Saturday, July 15, 2017

With Pure Affection


O God, you have taught us to keep all your commandments by loving you and our neighbor: Grant us the grace of your Holy Spirit, that we may be devoted to you with our whole heart, and united to one another with pure affection; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. (Collect for Proper 9, 1979 Book of Common Prayer)

At that time Jesus said, “I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; yes, Father, for such was your gracious will. (Matthew 11:25-26, NRSV)


This Sunday’s collect emphasized the importance of the Summary of the Law by reminding us that we fulfill all of God’s commandments by loving Him and our neighbor. In order that we might do this, the prayer then goes on (in good Reformation order) to pray God’s Holy Spirit, that we may be devoted to God “with our whole heart, and united to one another with pure affection.” It is this last clause I have been thinking about this week.

The concept of purity is not getting much press these days. Whether in the political realm, public discourse, or (alas) in the language of theological conversation, our nation has developed a profound allergy to “freedom from adulteration or contamination; freedom from immorality” as one dictionary defines purity. In our rush to be hip, relevant, and “authentic,” we have chosen to swim in a septic tank of imagery, language, and acceptance of behaviors having nothing to do with the Beatitude “Blessed are the pure in heart, for they shall see God.” Perhaps this is why sightings of God (and godliness) are a rarity these days.

Clergy are a bad group by which to judge Christians; there is a good reason Medieval paintings of the Last Judgment populate Hell with so many clerics. Yet, even amongst this notoriously worldly and nervous-making lot there has been an extraordinary decrease in even the attempt to show the value and meaning of purity of late. The focus on grittiness, “street-cred,” and relevance has meant a full-scale renunciation of the topic of purity, along with meekness and innocence. These characteristics of Christian faith, as they have often been treated in the past, are seen as weak or hypocritical in our power- and success-obsessed era.

Purity, for the Christian, is not an exterior matter…the mere absence of certain behaviors or traits (such a view is, indeed, a hypocritical form of purity). Rather, it is a freedom from contamination by a rival loyalty, an alternate identity beyond our foundational communion with God the Holy Trinity. Anything…be it currently fashionable or traditionally “accommodated” that supersedes our baptismal promise to make Jesus our Lord and to put our full faith and trust in him is an idol, a contaminant, and must be confronted—sooner or later—in the Christian’s life as completely incompatible with the Kingdom of God.

Such a view of purity is hardly the stuff of milquetoast “spirituality.” A real life of purity is so deeply desirous of seeing God that anything—anything—getting in the way of holiness must be confronted and overcome…by God’s grace and in God’s strength. If we find it hard to imagine casting aside an identity, an opinion, a priority as the elders cast down their crowns before the glassy sea and the Throne of the God (Revelation 4), then we know we have work to do, for nothing but such purity of intention and heart may live in that Kingdom.

Such a view of purity is necessarily a challenge to any era’s easy settlement with sin. As one studies history, it is painful (but essential) to see how every culture, time, and group of people has tried to twist the Gospel to accommodate its own sinful desires…and how this never, ever works. To be “pure in heart” is a way of life always putting one on the margins, in conflict with the powers and systems ruling the day.

It also means knowing how impure and in need of de-contamination we all are. This is one of the great difficulties facing the Church in our country today. With all of the emphasis on various forms of self-salvation through identity and ideology, the general trend has been to reject the teaching found in this week’s Collect that only with God’s grace—and purity—may we truly see clearly both our own need and God’s supplying that need in us. Instead, the focus has gone to building up all sorts of complex language about “internalized” this-and-that, psycho-babble, pseudo- and ersatz-Christian categories ultimately derived not from the Gospel or the catholic faith but from the preoccupations and obsessions of human fancy.

One of the ways to tell the difference between the true and false forms of Christianity has to do with purity…true practice of the Gospel has a deep desire for an abiding (and loving) purity of communion with God. Another way is see where the above passage of the Gospel read this Sunday is operating.

When Jesus thanks the Father for revealing the truth to “infants,” he is pointing to something very important—and easily forgotten—in faith: if it takes an enormous amount of complex language to live and share the Gospel, then it is not the Gospel of Jesus Christ, but some other “gospel” that is being shared. The genuine article has a deep simplicity and a gracious purity about it—a simplicity that invites others in, but does not make compromises on matters of fundamental loyalty or identity. It is gracious, but never permissive; forgiving but not conformed to this world’s standards—always at odds with the prevailing “norms.” It seems to me that much of current Episcopal chatter about the major issues of the day fails these tests. But, much the same could be said about American Christianity in general. We shouldn't be satisfied or complacent about these things, though.

Taken as a whole, this week’s Gospel and Collect suggest to me that we need to get back to the Beatitudes in their fullness—and not focus only on those we like or (mistakenly) find easier or convenient. It is time to question all of this worldly-wise accommodation of the sordid and the vicious in our society found in the Church today. It is time to get back to living out the “pure affection” so central to the Collect’s vision for the Christian life.

The Gospel shoe will pinch us all, of course—challenging all of our individual as well as collective accommodations of sin. Yet, it will also result in a more merciful kind of Christian practice (as opposed to the intensely merciless culture of blame-and-shame found in secular thinking). We will all be reminded of our common need for mercy and forgiveness, and our common call to share Christ’s love rather than human condemnation.

Once I hear more about our need for purity in the Love of Christ, and less about the latest iteration of “what the wise and intelligent among us demand we say and think this year,” I’ll know we are at long last being more faithful to the mind of Christ and less concerned with the spirit of the age.


In the meantime…we pray on.

Note: Part of my reason for writing this reflection has to do with the value of taking time with the Sunday propers (collect and scripture readings for that Sunday). The classical pattern in Anglicanism is to use the collect of the Sunday through the week at daily prayer (excepting Major Feasts, which have their own propers), continuing to reflect on the teaching and practice of the faith found therein. In recent years there has been a tendency for clergy and parishes to study the coming week's lessons in some sort of setting (occasionally as a way for the preacher to get or "float" ideas...hmmm), and then to move on to the following week's propers immediately thereafter. While new ideas can be good, old patterns often exist for a reason. By "premiering" the propers on Sunday, we experience a communal sharing of the experience of hearing the scriptures and praying the collect of the day together. The sermon, ideally, uses the scripture lesson as interpreted by the collect and the other key elements of the faith as an opportunity for exposition, study, and application. Once the entire community has experienced these propers together in the Eucharistic assembly, it is a profitable practice for various groupings and individuals in the parish to study and reflect on what has been shared first as a body.

Saturday, July 1, 2017

Independence Day: Knowing Whose We Are


Our citizenship is in heaven, and it is from there that we are expecting a Savior, the Lord Jesus Christ.
— Philippians 3:20 (NRSV)

Lord God Almighty, in whose Name the founders of this country won liberty for themselves and for us, and lit the torch of freedom for nations then unborn: Grant that we and all the people of this land may have grace to maintain our liberties
in righteousness and peace; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
— Collect for Independence Day, BCP


On July 4th the United States celebrates the anniversary of its declaration of independence from Great Britain in 1776, and the Episcopal Church honors the occasion with a Holy Day in the calendar, complete with special prayers and readings from sacred scripture. Given the season of the year—and the season in our nation—it seems a good time to reflect on the question of our identity as Christians versus that of our citizenship on earth.

The New Testament has a number of perspectives on the role and meaning of civil governance, but the overall attitude might best be summed up in the quote above from Philippians. While not anti-state (see Romans 10), the Church has taken from Jesus’ teaching and practice a keen awareness that Christians are not defined by political identities. While we pray for the State, work for good governance, vote, and pay our taxes, we have a higher loyalty and identity than merely being Americans, Democrats, Republicans, Independents, or what have you. Our Lord’s words “My kingdom is not of this world” remain central to the Christian attitude to the political arena.

This is important to remember in the face of the increasing polarization and party identification sweeping our nation. A recent survey showed that, whereas only 4% of the population once would have been seriously disturbed if a child married someone from the other major political party, some 40% of respondents today said they would. Another study showed that the major reason—by far—people are involved in politics today is the utter loathing of the “other party,” rather than feeling positive about their own political party or political service in general. These are signs of an increasingly hostile, unforgiving division...one replacing the old divisions based on religion. How are we to respond to this?

When Episcopalians think about identity, we immediately re- member our baptism. Baptism is our birth into the radically new kind of community mentioned in 1 Peter 2:9: “But you are a chosen race, a royal priesthood, a holy nation, God’s own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light.” Our allegiance to this holy nation rises above all other identities and markers in this or any other era.

Many people today are inclined to focus on the five baptismal promises (BCP pp. 304-5), especially the final promise that we will “strive for justice and peace among all people, and respect the dignity of every human being.” Important as these promises are, they are predicated on what happens a little earlier in the Baptismal service: the renunciations and affirmations (BCP pp. 302-3).

In these words we make clear that our fundamental loyalty and identity is in Christ Jesus as Lord and Savior. We reject the worldly powers and identities that corrupt and destroy us, distorting our vision from that of Christ into the twisted, bitter, and hateful rhetoric of our day. This includes all “-isms” of every era.
This portion of the baptismal liturgy originates in Roman law: the transfer of ownership of slaves from one master to another. What we confess here is that until we are a part of Christ’s household, we are “owned” by the World and its corrupting, distorting “logic,” a logic enforced by evil structures and patterns in civil society, among other things.

When we have renounced our old “owner” and chosen (freely) Jesus as the Lord- who-frees, we may then go on to affirm our faith (in the words of the Apostles’ Creed) and pledge how we will live out that faith (the five baptismal promises).
To attempt to live as Christians while still maintaining loyalty to something else above Christ would be a dangerous hypocrisy.

It is just this hypocrisy we need to think about in our day, I believe. How can we bring the Gospel, and not a merely human agenda, to bear on the issues of our day? How can Christians provide a true alternative to the
“tit-for-tat,” “gotcha,” and zero-sum culture of American politics today? Surely no one political party has all the
righteousness or the answers. May Christians associate
with one political party, ideology, or identity so as to treat
it as virtually identical to the Gospel? I think not. Our Lord was never the member of a “party,” and the Gospel will never let us rest easy on this matter.

It is hypocritical to bemoan the condition of our divided and embittered nation and then add to it by blending the baptismal life found in the Scriptures with today’s partisanship and hostility. As Jesus points out, we cannot serve two masters:
one must be the true loyalty and the other lived in its light. Which will it be? That answer depends on whose we are.

The collect for Independence Day prays that “we and all the people of this land may have grace to maintain our liberties in righteousness and peace.” We must be active and serious in our pursuit of a nation where freedom and justice are available to all, and also one where righteousness—in all its forms—flourishes; and, we must do all this in peace. Not the peace of being on the winning side of
a vote or an issue, or the peace of trouncing our opponents. The peace this prayer speaks of is the Peace of God, a peace that “surpasses understanding” because it is not an ideology to be enforced but the fruit of a relationship that has been given and accepted. It is the peace of heaven, known in each Eucharist and all true Christian love.


This July Fourth I commend to you the full spiritual observance of Independence Day. See it as a time to reaffirm your most elemental loyalty to Christ and his Gospel, and through that loyalty to recommit to a loving, hopeful, and merciful engagement with politics. Be willing to walk the balance beam of Christian political life...a balance which my be maintained only by an ongoing communion with God the Holy Trinity. Work for justice, work for righteousness...but above all remember your baptism and do all things, pray all things, as a member of Christ’s Body and for the love of Christ. Only then will our celebration of this day be pleasing to Our Lord, and only then will our efforts and prayers meet with God’s blessing.

Friday, June 9, 2017

The Gift of Embertide for the Whole Church



Four times a year* the Church’s calendar sets aside special days of focus on ministry…our work of sharing, serving, and living the Gospel of Jesus Christ. These times—called Embertides from the old English word ymbren, probably having to do with course or periodic—are to be marked by prayer, fasting, and a pause in our normal activities to consider what the nature of ministry is and how we are living it out. Whether we are old or young, single or married, parents, employed, retired, in school, ordained, unemployed, in discernment, or any of the myriad other ways we may describe ourselves, if we are members of Christ’s Body the Church we are ministers of the Gospel and must give an account for that ministry given at baptism.

This accounting is not supposed to be an anxious experience but rather an offering of a trained, growing, actively-loving heart, and this means an ongoing practice of reflection, amendment, and renewal. The Embertides provide that practice for Episcopalians—if we are willing to take it up.

Unlike Advent or Lent, the Embertides aren’t a major focus in parish life. You have to know about them to observe them. In recent decades they have drifted to the margins in Church life, like a forgotten life preserver in a lifeboat or a valuable tool lost in the bottom of an old toolbox. Perhaps this is because of a distortion that occurred with the Ember Days long ago.

You see, as the years rolled on the Ember Days (always a Wednesday, Friday, and Saturday at the start of one of the seasons of the year) came to focus mostly on the ordained orders of the Church…reasonable in a way, but a mistake. While the clergy need particular prayer, support, and accountability (we know how much good or damage can come of spiritually healthy or unhealthy clergy), the renewed focus on the ministry of all God’s people in the late 20th century has been a great blessing.

By re-affirming the centrality of our baptismal identity and the gifts of the Holy Spirit to each of us through that baptism the Church has been prepared to thrive in a post-imperial/colonial world…a world where the steep pyramidal structure the Church adopted long ago makes less sense and serves fewer purposes than it ever did. The 1979 Book of Common Prayer made this baptismal priority a central mission, and in some ways, we are still learning how to live out that mission today. The Embertides are one of the main ways we do this in the Anglican/Episcopal Tradition.

To observe the Ember Days, I suggest some of the following practices…

  • Look at the Baptismal liturgy in the BCP and focus on these parts: the renunciations of evil/affirmations of faith; the Apostles’ Creed, the five baptismal promises following the Creed, and the prayer following baptism (“Heavenly Father, we thank you that by water and the Holy Spirit…”): then prayerfully reflect how you are living out—or failing to live out—these central parts of our faith. Do this with simplicity and openness, calling upon the Holy Spirit to guide you.
  • A review of the Sermon on the Mount in the Gospel according to Matthew is a highly useful Embertide practice. Taking time to listen to Jesus’s words and the Spirit’s response in us will serve as an ideal form of reflection.
  • If ordained, review the Ordinal, with special focus on the description of the essential characteristics of the ministry given you and those promises you made at that time, as well as the words of the Veni Creator Spiritus and the consecration prayer. In prayer with Jesus, reflect on your giftedness and your poverty in living out these vows and the ministry entrusted to you. Give thanks for the gifts; acknowledge your poverty, and repent of sin.
  • Alternatively, if you have been ordained, consider using the wildly-Victorian yet still amazingly insightful “Litany of Remembrance” (sometimes also known as the Southwell Litany). This prayer serves as a careful and wise self-examination for clergy…with regard both to the inner life and some important aspects of our public ministry. [I hope to get around to posting the lay version of this prayer put out years ago by Forward Movement…it is very good and can make an excellent Lenten series or Quiet Day topic all by itself.]
  • Pray the Litany for Ordinations (BCP p. 548), which has useful petitions for both the lay and ordained orders (I have made a version of this litany for Embertide use here); alternatively, you may want to use the Great Litany (BCP p. 148), which is the traditional intercession at the Embertides.
  • Conclude with the Collects for Embertide found in the Prayer Book (pp. 205 or 256)
  • Include hymns associated with baptism, Christian Responsibility, or ordination. I particularly like St. Patrick’s Breastplate, “Come thou fount of every blessing,” “Lord, whose love through humble service,” “Remember your servants, Lord,” “Where charity and love prevail,” and “Teach me, my God and King.”
  • Fast as part of your Embertide devotion.
  • Make a sacramental confession where your reflection has shown you the need to repent, receive absolution, and be cleansed or healed.


There are many ways, no doubt, of observing the Embertides. The point I wish to make is that this is a gift the Church is giving us, akin to continuing education in any profession…but actually much more than that. The Ember Days are clear and intentional opportunities for direct encounter with Christ who is the model and pattern for all ministry, and the Holy Spirit who activates, guides, and encourages us each in our service.

These days are occasions for exactly the kind of personal and unmediated communion with God we as Christians are privileged to have…but often fail to take up. By making the effort, we are making clear our awareness of how serious the matter of following Christ is, and are reclaiming the truth that we never minister alone, unaided.  This last fact is the essence of sustained, enduring, discipleship.

Come and enjoy the gift prepared for you as a minister of the Gospel wherever you are and whatever you do: observe the Ember Days.



*Those four times are the Wednesday, Friday, and Saturday following: St. Lucy’s Day (December 13), The First Sunday in Lent, Pentecost, and Holy Cross Day (September 14).

Trinity Sunday: Beings-in-Communion


The principle runs through all life from top to bottom, Give up yourself, and you will find your real self. Lose your life and you will save it. Submit to death, death of your ambitions and favourite wishes every day and death of your whole body in the end: submit with every fibre of your being, and you will find eternal life. Keep back nothing. Nothing that you have not given away will be really yours. Nothing in you that has not died will ever be raised from the dead. Look for your self, and you will find in the long run only hatred, loneliness, despair, rage, ruin, and decay. But look for Christ and you will find Him, and with Him everything else thrown in.
C.S. Lewis in Mere Christianity.

We live in an era engaged in one of the most stunningly hopeless projects in all human history: the project of trying to find our meaning in life by focusing exclusively on the self. America is convinced that if only we “could be ourselves,” we would be happy and at peace. Gigantic amounts of money are spent each year to do this.

The search for the autonomous, perfected self, when coupled with consumerism, means we labor under a heavy burden of isolating, demanding individualism: “I am what I make myself to be, with reference to nothing except what I purchase or the ideology with which I identify.” For homo americanus, each day brings with it the labor of defining the self vis-à-vis the “other” – and, increasingly, seeing the other as an enemy who must be converted to one’s own point of view or else to be removed from view, so that the autonomous self may reign supreme. This leads to a state of continual struggle, conflict, and antagonism between rival “selves,” resulting in the current embittered state of affairs in our nation. No solution is possible as long as we hold to the Creed of the Supremacy of Self.

Catholic Christianity, of which we are a part, has a completely different understanding of selfhood. Its basis is found in our understanding of God-in-Trinity. In reflecting on the Trinity, we learn, among other things, that the self may only be understood only in relationship with the other, and that “self” is ultimately only meaningful in communion. If God is “one Being in Trinity of Persons” and we are made in the image and likeness of God, then we, too, find ourselves not in competition with others or by negating others, but by entering into fellowship with our neighbor through an ongoing communion in God, the author and fountain of life, love, and relationship.

Years ago I asked my spiritual director – a solitary monastic – about her most important work each day. She said: “My work is prayer – to God the Holy Trinity and in intercession for my neighbor and the world; only then may I be truly me.” By living in communion with God the Holy Trinity, she is able to live as a full and participating member of the Body while remaining solitary. In the process, she lives out her true character and vocation. As Lewis said, when we seek Christ we find not only communion in God, “everything else thrown in.” Indeed, we find our true selves.


On Trinity Sunday (June 11 this year) we will give special thanks for the gift of knowing God-in-Trinity. At the end of St. Timothy’s 10 am liturgy we will sing the solemn Te Deum, one of the Church’s oldest and greatest prayers of praise. We will enter into the mystery of the Trinity through worship and adoration…both as individuals and as a part of the mystical Body of Christ that is His Church. We will offer our entire selves to God, so that we may receive our whole beings back again, restored, renewed, and revealed as “beings-in-communion” eternally sharing in the knowledge and love of the Holy One-in-Three.