Easter with Benedict and the Creation’s Hope

Happy Easter! The season of Alleluia returns, and our prayers can finally sing with the coming of spring.  Here in Northern Michigan we are just starting to feel the warmth.  The last thin layers of ice on the bay have thawed, and there is even a little green poking through the grays and browns of winter’s remains.

The weather of the world is even starting to feel a little different.  And the Rule of Benedict makes some allowances for the turn of seasons with adjustments to food, wine, and time.  Even the times of prayers shift with the seasons.

We are not mechanical, and our time is not mechanized, though it often feels that way with the watches and phones of our common life.  We are so often driven by calendars and times that are set with no regard for the organic nature of life.  It is easy to forget that we are cyclical and seasonal beings by design.

God made us to live on the earth, which makes sense as caretakers and keepers of Creation called to bear God’s image and love in the world.  We are set to live in synchronicity with the seasons and changes of the natural world.  Benedict could recognize that fifteen centuries ago, and so can we.

Often we think of faith in these mechanized ways that come with the setting of our religious clocks and calendars and letting them run on and on without regard for the natural flux and flow of life.  Our faith becomes another modern deafness to the world we are called to live in and love.

One way to claim these days of glory is to let our lives get grounded again in the natural rhythms of nature, turning down lights after sunset and avoiding the florescence we rely on in the days of darkness.  Get outside or let the outside world in with open windows and doors.

Another important piece is our language.  Pray the natural world.  Our Book of Common Prayer is filled with natural images and prayers soaked in the natural world.  Let that language inform your personal prayers.  Glorify God for the natural world, giving care and attention to the land and rivers and rocks and trees, for the changes in seasons, and for the light, which I always take for granted (to say the least) after decades in the desert glare.

O Creator of the earth and skies, we your stewards and keepers of the world and word give you thanks for the changes of seasons and the coming of the light.  Remind us always of the true light of your Son Jesus Christ our Lord, who breathed his Spirit into us at his resurrection to continue the healing and redeeming of your world.  Give us such a love for your creation and your creatures that we may see your love’s dominion in our world and may love your children with pure devotion and leave our children with a world more full of life, light, and grace until that day when your dominion is whole and heaven and earth made whole, through your Son Jesus Christ our Risen Lord, who with you and the Holy Spirit are one God, now and always. Amen.

Alleluia.

A Sane Prayer Life – Advice Along the Way

A Sane Prayer Life

Prayer is one of the most intimate things a person can do, but it is surprising how many people report having a sane prayer life. Rarely do I have people report praying crazy things.  People are usually humble and patient, even if frustrated or even devastated by their situation.  They are rational even in irrational times.  I have a theory that a solid prayer life keeps you sane.

That is not necessarily the popular opinion of atheists, but among the things you can learn online, 55% of Americans pray daily according to a 2013 Pew Research poll.  In our tradition, Anglican/Episcopal Christian, we stress daily prayer as a formal part of  our formation and prayer life.

The Daily Office is not the same thing as a quiet time or devotional, though those traditions within Methodist and Evangelical traditions in the United States probably developed out of it.  The Daily Office is a whole church version of the monastic, specifically Benedictine, opus Dei, or work of God.  Benedict saw the monastic offices, regular and regulated sessions of prayer, as the praise of the faithful being intentionally ordered to be both realistic and keepable in a normal balanced life, even if one that is dedicated and set aside to God in the desert communities of the sixth century.

The English Reformers, led by Archbishop Thomas Cranmer, distilled the hours to the Morning and Evening Offices that we call Morning and Evening Prayer.  Later the church brought back into the Book of Common Prayer noontime and the late night Compline offices, pretty much as directed by the Rule of Benedict.

The Offices are kept pretty strictly, without much innovation.  Martin Thornton, English priest writing about fifty years ago, saw the Office as part of a trinitarian prayer life, being dedicated to the God the Father.  In keeping the Offices as proscribed we are submitting to the praise of the universal Church.  This is part of a sane life, as Thornton points out, that is balanced between submitting to the Church universal in the Office and to the local community in the Eucharist.  He also points out that sanity is not found only in submission, but in submission and freedom.

We are free in our tradition to pray as the Spirit leads in an ongoing way.  We are invoked to prayer in the Book of Common Prayer but not told how to pray throughout the day.  Granted, our BCP has prayers in it, but I would suggest that sanity in freedom should involve some devout and holy experiment.  You should pray as the Spirit leads in whatever way is fitting.

I am an INFP, a Five on the Enneagram, and a Mystic according to the Myers-Briggs type indicator, Enneagram, and Urban Holmes’s Spirituality for Ministry.  All of that is to say that my needle is set to quiet, introspective prayer.  I need silence everyday and often daily.  I retreat to quiet places constantly.  But sometimes in prayer, I cry out, clench my fists, and even feel led to dance.  I let music take me along to emotional places I don’t go without guidance.  I try to extend my prayer life with a little time, after the Bible and silence that is.

Gil Stafford taught me this twenty years ago.  Gil was my first spiritual director, and in a meeting one day in his office as then baseball coach at Grand Canyon University, we were catching up when he told me about deciding not to journal as part of his daily prayer.  He had been journalling for a long time and realized that it had become dry and not very prayerful, so he was setting it aside for a while.  I was blown away, even though he wasn’t teaching me per se, he was just sharing himself.  But it modeling a kind of freedom that I just didn’t have at eighteen, even though there was no formal constraint.

Sanity admits to the reality of areas of life where we submit to others and find freedom in doing so.  I often think people who complain about the weather are wasting their time, but people who complain about their own life are not dealing with reality very well.  Okay, that includes me often enough, but I don’t always deal well with reality either.  We submit and find life, but we also must find the areas of our life where we do have dominion or power and enjoy those areas as well, taking control of them and playing in them.

Where Martin Thornton says we must experiment reverently, I would say we must learn to play in prayer.  We have to learn to trust God’s goodness and mercy and forgiveness enough to approach in prayer in the ways we are led to.  We may fail in prayer.  I have.  I have also failed in communicating with my wife and kids and friends.  They don’t cut me off, and how much more compassionate is my Abba?

We need places in prayer that we keep faithfully.  Maybe that is Scripture or the Offices, but find a place to bow.  Then play with all you have.  God wants nothing less.

Finding the Office – Worshipping the Father, Cuddling with Abba

Where I often keep the Office

Where I often keep the Office

The life of the Christian is trinitarian in nature, organically rooted around the Daily Office, Eucharist, and interior prayer.  These three are understood in the Benedictine tradition as the foundation of the acetic life.  Ascetical refers to the life of prayer and growth in the Spirit.

I have ranted in a recent sermon about how not everything is a “journey.” It seems like this phrase is usually a cover for being unwilling to progress.  In our life of faith, we should be growing up, going somewhere we call maturity.  Much of what we see in terms of “perfection” in the New Testament could just as easily be translated as “maturity” or “completion.”

In Martin Thornton’s picture of the influence of Benedict on English Spirituality, he sees the Office as the part of the life of the Christian and Church as particular to God the Father.  It is in the Office where we do our work of worship and showing up and growing up, taking up a practice that is beyond us and our opinions, where we deal with things that are often beyond us and even deeply challenging for us.

Worship is both the act of praising God, picture standing arms outstretched and smiling, and humbly coming into the presence for help, forgiveness, and petition, picture hands folded bowing.  It is the bringing of our fullness and placing it before God and remembering who is who.

The Office is great for worship because it is heavily Scriptural.  Coming out and condensing the Hours of the Rule of Benedict, it distills the worship of the Bible and relies on the Psalms and songs of Scripture and adds in the reading of the Bible in large chunks.  This word-heavy, passage-intense worship is laden with images, stories, and even words that are difficult and deal with emotions and work that we don’t necessarily want to deal with.  In the Office we submit to the work of becoming who God wants us to be.

Sometimes that is emotional work and totally relevant to the moment we are in.  I can’t tell you the number of times the Bible in Morning Prayer seems like it was written for the day I was in.  It is shocking.  Other times I can go for weeks just plugging along reading and praying the prayers because I said I would.

It is faithfulness even when my emotions are not there that really matters.  If I was only a faithful husband laying in bed on a Saturday mornings when the sun gently lighting the waking smile of my beautiful bride, but not when we fought or I was disappointed or bored . . . well I wouldn’t be able to call her my “wife” for very long.  Right?

Jesus uses two words for Father, Pater (Latin) or Abba (Aramaic).  The office is about submitting to both.  We submit to Abba, better translated as “daddy”, when we curl up in the lap of God as we pray, and we find that overwhelming sense of warmth and home.  We submit to Pater, Father, when we stick it out and allow ourselves to be shaped by the faithfulness of the long haul and stay on the road despite the boredom, ennui, and demands of the journey.

The Office is really simple.  I use a website or an app most of the time.  I have books and Bibles, which I prefer with time.  But I keep the Office, morning and night, and often in places where I have to be on my feet.

I will teach you the Office if you need it.  Email me.  Or I can place you with a coach.  We have several in the parish.  It matters.  As we explore the trinity of expression in our ascetical life, we begin with Benedict in the Office, being faithful.

In the Benedictine way the vows are obedience, stability, and transformation.  We meet all three vows in the practice of the Office.  In our faithful keeping of the hours, we are obedient to the larger worship of the church to God, we find stability amidst the changes of our days and emotions, and we are transformed to the likeness of our Father Abba.  We become stable enough to love, obedient enough to love even when difficult, and transformed in grace.

As a pastor I watch this play out in the lives of my parishioners and friends.  Their faithfulness in the practice becomes visible in their emotional, psychological health, their balance and theological understanding becomes a steady openness in debate possible with a sound foundation in the Bible and prayer.  They are more and more flexible and unshakeable as they grow.  I am in awe really of their growth.

Which brings a final point.  The Office is not clerical.  It belongs to the whole Church of which we collared ones are just members with jobs.  The liturgical movement has done some wonderful things for the Church universal, but for us it has meant the elevation of the Eucharist above the Office and interior prayer.  This has left us with a heart that depends of the clergy.  It has meant the rise of “fathers” and the diminishment of the faithful laity.  Keeping the Office in balance empowers the laity to take their rightful place as informed, formed followers of the Christ we worship and obey in the Eucharist.

*Notes:  The Book of Common Prayer Morning and Evening Prayers  are found between pages 75 – 126 in modern idiom.  The Daily Office lectionary readings are found on pages 931 and following.  The instructions are all in the BCP, but a coach or mentor or group is highly recommended.

As noted above I rely on the app and website offered by http://missionstclare.com . There are also very good sites out there and apps that I have used and relied on.  I use an iPhone, and there are several apps in the iOS store.  I would highly recommend the one offered by Forward Movement. I would never have been able to do the Office alone without Mission St. Clare’s website years ago.