This past Sunday, I shared with our community that I'll be out of commission for a while, beginning Wednesday, September 9th. Some of you know that in recent months I've lost the good use of my right hand. At first we thought I'd had a stroke, but further studies showed the problem is in my cervical spine - a serious narrowing, impinging the spinal cord. So, I'm going to have a cervical spinal fusion. This will be at Boulder Community Hospital, where for years I served as Director of Pastoral Care. My docs are all good friends and former colleagues, and I trust them implicitly. More still, I'm trusting God in this one. I don't like it, and confess to a few worries and scares, but at the end of the proverbial day, it's pretty much in God's hands, isn't it?
So I'll be away for the better part of a month or so, and will be pretty limited when I return. No setting up the tables, for a while. No lifting, no vacuuming the church every Sunday morning. We'll kind of need everyone to pitch in for a while. You'll all do that, won't you? I know you will.
And I'll need your prayers, really will, and for that, in advance, thank you, and I love you all.
Monday, August 24, 2009
Choosing
Choice. What a loaded term in our day. I wonder what it first conjures for you?
Our readings yesterday, August 23rd, framed the notion of choice in the most fundamental way: whether we choose God, or another way. In my homily, I tried to illustrate how our alternative choices sometimes (frequently??) tend to go: for self will; for selfish intentions; for indulgence of anger, or greed, or vengeance; for self-flattery; for casting fate to the winds. Some of our human illusions make it easy to confuse the real choices we are making every day with a "sort of, kind of, faithful way of living." We rationalize that a loving God would never judge us for enjoying a moment of (fill in the blank). We justify ourselves in all sorts of contorted ways, rather than squarely reckon with the fact that we have actually, pretty neatly, chosen a way that goes against our God. We've made new, little gods, which make us feel - what? Better?
Oh, for sure, we often choose the Way, the Gospel path that Christ walked and invited us to walk with him. We choose honesty. We choose reconciliation rather than continued strife; we choose compassion; we are moved to acts of kindness. We listen to one another, and try for patience and understanding. These are choices for God, clear and powerful and full of grace.
The meditation I hope we'll all gravitate to is about the simple realization that in the ways we live out our ordinary lives on every average day, we are really making very powerful choices. And these have lasting effects on our outlook, our dispositions, and our readiness to choose for - or against - God, the next time.
Food for thought.
Our readings yesterday, August 23rd, framed the notion of choice in the most fundamental way: whether we choose God, or another way. In my homily, I tried to illustrate how our alternative choices sometimes (frequently??) tend to go: for self will; for selfish intentions; for indulgence of anger, or greed, or vengeance; for self-flattery; for casting fate to the winds. Some of our human illusions make it easy to confuse the real choices we are making every day with a "sort of, kind of, faithful way of living." We rationalize that a loving God would never judge us for enjoying a moment of (fill in the blank). We justify ourselves in all sorts of contorted ways, rather than squarely reckon with the fact that we have actually, pretty neatly, chosen a way that goes against our God. We've made new, little gods, which make us feel - what? Better?
Oh, for sure, we often choose the Way, the Gospel path that Christ walked and invited us to walk with him. We choose honesty. We choose reconciliation rather than continued strife; we choose compassion; we are moved to acts of kindness. We listen to one another, and try for patience and understanding. These are choices for God, clear and powerful and full of grace.
The meditation I hope we'll all gravitate to is about the simple realization that in the ways we live out our ordinary lives on every average day, we are really making very powerful choices. And these have lasting effects on our outlook, our dispositions, and our readiness to choose for - or against - God, the next time.
Food for thought.
Monday, August 3, 2009
Sunday's Homily - Bread of Life
Yesterday was the 18th Sunday in Ordinary Time, and the readings were on the “Bread of Life” theme which follows on the previous week’s story of the miraculous feeding of the multitude with a few loaves and fishes. In my homily, I was trying to make connections to a few related thoughts: First, that what seemed true of Jesus’ followers is probably often true of us – that we don’t “get it,” that is, we probably don’t grasp the fullness of the gift, or its meaning or potential for our everyday lives. It’s not merely bread to allay physical hunger. It’s a gift of himself - direct, immediate, absolutely present in our lives. In that sense, it's the original "soul food," containing everything we need for the spiritual journey. Does that resonate with you? Do you get it, you think, or is it tough to get your mind around it?
Another point I tried for is that this gift of his own self comes to us not only in communion – in the consecrated bread and wine. It is surely present there, but also in the Word of God we receive in the Scriptures, the homily, the prayers. And it is present in all of us gathered together, Christ present in us. Each of these aspects is as important and integral as the others. Make sense? What do you think of this?
And finally, I hoped to say to us all: If you’re struggling with faith, with belief, with knowing Christ, it’s ok. We all struggle. Remember, your involvement, your very presence at the table says you are hoping to respond to God, and to hear God’s voice some more. You're in the conversation! Please don’t be hard on yourself, or think you’re just not trying hard enough. “I’m not spiritual enough,” someone said. Nonsense – you’re fine, you’re one of us, you came from God and God is with you. Ask your questions, and become as willing as you can. Belief, and its deeper cousin, faith, will come to us all, each in different ways and at different times. But doubt and struggle are not signs of weakness or failure. What do you think of this idea?
Please, share your comments. And blessings for the day!
Another point I tried for is that this gift of his own self comes to us not only in communion – in the consecrated bread and wine. It is surely present there, but also in the Word of God we receive in the Scriptures, the homily, the prayers. And it is present in all of us gathered together, Christ present in us. Each of these aspects is as important and integral as the others. Make sense? What do you think of this?
And finally, I hoped to say to us all: If you’re struggling with faith, with belief, with knowing Christ, it’s ok. We all struggle. Remember, your involvement, your very presence at the table says you are hoping to respond to God, and to hear God’s voice some more. You're in the conversation! Please don’t be hard on yourself, or think you’re just not trying hard enough. “I’m not spiritual enough,” someone said. Nonsense – you’re fine, you’re one of us, you came from God and God is with you. Ask your questions, and become as willing as you can. Belief, and its deeper cousin, faith, will come to us all, each in different ways and at different times. But doubt and struggle are not signs of weakness or failure. What do you think of this idea?
Please, share your comments. And blessings for the day!
The Appreciation of Priests
Here is a posting from parishioner and choir stalwart and all-around good person Sharon Friedman:
Some of you know that I attend an Evening Prayer group composed of people in Clare Choir http://mscchoir.pergamentum.com/. I do that because it is a green pasture for liturgical musicians (asks little but gives much) who like chant, Latin and such like. If you like the internet radio station “choral treasures” you’ll probably like it.
This group had been meeting at Calvary Episcopal in Golden and moved to Spirit of Christ in Arvada for the future. Tonight was our first night there- meets at 6:15 Sundays.. all are welcome!
Anyway, I find that the Director of Clare Choir, Carma’s homilies are often a counterpoint or blend with the homily from Dave or Stan. Tonight our homily was about the “Year of the Priest” and the feastday of St. John Vianney, patron saint of parish priests, on August 4. Now I had not heard of "the year of the priest", since it’s probably an RC thang. She mentioned how we need to let priests know that we appreciate them and give them support, ask them how they are doing, etc. I guess they have two priests there for 2500 families and one of them is ill. My reflections were that in our situation at St. A’s we have 2 for 20-50 individuals. What a blessing!
But I wondered if the fact that they are not full time paid staff of the parish may place them in a situation where we don’t think they need our appreciation and support. I also wonder if perhaps they don’t need it more.. one has another job and one we’re barely paying. I know how blessed I am but I think , well, if I tell Dave it might go to his head.. or I’m too busy… or by the time I want to give feedback on a homily (positive and negative) it is too late, and I figure someone else is doing it. Wow. We have two fantastic priests who don’t get paid very much..I wonder if they know how much they mean to us. We do have a chance to tell them, especially this week. St. John’s feastday is August 4. I think I'll send them a note.
- Sharon Friedman
Thanks to Sharon. Comments, anyone?
Some of you know that I attend an Evening Prayer group composed of people in Clare Choir http://mscchoir.pergamentum.com/. I do that because it is a green pasture for liturgical musicians (asks little but gives much) who like chant, Latin and such like. If you like the internet radio station “choral treasures” you’ll probably like it.
This group had been meeting at Calvary Episcopal in Golden and moved to Spirit of Christ in Arvada for the future. Tonight was our first night there- meets at 6:15 Sundays.. all are welcome!
Anyway, I find that the Director of Clare Choir, Carma’s homilies are often a counterpoint or blend with the homily from Dave or Stan. Tonight our homily was about the “Year of the Priest” and the feastday of St. John Vianney, patron saint of parish priests, on August 4. Now I had not heard of "the year of the priest", since it’s probably an RC thang. She mentioned how we need to let priests know that we appreciate them and give them support, ask them how they are doing, etc. I guess they have two priests there for 2500 families and one of them is ill. My reflections were that in our situation at St. A’s we have 2 for 20-50 individuals. What a blessing!
But I wondered if the fact that they are not full time paid staff of the parish may place them in a situation where we don’t think they need our appreciation and support. I also wonder if perhaps they don’t need it more.. one has another job and one we’re barely paying. I know how blessed I am but I think , well, if I tell Dave it might go to his head.. or I’m too busy… or by the time I want to give feedback on a homily (positive and negative) it is too late, and I figure someone else is doing it. Wow. We have two fantastic priests who don’t get paid very much..I wonder if they know how much they mean to us. We do have a chance to tell them, especially this week. St. John’s feastday is August 4. I think I'll send them a note.
- Sharon Friedman
Thanks to Sharon. Comments, anyone?
Wednesday, July 22, 2009
The Parish and the Real World
At our Parish Brunch-and-Meet last Sunday, the discussion of parish finances and stewardship stirred a pot of strong feelings and beliefs. At a time when, frankly, we are not able to meet all the financial goals we have set for ourselves (including our charitable giving, compensation for pastor, and other items), does it make any sense whatsoever to even think about taking on other financial commitments (like contributing to the Chapel's upkeep)?
Applying sound and prudent business principles, one would immediately say, "Good God, NO! - Don't take on additional obligations when you haven't figured out how to meet current ones." I suspect no one would disagree with this in consideration of normal family or business finances. Except that this instinctive response, on closer examination, proves faulty. Families and businesses, in fact, quite regularly take on additional obligations. Family examples might include spending for medical expenses, or for unforeseen home repairs, or for emergency travel, or for tithing to one's church. Business examples include costs of expanding the business in a down year ("You must spend money to make money"), capitalizing on unforeseen opportunities requiring up-front investment, or bolstering an underperforming subsidiary.
In all these cases, prudent management often condones deficit spending (and I haven't even mentioned the government!). But there is still a more subtle reason for considering such commitments by a parish community.
One of the tenets of stewardship has been the principle of "sacrificial giving." What this means is that I am called upon to offer support for my community from my substance, rather than from my excess. In other words, I don't wait to see what's left over for the church; I find some prudent way to give from my substance, and this may mean that I have to tighten the belt in other ways. That is, the church becomes a primary, rather than an optional, recipient of my giving.
In a similar way, without violating prudent budgeting and financial management, it is a calling for every church community to think outside the box (pardon the tired cliche) - to go beyond the normal bounds of family or business operations when we envision commitments that are suggested for our consideration. Does the suggested commitment really have a close bearing on our authentic Christian witness, on our sense of identity as a parish? Would its neglect do damage to that authenticity? In other words, if we never make contributions to the needs of our greater community, if we never do charitable giving, hasn't this affected our claim to authenticity as a Gospel community? Would it not be better to begin to actually make such a commitment, thereby forcing ourselves to come to terms with what it requires, rather than simply to say, "We can't afford it now; maybe sometime in the future"?
Making public commitments requires a parish to take a fundamental stance. If it results in interim deficit financing, then the leadership has an obligation to contend with this so as to avoid shortfalls. It is simply not sufficient to avoid the commitments arising out of authentic mission on the grounds of financial wherewithal. Making the commitment will tend to generate the wherewithal.
Some will dismiss this reasoning as irresponsible, and others will decry its lack of "real world" awareness. But some may find value in a sort of ongoing, forced reckoning with the implications of Christian witness. At a certain point, perhaps we become more conditioned to replace "either/or" thinking with a "both/and" stance. What do you think?
Applying sound and prudent business principles, one would immediately say, "Good God, NO! - Don't take on additional obligations when you haven't figured out how to meet current ones." I suspect no one would disagree with this in consideration of normal family or business finances. Except that this instinctive response, on closer examination, proves faulty. Families and businesses, in fact, quite regularly take on additional obligations. Family examples might include spending for medical expenses, or for unforeseen home repairs, or for emergency travel, or for tithing to one's church. Business examples include costs of expanding the business in a down year ("You must spend money to make money"), capitalizing on unforeseen opportunities requiring up-front investment, or bolstering an underperforming subsidiary.
In all these cases, prudent management often condones deficit spending (and I haven't even mentioned the government!). But there is still a more subtle reason for considering such commitments by a parish community.
One of the tenets of stewardship has been the principle of "sacrificial giving." What this means is that I am called upon to offer support for my community from my substance, rather than from my excess. In other words, I don't wait to see what's left over for the church; I find some prudent way to give from my substance, and this may mean that I have to tighten the belt in other ways. That is, the church becomes a primary, rather than an optional, recipient of my giving.
In a similar way, without violating prudent budgeting and financial management, it is a calling for every church community to think outside the box (pardon the tired cliche) - to go beyond the normal bounds of family or business operations when we envision commitments that are suggested for our consideration. Does the suggested commitment really have a close bearing on our authentic Christian witness, on our sense of identity as a parish? Would its neglect do damage to that authenticity? In other words, if we never make contributions to the needs of our greater community, if we never do charitable giving, hasn't this affected our claim to authenticity as a Gospel community? Would it not be better to begin to actually make such a commitment, thereby forcing ourselves to come to terms with what it requires, rather than simply to say, "We can't afford it now; maybe sometime in the future"?
Making public commitments requires a parish to take a fundamental stance. If it results in interim deficit financing, then the leadership has an obligation to contend with this so as to avoid shortfalls. It is simply not sufficient to avoid the commitments arising out of authentic mission on the grounds of financial wherewithal. Making the commitment will tend to generate the wherewithal.
Some will dismiss this reasoning as irresponsible, and others will decry its lack of "real world" awareness. But some may find value in a sort of ongoing, forced reckoning with the implications of Christian witness. At a certain point, perhaps we become more conditioned to replace "either/or" thinking with a "both/and" stance. What do you think?
Tuesday, July 14, 2009
The Denver Interfaith Council Invites Us
I have been in communication with Rev. John Thompson, who chairs the Denver Interfaith Council at Stapleton, and who invites our membership in the Council. I’m not sure if any of our parishioners have ever taken part in such a group, but I believe this would be a wonderful experience for us.
Years ago, while pastoring in Colorado Springs, I was invited to join the Pikes Peak Interfaith Council. Over the next six years I was very much involved, including service as President and in other roles. It was a vibrant, focused group, and we spent a great deal of time learning about one another and trying to grow our own hospitality to difference – in beliefs and expression – before tackling the world.
We did tackle local issues where we felt it appropriate to do so. Peace and social justice issues were a substantial theme. Pooling our resources to invite prominent speakers to town was a great tool for our mutual learning and outreach. We tried to steer clear of politics per se, but on issues campaigns, we were a prominent voice (at least, a frequent and for some, an annoying voice).
Our method was interesting: each month we’d meet at a member’s place of worship. One month it was at a Mormon church, the next perhaps at the UCC, and then the Unitarian Universalists, then the Roman Catholic, next the Pagans (we met in a park!), and so on. The host would devote part of the program to a brief introduction/explanation of her/his faith tradition’s worship, with a helpful tour of the worship space. After this, and usually over a lunch, we’d break open our discussion on both agenda topics and new ideas. Usually we’d have 15-20 folks on hand. It developed into a great fellowship, and soon we were leaning on one another for mutual support, fellowship, and fun.
When I returned to Denver, I inquired but found the Denver Interfaith Council to be inactive. That was a great disappointment following the healthy experience in Colorado Springs. And that’s why this new invitation – and the prospect of a good, healthy group here – is so appealing to me.
These are NOT exclusively clergy groups. I am hoping that some folks in our parish might have an interest in attending to check it out. They meet once a month, on the second Wednesday, at Johnson and Wales University in the President's Boardroom in the student union building. Quebec Street just north of 17th Avenue. The meeting runs from 9:30 am-11:00 am.
Hope you’ll join me on August 12th.
Years ago, while pastoring in Colorado Springs, I was invited to join the Pikes Peak Interfaith Council. Over the next six years I was very much involved, including service as President and in other roles. It was a vibrant, focused group, and we spent a great deal of time learning about one another and trying to grow our own hospitality to difference – in beliefs and expression – before tackling the world.
We did tackle local issues where we felt it appropriate to do so. Peace and social justice issues were a substantial theme. Pooling our resources to invite prominent speakers to town was a great tool for our mutual learning and outreach. We tried to steer clear of politics per se, but on issues campaigns, we were a prominent voice (at least, a frequent and for some, an annoying voice).
Our method was interesting: each month we’d meet at a member’s place of worship. One month it was at a Mormon church, the next perhaps at the UCC, and then the Unitarian Universalists, then the Roman Catholic, next the Pagans (we met in a park!), and so on. The host would devote part of the program to a brief introduction/explanation of her/his faith tradition’s worship, with a helpful tour of the worship space. After this, and usually over a lunch, we’d break open our discussion on both agenda topics and new ideas. Usually we’d have 15-20 folks on hand. It developed into a great fellowship, and soon we were leaning on one another for mutual support, fellowship, and fun.
When I returned to Denver, I inquired but found the Denver Interfaith Council to be inactive. That was a great disappointment following the healthy experience in Colorado Springs. And that’s why this new invitation – and the prospect of a good, healthy group here – is so appealing to me.
These are NOT exclusively clergy groups. I am hoping that some folks in our parish might have an interest in attending to check it out. They meet once a month, on the second Wednesday, at Johnson and Wales University in the President's Boardroom in the student union building. Quebec Street just north of 17th Avenue. The meeting runs from 9:30 am-11:00 am.
Hope you’ll join me on August 12th.
Friday, July 10, 2009
Thinking Ecumenically
On our parish website, I was adding some elements emphasizing our ecumenical nature, when the light bulb went on: Not everyone knows what the word means! How many really have any sense of the history of the ecumenical movement, in this country or worldwide? It's a rich and inspiring history, but not widely known, even among "ecumenical" folks. Since we as a Communion have chosen to include "Ecumenical" in our name, it's a subject we should all be immersed in.
First, let's clarify: "ecumenical," technically, refers to openness to and dialogue among all Christian faiths, with a view to finding common ground. Beyond the Christian realm, openness and dialogue with other religions has been termed "Interreligious" or "Interfaith." In recent years, however, the first term, "ecumenical," has been more commonly used to refer to any and every sort of reaching out, hospitality, encounter and dialogue among religions, and this is the broader sense that our Ecumenical Catholic Communion wishes to champion.
I did write a piece on the meaning of the term, and linked it on the About Us page (please have a look). But I'm still reflecting, and remembering - when was the first time I heard of "ecumenical"? I believe it was in the early 70's, when the religious world was still brimming with the excitement of Vatican II. Churches had really begun to talk with one another, and to look for common ground. Now, to be sure, some churches were vigorously going the opposite way - refusing such discussions, insisting on their own primacy or authenticity while discounting the legitimacy of other bodies. But the World Council of Churches was by then about 25 years old, and it was moving steadfastly in the direction of cooperation, collaboration and dialogue. I have always felt the Holy Spirit was behind this, for the movement had overcome so many obstacles to that dialogue.
I had been a young Jesuit seminarian at the time of the Second Vatican Council. What a heady, exciting time for the church (not to mention a fledgling seminarian). The winds of change were transporting many of us toward new ways of thinking about "the other" - you know, those other people who belong to different churches, the ones we'd been raised to think were going to hell. Suddenly we were asked to consider what we might learn from them, to imagine that they were our sisters and brothers in faith. They spoke "a different language" of faith and theology, of belief and practice - but they were seeking God just as devoutly, as passionately, as we were.
Make no mistake - we have a long, long way to go. Some religionists still proclaim theirs is the only way, and some even chant "death to the infidels." But the worldwide ecumenical movement has made wonderful, important strides. The case has been made for respect, tolerance and cooperation. What remains is to see who really cares. Who will commit to advancing the cause in their own lives, in their own churches and communities? Will we?
At St. A's I hope we will begin to chart a course that involves us more concretely in the ecumenical movement. I'm suggesting a number of activities we might consider, and I would sure love to hear from one and all about your own feelings and opinions on the subject. Here are some initial suggestions for how we can become more ecumenical in our actions as well as our words:
Regularly inviting representatives of other faith groups – Christian, Jews, Muslim, Buddhists and others to offer prayers and presentations for our learning and the opening of our minds and hearts and spirits.
Recognizing the holy days of other religions by explicit mention within our celebrations of eucharist, and in our newsletters and other communications.
Exploring ecumenical topics in book groups or movie clubs.
Appointing delegates to local interfaith groups.
Seeking to partner with other faith groups in projects for social justice.
Creating special ecumenical prayers and distributing to our members.
Offering support – physical presence, labor, prayer, etc – whenever another faith group or congregation is the object of defamation, vandalism or violence.
Best and blessings to you.
First, let's clarify: "ecumenical," technically, refers to openness to and dialogue among all Christian faiths, with a view to finding common ground. Beyond the Christian realm, openness and dialogue with other religions has been termed "Interreligious" or "Interfaith." In recent years, however, the first term, "ecumenical," has been more commonly used to refer to any and every sort of reaching out, hospitality, encounter and dialogue among religions, and this is the broader sense that our Ecumenical Catholic Communion wishes to champion.
I did write a piece on the meaning of the term, and linked it on the About Us page (please have a look). But I'm still reflecting, and remembering - when was the first time I heard of "ecumenical"? I believe it was in the early 70's, when the religious world was still brimming with the excitement of Vatican II. Churches had really begun to talk with one another, and to look for common ground. Now, to be sure, some churches were vigorously going the opposite way - refusing such discussions, insisting on their own primacy or authenticity while discounting the legitimacy of other bodies. But the World Council of Churches was by then about 25 years old, and it was moving steadfastly in the direction of cooperation, collaboration and dialogue. I have always felt the Holy Spirit was behind this, for the movement had overcome so many obstacles to that dialogue.
I had been a young Jesuit seminarian at the time of the Second Vatican Council. What a heady, exciting time for the church (not to mention a fledgling seminarian). The winds of change were transporting many of us toward new ways of thinking about "the other" - you know, those other people who belong to different churches, the ones we'd been raised to think were going to hell. Suddenly we were asked to consider what we might learn from them, to imagine that they were our sisters and brothers in faith. They spoke "a different language" of faith and theology, of belief and practice - but they were seeking God just as devoutly, as passionately, as we were.
Make no mistake - we have a long, long way to go. Some religionists still proclaim theirs is the only way, and some even chant "death to the infidels." But the worldwide ecumenical movement has made wonderful, important strides. The case has been made for respect, tolerance and cooperation. What remains is to see who really cares. Who will commit to advancing the cause in their own lives, in their own churches and communities? Will we?
At St. A's I hope we will begin to chart a course that involves us more concretely in the ecumenical movement. I'm suggesting a number of activities we might consider, and I would sure love to hear from one and all about your own feelings and opinions on the subject. Here are some initial suggestions for how we can become more ecumenical in our actions as well as our words:
Regularly inviting representatives of other faith groups – Christian, Jews, Muslim, Buddhists and others to offer prayers and presentations for our learning and the opening of our minds and hearts and spirits.
Recognizing the holy days of other religions by explicit mention within our celebrations of eucharist, and in our newsletters and other communications.
Exploring ecumenical topics in book groups or movie clubs.
Appointing delegates to local interfaith groups.
Seeking to partner with other faith groups in projects for social justice.
Creating special ecumenical prayers and distributing to our members.
Offering support – physical presence, labor, prayer, etc – whenever another faith group or congregation is the object of defamation, vandalism or violence.
Best and blessings to you.
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