger, and the starving of the world cannot hear the message of hope that comes with the Eucharist until they are given the satisfaction of a full belly. Almost as an aside she laments the loss of the Roman Catholic tradition of days of fasting which came with the Liturgical Renewal Movement. In truth, I suspect that the movement away from the observance of days of fasts, was well on its way out the door well before Vatican II.
What struck me once again is how deeply entrenched the idea of communion being only an individual experience for American Christians. I can see now how I failed in the rural context in which I served, to broaden the understanding of the common re-bonding which occurs through communing. Although we used the expression of ‘remembering’ and placed emphasis on it as ‘re-membering’ , I don’t think I had it sufficiently worked out for myself to provide an explanation for the members of my charge. Now I would start by speaking of the Eucharist as a common meal for the common good, a strengthening of the Corpus Christi, established within each member through baptism. I would continue by explaining that regular communion is much more than a reception of forgiveness for failures committed. In frequent reception of the bread and cup we take on the presence of Christ to be in solidarity with the oppressed, the sorrowful, and to seek out the lost children of God. Through Eucharist we are empowered to take up the mantle of the great commission.
Sunday, November 20, 2011
Along the pilgrims road ...becoming Anglicanized part 1
Introduction: The life of any seminarian consists of continuous consumption of new reading material, reflecting and writing. That regular pattern has taken away considerable amounts of "free time" which I might otherwise use to blog. Thus, to maintain some form of connection to those of you who share a concern in my journey, I've decided to post a few of the reflections submitted to the professors.
Today and tomorrow I will be posting from my liturgics class.
Reading Reflection A Theology of Worship
There are two things that especially struck me as important as I was reading A Theology of Worship this week. The chapter on Music and the chapter on the Sacraments each provided much to think about as I think about planning worship in a particular context.
In “Whose Music?” I found it interesting to think about how music has influenced my own faith. My first official place of service within the church was in choir. I have long held to the idea that to sing is to pray twice. Through the singing of hymns, I have both said Amen and been left with a strange and uncomfortable feeling. I think we have all experienced an internal rejection of one hymn claim or another as we have participated in Ecumenical gatherings. Of course not all hymns are prayers. Some pieces of music serve, as Weil points out, essentially to fill the silence which would otherwise occur due to the liturgical actions taking place at the altar. The music serves to fill silent space, and asking “whose music?” is to respect the diversity of contexts in which the Episcopal Church lives out a faithful presence. Respecting creative diversity which arises as a result of cultural diversity is important in the work of extending the reign of God in the world.
“Whose Sacraments?” was very thought provoking, helping me reflect on the influence of individualistic thinking upon the Christian life. Louis Weil writes, in A Theology of Worship “Sacramental actions always pertain to the corporate life of the whole Christian community and their purpose is to build up its unity in a common life and faith. That is why I emphasize so strongly the importance of a shared recognition of what these actions mean within a Christian Community. That meaning is never a private or individual matter.” (125) As I was reading these words I found myself saying both yes and no. Yes, because I see that Baptism is a communal action. And yes because I also could not imagine Holy Communion, the Eucharist, being something one did alone. The no arises as I reflect on the words I remember saying often as a part of the liturgy which asks of God that we “would not take (of communion) for solace only but also for strength.” These words have always seemed to me to be spoken as an individual request. Yes, as we say the words together, a corporate request is being formed as well as an individual supplication. This idea, of thinking of communion not as an individual pietistic expression, but as a communal recognition and strengthening will be a place of continuing reflection for me. It will probably significantly influence my preaching, as I have often spoken of receiving communion as a means of grace, thinking in terms of the relationship between the individual and God. So the question I would ask of Weil is, aren’t the sacraments both individual and communal?
Today and tomorrow I will be posting from my liturgics class.
Reading Reflection A Theology of Worship
There are two things that especially struck me as important as I was reading A Theology of Worship this week. The chapter on Music and the chapter on the Sacraments each provided much to think about as I think about planning worship in a particular context.
In “Whose Music?” I found it interesting to think about how music has influenced my own faith. My first official place of service within the church was in choir. I have long held to the idea that to sing is to pray twice. Through the singing of hymns, I have both said Amen and been left with a strange and uncomfortable feeling. I think we have all experienced an internal rejection of one hymn claim or another as we have participated in Ecumenical gatherings. Of course not all hymns are prayers. Some pieces of music serve, as Weil points out, essentially to fill the silence which would otherwise occur due to the liturgical actions taking place at the altar. The music serves to fill silent space, and asking “whose music?” is to respect the diversity of contexts in which the Episcopal Church lives out a faithful presence. Respecting creative diversity which arises as a result of cultural diversity is important in the work of extending the reign of God in the world.
“Whose Sacraments?” was very thought provoking, helping me reflect on the influence of individualistic thinking upon the Christian life. Louis Weil writes, in A Theology of Worship “Sacramental actions always pertain to the corporate life of the whole Christian community and their purpose is to build up its unity in a common life and faith. That is why I emphasize so strongly the importance of a shared recognition of what these actions mean within a Christian Community. That meaning is never a private or individual matter.” (125) As I was reading these words I found myself saying both yes and no. Yes, because I see that Baptism is a communal action. And yes because I also could not imagine Holy Communion, the Eucharist, being something one did alone. The no arises as I reflect on the words I remember saying often as a part of the liturgy which asks of God that we “would not take (of communion) for solace only but also for strength.” These words have always seemed to me to be spoken as an individual request. Yes, as we say the words together, a corporate request is being formed as well as an individual supplication. This idea, of thinking of communion not as an individual pietistic expression, but as a communal recognition and strengthening will be a place of continuing reflection for me. It will probably significantly influence my preaching, as I have often spoken of receiving communion as a means of grace, thinking in terms of the relationship between the individual and God. So the question I would ask of Weil is, aren’t the sacraments both individual and communal?
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