• Still Prayin’

    In many churches, St Mary’s included, there is at least one, often two short public service of daily prayer. Here in St Mary’s we have morning prayer at 9.30 and a dedicated band of people take turns in leading. There are generally between five and ten people who come – sometimes more and sometimes less.

    For almost a couple of years now we’ve been experimenting with an evening service on Saturdays which is convened online rather than in church. After a break in the summer, that has now started up again.

    When I first participated in a daily tradition of prayer I was working in the University of London in one of the University Chaplaincies. I remember once saying to someone in the college that I needed to get back for Evening Prayer and his response has stuck with me. “Say one for me” he said. He was not someone who would ever dream of coming to the service itself but somehow it mattered to him that prayer was offered in that place.

    Something  of the same thing is going on with the online service. There’s a small band of people who do it – never more than 10 because we don’t have the technology for more than 10. Sometimes we’ve approached that number but more often it is just a few of  us. I find that when I tell people that prayer is offered in a google hangout online they are really interested but far fewer come and join in than care about it. There’s obvious delight in the very idea from some people who don’t ever make it into the hangout. There’s a touch of “say one for me” about the experience, I suspect.

    People are also interested in what it feels like.

    Interestingly the experience that it has most felt like to me is morning prayer at St Mary’s. I guess I am generally comfortable living life online and more so than many. However, it doesn’t really feel any different to me.

    I’m interested in this because I know that clergy find it hard to say the daily office on their own. No, let me be more truthful, I know that I find it hard to say the daily office on my own. When I worked in a smaller church I could never quite drag myself into church to say it publicly and I shared what quite a lot of people say – that it makes them feel lonely. Now sometimes you can get yourself in th mood by reminding yourself that you say it with the saints and angels and with all the company of heaven, including those who are saying the same words in many different situations. There’s a core truth that you never pray alone which I believe. However, that is often easier to belief than to feel.

    Saying the office online is one way that groups of people could chose to build into their spiritual practise. The little group that does it at St Mary’s now has been doing it long enough to be able to offer tips and I’d welcome any questions or enquiries. Best thing to do, of course, is just turn up to one of our services in cyberspace.

    There’s more detail here:

    http://thecathedral.org.uk/online-evening-prayer/

     

4 responses to “To be an Episcopalian is not to be respectable”

  1. Eamonn Avatar

    Superb take on this difficult story from Matthew, and the other stories of Jonathan Daniels and Robin Angus. Thank you.

  2. Philip Almond Avatar

    But Mark records Jesus as saying, ‘Permit first to be satisfied the children;for it is not good to take the bread of the children and to the dogs to throw[it]’. That word ‘first’ tells us that Jesus already knows that there will be a ‘second’, that his ministry will extend beyond the lost sheep of the house of Israel.

    These words of Jesus also suggest that ‘I was not sent except to the lost sheep of [the] house of Israel’ refers to this phase of his ministry.

    Also, if the following incidents were earlier in time than the incident of the healing of the woman’s daughter, your

    ‘In that moment, she seems to know his mission to save the whole world considerably better than he did. And she changes him. He thinks again’.

    is disproved.

    Luke’s account (chapter 4) of the visit to Nazareth, because Jesus’ reference to Naaman and the widow of Sidon suggest that he was aware that his mission, like that of Elijah and Elisha, would extend beyond the covenant people.
    Matthew’s account (chapter 8) of the healing of the centurion’s servant, giving rise to Jesus’ ‘And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth’.
    Jesus’ explanation (Matthew 13) of the parable of the tares of the field: the one sowing the good seed is the Son of man; the field is the world (my emphasis); the good seed are the sons of the kingdom; the tares are the sons of the evil one.

    What are your reasons for being sure that these three events are later in time than the healing of the woman’s daughter?

  3. Martin Reynolds Avatar
    Martin Reynolds

    We do not live for the poor, we do not live with the poor, we do not identify with the poor.
    We wear silk vestment adorn ourselves with elegant titles and eat at the best tables and are welcome in the highest corridors of power.

  4. Sarah Lawton Avatar
    Sarah Lawton

    Kelvin, thank you for your email today pointing back to this sermon. I appreciate your pointing to Jonathan Myrick Daniels, who was a friend of my parents. My mother always felt she had a part in his death, I think, because she was one of the organizers of the seminary group that responded to the Rev. Dr. King’s call for church leaders to go to Selma, and it was she who persuaded Jon to go. One of her last acts on this Earth was to help put his name on our Church’s calendar (first reading, General Convention 1991). But then, we are baptized into Christ and therefore each other, which is I think what you are saying in this sermon. That means we are implicated in the ills of this world but also share in Jon’s martyrdom. We live in the hope of resurrection but the way there is through the utter scandal of the cross. Jon in his latter months of life rejected theologies of complacency and also self-righteousness as he committed himself to a ministry of presence.

    Martin Reynolds, there is no question our particular church tradition has some history with money and power. My own little congregation identifies strongly with the poor, the folks sleeping rough right outside our doors, and the immigrant families of our neighborhood. Our Sunday services can be a little chaotic as a consequence of the varieties of folks in various states of mind who come on a Sunday, but our spiritual life as a congregation is pretty good; it honestly feels like a gift to be there in the communion circle. We’re a longtime LGBT congregation, so I think it’s part of who we are to have economic diversity and also a rejection of traditional social masks. We’re also deeply rooted in prayer, which is how we got through worst of the AIDS years and all the funerals.

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