The Litany in Our Prayers

If ever in your prayers, you have the need for extended intercessions and thanksgivings, you may wish to use "The Litany." While the phrase The Litany has a variety of meaning among our Christian traditions, The Litany, generally understood, is basically a sequence of petitions, thanksgivings, or praises that help the Church widen and deepen her prayer life. The Great Litany in the Book of Common Prayer (148-155) may be "said or sung, kneeling, standing, or in procession; before the Eucharist or after the Collects of Morning or Evening Prayer; or separately especially in Lent and on Rogation days." Among Orthodox Christians, "every liturgical service of the Orthodox Church, as well as virtually all sacraments and special services, start with the Great Litany, sometimes after the reading of psalms. The petitions of this litany address the basic and general needs of every community and its members." In the Lutheran tradition, The Litany, which Luther often called the greatest of prayers, is now spoken or sung to a Byzantine chant; it is typically reserved for Evening Prayer and frequently prayed during Lent.

In our Evening Prayers June and I do not always use The Litany; rather, we usually ask one another "For whom shall we pray?" and then make our intercessions accordingly. Sometimes, however, we find it wholesome to use some form of The Litany, and I have composed one, adapted and edited from our Lutheran and Episcopal traditions but edited so as to include additional intercessions. Here it is:

In peace, let us pray to the Lord: Lord, have mercy.

For the peace from above and for our salvation, let us pray to the Lord:
Lord, have mercy.
For the peace of the whole world, for the well-being of the Church of God, and for the unity of all, let us pray to the Lord:
Lord, have mercy.
For our home and for all who offer here their worship and praise, let us pray to the Lord:
Lord, have mercy.
For our pastors and priests, for all deacons, bishops, district supervisors, elders, missionaries, evangelists, monks and sisters, especially the Benedictines living at The Dwelling Place Monastery, for all seminarians, and teachers, for all servants of the Church, and for all people, let us pray to the Lord:

Lord, have mercy.
For our public servants, especially for the President of the United States, for the government and those who protect us in this and every place, that they may be upheld and strengthened in every good deed, let us pray to the Lord:
Lord, have mercy.
For those who work to bring peace (especially for . . .), let us pray to the Lord:
Lord, have mercy.
For those who work to promote justice (especially for . . .), let us pray to the Lord:
Lord, have mercy.
For those who are ministers of healing (especially for . . .), let us pray to the Lord:
Lord, have mercy.
For our enemies, for those who personally dislike us, for those who hate us in this and every country (especially for . . .) , let us pray to the Lord:
Lord, have mercy.
For persecuted peoples throughout the world, for our Christian sisters and brothers suffering for their faith (especially for . . .) , let us pray to the Lord:
Lord, have mercy.
For favorable weather, for an abundance of the fruits of the earth, and for peaceful times, let us pray to the Lord:
Lord, have mercy.
For those who do good works in our families and congregations, those who toil, those who sing, and all people who await from the Lord great and abundant mercy, let us pray to the Lord:
Lord, have mercy.
For those who need and/or who have asked for our intercessions (especially for . . .) , let us pray to the Lord:
Lord, have mercy.
For our children, grandchildren, sisters and brothers, our parents, and all in our family, let us pray to the Lord:

These dear ones, O Lord, bless and keep in every place wherever they are.
For our deliverance from all affliction, wrath, danger, and need, let us pray to the Lord:
Lord, have mercy.
For the faithful who have gone before us and are at rest, let us give thanks to the Lord:
Thanks be to God.
Help, save, comfort, and defend us, gracious Lord.

Silence for meditation

In communion with the Blessed Virgin Mary, the mother of our Lord, and with all the saints, (especially . . . whom we remember today), let us rejoice and commend ourselves, one another, and our whole life to Christ, our Lord:

To you, O Lord. Amen.

By praying this or a similar litany every few days, June and I are able to expand our awareness of the needs of friends, individuals, small groups of people, larger communities, the global Church, and the world. The Litany is a wonderful resource which the Church has bequeathed to us. If you would like for me to email you the text of this litany, please do so by addressing your request to andrew.harnack@eku.edu, and I'll be glad to send it to you as a Word document (.doc).

November 25: Isaac Watts, Hymnwriter, 1748

It was only early this morning that I noticed in small print on my calendar that today (Christ the King, the Last Sunday in the Church Year) is also a day for remembering and celebrating the life and witness of Isaac Watts. So in an hour or so when June and I enter our Morning Prayers, we'll sing a hymn that Watts wrote. Usually June picks the hymns for days, and I'll bet she picks "Oh, That the Lord Would Guide My Ways." Maybe you'd like to sing a Watts hymn today too; you find a good many of them here.

By the way, June and I sometimes struggle to start a hymn off just right, especially in the morning when our voices are a bit "crackly." So last week I bought a pitch-pipe, and using it has done wonders (well, of sorts) to our starting the first lines of hymns and songs in something that approximates what Watts would hope for.

And didn't he write lots and lots of tremendously wonderful hymns! Let's sing!

November 30: St. Andrew's Day

Well, this will be a big day for me; it's the Commemoration of my namesake, my patron saint. Seventy years ago I was baptized by my father, a Lutheran pastor, on St. Andrew's Day, November 30 in Good Shepherd Lutheran Church. Quite frankly I've always been delighted that I was baptized as an infant because that's always helped me understand what Jesus said to Andrew in the Gospel of John:

You did not choose Me but I chose you [emphasis mine], and appointed you that you would go and bear fruit, and that your fruit would remain, so that whatever you ask of the Father in My name He may give to you.

Being chosen (adopted by God is the phrase St. Paul likes to use in his Letterto the Romans) to be a precious member of the Most Holy Trinity's family as an infant has always been a great blessing for me. As a toddler, little boy, teenager, and young adult, the Church, especially my godparents--Aunt Pearl and Uncle Ward--helped me remember my holy baptism with cards, phone calls, and prayers. Whenever I had a big event in my life, Pearl and Ward were there with me. With the Church they taught me that when we say, "In the Name of the Father and Son and the Holy Spirit" (and perhaps make the sign of the cross on our bodies) at the beginning of worship and in our morning and evening prayers, we are to remember that "we are baptized!" That means we are saved by the grace of God. That announcement means that I always knew I was a child of God--even when I was a "bad boy," a prodigal child. It is Holy Baptism that gives us our family identify as members of the Body of Christ. It is Holy Baptism that clearly reminds us that we are saved by grace--God's choosing us! Holy Baptism tells us that it is the Holy Spirit who creates our ever-growing and lively faith in Christ--from baby-breath to dying breath. Holy Baptism places us squarely and cross-wise into the death and resurrection of Jesus Christ as Paul tells us in Romans 6. In Holy Baptism we are washed to walk in newness of life. So when sin, frustrations, doubts, guilt, and anxieties attack us, we are to say, as Luther so often did, "I am baptized!" That's how the Most Holy Trinity gives us the victory we have in Christ.

So on November 30 when I got my name and was baptized, I'm especially happy to look back over the past seventy years and see how true it has been: "Andy, you did not choose Me; I have chosen you."

Now it's my responsibility and calling to live like my namesake. St. Andrew liked to introduce others, like Peter, to Christ. And that may be my special calling: to introduce others to Jesus. Tradition says that St. Andrew died on an X-shaped cross. The shape of that cross reminds me that I need to put myself on an "X" too: an X to ego, an X to worry and anxiety, an X to sin, an X to everything that keeps me from being a faithful witness to Jesus. So here's the prayer,the collect, that I'll be saying with you on St. Andrew's day:

Almighty God, who gave such grace to your apostle Andrew that He readily obeyed the call of your Son Jesus Christ, and brought his brother with him: Give unto us, who are called by your Word, grace to follow him without delay, and to bring those near to us into his gracious presence; who lives and reigns with you and the Holy Spirit, one God, now and for ever.

A postscript: Because I need to be "on the road" a good bit next week, I may not be posting much for several days, but you can surely count on my sharing the beginnings of Advent with you on the evening of December 1 when I'm back in Richmond, Kentucky.

November 23: Miguel Agustin Pro, Martyr, 1927

One of the good things I like about working with Church calendars from various traditions is that it gives me opportunities to deepen my understanding of the catholicity of the Church, the nature and meaning of faith, and how one converts words and thoughts into actions. When I see what each day holds in memory, I often discover that the Holy Spirit is providing all of us with witnesses and examples of memorable and authentic Christian living. And when I explore the examples and lives of these remarkable women and men, the Holy Spirit deepens my prayer life so that throughout the day I have imprinted on my thinking sharper ways of confessing the Church's faith. Today, for example, my Lutheran calendar tells me that Miguel Agustin Pro, Martyr, 1927, is someone to keep in memory before God. Father Pro was executed for the sake of Christ. As I read summaries of his life, witness, and death (and looked at the various pictures of him), I ask myself, "Andrew, how are you facing your 'executions,' large or small as they may be, today? Are you taking seriously what Jesus says to you, "Whoever loses his life for my sake shall find it"? How might you exclaim, Viva Cristo Rey!"--"Long live Christ the King!" All of this is worth much prayer--prayer translated into action--letting myself die for the sake of Christ.

Using the Church's calendar of memories and commemorations as a kind of lectio, a good part of the day may be nourished by what the Holy Spirit wishes us to ponder in prayer.

God our Father,you gave your servant Miguel Agustinthe grace to seek ardently your greater glory and the salvation of your people. Grant that, following his example, we may serve you and glorify youby performing our daily duties with fidelity and joy and effectively helping our neighbor. We ask this through our Lord Jesus Christ, your Son,who lives and reigns with you and the Holy Spirit,One God, for ever and ever.

If you wish to know more about Miguel Agustin Pro, pilgrimage yourself to one or more of the following sites:

Women for Faith and Family

Blessed Miguel Agustin Pro

Blessed Miguel Pro: A Martyr for Our Times

November 23, Clement of Rome


Almighty God, who chose your servant Clement of Rome to recall the Church in Corinth to obedience and stability: Grant that your Church may be grounded and settled in your truth by the indwelling of the Holy Spirit, and may evermore be kept blameless in your service; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.



One of the blessings of praying within the Church's calendar is that the Holy Spirit, using such "timings," gives us near daily opportunities to appreciate more deeply how the Body of Christ--both anciently and currently--practices the Faith. On November 23, many in the Church will briefly focus their attention on Clement of Rome. Clement was an early Roman Pope, and many Protestants (with their Catholic and Orthodox friends in Christ) thank God for the life and witness of this remarkable Christian.


When I was in seminary, we read The Epistle of Clement to the Corinthians and found it to be like other New Testament letters, especially those written by Paul. Usually dated around 96 A. D., this letter was read, studied, and shared by Christians in the early church because it helped them live more fully evangelical lives. You might wish to take a look at too! As one introductory note to the First Epistle remarks, "the high tone of evangelical truth which pervades it, the simple and earnest appeals which it makes to the heart and conscience, and the anxiety which its writer so constantly shows to promote the best interests of the Church of Christ, still impart an undying charm to this precious relic of later apostolic times."

The calendar of your Episcopal and Lutheran friends indicates that today (November 22) we remember the life and remarkable witness of C. S. Lewis, scholar and spiritual writer, someone for whom we address God with this prayer:

Almighty God, whose servant C S Lewis received of your grace Singular gifts of insight in understanding the truth in Christ Jesus, and of eloquence and clarity in presenting that truth to his readers: Raise up in our day faithful interpreters of your Word, that we, being set free from all error and unbelief, may come to the knowledge that makes us wise unto salvation: through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.

If you need or want to know more about C. S. Lewis, you can take a pilgrimage to

• The C. S. Lewis Foundation


• Into the Wardrobe


• C.S. Lewis

And on this Thanksgiving Day morning, Leena Vijaykumar from Karnataka, India, in The Upper Room shares these thoughts with us:

Bountiful Blessings

The Lord said, "I will never again curse the ground because of humankind . . . nor will I ever again destroy every living creature as I have done."
-Genesis 8:21 (NRSV)

INCESSANT rains had almost paralyzed our region. Homes were washed away and traffic was disrupted by damaged bridges. Many people were feared drowned in the floods. As we began our family bedtime prayer, there was fear on the faces of our children.

Because we live near the tsunami-affected areas, knowing about the recent earthquakes in northern India, the floods near the northwest Indian border, and the hurricanes in the U.S.A. created a sense of fear in our children's minds. My son wanted reassurance about God's promise to Noah to never again destroy the world by water. As we prayed, "Give us this day our daily bread," both a new day and our daily bread seemed very precious and no longer to be taken for granted.

Whether we consider clean water, sunshine, shelter, or good health, we sometimes realize the true value of our blessings only when we fear losing them. God's bountiful blessings can remind us to be thankful for what we have and to understand the difficulties of those who do not have the same. Let us thank God for each new day we live, each breath we breathe, and every meal we eat.

Lord Jesus, thank you for the wonderful gift of life, for each new day, and for all the blessings that come with it. Amen.

Getting Ready for Sunday, November 25, Christ the King, the Last Sunday in the Church Year

The last Sunday of the Church Year is for many Christians celebrated as The Feast of Christ the King. If you wish to prepare yourself for this coming Sunday's worship, you may enjoy reading the comments of Michael Paquarello III who teaches homiletics at Asbury Theological Seminary.

November 21

O God, who have enlightened your Church by the teaching of your Servant Dionysius: Enrich us evermore with your heavenly grace, and raise up faithful witnesses who by their life and doctrine will set forth the truth of your salvation; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and ever.

On this day, many Christians remember Dionysius of Alexandria, Bishop and Scholar, who died in 265 A.D. James E. Kiefer provides this short biography of his life and witness:

Dionysius was a pupil of Origen in the great catechetical school in Alexandria, and then headed that school himself for fourteen years. In 247 he was made bishop of Alexandria. Persecution soon after broke out, and he directed his church from hiding for several years, until the death of the Emperor Decian in 251. In the period of peace that followed, Dionysius was a zealous supporter of lenient treatment for the lapsed (those who had renounced the faith under pressure, and now wished to be received back into the Church). His seventeen years as a bishop were turbulent ones, during which Alexandria suffered civil strife, plague, and famine, and the church was subject to repeated persecutions. He died on 17 November 265.

Dionysius was a scholar, a keen student of pagan as well as Christian learning.

Faced with the rise of certain dissident theological views in his diocese, he proceeded, not by excommunication, but by challenging his opponents to a public debate, with the thirty of them on one side and himself on the other. The debate lasted three days, by the end of which time he had talked all thirty of his opponents round to his side.

Only a few of his considerable writings have survived. One detail that I have encountered in a Bible commentary is his judgement that the book of Revelation had a different author from the Gospel of John, a view which he based on differences in the style of writing and other internal evidence. (The reader is reminded that the writer of the book of Revelation tells us that his name is John, but not that he is the Apostle of that name, so that Dionysius cannot be said to be contradicting the Bible.)

If you want to read more about this Christian forefather, visit New Advent's Dionysius of Alexandria.

Inasmuch as our Praying Daily family is an ecumenical (and wishing to be more so always) community, I’m going to publish an ecumenial calendar of sorts that will highlight what we Christians in various traditions are thinking about and praying for as we move through the days of our lives. Realizing that I may not be fully aware of important dates, commemorations, and festivals that are important to you ( I know next to nothing, for example, about important days Mennonites hold special), I ask that you supplement the calendar with what you think important for all of us to know and share with one another. Admittedly for a while, I'll be "calendaring" from a Lutheran heritage, but I will do my best to be as inclusive as possible. As I develop our awareness of who’s doing what when, right now I’m relying on what I can gather from published calendars, hymnals, parish notices, and so on.

As I find more resources, I'll share them. Please join in by making our shared sense of “sacred time” as complete as possible. In late December, in addition to the Advent Sundays and Christmas Eve and Day, many traditions make a special effort to note and/or provide worship for the following remembrances associated with the life of Jesus and the mystery of our redemption.

• December 1: Nicholas Ferrar, Deacon, 1637
• December 2: Channing Moore Williams, Missionary Bishop in China and Japan, 1910
• December 3: Francis Xavier, Missionary to Asia, 1552
• December 4: John of Damascus, Priest, ca. 760
• December 5: Clement of Alexandria, Priest, ca. 210
• December 6: Nicholas of Myra, ca. 342
• December 7: Ambrose, Bishop of Milan, 397
• December 11: Lars Olsen Skrefsrud, Missionary to India, 1910
• December 13: Lucy [Lucia], Martyr of Syracus, ca. 304
• December 14: John of the Cross, Renewer of the Church
• December 17: O Sapeintia
• December 18: Mary, the Lord's Servant
• December 21: St. Thomas, Apostle
• December 26: St. Stephen, Deacon and Martyr
• December 27: St. John, Apostle and Evangelist
• December 28: The Holy Innocents
• December 29: Thomas Becket, Martyr, 1170
  
  As we come closer to each of these days, I post a few words about each of them. Once again, if you know of a day or series of days that's important for you Christian life, worship, and service, create a post and let us know!

If you have not done so, it's time to order your new Church Year Calendar(s). Visit the following for excellent publications, each of which provides notably fine calendars:

Ashby Church Year Guide Calendars
P.O. Box 2051 Erie, Pennsylvania 16512
1-800-413-2220 Fax: 814-453-4698

• The St. James Calendar of the Church Year, 2008

Advent begins on Sunday, December 2. On this first Sunday of Advent you may well see an Advent wreath in your sanctuary. In some parishes the beginning of Advent is a time for the hanging of the green, decoration of the church with evergreen wreaths, boughs, or trees that help to symbolize the new and everlasting life brought through Jesus the Christ. Some churches have a special weekday service, or the first Sunday evening of Advent, or even the first Sunday morning of Advent, in which the church is decorated and the Advent wreath put in place. This service is most often primarily of music, especially choir and hand bells, and Scripture reading, along with an explanation of the various symbols as they are placed in the sanctuary.

The Advent wreath is an increasingly popular symbol of the beginning of the Church year in many churches as well as homes. It is a circular evergreen wreath (real or artificial) with five candles, four around the wreath and one in the center. Since the wreath is symbolic and a vehicle to tell the Christmas story, there are various ways to understand the symbolism. The exact meaning given to the various aspects of the wreath is not as important as the story to which it invites us to listen, and participate. The circle of the wreath reminds us of God Himself, His eternity and endless mercy, which has no beginning or end. The green of the wreath speaks of the hope that we have in God, the hope of newness, of renewal, of eternal life. Candles symbolize the light of God coming into the world through the birth of His son.

The four outer candles represent the period of waiting during the four Sundays of Advent, which themselves symbolize the four centuries of waiting between the prophet Malachi and the birth of Christ. The colors of the candles vary with different traditions, but there are usually three purple or blue candles, corresponding to the sanctuary colors of Advent, and one pink or rose candle. One of the purple candles is lighted the first Sunday of Advent, a Scripture is read, a short devotional or reading is given, and a prayer offered. On subsequent Sundays, previous candles are relighted with an additional one lighted. The pink candle is usually lighted on the third Sunday of Advent. However, different churches or traditions light the pink candle on different Sundays depending on the symbolism used (see above on Colors of Advent). In Churches that use a Service of the Nativity, it is often lighted on the fourth Sunday of Advent, the final Sunday before Christmas.The light of the candles itself becomes an important symbol of the season. The light reminds us that Jesus is the light of the world that comes into the darkness of our lives to bring newness, life, and hope. It also reminds us that we are called to be a light to the world as we reflect the light of God's grace to others (Isa 42:6). The progression in the lighting of the candles symbolizes the various aspects of our waiting experience. As the candles are lighted over the four week period, it also symbolizes the darkness of fear and hopelessness receding and the shadows of sin falling away as more and more light is shed into the world. The flame of each new candle reminds the worshippers that something is happening, and that more is yet to come. Finally, the light that has come into the world is plainly visible as the Christ candle is lighted at Christmas, and worshippers rejoice over the fact that the promise of long ago has been realized.

The first candle is traditionally the candle of Expectation or Hope (or in some traditions, Prophecy). This draws attention to the anticipation of the coming of a Messiah that weaves its way like a golden thread through Old Testament history. As God’s people were abused by power hungry kings, led astray by self-centered prophets, and lulled into apathy by half-hearted religious leaders, there arose a longing among some for God to raise up a new king who could show them how to be God’s people. They yearned for a return of God’s dynamic presence in their midst.And so, God revealed to some of the prophets that indeed He would not leave His people without a true Shepherd. While they expected a new earthly king, their expectations fell far short of God’s revelation of Himself in Christ. And yet, the world is not yet fully redeemed. So, we again with expectation, with hope, await God’s new work in history, the second Advent, in which He will again reveal Himself to the world. And we understand in a profound sense that the best, the highest of our expectations will fall far short of what our Lord’s Second Advent will reveal! The remaining three candles of Advent may be associated with different aspects of the Advent story in different churches, or even in different years. Usually they are organized around characters or themes as a way to unfold the story and direct attention to the celebrations and worship in the season. So, the sequence for the remaining three Sundays might be Bethlehem, Shepherds, Angels. Or Peace, Love, Joy. Or John the Baptist, the Magi, Mary. Or the Annunciation, Proclamation, Fulfillment. Whatever sequence is used, the Scripture readings, prayers, lighting of the candles, the participation of worshipers in the service, all are geared to telling the story of redemption through God’s grace in the Incarnation.The third candle, usually for the Third Sunday of Advent, is traditionally Pink or Rose, and symbolizes Joy at the soon Advent of the Christ. Sometimes the colors of the sanctuary and vestments are also changed to Rose for this Sunday. However, as noted above, increasingly in many churches, the pink Advent candle is used on the fourth Sunday to mark the joy at the impending Nativity of Jesus.Whatever sequence is adopted for these Sundays, the theme of Joy can still be the focus for the pink candle. For example, when using the third Sunday to commemorate the visit of the Magi the focus can be on the Joy of worshipping the new found King. Or the Shepherds as the symbol for the third Sunday brings to mind the joy of the proclamation made to them in the fields, and the adoration expressed as they knelt before the Child at the manager. If used on the fourth Sunday of Advent, it can symbolize the Joy in fulfilled hope.The center candle is white and is called the Christ Candle. It is traditionally lighted on Christmas Eve or Day. However, since many Protestant churches do not have services on those days, many light it on the Sunday preceding Christmas, with all five candles continuing to be lighted in services through Epiphany (Jan 6). The central location of the Christ Candle reminds us that the incarnation is the heart of the season, giving light to the world.

Source: Dennis Bratcher, The Season of Advent: Anticipation and Hope

A Wonderful Retreat!

On Friday afternoon, October 26, four of us--Grace Gutekunst, Steve Locke, and June and Andy Harnack--made the beautiful fall drive to the Dwelling Place Monastery at Martin, Kentucky to spend the evening, all of Saturday, and Sunday morning with a community of Benedictine sisters.

Meeting frequently with our Oblate Director, Sr. Judy Yunker, our converesations about the Rule of St. Benedict and life at the community were profoundly engaging. Praying the Daily Office with sisters was such a privilege, and the Agape on Sunday was unforgettable, an experience each of us will remember for the rest of our lives.

All of us thank the sisters at the Dwelling Place with heartfelt gratitude!

The Psalms as a Source of Peace

The psalms will work their special magic as they bring equanimity and peace into the lives of those who are plagued by impatience and subject to wild mood swings. This kind of conversion is illustrated by a story from the desert fathers.

It seems that a young and fervant young monk was becoming very impatient with his apparent lack of progress in the spiritual life. and so he went to a venerable and holy abba [father] to seek advice. He told the old man that he was careful to say all one hundred and fifty psalms each day as good monks are supposed to do. However, he was finding it more and more difficult to enter into the spirit of the joyful psalms on those days when was feeling depressed, just as it was hard to pray psalms like the Miserere [Psalm 51] when he was himself in a jubilant mood.

The old man nodded his head in recognition of the problem. The young monk then presented his own ingenious suggestion for dealing with this difficulty. He wondered if it would be better to say the seventy-five basically upbeat psalms twice during the week when he was in a buoyant mood and, conversely, the seventy-five basically downbeat psalms twice during the week when he felt sad and lonely. In this way, he explained, he would be able to say one hundred and fifty psalms each week and could also enter with more conviction into the spirit of the psalms he was reciting.

The old abba smiled and assured the young monk that, though he admired his ingenuity, it was obvious that he was very inexperienced in matters of the spirit. The old man went on then to pointout that it is precisely when we are feeling low that we should be saying the "Alleluia," as a reminder that many people in the world are rejoicing in their recognition of God's blessings in their lives. And we should also realize that it is precisely when we are feeling joyful that we should be saying the more sober psalms to make us aware of the many people who that day are saddened by grief or illness.

The young monk was thus reminded by the wise abba that a faithful praying of the psalms will enable us to escape from a dangerously self-centered view of life as we are made aware of the reality of our place in the community of all men and women. In this way, the peaks and valleys of our moods will be leveled out and we will begin to acquire that peace and equanimity that is the hallmark of true holiness as well as a basis for psychic good health.

From Demetrius Dumm, O.S.B., Cherish Christ Above All: The Bible in the Rule of Benedict (p. 6).

August 15: St. Mary, the Mother of Our Lord

In their prayers and thoughts, many Christians make mention of St. Mary, the mother of Our Lord, both indirectly and directly. Perhaps in your journey, you too have a special place for St. Mary. If your Evening Prayer includes "The Song of Mary," perhaps better known as the Magnificat, you are praying Mary's prayer-song, joining your heart-felt with her heart-felt song of praise. You are with Mary in spirit--quietly, indirectly. So also you may be with Mary quite explicitly. For example, in our home after our thanksgivings and intercessions in our Evening Prayers, June and I conclude up our daily petitions with these words:

In communion with the Blessed Virgin Mary, the mother of Our Lord, and with all the saints, let us rejoice and commend ourselves, one another, and our whole life to Christ, our Lord.

Near the conclusion of Evening Prayer, we remind ourselves that we are with Mary because she is with Christ and we are with Christ. Inasmuch as our ever-present Lord Christ is the Head of the Church, the Body of Christ, the whole Church of all times and all places is always with us too, along with all the angels and archangels, the seraphim and cherabim. As a consequence, we never ever pray alone. Always and always--and especially in prayer--we are surrounded with a great cloud of witnesses, as the New Testament Letter to the Hebrews tells us.

In our Christian faith, we give Mary special honor because she said Yes to God as a very young woman and nurtured within her body the growing fetus of the Son of God. On the night we call Christmas, she labored to deliver Jesus as our Savior. She nursed the Creator of the world at her breasts and changed his diapers. She cooked breakfast for him and made sure his clothes were washed. She home-schooled Jesus and taught him to read and write. She showed the little boy Jesus how to pray the Psalms. She introduced Jesus to synogogue worship and took him annually the great feasts held in the temple at Jerusalem. Later in life, she listened to him teach and preach. She watched him die. And she was there with the apostles after the Resurrection. We can well imagine the respect and honor the Apostles gave to her during their meetings after the Ascension.

Timothy George, a Southern Baptist theologian and senior editor of Christianity Today, has written an exellent essay, "Evangelicals and the Mother of God," that you may wish to read about the place of St. Mary in the life of the Church and in the prayer lives of Bible-believing evangelical, orth0dox and catholic Christians.

During your prayers on Wednesday, you may wish to thank God for St. Mary's life and witness with a prayer or prayers something like this one:

Grant, we humbly pray, O Lord,to your servants the gift of your heavenly blessing that, as the Son of the virgin Mary has granted us salvation, we may daily grow in your favour; through Jesus Christ, your Son, our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.

13 August

On this day the Lutheran Calendar of Saints asks us to remember and give thanks to God for the witness and lives of two women:

Florence Nightingale, 1910, and Clara Maass, 1901, Renewers of society.

You may wish to add these prayers to your morning and/or evening office:

Almighty God, we praise you for the women you have sent to call the Church in her tasks and renews her life, especially Clara Maass and Florence Nightingale. Raise up in our day teachers, prophets, and healers inspired by your Spirit, whose voices will give strength to your Church and proclaim the reality of your kingdom; we pray through your Son, Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, forever.

O God, by whose grace your servants Clara Maass and Florence Nightingale, kindled with the flame of your love, became burning and shining lights in your Church: Grant that we also may be aflame with the spirit of love and discipline, and walk before you as children of light; through your Son, Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.


On this day you may also wish include in your prayers doctors, nurses, hospitals, nursing homes, and others who work and support the healing arts.

One of the newsletters to which I subscribe is the Forum Letter, published monthy by the American Lutheran Publicity Bureau. Each issue begins with its trademark practice of printing an excerpt from a great Christian thinker in the first paragraph of the monthly letter. Frequently I copy out the quotations in my journal. Perhaps because this month's opening quotation has to do with things Celtic, I thought I'd like to share with you the following quotation:

It is not, I think, being unduly pessimistic to suggest that we are entering another Dark Age. The threat now comes, not from savage tribes like the Vandals, Goths, and Huns, but from the brutalizing pressures of advertising and the mass media, the crudeness and violence of much popular music and entertainment, and the inexorable rise of the consumer society, with its rampant acquisitiveness and selfishness. If the churches are to make any kind of effective stand for the Christian values which are increasingly under attack, it is surely by following the example of the Celtic monasteries and becoming little pools of gentleness and enlightenment, oases of compassion and charity in the ever extending desert of secular materialism. This will not be an easy calling. It will mean modern Christians becoming like the Celtic monks and pilgrims, never feeling quite at home or at rest in this world, ever seeking their place of resurrection and constantly invoking God’s presence and protection against evil forces. But we will also have much to help us on our way: the inspiration of music, art, and poetry, the refreshment of nature, and the companionship not just of fellow pilgrims among the living, but also the whole host of heaven, that great company who have already traveled that way before us. The Celtic Way by Ian Bradley (Darton Longman & Todd Ltd., 2004)

This morning I received an email note from Virgil Brewer saying that his son Oliver will be in Kentucky in early August. As I understand things, Oliver is planning or is now studying to be a priest in the Episcopal Church; part of his recent ministry is renewing the Church's appreciation for Compline, the night prayer of the Church. Here is the note Virgil sent to me:

Dear Andy,

Oliver called and said he would be able to meet with the group on the weekend before or after his week at St. Meinrad, August 3 and August 10! He is participating in a week long course in between August 6-10! He certainly appreciates your support of Compline and would enjoy speaking to the group!

I wrote back to Virgil with this reply:

Dear Virgil,

So good to hear from you from you, Virgil! Right now I'm in Georgia and won't be back in Kentucky until late August. As a group, Virgil, we're not meeting during the summer; our next meeting is with Sr. Judy Yunker from God's Dwelling Place Monastery at the end of September. Near the end of October we're planning a retreat at the monastery. This doesn't mean that some of our group wouldn't be interested in meeting with your son, but I suspect that most of our group will still be on our summer travels, vacations, and outings when your son Oliver is in Kentucky with your family. However, inasmuch as I may be wrong, I will post a note to our blog ask that anyone in our group reading that message who would like to meet with Oliver to find out more about his Compline Project in New York City to please contact you and make some arrangements for a get-together.

Andy

If any of you would like to meet with Oliver, let Virgil know; his email address is virgil.brewer@eku.edu. Be sure to include Oliver in your prayers. We wish Virgil Oliver God's blessings with his compline project and his preparation for the priesthood.

Oblate Work

As some of you may know, a few of us within Columba's Companions are working with Sister Judy Yunker, OSB, in order to become oblates associated with God's Dwelling Place Monastery, a Benedictine community, in Martin, Kentucky. Becoming an oblate means that we need to read and study The Rule of St. Benedict and work through (meditate, reflect upon, write about, and share understandings) a series of lessons that we receive from Sr. Judy. I received my first lesson several weeks ago, and as a slow student, I've only been able to send my responses to her sometime last week, hoping that she's received it by now. Importantly, I'm wondering if anyone else among you has been working on one or more of the lessons. If so, I'm also wondering if it might be helpful if we create some spaces here at http://www.prayingdaily.blogspot.com/ to share concerns, resources, and whatever insights the Holy Spirit may provide. If you think you'd like to engage in such conversations, please add a comment to this posting and let us know. If we get one or more of us interested, we go ahead with some sharing.

23 July: Bridget of Sweden

Hi, everyone!

June and I are spending the week in Destin, Floria, a nice enough place, but terribly monocultural: white uninterrupted sand beaches (void of sea vegetation, few birds, no hermit crabs, and so on). The place is the darling of postcard photographs with their emerald seascapes, but has little or none of excitement of the real world with all its grandeur of God's whole creation. In short, it all exhibits a remarkably protracted vision of the creation. There are lots of shops and boutiques for those consumers caught up in our American cultural imagery. And I admit that here I am in a Barnes and Noble, clicking away on my laptop in a Starbuck cafe, an empty cup of house brew on the table. So it's more than a bit hypocritcal to carry on too much. June and I are here as guests, taking morning walks along the "perfect" beach, taking the open morning times to pray and read. In fact, on Saturday I bought a copy of Harry Potter and Deathly Hallows and have been reading it with considerable delight (it's quite a page-burner).

Today the Church commemorates Birgitta (Bridget) Birgerstotter of Sweden, a favorite among Lutheans and Episcopalians. Do visit this short biography and thank God her witness to the Truth, her commitment to the poor among us, and her willingness to stand up and speak to the so-called temporal authorities.

On July 11 we remember St. Benedict and his contribution to the Church. Although The Rule of Saint Benedict was written over fourteen hundred years ago, its witness to the vitality of Christian living still fires the vision and lives of thousands of Christians today. Those praying the morning and evening prayers of the Church have much to learn from Benedict's Rule.

If you are interested in reading the Rule, here are two good translations:

The Rule of Saint Benedict, ed. Timothy Fry, O.S.B.

Saint Benedict's Rule: A New Translation for Today in The Benedictine Handbook.

If you want a good scholarly edition, go for The Rule of Saint Benedict: In Latin and English with Notes.

And here are three good books on The Rule of St. Benedict; after each title is a short review written by a reader; the reviews are from http://www.amazon.com/:

Norvene Vest, Preferring Christ: A Devotional Commentary on the Rule of St. Benedict.

Though targeted for an audience of Benedictine oblates, or lay associates of Benedictine monasteries, Preferring Christ will find a welcome among any serious seeker on the spiritual journey.

Written 1500+ years ago, Benedict's Rule is still a fresh commentary on the applied Gospel and Christian living. Because of its monastic context, the Rule is often bypased by all but the most intense disciples. Vest has written a beautiful, practical commentary on the Rule that can be applied by anyone looking to live the Good News. Herself an oblate, Vest comments not out of theorhetical platitude, but out of lived experience.

The book is laid out with the text of the rule, commentary, and space for the individual to write their own reflections. The text of the Rule is a relatively new translation by Dom Luke Dysinger, O.S.B

Brain C. Taylor, Spirituality for Everyday Living

I just finished this book last night, and I found it to be very inspiring, and insightful. The author is an Episcopalian priest, married with family. He really brings an interesting insight to the Rule of Benedict coming from someone who is a pastor by profession and a parent. I found the book to be a concise quick read, and the page layout was just fine. For Oblates or those wishing to become Oblates add this book to your reading list. The author being someone who is married with children lays out simple ways for the laity to incorporate The Rule of Benedict in everyday life. I am Catholic and I did appreciate the neutrality

Joan Chittister, OSB., Wisdom Distilled from the Daily: Living the Rule of St. Benedict Today.

This is a book for everyone, to inspire and uplift all readers and to provide guidance to everyone for how to develop a spiritual life. It is full of lucid observations such as her distinction between praying people and spiritual people "There is nothing easier than to lead people down the path of prayer forms without ever asking them what goes on inside them as a result. At the end, consequently it is possible to get a praying person; it is not alwyas possibel to get a spiritual person. Praying people get their prayers in and wait for God somehow miraculously to deliver them from their private deomns. Spiritual people expect the demons. What they look for is a way to find God even there."

The book is written in reference to a Christian document, but the guidelines are not exclusive for Christians. Chittister's view, based on her interpretation of the Rule of St. Benedict, is that spirituality can not be developed in a vacuum, only through prayer, or only through attending church, or only through working with people, but that needs to be honed through balancing all aspects of life. Balance is the key. She elaborates on different facets of life that one should listen to and conduct attentively in order to realize enlightenment. She does not offer exact perscriptions for what dosage of each component a person needs, because the requirements depend on a person's individual situation and needs. Among these components are daily spiritual reading ("lectio") with an attitude of seeking "not so much and attempt to know God in history or Jesus in Israel as much as it is an attempt to know God in my life and Jesus in me;" contemplation, as "not a vacation from life.Contemplation is the pursuit of meaning...Those who find the will of God every where and feel the presence of God any where are the real contemplatives;" spiritual prayer; applying the gospel to all decisions in life such as what you buy and how your work; developing a sense of community with your neighbors, your colleagues and your family(a key center piece of which is a family meal).

Benedictine spirituality focuses much on interactions of people with each other and their environemt; listening to God's voice and learning to recognize it in every one you meet, and every event that occurs. It is an ideal framework for people today who do not live as hermits because it is based on the idea of a members of a community receiving reinforcement from the group for their weeknesses and sharing their strengths with the group. A community can be found any where. I found the book beautiful and inspiring and would recommend it to any one who is looking for a resource that will help them with spiritual growth and the art of discerning God's voice. The tone is easy and converstional, and provides a flexible blue print for the pursuit of spirituality in any type of life style.

July 11: Saint Benedict

Hello, everyone!

On Wednesday the Church remembers and gives thanks to God for the life and witness of St. Benedict. We "western" Christians who pray the traditional morning and evening prayers have special reason to give thanks because Benedict did so much to help the western Church in her prayer life.

The Printery House of Conception Abbey in Missouri provides this information about St. Benedict:

Saint Benedict of Nursia lived in Italy from about 480 to 547 AD. He was not the founder of Christian monasticism, but he made an enormous contribution to it by writing his Rule for Monks, still used by a great many monasteries and convents around the world [and read profitably by many laywomen and laymen].

The only source of information we have about the life of Saint Benedict is The Second Book of Dialogues, written by Saint Gregory the Great, a Benedictine monk and Pope from 590 to 604. Gregory was born before Benedict died and had access to monks who knew him. However, the purpose of St. Gregory’s book was to educate and inspire believers, not to record biographical facts.

Most icons of Saint Benedict that have been produced over the centuries show him as a rather grouchy-looking old man. Our contemporary creation by Sister Mary Charles McGough shows the saint as a younger, more appealing figure.

In The Second Book of Dialogues, Pope Gregory the Great paints an icon in words rather than a realistic portrait of Saint Benedict. What matters for Gregory is not the particulars of Benedict’s life as an individual, but rather the "type" of the holy man realized in his life and actions. Benedict is presented as a lawgiver, a shepherd, a wonder-worker, a prophet, and an ascetic.

[This] reproduction of this icon of Saint Benedict is a realization of the icon painted in words by Gregory the Great. In his left hand, Benedict holds his Rule for Monks, the rule for monastic living followed by our community at Conception Abbey and by Benedictine and other orders of monks and nuns throughout the world. Benedict is the new Moses, a lawgiver.

Benedict holds in his right hand a pastoral staff or crosier, a symbol of the shepherd’s role his Rule for Monks expects of an abbot and spiritual leader. Benedict is the new David, shepherd and king of his people.

Perched on a thorn bush, a raven holds a piece of bread in its beak. From the Dialogues we know that this bread was poisoned and given to Saint Benedict by a jealous priest. The wonder-worker and prophet Benedict knew the bread was poisoned and commanded the raven to take it away. The saint felt the pain of the priest’s hatred, less for himself than for the priest. The obedient raven recalls the Old Testament prophet Elijah, fed in his cave by a raven for many years. Benedict’s charity toward the priest recalls David’s kindness toward his enemies.

The inclusion of a thorn bush in the image reminds us of Benedict’s ascetic nature. Tempted to sin against chastity, the saint threw himself naked into nearby thick bushes of brambles and nettles and so mastered his passions. In this he is the equal of the great desert fathers, especially Anthony, the first hermit.Church remembers the life and witness of St. Benedict.

On Tuesday evening, I'll post a list of books you might like to read about St. Benedict and the Rule he has given to the Church. Those of us who are studying to be oblates with the Dwelling Place Monastery will find this list valuable.

Mason's Book Recommendation

Before my laptop were ka-ploo-ey, Mason emailed in early June to say all is well with him and his family and to recommend Patrick Henry Reardon's Christ in the Psalms, a genuinely magnificent book that all of us may wish to have in our personal libraries for nearly daily reading. Here's what Mason says:

I'm reading (slowly) an interesting book by Patrick Henry Reardon, the publisher of Touchstone magazine, titled Christ in the Psalms. Just as the title suggests, he's lookiong for types in the Hebrew Bible that Christians can use to help in their reading of the scriptures. Each Psalm gets its own chapter, and Father Reardon has intereting things to say about each one--especially how the use of the particular Psalm might differ in the Eastern and Western traditions.

If you're like me and find that your praying a psalm is often "thin," you, like me, will find that using Reardon as part of your quiet meditation on a particular psalms to be invaluable. Take a look at the many reviews of the book at www.amazon.com to see why.

Grace's Book Recommendation / A Place to Meet with Sr. Judy

This morning I received a wonderfully thoughtful email from Grace, who sends her blessings and recommends that we might wish to look at and read Wisdom Distilled from the Daily by Joan Chittister, OSB. Reminding us that "the path of an oblate is immersion in the Rule of St. Benedict," Grace says that this book walks one through "Living the Rule of St. Benedict Today" as it says on the title page. Although published in 1990, it's still available from both www.amazon.com and www.bn.com (Barnes and Noble). Joan Chittister's works are very popular; she is a member of the Benedictine Sisters of Mount Stain Benedict Monastery in Erie, PA.

In her email Grace also suggests that would do well "to think about where we might want to gather when we meet with Sister Judy for our day, September 29th." Grace adds that, "our [Presbyterian church] Session meets next Tuesday evening," and she "would be pleased to ask for permission for us to have the Library/Parlor for the day." I think that's a wonderful idea and, assuming it's all right with everyone, I'll let Grace know we'd appreciate her making arrangements for us to have a place to meet with Sister Judy at First Presbyterian Church, providing that space is available on September 29th.

June 9: Columba, Abbot of Iona and Missionary, 597

As I mentioned in a previous post, today the Church remembers St. Columba, who died on June 9, 597, 1410 years ago. Inasmuch as we picked up on Sister Judy's suggestion that we might wish to give our group a name somehow associated with Celtic Christianity, I really had little idea as to how meaningful it might prove to call ourselves "Columba's Companions." Since we made that decision, I've spent some hours reading up on Columba and Celtic Christianity and am more than ever delighted that our "patron" saint is Columba, a wonderful missionary, psalmpray-er, lover of books, scholar, abbot, and generous friend to the people of God.

In passing Sister Judy recommended that as a reader of mysteries, I might enjoy the work of mystery-writer Peter Tremayne who has written a series of mysteries depiciting life in the seventh century world of Celtic Christianity. So far I've read The Subtle Serpent and The Haunted Abbot; I'm now beginning a third, Badger'sMoon. These are historical eye-openers, and I'm looking forward to reading all thirteen of Tremayne's mysteries. While I knew a little bit about Celtic spirituality, I really didn't know how much more I learning I can enjoy. Celtic Christianity is rich for exploration, and the Tremayne mysteries are great popular introductions to the treasures of Celtic spirituality. As a reputable scholar in matters Celtic, Tremayne's fictional Sister Fidelma lets us see what a highly intelligent Celtic Christian woman can do on behalf of the Faith and justice. Her Christian world is so unlike that the Western version of Christianity that I grew up with. Tremayne's depiction of Celtic Christianity--quite different from our "European" experience--is truly revelatory, "eye-opening." If you're interested, go to www.sisterfidelma.com to whet your appetite.

In addition to reading Tremayne, I'm also working through the Life of Columba by Adomnan of Iona (translated with an introduction by Richard Sharpe). As one of the best scholarly pieces separating fact from legend, I'm finding the 100-page introduction quite interesting. I'll let you know more of my response when I actually get past the introduction and begin reading the Life of Columba itself.

Although I realize that it has gotten a "mixed" reception in the reviews, I must admit that I thoroughly enjoyed Thomas Cahill's popular How the Irish Saved Civilization. Frankly, I thought the chapters of Columba to be quite good! The book, it seems to me, reinforces what Sharpe does in more scholarly fashion, what Tremayne does in his popular pieces.

If you know of other books having to do with Columba and/or Celtic history and spirituality that we'd enjoy and you'd like to recommend, post a comment and share some titles and comments!

Kindle in our hearts, O God,

the flame of that love which never ceases,

that it may burn in us, giving light to others.

May we shine for ever in your temple,

set on fire with your eternal light,

even your Son Jesus Christ,

our Saviour and our Redeemer.

Amen.

--St Columba

Columba's Companions

Hi, everyone! After several days without phone and Internet service, I'm able at last to post from Georgia where June and I will be staying for the summer.

During our conversations after the picnic supper on May 29, two weeks ago today, I gave a brief report about the visit June and I made to The Dwelling Place Monastery in Martin, Kentucky. Here's an edited reposting of an email summary for those of you who were unable to be with us at the picnic.

Our visit with Sister Judy Yunker at The Dwelling Place Monastery in Martin, Kentucky, was a real pleasure. The vision at The Dwelling Place Monastery is that it will soon be a fully ecumenical (in the fullest robust sense of that word!) Benedictine monastery sometime this summer. That's going to be a truly remarkable development. The Holy Spirit keeps whispering to me that you all will find what's going quite a blessing for the Church, full of possibilities!

Sister Judy is excited about our little community and has offered to come in late September to visit us so that we might become more acquainted with the monastery's oblate program. After checking her calendar, here are the dates Sister Judy says will work for her; you will want to mark on your calendars:

September 29, Saturday: Sister Judy visits us in Richmond; she'll be sharing what it means to be oblates in an ecumenical Benedictine monastery.

October 26-28, Friday, Saturday, and Sunday: Our retreat at The Dwelling Place Monastery in Martin, Kentucky.

When I mentioned to Sister Judy that we were trying to come up with a name, she loaned me Wisdom of the Celtic Saints, a book with lots of short biographies of Celtic saints. On the way home while June was driving, I read most of them, and at the picnic suggested that we do something with St. Columba as a name possibility. After I shared a bit of Columba's life, we agreed that "Companions of Columbia" would be a good name for us. Later that evening I went anew to Google to make sure we are okay in using that moniker. While I found that some scholarly works refer now and then to the "companions of Colomba," that is, to those who historically traveled with Columba (for example, an Irish missionary named Congan), I found no single contemporary group who call themselves "Companions of Columba." However, even though I did not find the exact phrase "Companions of Columba" (noting the plural "companions") I did find that members of an Oregonian Episcopal group of Christians call themselves "Culdees of the Columba Center" and sometimes identify themselves individually as a "Companion of Columba." That's a pretty close moniker to what we have come up with so far, and close enough that I wonder if we should make a change so that no one who googles "companion(s) of Columba" will be be confused as to who we are in contrast to our Episcopal friends out west. So I'm suggesting that we slightly alter our moniker from "Companions of Columba" to "Columba's Companions." That little difference, I think, will give us enough name distinction that we should avoid the possibility of anyone confusing us with some other group. Please let me know what you think.

As I mentioned at the picnic, some of us (including you!) may wish to initiate becoming oblates (or at least getting information about the possibility). As the brochure some of you received indicates, it's a two-stage process. First, an inquiry; second, reception of information. Inasmuch as we've made an inquiry, I think it's safe to say that anyone of us can now write Sister Judy and ask, as the brochure puts it, for the "guidelines and study lessons to begin the journey deeper into God by a study of the Rule of Benedict and the Scripture."

I have phoned Sister Judy to find out, as one of you requested, what expenses are involved with the information phase. Sister Judy says that there are no expenses other than the personal purchases of whatever books listed in the bibliographies that you or we as a group may wish to purchase. Some of us may already copies of some such books that we can share. Sister Judy also indicated that all anyone needs to do is email her at mtabor150@hotmail.com , or write her at Mt. Tabor Benedictines, 150 Mt. Tabor Road, Martin, KY 41649, and ask for the guidelines and student lessons. She'll send what you need to you right away. I'm going to email/write Sister Judy this afternoon and ask that she send me what someone interested in the oblate program receives. Then I'll get to work on the reading, reflecting, and whatever else required. If you too want to begin your information stage, please email or write Sister Judy.

In the meantime, thanks again for the wonderful picnic, for your prayers, for your calendar markings, and for your desire to deepen your lives in Christ.

Andy

PS: The Church remembers the wonderful and wonder-making ministry of St. Columba on June 9. You may wish to visit the following resources to get acquainted with his missionary work and life:

• Columba, Abbot of Iona and Missionary, 9 June 597
• Icon of St. Columba of Iona
• Columba of Iona
  

I'll provide some more links for additional information about St. Columba, Celtic Spirituality, and related resources on our blog's Online Resources soon.

Yesterday June and I had the privilege of visiting Sister Judy Yunker at the Dwelling Place Monastery in Martin, Kentucky. What a wonderful visit! Sister Judy is excited about our little community and has offered to come in late September to visit us so that we might become more acquainted with the monastery's oblate program. On Tuesday evening at our picnic, I'll share some of what I learned with you. The vision at Dwelling Place Monastery is that it will soon be a fully ecumenical (in the fullest robust sense of that word!) Benedictine monastery sometime this summer. That's going to be a truly remarkable development. The Holy Spirit keeps whispering to me that you all will find what's going quite a blessing for the Church, full of possibilities!

And, o yes! While I told Sister Judy that we don't have a name (some sort of a "moniker" other than the phrase prayer group), and she has given us some insightful suggestions that I'd also like to share with you.

One more note: Carol Poston wrote to ask about our meeting time for the picnic. Let's get together about 6:00 p.m. and say grace at 6:15. Just bring something for table-sharing and a lawn chair or two! Hope to see lots of you!

Hi, everyone!

Now that June and I have returned to our Richmond home after a short stay in Georgia, we'd like to invite everyone and his or her family (bring the kids!) and/or friends (this would be a wonderful opportunity to introduce someone to daily prayer) to a backyard potluck picnic and Evening Prayer on Tuesday, May 29, at our home.

Here's how to drive out to our home:

1. Go to Exit 87 (the intersection of I-75 and the EKU By-Pass)

2. Go west on Barnes Mill for 2.3 miles to Crutcher Pike.

Crutcher Pike is the first crossroad past The Corner Store.

3. Turn right onto Crutcher Pike.

4. Go .5 miles to Mule Shed Lane.

5. Turn left onto Mule Shed Lane.

6. Go .8 miles to Marengo Drive.

7. Turn left onto Marengo Drive.

8. Go .3 miles to 281 Marengo Drive, the brick house on the crest of the hill after you enter the left-turning curve of Marengo Drive.

And inasmuch as I hope that my recently ordered DVD of Into Great Silence will get here before the 29th, I'd surely like to share a bit (or all) of it with any of you who can stay a while after Evening Prayer.


We'd surely love to have all of you come! So be sure to mark your calendar (cancel another "obligation" if you have one), fix up something for the table, and drive into the country a little bit for a evening in the love of Christ.

O, yes! I nearly forgot! Please bring along some lawn chairs, just to make sure that everyone is comfy!

Feast of the Ascension of our Lord


On May 17, we celebrate the Ascension of Jesus Christ into heaven. (Actually I was able to celebrate it today at the Church of the Good Shepherd, Episcopal, in Covington, GA, because that fine parish celebrates the Eucharist every Wednesday at 11:00 a.m., and when weekday feast days occur, Father Tim simply "transposes" the feast to Wednesay, thus assuring a fair-sized community of regular-attenders for a good many week-day celebrations). The readings for this day are as follows:

Acts 1:1-11; Psalm 47 or Psalm 93; Ephesians 1:15-23; Luke 24:44-53

The fortieth day after Easter Sunday, commemorates the Ascension of Christ into heaven, according to Mark:16:19, Luke:23:51, and Acts:I:2. In the Eastern Church this feast was known as analepsis (the taking up) and as the episozomene (the salvation). The terms used in the West, ascensio and ascensa, signify that Christ was raised up by His own powers. Mount Olivet, near Bethany, is designated as the place where Christ left the earth. The feast falls on Thursday, and it is one of the most solemn in the calendar, ranking with the feasts of the Passion, Easter and Pentecost.

Although no documentation of it exists prior to the beginning of the fifth century, St. Augustine says that it originated with the Apostles, and that it was observed by the Church long before his time. The Ascension is frequently mentioned in the writings of St. John Chrysostom, St. Gregory of Nyssa, and in the Constitution of the Apostles. Perhaps, prior to the fifth century it was commemorated in conjunction with the feasts of Easter or Pentecost.

Connected with this feast were the customs of: the blessing of beans and grapes (after the Commemoration of the Dead in the Canon of the Mass), the blessing of first fruits, (afterwards done on Rogation Days), the blessing of a candle, the wearing of mitres by deacon and subdeacon, the extinguishment of the paschal candle, and processions with torches and banners outside the churches to commemorate the entry of Christ into heaven. In some churches, the Ascension was depicted by elevating the figure of Christ above the altar, through an opening in the roof. In others, the figure of Christ was made to ascend and that of the devil was made to descend.

The day celebrates the completion of the Lord's work for our salvation, the pledge of our glorification with Christ, and His entry into heaven with our human nature glorified.

I especially like this Orthodox icon which shows Christ, with angels, being escorted back to His heavenly home. His Mother Mary stands with angels and the faithful disciples. In the Orthodox Church, this icon is usually displayed for veneration, in the center on the church, on the feast of Ascension.


An Orthodox website helps us understand what is being presented:


The icon is divided into two parts, top and bottom, heaven and earth. The top is in order, the bottom, except for the Theotokos, is in confusion. The figures are set against the hilly landscape of the Mount of Olives, scattered with olive trees. It is painted with bright colors as a joyous icon.

Although the icon depicts the event described by Saint Luke, it is not meant to be a historical picture, but a representation of the Church.

Christ is shown inside the blessing all with his right hand and holding a scroll in his left. This is to show love and knowledge. This sphere is being carried up in glory by angles.

Even though we see Christ departing, the Orthodox Church sees the second and glorious coming in the same icon. Jesus said he would return exactly as he ascended. The icon does not show direction. His love and teachings are still with the church.


The focus of the lower part of the icon is the Theotokos [Mary, the "Bearer" of God]. She represents the entire Church waiting for Jesus' return.

The entire group, the Theotokos and the disciples also represent the Church. In this case the faithful learning Christians. The disciples are waiting for the descent of the Holy Spirit at Pentecost and are shown in confusion.

The disciples shown can not be the historical gathering, but again a image of the Church. The Apostle Paul who was still Saul, a nonbeliever at that time, is standing next to Mary.


Then two angels in white clothes said to the disciples, "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven." Then the disciples returned to Jerusalem (Acts 1:11).


Inasmuch as many remember the Ascension during one or more of the Daily Offices, it's especially appropriate that on Ascension Day, we pause to contemplate the meaning of our Lord's return to the Father as together they prepare us for the descent of the Holy Spirit on the Feast of Pentecost, May 27.

Wednesday, May 9: Gregory of Nazianzus, Bishop of Constantinople, 389

There is a traditional list of eight great Doctors (Teachers, Theologians) of the ancient Church. It lists four Western (Latin) Doctors -- Ambrose of Milan, Augustine of Hippo, Jerome of Strido, and Gregory the Great (Pope Gregory I) -- and four Eastern (Greek) Doctors -- Athanasius of Alexandria, John Chrysostom of Antioch and Constantinople, Basil the Great, and Gregory of Nazianzus (also called Gregory Nazianzen).

Rob Bradshaw provides this very brief biography:

Gregory, a friend of both Basil of Caesarea and Gregory of Nyssa, was the son of a wealthy bishop (also called Gregory). Like Basil he was well-educated and deeply influenced by the teachings of Origen. In this regard Gregory stood halfway between the literalism of Basil and the allegory of Gregory of Nyssa. Again, like his friend Basil, Gregory was an ascetic at heart. After many years of periodic withdrawal into monasteries he was made bishop, a position that he did not take up willingly. Many of Gregory's works have survived, including his Five Theological Orations which have a distinct Trinitarian emphasis.

To find out more about Gregory of Nazianzus, visit one or more of the following:

• St. Gregory of Nazianzus


• Gregory of Nzaianzus


• Oriental Institute: Centre for the Study of Gregory of Nazianzus (C.E.G.N.)

In your Daily Office you may wish to use this prayer and these readings:

Almighty God, who have revealed to your Church your eternal Being of glorious majesty and perfect love as one God in Trinity of Persons: Give us grace that, like your bishop Gregory of Nazianzus, we may continue steadfast in the confession of this faith, and constant in our worship of you, Father, Son and Holy Spirit, who live and reign for ever and ever.

Psalm 19:7-11(12-14) or 37:3-6, 32-33; Wisdom 7:7-14; John 8:25-32