Showing posts with label liturgy. Show all posts
Showing posts with label liturgy. Show all posts

06 November 2016

Prayer of St. Francis

Lord, make me an instrument of Your peace:
Where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
where there is sadness, joy.

O, Divine Master:
Grant that I may not so much seek to be consoled as to console;
to be understood as to understand;
to be loved as to love.
For it is in giving that we receive;
it is in pardoning that we are pardoned;
it is in dying that we are born again to eternal life.

St. Francis, born into a wealthy family, forsook his social status and founded an order of friars who embraced poverty in order to attain a purity of faith and practice.

06 November 2000

Where is Thy God?

A Response to Skeptics

 

Old Testament Message


As the hart panteth after the water brooks, so panteth my soul after thee, O God.
My soul thirsteth for God, for the living God: when shall I come and appear before God?
My tears have been my meat day and night, while they continually say unto me, Where is thy God?
When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday.
Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance. — Psalm 43:1-5

 

New Testament Message


Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh. By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. — Hebrews 11:1-5

 

Gospel Message


And he went out from thence, and came into his own country; and his disciples followed him. And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.


But Jesus, said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. — Mark 6:1-5


Not just once or twice, but continually in our Old Testament lesson skeptics challenge the psalmist, "Where is thy God?" He (or she) makes them no answer. Instead, as a matter of faith, he addresses the God who is nowhere to be found. Theologians call this aspect of God Deus Absconditus, the Hidden God.

The psalmist addresses Deus Absconditus in tones of sorrow and confusion, apparently believing that his faithfulness will eventually earn him God's presence. Modern believers often pass off experiences like this as a temporary condition, The Dark Night of the Soul, described by St. John of the Cross. But for some, the night never ends, and they become skeptics.

Modern skeptics challenge believers, in tones of anger and fear. Anger, because if God exists, then God has cruelly abandoned us, leaving us to our own worst impulses, and to the all manner of misfortune in an indifferent universe. Fear, because if God were to appear, He might take the ruling of our world away from us. Instead of, "Where is thy God?" modern skeptics say, "There are no gods." They believe that we run our own world, to the extent that it does not run us, and that, as Camus proved in The Myth of Sisyphus, existence (without God) is pointless and absurd.

"If God exists," one friend asked me, "then why the charade? Why not show us openly that He exists, and tell us openly what He wants of us?" Clearly the theophany at Sinai, in which God spoke to Moses and all Israel assembled at the foot of the mountain, will not suffice for my friend. He wants God to appear to everyone, not just a chosen few, and not just once or twice, but continually.

But if God did that, this would be God's Universe, and not the Universe He gave to us. We would be living in Our Father's house, without having had the chance to make our own way in the world, and in so doing, to become our adult selves. That is to say, we are forced to have free will, whether we want it or not, by God's seeming absence. (As Issac Bachevis Singer put it, "We have to believe in Free Will — we have no choice.")

We are left with only the occasional appearance to remind us that we only feel that we are entirely alone. Even God, in the person of Jesus, knew that feeling, speaking the words, "My God, my God, why have you forsaken me?" as He was dying on the cross. For God so loved the world that, in the person of Jesus, He let us humans act out our anger on Him.

For we are angry that so much of life is so hard. It is out of that anger and its accompanying despair that some of us challenge, "There are no gods." That there is no evolutionary value whatsoever in the enjoyment of a sunset, makes no impression on someone who cannot enjoy anything because of some trauma or affective disorder. That we can perceive awsome beauty in so much of the Universe makes no impression on those who have been oppressed by a false, distorted, demonic mental image of God, whether it is of their own or someone else's invention.

And yet, most of us do have the the ability — the gift — to perceive order and beauty in so many things: ripples on the surface of a pond, water as it freezes into ice, flowers, soap bubbles.
Now imagine that, spiritually speaking, you are a soap bubble — a thin, transparent, shiny film. Imagine that the air in which you float is the breath of God, and that the air inside you, that inflates (inspires) you into a soap bubble instead of a drop of soapy water, is also the breath of God. If you explore beyond yourself, or inside yourself, you encounter God. The only way to turn away from God (to become evil), is to confine your attention to stay absurdly on your own surface, going neither beyond yourself nor into your own depths. You'll only succeed in going around in circles, and your experiences will be superficial, but you can postpone the Divine encounter until your bubble bursts.

The physical Universe is like a soap bubble, too. If we refuse to look deeply within it to see God's imanence in His creation, or beyond it to see God's transcendence of His creation, then we see only the surface of existence, and ignore its heights and depths. Of course it seems empty, for we focus our spirit only on the container and ignore the messages it contains.

So how do we look? We must be open to surprise, willing to see all things anew. We must trust. Or to put it another way, we must loosen up and give in to our natural inclination to have faith. Not faith in miracles or miracle workers, but faith in extraordinary nature of ordinary things. This can leave us vulnerable to seeing patterns where there are none, but we can use our reason to check things out later. First, we just need to let go.

For, as in our Gospel lesson, God generally chooses not to overwhelm us against our will. God, in order that we have free will, generally chooses to be powerless in the face of our willful doubt. At least on the surface of things. Which means that in order to find, seek. In order to seek, be ready for surprise. "There are no gods," is the negative restatement of the positive, "I have yet to encounter anything I would recognize as a god." This last statement is tautologically true for skeptics. But then, "what I would recognize" is a statement of expectation, which is limited by one's imagination, which means that one may be looking for something limited and unsurprising. Which means that one may be looking for something other than God, and being either relieved or bitter (or both) at not finding it.

Well, that was convoluted. Just be ready for surprise. God has you surrounded, inside and out, and at your beginning and your end.

Of course, you are neither at the beginning nor the end of your life's journey, but in somewhere in the middle, or you wouldn't be reading this message. You might try being intentionally in the middle — in the here and now. So many of us live in constant remembrance of the past and constant expectation of the future, with our thoughts jumping constantly between them, that we seldom live in just the present moment. Focusing your attention on nothing but the present moment is a mental health giving part of most meditative disciplines. If you try it, you may find that you have never been and will never be truly abandoned.

Now may God make his countenance to shine upon you, and keep you forever in his grace.

Petitions of the People

contributed by Kay Goodnow

In thanksgiving for the gift of silence in which we hear Your voice,
Lord, hear our prayer…
In thanksgiving for the gift of laughter and the light of a smile,
Lord, hear our prayer…
In thanksgiving for the changing seasons and the challenges that bring day into night,
Lord, hear our prayer…
For truth, justice, and sincerity in our every word and thought and deed,
Lord, hear our prayer…
For those whom God calls in ways different from our own,
Lord, hear our prayer…
For those who seek direction and then follow with their hearts,
Lord, hear our prayer…
For peace of mind and confidence in Your decisions,
Lord, hear our prayer…
And, for those who will remain behind,
Lord, hear our prayer...

Kay writes: In the Catholic church daily Mass, the priest dishes out a few canned petitions and then asks for the petitions of the people. Some petitions are so negative that they set me on edge. What I have written here (I hope) countermands some of that negativity and narrow mindedness.

15 April 2000

Latin in Anno Domini 2000

Liturgy meets Word™
contributed by Kay Goodnow
April 2000
And Mary said, My soul doth magnify the Lord,
And my spirit hath rejoiced in God my Saviour.
For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.
For he that is mighty hath done to me great things; and holy is his name.
And his mercy is on them that fear him from generation to generation.
He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.
He hath put down the mighty from their seats, and exalted them of low degree.
He hath filled the hungry with good things; and the rich he hath sent empty away.
He hath holpen his servant Israel, in remembrance of his mercy;
As he spake to our fathers, to Abraham, and to his seed for ever. — Luke 1:46-55, KJV
From time to time, I contemplate life on paper. Writing ‘exorcises my demons’ by letting my emotions run in a safe space, indulges my humorous sense of the absurd, and gives final form to my thoughts. I write so that I can move on.

I am old enough to remember Big Chief tablets and fat pencils, handwriting exercises intended to improve my script, the ‘blue books’ we used for writing examinations (utilizing my flowing handwriting) and calligraphy a' la quill pen and inkwell. This last was taught in an effort to "preserve an ancient art." (I did not live prior to the invention of the printing press!)

Through the years, I cut my teeth on DOS, WordStar and Lotus. Admittedly, I struggled with the new ways and the old ways until, at long last, the typewriter became obsolete.

Of course the information superhighway arrived on the scene, and the progress of computer technology, along with the evolution of the computer itself and all its appendages, gizmos and ‘must haves’ nearly exceeds the speed of light. It certainly exceeds the speed of my brain which, left to its own devices, would still be happily ensconced in WordStar. But I am almost current now that I have Windows 95 and Word.

Because my son is extremely adept at understanding computers (and making them do whatever it is he wants them to do) my computer and appurtenant equipment move from old to new via Dr. Frankenstein. My son understands that his mother does not want to know how he does these things or how the computer works. When I push the ON switch, it should work. With software, though, I will experiment for hours and hours. Hand me a manual and it will end up in a drawer. Push the ON button and let the software teach me… I am happy. I have two hard drives and the Internet. What more could I need?

From time to time I also contemplate my Catholicism, or what is left of my Catholicism. In all fairness, my Catholicism is mixed in with my Episcopal forebears; I choose to believe I got the best of both.

I am old enough to remember holy cards with gilt edges, scapulars and medals of assorted ilk, incense, nuns who wore long black dresses, the rules about patent leather shoes and wearing slips with zippers in them under my navy blue pleated uniform skirt and my light blue blouse. I remember holy water, Benediction with incense and chants, relics, statues, JMJ letterhead and what it meant to be a Third Order Oblate. I remember all of the Baltimore Catechisms (1942 through 1954). I can tell you about most of the virgin-martyrs, the movie and book Indexes, retreats that scared any evident demons out of me, and daily Mass.

The only difference between myself and any other Catholic raised in the 40’s and early 50’s is that my Catholicism came to me through French and Latin, while my Episcopal heritage was in English, King James, Rite I version. In short, I was an Episcopalian in a Roman Catholic all-girls French finishing school run by European nuns. I was there from Kindergarten through Grade 12. Ten years of that time I was an Episcopalian who wanted to be a Catholic. The last two years I was a Catholic. Then I went out into the world and learned about the reality of life. I lasted, as a Catholic, until I was about 24.

I walked away, due to my failed first marriage and my intent to marry again. I walked away, because I believed myself ‘excommunicated’ by Rome or whatever entity and/or ‘rumor’ excommunicated people back in those days. The Episcopalians asked that we go marry elsewhere and then come back to them. "Boggle!," I said to both denominations, and I ‘excommunicated’ them from me.
Suffice it to say that I spent many years as wife and mother of three children. I was busy, happy, immersed in mothering and growing up along with the kids. But I avoided church and I buried all of my treasured memories way down deep. Occasionally I would contemplate them, in the silence of my heart. In 1975 the voice that lives in my head (which of course is God, by any of His names) said, "Come home!"

So I surfaced into the world of religion. In the course of time I discovered that Vatican II had occurred, that there were no more Baltimore Catechisms, that there was a "Dutch Underground," that the Latin Mass was gone, and finally, that Episcopal churches more closely resembled my old Catholicism than the new Catholicism did. I devoured the Articles of Vatican II in its entirety and I kept hearing "conscience, conscience, conscience."

Light, I decided, Pope John XXIII had used Vatican II to share the light. My heart sang (in Latin, of course, and it didn't really sing, it chanted): Magnificat anima mea Dominum… [My soul magnifies the Lord... (Luke 1:46)]

But not so, not so! Just as the original uncomplicated message of Christianity has been boxed, broadened, defined, redefined, underdefined, smothered, altered and amended, made lawful and unlawful, waged wars and more wars over, made legal and illegal and, in spite of itself, evolved into the reverse of what it was intended to be, so has the complicated message of Vatican II been interpreted in reverse.

Yes, I tried to salvage my Catholicism and I tried to restore my Episcopal heritage. My first marriage was successfully annulled even though I called the procedure off twice as it was happening. My second marriage, which by this time had produced three children and had lasted more than 14 years, was convalidated by both denominations. The annulment procedure and the learning experiences provided by this procedure were devastating to me. There was no evidence of the message of the Christ anywhere, but there was a ton of evidence of church authority. I tried very hard for another five years and finally one day, from inside my heart and in silence, I contemplated my buried treasures and God said, "Rest, now."

This is the year 2000. 25 years have passed (give or take one or two) since I last ventured forth into the world of organized religion. God suggested that it might be time to take another look.
I did. Among other encyclicals I located Ecclesia Dei. From there, it was an easy jump to the Latin Mass. I also located the Pius X Society. I learned too of the changes and schisms in the Episcopal Church. The Catholic Archdiocese in which I reside has a web page, which I read in detail. Unfortunately, the annulment forms I found there have not changed, not one word in 25 years.
God said, "I AM."

The joy and beauty of the Latin Mass recreated the wonderful, mystical feelings of my youth and I thanked God for allowing me to experience them again. In a lovely, old church (with two spires which are not twins) my Latin came back, completely, as did my French. I could remember and I could feel. The incense, the vigil lights, the statues, the vestments and the words, those glorious Latin words, were unchanged.

And yet there are changes. Or perhaps I have changed. The words, after all, are older than I am. I hear the messages in the epistle and in the gospel but my interpretation varies so dramatically with the words spoken in the sermon or homily that I find myself in conflict.
I have given those entities known as ‘authority’ in organized religion back to God. In so doing, I am free to keep my treasured memories of my Catholic past. I am free to keep her music and her beauty, her solemnity and her splendor and all the feelings that they create in me. I am free to experience her mysticism. In addition, I am free to wander through the Psalter and the Song of Songs and St. Luke. The words I hear are mine to keep, and they are simple. I am free to explore other religions, keeping only those values which are essential to me. Best of all, I am free to see the love and joy of God in others.

Sunday night, when I was listening to the silence in my heart and God revealed that every breath of life is sacrament, I again felt Magnificat anima mea Dominum…
On Monday, determined to retain Mary’s song of glory, I dug through several translations in four different sources to find the English equivalent to the Latin. None of them sounded right. Even St. Paul failed me. It is always difficult to translate feelings, even into English, with the written word. I wonder about the Hebrews and the original Greek and how they would sound, were I gifted enough to understand them.

On Tuesday, determined to retain what Latin I can recall, I began to record the words, through what is in the memory unit I call my brain and through what I own in musical arts, onto paper. I am rusty, but willing.

On Wednesday, having decided that the original Latin will outlast everything else that lasts at all, I decided to go into Word and begin my memory book.
Today, Thursday, it is painfully obvious to me that computer technology may, in time, control everything.

‘MAGNIFICAT ANIMA MEA DOMINUM’ I invoked as a title. Word went nuts! It underlined all four words in green squiggles. When I got that corrected, it went right back and underlined all four words in red squiggles. Red means (usually) that a word is not recognized. I typed every Latin word I know. I used eight single-spaced pages and I did not punctuate or use proper paragraph format. I just wrote.
I turned on spell check and I let it run. It went through all eight pages, word by word, and it let me have it in red and green. I could have used the printout for Christmas wrapping paper. Slowly and deliberately I pushed the "Add to" key. Immediately, Dominum was recognized. Then my software recognized Anima, and finally, all of those words, all eight pages of Latin phrases.

I turned on my edit program and began structuring for prose and for poetry and for something new that (I think) I invented called ‘psalming.’ Word doesn’t like ‘psalming’ but it recognizes it as a part of the way I say things. I have taught Word some Latin, but no grammar. It also recognizes French, and my personal dictionary is full to capacity.

I am happy! I have God and I have His Word. I have the Sacrament of Life to live and to share. I have what I believe to be this world’s most magnificent love song, and in Latin. My heart invokes: "Magnificat anima mea Dominum" and my soul, strengthened by the light, warmth, peace, joy and love that is God, hears Him in the silence.

Editor's Note: Ultimately, Goodnow left Catholicism because she had been abused by the Church. See her writings elsewhere on this site.

06 November 1999

Litany in Response to the Killings at Columbine High School

by Rev. Jim Wright


We offer prayers of compassion, peace and healing:
For the two young men who committed the murders
Lord, in your mercy, hear our prayer
For the families of those who committed the murders
Lord, in your mercy, hear our prayer
For the young people and adults who were killed
Lord, in your mercy, hear our prayer
For the families of those who were killed
Lord, in your mercy, hear our prayer
For those who were wounded and for their families
Lord, in your mercy, hear our prayer
For the friends of those who were killed or wounded
Lord, in your mercy, hear our prayer
For the doctors and nurses caring for the wounded
Lord, in your mercy, hear our prayer
For the students and faculty at the school
Lord, in your mercy, hear our prayer
For the police officers who responded to and will investigate the shootings
Lord, in your mercy, hear our prayer
For those who organize cults that promote hatred and violence,
and for those who are part of such cults
Lord, in your mercy, hear our prayer
For all who have authority to respond to this violence, especially
political and religious leaders
Lord, in your mercy, hear our prayer
For all of us as we share in the suffering of our brothers and sisters
Lord, in your mercy, hear our prayer
We offer prayers of repentance:
We repent of our failure to reduce the level of violence in our own lives
Lord, in your mercy, hear our prayer
We repent of our failure to reduce the level of violence in society
Lord, in your mercy, hear our prayer
We repent of our failure to invite into our communities the unlovable and ostracized
Lord, in your mercy, hear our prayer
We repent of our failure to act courageously for the sake of peace
Lord, in your mercy, hear our prayer
We offer prayers of thanksgiving:
We give thanks for all acts of mercy and forgiveness that took place during the shootings
Lord, in your mercy, hear our prayer
We give thanks for all acts of courage that took place during the shootings
Lord, in your mercy, hear our prayer
We give thanks for all acts of compassion that have taken place in response to the shootings
Lord, in your mercy, hear our prayer
We give thanks for all acts of justice that will take place in response to the shootings
Lord, in your mercy, hear our prayer
Finally, we give thanks that we are united by the bonds of our common life
in offering these prayers for one another,
and we hope that those for whom we pray will pray for us as well.

Amen.

One of Rev. Wright's parishoners submitted this litany to VCBC with his kind permission.

04 July 1996

VCBC Opens Its Bitstream

Our Inaugural Sermon

4 July 1996

Old Testament Message

The wise among the people shall give understanding to many; for some days however, they shall receive a little help, and many shall join them insincerely. Some of the wise shall fall, so that they may be refined, purified, and cleansed, until the time of the end, for there is still an interval until the time appointed. — Daniel 11:33-35

New Testament Message

It is those who want to make a good showing in the flesh that try to compel you to be circumsised -- only that they may not be persecuted for the cross of Christ. Even the circumsised do not themselves obey the law, but they want you to be circumsised so that you may boast about your flesh. May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision nor uncircumsiscion is anything; but a new creation is everything! As for those who will follow this rule -- peace be upon them, and mercy, and upon the Israel of God. — Galatians 6:11-16

Gospel Message

And when he got into the boat, his disciples followed him. A windstorm arose on the sea, so great that the boat was being swamped by the waves; but he was asleep. And they went and woke him up, saying "Lord, save us! We are perishing!" And he said to them, "Why are you afraid, you of little faith?" Then he got up and rebuked the winds and the sea; and there was a dead calm. — Matthew 8:23-27


Long ago, in an America of big cars and divisive wars, there lived a band called Chicago, who asked, Does anybody really know what time it is?

Then, as now, it was and is sometime in the interval until the time appointed, the eyeblink of Eternity between the Resurrection and the Apocalypse. But since that eyeblink has already outlasted many lives, we need more than eschatology to make it through our daily lives — we need a practical, working faith.

Faith is a state of being, a way of living with a God who leaves us in a state of absolute freedom from God, our actions constrained only by physical reality. A working faith thus comes from taking seriously the facts of everyday life, the secular domain, so to speak. Only then can we have a faith that is relevant to the real world, or even to ourselves. Only then can we begin to see that the secular is a convenient fiction — that everything is sacred to its Creator.

And so, at VCBC we view the physical Universe and everything in it as a sacred text, which we must consult in order prevent our understanding of the Scriptures from being clouded by our own self-will, wishful thinking, cowardice, or mental laziness. Since reality includes the personal and historical experiences of all peoples, we also use the sacred and secular writings of other cultures to broaden our awareness, to help us look at our old Bible with new eyes. It is revealing, for example, to acknowledge that, in the form of fossils, the stones cry out that the superficial interpretation of the Biblical Creation story as history is a smokescreen that we have invented to cover up what Genesis really says about us. It is surprising, for another example, to see how the Hindus' Bhagavad Gita shows up the smallness of the popular Western concept of God.

And so, while we rely on the Bible as a light unto our path, we make the effort to view that light with an understanding shaped by the conditions of life in which we are set, rather than by our own self-will.

We count this as a paltry kind of wisdom, on a low level of morality similar to the golfer's rule to "play the ball where it lies." We think of it as a beginning that few other churches make, and hope that we can give a little "understanding to many."

Part of the understanding we want to give is that while religion implies morality (a'la Pope John Paul II's "absolute morality based upon absolute Truth"), morality is not religion. That is to say, morality is a good and necessary start, but being good is not good enough. You can obey all the commandments, and still be estranged from your own innermost self, from everyone around you, from the natural world, and from God. These four basic estrangements are what we take to be the downside of the Human Condition, i.e., Original Sin.

To become that "new creation" as St. Paul puts it, you're going to have to get cozy with God, which means that you're going to have to get to know yourself, because it is your own preconceptions and desires that stand in the way. This getting to know oneself is confession, which St. Paul appears to think is more important than a slavish obedience to rules. This is because obedience to the rules can be used as smokescreen to avoid knowing ourselves — we can measure our imagined goodness by counting up our acts of submission to the Law, without ever having to look into our own souls. In other words, in order to be good one has first to be honest.

And so, with awe and honesty, which necessarily implies a sense of humor about ourselves, we set out here to stumble along the path lighted for us by the God who is alluded to by the fact of existence itself, who is immanent in all aspects of existence, and yet who transcends existence as we now know it. We seek to understand something of what it all means in light of the God who can rebuke the wind and the sea, and who came to us as one of us, because God wants us to come with God.