Lutherans and many other Christian traditions "share the peace" as a regular part of worship. "The peace of Christ be with you always," the pastor/priest says. And the congregation responds, "And also with you," or words to that effect.
It is a sweet ritual, this wishing of peace from one to the other. But it is more than a ritual. It is a blessing in ritual form, a prayer for the other to know God.
The peace of Christ is not just any peace. It is a wish for more than the absence of conflict. It is a wish for far more -- a wish for a peaceful life, a wish for wholeness, a wish for shalom. It is more than the prophet Micah's simple prescription for righteousness: "...to act justly, to love mercy, and to walk humbly with your God" (Micah 6:8), though this is perhaps part of Christ's peace.
The peace of Christ is also the wish that the other know "the peace that passes understanding," the trust in the love of God and a deep gratitude for the salvaton that is His gift through Christ. At its heart, sharing the peace is nothing more nor less than the sharing of a desire for the other to find the joy and peace of faith in God's creating, redeeming, and sustaining love.
Saturday, January 30, 2010
Wednesday, January 20, 2010
The keynote speaker at the January 9 gathering of Orthodox Lutherans of South Carolina was Dr. James R. Crumley, Jr., former presiding bishop of the Lutheran Church in America. His remarks are available here.
Monday, January 4, 2010
Issues in the ELCA
I thought readers might be interested in reading a recent essay by Robert Benne found at http://www.lutherancore.org/papers/benne-beginnings.shtml . Benne's essay describes some chronic, systemic, theological and organizational issues in the ELCA as clearly as anything I've seen. While as a member of the "Loyal Opposition" I have no plans to leave the ELCA or to lead my congregation in that direction, I do commend the essay to you for your reflection.
Within our synod, there is a meeting of the Orthodox Lutherans of South Carolina scheduled for January 9. It may present an opportunity for South Carolina Lutherans to share their disenchantment with the ELCA on the issues that Benne discusses.
Pr. Garry
Parishmonk
Within our synod, there is a meeting of the Orthodox Lutherans of South Carolina scheduled for January 9. It may present an opportunity for South Carolina Lutherans to share their disenchantment with the ELCA on the issues that Benne discusses.
Pr. Garry
Parishmonk
Friday, January 1, 2010
Spirituality #5: Silence
It seems like the television is on at my house almost all the time. My wife has Chronic Fatigue Syndrome, a disorder of unknown origins which carries with it a variety of disabling symptoms: a terrible fatigue, debilitating muscle and joint pain, and severely disordered sleep, to name but a few. During the long hours of night, when she is unable to sleep and I am snoring, she will often have the television going for company. I live in a world of ongoing sound even during my own sleep, so that periods of silence in my life are almost always an experience of grace.
"Be still and know that I am God," the psalmist says (Psalm 46:10). My noisy life underscores the importance of silence as a context for prayer. Added to the busy-ness of a pastor's ministry, the distractions in my life usually overpower my own poor ability to attend to the presence of God. In short, I need silence in order to experience the "Cloud of Unknowing" that seems to be the most refreshing and sustaining sort of prayer for me. Silence is important for prayer, and is a precious and too-rare commodity in my life.
Every generalization has its exceptions, I suppose. For me, one notable exception to the connection between silence and prayer seems to be music of certain type. The "type" is not easy for me to put into words. Gregorian chant helps facilitate my times of prayer, while jazz usually does not. Songs from Taize' facilitate prayer for me, rap does not. Some "praise music" facilitates prayer for me -- the songs with contemplative words and melody -- while other, louder contemporary Christian songs do not.
I'm not sure what the point is to these ramblings. Except perhaps to wonder if most Christians in our noisy world of 2010 might not be starved for silence as well, or at least hungry for deeper communion with God. Listen to your own life. If there's anything in this that resonates with you, you'll undoubtedly know.
"Be still and know that I am God," the psalmist says (Psalm 46:10). My noisy life underscores the importance of silence as a context for prayer. Added to the busy-ness of a pastor's ministry, the distractions in my life usually overpower my own poor ability to attend to the presence of God. In short, I need silence in order to experience the "Cloud of Unknowing" that seems to be the most refreshing and sustaining sort of prayer for me. Silence is important for prayer, and is a precious and too-rare commodity in my life.
Every generalization has its exceptions, I suppose. For me, one notable exception to the connection between silence and prayer seems to be music of certain type. The "type" is not easy for me to put into words. Gregorian chant helps facilitate my times of prayer, while jazz usually does not. Songs from Taize' facilitate prayer for me, rap does not. Some "praise music" facilitates prayer for me -- the songs with contemplative words and melody -- while other, louder contemporary Christian songs do not.
I'm not sure what the point is to these ramblings. Except perhaps to wonder if most Christians in our noisy world of 2010 might not be starved for silence as well, or at least hungry for deeper communion with God. Listen to your own life. If there's anything in this that resonates with you, you'll undoubtedly know.
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