The Nones

An article in the 12 March issue of Time titled, “The Rise of the Nones,” described the Nones as people who say they have no religious affiliation.  This group, the article says, has more than doubled since 1990 to about 16% of the U.S. population. It is the fastest growing “religious” group in the country. Yet, only 4% of the population characterize themselves as atheist or agnostic. So where do the Nones fit? They describe themselves as spiritual, but not religious, that is, they have no affiliation with organized religion, but “they’re not rejecting God...they are rejecting organized religion as being rigid and dogmatic,” Time quotes Erin Dunigan, a Presbyterian cleric who ministers to a group of Nones.

Diana Butler Bass, a noted author on trends in churches makes the point in her newest book, Christianity After Religion, that this phenomenon is touching nearly every religious tradition.  She includes the megachurches who historically market themselves to people turned off by organized religion. A 2009 Pew Forum survey found that, “40% of the unaffiliated people were fairly religious” in that they reported they believed in God and prayed fairly often. Many of the respondents reported they hoped eventually to find a suitable religious home.

Time goes on to remind us that the organizers of the so-called emergent-church movement are trying to “take religion away from the musty pews and fierce theological fights by creating small worship communities that often meet in members’ homes.” The historian in me can’t help but remember that long before the Church coalesced into an organization, it existed as small groups in peoples’ homes.  When St. Paul writes in his letters to the church in such-and-such a place, it is to a house church in that city, or maybe several house churches, not to the local cathedral--they didn’t exist.

What the Nones tend to do, at least the group covered in the time article, is gather for weekly worship, hear sermons, engage in spiritual dialogue and prayer, deliver food to sick members and work with the poor. In other words, they do something very much like any vitale institutional church, such as St. Mary’s. So what is the difference? I wish I knew for sure.

There is some evidence that those churches that market themselves to the “unchurched” or “disillusioned” or “Nones” emphasize informality, group cohesion, (small groups within the larger group who have a separate identity, like an on-going, more or less self contained Sunday class), contemporary religious music, and what I would call “warm fuzziness,” (because I don’t otherwise know how to characterize the atmosphere or experience).

I’m not being critical. If this is what helps you build your relationship to God and to others and gives you hope for the next day and the future--great! What I am being is curious about two things: (1) what happened besides scandal and infighting in the institutional church to turn these folks off, and (2) what this suggests to St M’s about reaching this group. I have a theory about number 1: incompetence and inattentiveness. By incompetence I mean, the institutional Church’s tendency to turn out people who don’t lead worship well and don’t preach well. How many jokes have you heard about counting ceiling tiles during sermons or compiling grocery lists? And by inattentiveness, I mean the membership’s reserve or reluctance to welcome others who show up on Sunday and to take them under your wing. See an unfamiliar face on Sunday: introduce yourself and invite them into the hospitality time in the parish hall for starters. The other inattentiveness is the institutional Church’s tendency not to teach pastors how to effectively care for parishioners and to develop the parishioner’s ability to care for each other. Again mentioning Paul, he did say we “should bear one another’s burdens.”

So with regard to number 2, there is not marketing plan to attract them, but if a None (or anyone else) visits on Sunday, we have plenty to offer. We just need to remember that making people feel welcome and at home is everyone’s responsibility, not just the clergy.

Peace,

Jerry

Cross Bearing

The Gospel for Sunday included Jesus’ statement, “If any want to become my followers, let them deny themselves and take up their cross and follow me.” What does it mean to “take up the cross?”  Maybe not what you think. Here are some thoughts I shared about this in a recent sermon.

Many have equated cross bearing with enduring life’s tragedies. Perhaps some terrible event has been visited on us and we talk about bearing it as a cross. For some, personal tragedy such as, a wayward child or a chronic painful condition or the death of a spouse is considered their cross. In this vein, Paul’s “thorn in the flesh” might be viewed as a cross to bear. I get it.  I confess to sometimes thinking that way myself.  But is that what Jesus is talking about?  I don’t think so.

The obvious model of taking up the cross is being willing to die for the faith. After all, Jesus died on a cross, so perhaps we are called on to make that same sacrifice. Maybe that’s what he means. When he goes on to talk about losing our lives for his sake and the sake of the Gospel, that surely adds credence to this way of understanding him. Christian history if filled with stories of men and women who have literally died, some even on a cross, as a witness for the faith. Yet, I’m not sure this is what Jesus means, or perhaps more precisely, I’m not sure this is all Jesus means.  Let me explain why.

Let’s start with the concept of “losing life.” He clearly includes laying down our physical lives once and for all. But, our one time sacrifice can’t have the same impact that his one time sacrifice does. On the other hand, we can lose our lives in a figurative sense repeatedly. If we think Jesus is talking about loving others in our cross bearing, then being a servant to those in need over and over is an example of that kind of love. We follow the first part of his statement about denying ourselves when we put our lives on hold in some way to give that time and energy to others. Serving in a soup kitchen is a simple illustration of this. Listening to a friend going through a rough time is another.

I also put going to worship in this category. In our busy world, how easy it is to sleep in on Sunday, to convince ourselves we deserve the rest. Yet, our faithful attendance to worship not only empowers us, it is a witness to those who see us go--the neighbor who is mowing his yard as we pull out of our driveway in our Sunday best, for example. Too, I happen to think as we learn more about our faith in Christian formation and experience the grace of God in our worship, we are strengthened to live more Christ-like lives the rest of the week. If we do so, we will be noticed--our very example of kind, generous, tolerant, graciousness will stand out because those qualities are scarce in the world.

I don’t presume to suggest I know what your cross should be. And it does have to be yours.  Jesus does say, “Let them deny themselves and take up their cross...” Lent is a good time to wonder about what denial is being asked of you and what cross waits. I’m pretty sure the denial of desserts or booze isn’t what Jesus is suggesting, but if denying yourself those things helps you figure out what is actually standing in the way of your following Jesus faithfully, I support you in that. Whatever it is, Jesus, no doubt, is waiting for you to discover it or to devote yourself anew to it.

Peace

Jerry

Modern Parable

In recent weeks, the local paper has reported two stories involving area churches.  In thinking about those stories, I wondered what it would be like if Jesus had used them in a parable.  Perhaps it would be something like this.

“There was a church in a city that decided to bring charges against one of its members, a woman, and convene a church trial. She was accused of sowing dissention in the congregation because she had spoken out against the leadership of the church. She had also persisted in nominating women to the governing board of the church, in spite of the fact that women were not allowed to serve.  If she were found guilty, she would be forced to leave the church.”

“Now in that same city, there was another church. This church had a long history of dissention within the congregation. Ministers had been under fire and felt forced to resign. Members left to join other congregations to flee from the backbiting and anger. The people were filled with pain and sorrow, some feeling unnecessarily righteous. Now a certain minister was called to lead the church and believed that the time had come to heal the wounds of the church. He organized a service in which all those who had left and all those who had been hurt and the ministers of the past could come together. This man began by humbling himself before the former ministers, washing their feet. The people in the pews began to reconcile with each other. People were weeping with relief and regret, but most of all, with joy. The following Sunday when the congregation met to worship it was reported that the Spirit filled the place and the people rejoiced.”

“Now which of these groups seemed to best live out my commandment to ‘love one another as I have loved you?’” Having asked this question, Jesus would fall quiet, waiting for his listeners to answer. Perhaps one brave soul would finally say, “Master, the people who forgave and were reconciled.” And Jesus would probably say, “You have said well.  Now go and reconcile yourselves to those who have something against you and call others to reconciliation in my name.”

Some among those who heard this would have walked away determined to renew their commitment to a life of reconciliation, while others would have said, “This is a hard saying,” and simply have walked away. Something to ponder this Lenten season.

Peace,

Jerry 

Dirty Foreheads

When did the Church begin to impose ashes at the beginning of Lent? Nobody knows with certainty, but we know some history. We can be reasonably certain that the custom was encouraged by Biblical examples from the Old Testament. While the origin of the practice of linking ashes and repentance is unknown, Jeremiah calls for repentance and tells the people to “...gird on sackcloth, roll in the ashes.” [Jeremiah 6:26] Isaiah is critical of the practice of using ashes as a symbol of penitence calling it inadequate to please God, indicating that it was common in his time. Daniel used sackcloth and ashes to symbolize Israel’s repentance in Daniel 9:3.  Jonah reports that upon hearing God’s condemnation of Nineveh, the king “...covered himself with sackcloth and sat in the ashes.” [Jonah 3:6]

The first recorded mention of ashes at the beginning of Lent dates from about 960 AD. Prior to that, ashes had been used to acknowledge penitence and that dates to the 6^th century in Spain. Persons who had committed serious sins and confessed them to a bishop or priest were the focus. They were given a penance that was to be carried out over time and were considered to be entering the Order of the Penitents to serve during that time.  Once their penance was complete, they could be restored by having the bishop give them absolution in the midst of the congregation.

 Our next reference is from the 11^th century when an Abbot mentions that it was customary for all the faithful to take part in a ceremony on the Wednesday before Lent that included the impostion of ashes. Near the end of that century, a pope named Urban II called for the general use of ashes on that day.  Sometime after that, the day came to be call Ash Wednesday. The original practice was for men to have ashes sprinkled on their heads while women had the sign of the cross made on their foreheads.  Eventually everyone had the cross made on their foreheads. In the 12^th century the practice of burning the palms used on Palm Sunday for the ashes was institutionalized.

While much more can be said about the origins and meaning of Ash Wednesday, for today, let’s just acknowledge that the practice has a long history and that it represents a believer’s willingness to confess that God isn’t in control of his/her life. I suspect many of my dear readers can identify with that notion.  I know I can.

With that in mind perhaps this prayer can be helpful. “In this holy time, O God, help us turn our hearts, our minds, our wills, and our actions back to you. Lead us to sincere repentance, not just from the day to day folly in our lives, but from the fundamental shift away from your dominion in our lives. As we acknowledge our sin, remind us also of your abundant grace. Amen.”

Peace

Jerry

A Different Discipline

Last posting I wrote about what may properly be called “Lenten disciplines.” The word “discipline” is not the most popular of words, seeming to connote punishment or deprivation of some kind.  However, that’s a narrow definition. Try this one: “Training expected to produce a specific character or pattern of behavior, especially training that produces moral or mental improvement.” [Free Online Dictionary]  Following that definition, our Lenten “spring cleaning” might take on a very different character.  We might focus on those aspects of our moral or mental lives that need improvement and develop our discipline to encourage that.  Something to think about?

Last posting I suggest several possible Lenten discipline. I’m going to suggest another possible discipline you might introduce into you life to augment them.  This discipline has to do with worship. I’m a long way from Anglo-Catholic in my worship practices, but I am more of a traditionalist than many others I see worshipping.  Here’s a short list of what I mean by that and then I’ll follow that with a rationale.

• I make the sign of the cross during worship at a number of places in the liturgy, especially at the mention of the Trinity, before private prayer, and before and after receiving the Eucharist.
• I bow toward the altar as I walk across the nave and as I enter and leave my pew.
• As crosses pass me in procession, I bow.
• As the Gospel is announced, I take my thumb and make the sign of the cross on my forehead, my lips and over my heart.  As I do this I say sub-vocally, “The Gospel in my mind, on my lips and in my heart.”

There are others, but these are the major “manual acts” I include in worship.  Why? I do them partly because they have a very long history in the worship practices of Christians. But, it’s not just they have a long history. The first three disciplines remind me of God’s greatness and love, and are a way to show respect and give thanks for the gifts of life, especially the gift of God’s son, Jesus. The fourth bullet point reminds me that the message of the Gospel is something to be heard, but also understood and to be acted upon in daily life. 

Engaging in these acts become another way in which I can involve myself in worship rather than just being a spectator.  After all, the word “liturgy” essentially means “the work of the people.” Using all my senses as well as my body in worship engages me more fully in the experience of this Holy Mystery.  I find it helps keep me anchored and focused and results in my leaving worship with a greater sense of awe and renewal.

Must you do any of these things to worship like an Episcopalian?  No, of course not.  But our worship heritage is a rich one. These practices entered our lives centuries ago to enrich our experience of communion with God as we worship. Additionally they offer a link to those saints who have gone before us as we follow the same disciplines they did.  Such an experience can give a whole new meaning to our creedal phrase “communion of the saints.”

Maybe you could consider adding some of these to your worship during the Sundays of Lent and see what happens.

Peace, Jerry  

It's Not Too Early

Lent is fast approaching and it's not too early to think about our Lenten practices. The historical purpose of Lent is to set aside a time for preparing oneself for the drama of Holy Week, culminating in Easter Sunday.  The traditional means of preparation are prayer, confession, repentance (or penance) charity, and self-denial (often in the form of fasting). Given the last of these two, it’s easy to see where the custom of “giving up” something for Lent originated.

Historically, Lenten observances have been obligations on the believer, but in modern times, the concept of obligation or duty has, at least among Protestants who observe Lent, been replaced with a call for a voluntary observation. The sea change began in the European Reformation. One of the lead reformers, Ulrich Zwingli, along with some of his followers, publicly ate sausages (meat was forbidden) to repudiate the observance of Lent. The English Puritan movement viewed Lent as a “romish” practice with no warrant in Scripture and therefore, rejected observing it. This rejection still appears among many evangelical/conservative Churches today.

So here’s a question for us moderns: is there still value in preparing spiritually for Holy Week and Easter?    Some will answer “no,” Lenten piety not being what it once was among Christians. They will take notice of Lent because the colors are purple and the mood is somber, but it will call for nothing special in their weekday living.  Others will answer “yes” and will engage in what has become the “standard” practice of “giving up something” during Lent.  But will this modest denial really aid in preparing for Holy Week and Easter?  I’m not sure.  I know it hasn’t especially aided me.

If this Lent were to be a “holy Lent” as called for in our Ash Wednesday liturgy, what would it be like?  Here are a few thoughts. 

• Our Prayer Book allows for a face to face confession to a member of the clergy, even another lay person. [See page 44f6f] Would adopting this practice this Lent cause us to engage in real self examination and a more profound repentance?  Might that lead to living differently?
• Perhaps our giving up something could be something that has a monetary value and we gave that money to charity.  If we gave up desserts and placed a dollar value on the cost of dessert at home and when we’re out, then maybe giving up sweets, as many do, would have a different meaning. 
• I suspect for many of us, praying is not as consistent a practice as it might be.  Maybe we’re still stuck in the few mumbled words before we drop off to sleep model we learned as children.  Could we benefit from setting aside even five minutes each day when we’re fully awake to reflect on Jesus’ gift and offer up our thanks? Or maybe we could just sit and listen to see what God might be saying to us.
• Some people "take on" something during the season rather than giving up something. Changing you Prayer habits would be an example of that, but other things come to mind as well.  Perhaps serving others in a soup kitchen, volunteering a skill for those who need it, polishing the pews in the nave--a little creative thinking or prayerful reflection could suggest many more.

The manner in which we each observe Lent is a private matter.  But for the sake of our spiritual lives, I do believe some really meaningful observation is very important.  I hope you consider the nature of your observation this year, even if you end up doing what you’ve always done.  

By the way, “Lent” is the Anglo-Saxon word replacing the Latin word “quadragesima” meaning forty days.  Lent meant “spring” or “long,” since the days lengthened during the spring.  Until at least the 4^th century, there was no set length to Lent.  Some observances were only one, two or three hours long while some were forty hours long.  In the close of the 4^th century a translation by Rufinus of a Greek work by the historian Eusebius into Latin was the first mention of forty days, primarily by the way he chose to punctuate a sentence. This seems to have become the standard based on the examples of Moses, Elias and Jesus, all of whom had 40 day periods of something.  In Jesus’ case, 40 days in the wilderness, and by some accounts, 40 hours in the tomb. In Hebrew practice the number 40 was typically used to mean “a long time.”  Finally, did you know that whatever your Lenten discipline is, you are dispensed from following it on Sundays?  Sundays are always days of celebration of the resurrection. However, most keep their vows that day anyway.

May you have a holy Lent

Jerry

Brigit Who?

In my formation class, we’ve been looking at Paul in an effort to better understand him, particularly regarding his supposed views of women.  As a tiny part of this work, I pointed out that in the letters scholars are sure he wrote, women play a significant role in the life of the early Christians.  Many are mentioned by name in his letters and often called “fellow workers in the gospel” or similar titles.  In the closing of Romans, for example, he mentions 26 people by name, eight of whom are women.  Perhaps because this was on my mind, I probably noticed that 1 Feb is the feast day of Brigit of Ireland, a saintly woman born in 453 and who died on 1 Feb 524.  I think she has something to say to us today.

Let's give a context to her and then consider why her life is important to us. Brigit is one of the patron saints of Ireland who was a founder of several monasteries for both men and women and served as abbess or head of several monasteries.  In Ireland at this time, it was not unusual for heads of monasteries to function as bishops.  The historical record indicates that Brigit and her successor abbesses held such an office following a practice which continued until the 20^th century.  This role has been downplayed over the centuries for obvious reasons, but the abbesses held the power even so. 

Her legend includes her ability to multiply things such as butter, bacon, milk and the like and to be able to control the weather. In one of her biographies, she is said to demonstrate her characteristic generosity by giving away all of her mother’s store of butter and then replenishing it through prayer.  Brigit also was credited with a number of other miracles, including healing.

She is said to have had a pagan chieftain as a father and a Christian woman as mother who was a former slave.  From an early age, Brigit showed interest in helping others as well as in education, especially for women. Brigit’s monasteries were centers of religion, but also of learning. One was eventually developed into a cathedral city. She founded a school of art, including metal work and the art of manuscript illumination.

One early biographer of Brigit wrote in a hymn that Christ was made known to others by her actions.  Perhaps that’s our take away from the life of this singular woman: that just as Brigit in her life and work, sought to make Christ known to others, we too have that same task. 

Without getting too preachy, let me suggest that in our modern world, not many seem to seek to do the same thing.  I’d argue that, on a daily basis, most folks give no thought to how their lives and work reflect on Christ. As a consequence, we see fewer and fewer people considering Christianity as having any meaning for today.  Perhaps that look at how Christians act and wonder if following Jesus is really worth the hassle of getting up on Sunday mornings.

It’s of no little importance that in the first several centuries following Jesus’ death and resurrection, Christian were persecuted for their faith.  During this same time, followers of Jesus grew from a handful to an estimated three million by 316 AD.  Was their witness a contributing factor?  Was how they lived and died drawing others to Jesus?  Something to think about.

Peace, Jerry