Lenten Journey: Rituals, practices (and flowing water)

This entry is part 2 of 8 in the series Lenten Journeys

CLICK THE COVER to learn more about this book and to read sample chapters.MILLIONS around the world are making the pilgrimage of Lent.
For Lent 2013, ReadTheSpirit has two offerings for you:

1.) DAVID CRUMM’S ‘OUR LENT’

Thousands of readers have enjoyed ReadTheSpirit Editor David Crumm’s day-by-day book of Lenten stories, called Our Lent: Things We Carry. Now, you can enjoy this updated second edition.

2.) JOIN OUR INTIMATE LENTEN JOURNEY

The Rev. Dr. Benjamin Pratt is the author of books on wrestling with temptations (Ian Fleming’s Seven Deadlier Sins and 007’s Moral Compass) and on helping others (Guide for Caregivers).
For Lent, we are publishing Dr. Pratt’s once-a-week series …

Part 1: Introduction and ‘Deep Calls to Deep’

Part 2, Rituals & Practices:
Because Water Always Flows …

By the Rev. Dr. Benjamin Pratt

Water Flowing West and East: The top photo today shows water flowing along a stream in southern California. This bottom photo shows water flowing through the marshes of Tangier Island in Chesapeake Bay.THEY LAUGHED AT ME. I didn’t like that at all—I didn’t think they understood. I had told the other kids at the baseball diamond that I was better as a batter and pitcher because I practiced certain rituals. I always held the bat with trade mark up, out in front of me, and stared at the mark for a moment before I tapped two corners of the plate with the bat. To prove the efficacy of this little ritual, I held a trophy for batting .500 as a switch hitter in Little League.

My rituals for pitching were even more elaborate. To ensure my accuracy with the ball, I would grasp it firmly and walk in one direction around the mound—touching my cap twice as I walked. The other kids laughed and said I was just superstitious, but I knew this was my secret to success in the game.

You may be smiling yourself, but I think we live in a ritual-starved society. As an adult, some of my carefully observed customs keep me focused, grateful, connected, pulled into the moment, hopeful for the future. They add to my capacity to be a presence to my wife, my family and friends, and, especially, to strangers. Rituals give rhythm and familiarity to an otherwise chaotic day. They help me be a better player in life.

What are your rituals?

Here are a few of mine: I cover my heart during our National Anthem. It grounds me. Every morning, I always sing a song of gratitude—regardless of the weather—as I walk down my driveway to retrieve the morning newspaper. I have expanded that ritual and now hum a tune of thanks any time I stroll down our driveway.

I begin each day with some portion of the prayer of St. Francis—expressing my heart-felt yearning that I shall be made an instrument of peace, hope, love or comfort. If I hear an emergency siren, at any point during my day, I pause in silence to ask for compassion and healing for the responder and the one in need.

Sometimes, I add to this diet of rituals and practices that enrich my life. I just picked up a new one, when my wife and I visited Turkey to tour some of the world’s most important sacred sites. I came home with a ritual so simple that many of our companions missed it.

For our last three nights in Turkey, we stayed in a glitzy boutique hotel with a modern gloss that stood in stark contrast to the sites we had traveled so far to see. But, as we departed, something happened in stark contrast to the hotel’s décor. The hour was 3:30 a.m., when most of us were not inclined to pay attention to the young man lugging our suitcases onto a bus bound for the airport—and home.

After packing the bus, the young man took a minute to draw a pitcher of water from a tap in the hotel. As we prepared to depart in many directions, he poured out the water onto our roadway. It splashed on the pavement.

Why had he done this? I learned that it was a common ritual in that part of the world, bidding us auspicious travels wherever we were destined—because water always flows where it needs to go.

Originally published at readthespirit.com, an online magazine covering religion and cultural diversity.

This column has also been posted at the website for the Day1 radio network.

Peacemakers’ Prayer: Angel in the Dump

PROFILES OF PEACEMAKERS around the world are featured in one of our most popular ReadTheSpirit Books: Blessed Are the Peacemakers, by the Rev. Daniel Buttry. This theme is so important that it inspires all of our authors, including the Rev. Benjamin Pratt, the author of our Guide for Caregivers who right now is helping caregivers coast to coast in redrawing their stressed-out calendars. (Here is this week’s Part 2 in his Caregivers Calendar series.) Changing seasons—that may be why Benjamin sent us this additional prayerful meditation—sparked by a spiritual convergence of seasons in this recent warm snap.
If you’re moved by the following, you’re free to share it with others …

Angel in the Dump

By the Rev. Benjamin Pratt

Any home gardener knows that an unseasonable warm snap in January will wreak havoc on perennials and spring bulbs. So, I put “Mulch the Beds” on my To Do list and drove to the dump, the best source of fresh mulch in our area. It’s also, in mid January, a green-and-brown monument to the Christmas just past. I am not Catholic, nor was my grandmother, although she always insisted that she once saw the Virgin Mary appear at the foot of her bed. So, I must have a special spiritual eye for glimpses of …
Well, here is a poem I wrote when I returned home after a remarkable, grace-filled moment in that vast dump site.

Like children,
Snowdrops, daffodils and crocuses
Need protection from
January warmth that betrays
A bitter cold to come.
Day after warm day, the sun seduces their
Green tendrils to grow taller.

A trip to the dump for mulch to blanket
These
naïve thrivers reaps a surprise.
Christmas trees that recently displayed the
Joyous lights celebrating the Nativity
Now are piled like matchsticks awaiting the grinder.
They have no memory of the joy they pretended
Nor the innocence they invoked.

A bright color imbedded in crushed branches lured me to one tree.
Tucked amidst still-fragrant boughs—
Green paper cone scotch-taped for body,
Red rough-cut wings,
White circle for a face—
A handcrafted angel.

And deeper I peered, the crayon words:
Angle Mary protekt us from guns.

A child’s prayer discarded with this tree.
Maybe by mistake?
Snagged in the branches as they went.
Now, an Angel in the Dump,
A plea for all the innocents
Whom we discard from our memories,
From our prayers
So quickly.

I replaced the boughs around her.
Tucked her in.

Echoed the prayer:
Protekt us all from guns.

.

If these ideas resonate in your life, we invite you to share it with others. Simply credit:
By Dr. Benjamin Pratt and …

Originally published at readthespirit.com, an online magazine covering religion and cultural diversity.

This article also has been posted into Dr. Pratt’s column at the website for the Day1 radio network.

Outside the Christmas circle, looking in …

Christmas decorations photographed by Nevit Dilmen, courtesy of Wikimedia Commons.AT CHRISTMAS, we remember that millions of Americans follow faiths other than Christianity. Plus, in a new study, 1 in 5 Americans say they have no particular faith. So, what does this overwhelmingly Christian celebration look like from outside the immediate circle of Christianity? Earlier, we published Rabbi Bob Alper’s delightful Mrs. Steinberg’s Christmas Tree. Our new movie review and small-group discussion story about Les Misérables has both Christian and non-Christian ideas for discussing the movie. TODAY, we welcome writer Bobbie Lewis reflecting on her own Jewish journey through a lifetime of American Christmas culture …

Fa-la-la!
Or, Bah, humbug?

By BOBBIE LEWIS

As a Jew, I’ve had a love-hate relationship with Christmas my entire life.

I don’t think I was even aware of the holiday until I was in first grade. My family had just moved to a new neighborhood in northeast Philadelphia. It was a very Jewish neighborhood, but our house was on the last street of the district for an elementary school in the older, heavily German-American neighborhood of Burholme.

During my seven years at that school I was the only Jewish girl in my class (there were also two Jewish boys). We started every day with a reading from the Bible, and on assembly days, with a hymn. I loved the imagery and cadences of the King James Bible, and am grateful that I had the chance, in the days before the Supreme Court said it was a no-no, to become familiar with important passages from the New Testament.

My class was preparing to present a Nativity pageant during assembly. I was to be one of Mary’s attendants, and I came home and told my mother I needed a costume to be a “birgin.” (She made something appropriate out of a white sheet.) During the pageant, we sang Silent Night, and Away in a Manger, the first Christmas carols I learned.

As I got older, I became unsure about what to do about Christmas carols. I loved the tunes but for many years I would silently mouth the words whenever the lyrics said anything about “Jesus,” or “Christ.” Still later, I decided that singing these beautiful songs was a testimony to the composer, not a statement of belief, and sang along enthusiastically.

My parents lit Hanukkah candles every year, but gifts were never an important part of the holiday for us. My father’s coworkers sent us Christmas cards, and my mother used to tack them onto Dad’s large wooden drawing board in the shape of a Christmas tree. For a few years, she let my brother, sister and me tack stockings next to the card-tree, and we’d receive little chatchkes in the stockings on Christmas Day. But I think we all knew it was a hollow gesture—they weren’t even real Christmas stockings, just old socks, and the gifts were unimpressive—so the custom quickly died.

I admit I envied my friends’ annual haul of Christmas gifts. But I developed my own tradition of going to visit my best friend, Carol, on the day after Christmas to look at her tree and her gifts and to eat her mother’s Christmas cookies—the best I’ve ever enjoyed!

My ambivalent relationship with Christmas continued into adulthood. My first post-college job was with the Jewish Federation of Metro Detroit, where non-Jewish holidays were ignored, so Christmas wasn’t an issue. Then I went to Sinai Hospital of Detroit. Although it was a Jewish-sponsored institution, most of the staff were not Jewish, and many wanted to decorate their work areas for Christmas. It became a huge controversy in the early 1980s. The administration finally decreed that Christmas trees and any religious-inspired decorations were out—evergreens and snowflakes were fine.

In subsequent jobs, I joined in the holiday festivities but I always felt niggling resentment that these supposedly secular organizations were giving so much attention to a Christian religious celebration; calling it a “holiday” dinner didn’t camouflage the real reason for the hoopla.

That changed 11 years ago when I went to work at Lutheran Social Services of Michigan. Because it was a Christian organization, I felt comfortable with the Christmas decorations, the Christmas parties, the “Secret Santa” gifts and enjoyed the holiday very much..

Now that I’m retired, I don’t have staff or colleagues for whom I need to buy Christmas gifts. Almost all of our friends are Jewish, so there’s no one to invite us a Christmas party. I don’t do a lot of shopping or watch a lot of TV, so I’m barely aware of Christmas in the malls or on the airwaves. For the first time in many years, I am doing nothing at all for Christmas.

And I admit, I sort of miss it.

For those of you who celebrate, I wish you the merriest of Christmases.

LIKE TO SEE MORE FROM BOBBIE LEWIS?

Barbara (Bobbie) Lewis is the founder and creative talent behind Write4Results, a consultancy offering writing, editing, public relations and communications counsel.

Darkness to Light: Five Lessons of Hanukkah

Our friends at Jewish Lights publishing house invite us to share a column related to their new book, Revolution of Jewish Spirit: How to Revive Ruakh in Your Spiritual Life, Transform Your Synagogue & Inspire Your Jewish Community.

5 Gifts to Unwrap at Hanukkah

By Rabbi Baruch HaLevi and Ellen Frankel, LCSW

CLICK THE COVER to visit the book’s page at Jewish Lights.HANUKKAH begins on the Hebrew calendar date of 25 Kislev, and lasts for eight days. This year, the holiday is celebrated from December 8–16. The story of Hanukkah chronicles the four-year war that took place between 167–163 BCE as oppressed Jews struggled under the rule of Antiochus IV of the Syrian-Greeks. Jews were forbidden to follow their ritual observances and pagan worship was introduced into their sacred Temple. It is also about a civil war between those Jews who aligned themselves with the Greek-Syrian ways and the Maccabees, a small group of Jews who resisted such assimilation. The holiday culminates in the retaking and rededicating of the Temple in Jerusalem. The long-ago story of Hanukkah offers lessons for people of all faiths wrestling with challenges today.

Here are five ideas that Hanukkah can teach us:

1.) MOVE FROM DARKNESS
TO LIGHT

We have all experienced dark periods in our lives. Sometimes that darkness stems from an individual struggle, like the loss of a job, a loved one, or a sense of purpose in one’s life. At other times, it is a collective darkness, like the kind we all experienced on September 11, 2001, and in its aftermath. When darkness spreads it can lead to despair and hopelessness and it is important to recognize that place before we can transcend it. Sometimes, the situation calls for outward action; other times, what is needed is inward reflection. When the Maccabees revolted against the darkness they faced as a result of the increasingly harsh treatment imposed upon them, they chose outward action. When it came time to rededicate both themselves and their Temple, they called upon inward meditation to take the first step of faith by using the tiny amount of available oil to reignite the sacred light of the Temple and to rekindle their souls. In remembering that lighting, we see that our own light is never diminished when we share our light with others. As the days grow shorter and the air chills, the celebration of Hanukkah shines light into the darkness and teaches us to rededicate ourselves to kindling the flame of hope.

2.) STAND UP AGAINST OPPRESSION

The Festival of Lights is also a story about seeking freedom in times of tyranny. Though small in number against a powerful group, the Maccabees fought to regain their rights and in the end triumphed as they reclaimed the Temple. These were ordinary people with extraordinary courage and commitment to fight for their freedoms. Today, we see people both at home and abroad who are oppressed and marginalized. We are reminded that it is incumbent upon us—ordinary men and women—to fight for justice where we see injustice, and for liberty where we see oppression. It is important that we fight on behalf of our own freedoms as well as those of our fellow human beings. As Rabbi Hillel so famously said, “If I am not for myself, who will be for me? If I am only for myself, what am I? And if not now, when?”

3.) FIND BALANCE

The concept of assimilation figures largely in the story of Hanukkah. How does a community or a group maintain its identity in relation to the culture at large? How much will it resist outside influences and how much will it embrace those influences? When the Maccabees revolted against the Syrian-Greeks, they were also revolting against a Hellenistic culture and philosophy. Yet, as a result of living within the culture at large, Judaism moved from being philosophically illiterate to becoming a systematic and coherent faith. From the Greeks, and later the Romans, they learned the principles of legal interpretation that became the method of interpreting Jewish law in the Talmud. Many of the words central to the Jewish faith are Greek words, such as synagogue, Diaspora and even the word Judaism, itself. Just as it is important to find the balance of retaining one’s culture and tradition—while also being open to the gifts of the larger community—so too must we find this balance in our personal relationships. How do we connect with others without losing ourselves? Hanukkah offers an opportunity to find the balance in retaining our identity while still being connected and involved with people and communities outside of ourselves.

4.) TAKE THE FIRST STEP

Everyday we are faced with daunting tasks: solving the deficit, fighting discrimination, ending wars and seeking a more peaceful world. It can feel overwhelming just thinking about it—let alone figuring out where to begin. As the story of Hanukkah goes, when the Maccabees returned to their Temple after the war, the first thing they needed to do was to relight the eternal flame. But preparing more oil would take eight days. It would be easy to despair after years of fighting and now realizing that they were lacking the resources needed to move forward. Whether historically accurate or not—as the story of the Hanukkah miracle is retold each year: The Maccabees decided it had been too long since the eternal light had been ignited, so they took a first step. They committed themselves to starting the process of rededicating themselves and the Temple, one day at a time. They were amazed that their tiny amount of oil burned for eight days. During Hanukkah today, the shamash, or helper candle, is used to light an additional candle each night culminating in eight burning flames and reminding us that, by simply lighting one candle, we have the opportunity to light many candles. We are reminded of the words of the Talmud: “It is not upon you to finish the work, but you are not free to ignore it.” We each have a role to play in creating a better world by taking a first step, and then the next and the next.

5.) SEE THE MIRACLES

The idea of miracles surrounds the year-end holiday season. When the menorah is lit, an opportunity is provided to tap into the miracle of light shattering the darkness and opening up a world of possibilities. This time of year is about the movement from darkness to light in both the spiritual and material world. Whether it’s a Hanukkah menorah that we kindle, or a Christmas tree light strung by neighbors, or the candles some families burn in celebration of Kwanzaa—we are collectively reigniting the flame of awe for the miracles before us every day when we open our eyes and our hearts. We celebrate the miracle of friends and family, the miracle of having the chance to learn something new everyday, the miracle of our collective curiosity, creativity and compassion that moves us forward in both our individual and our collective stories.

Ellen Frankel and Rabbi Baruch HaLeviAlbert Einstein said, “There are only two ways to live your life. One is as though nothing is a miracle. The other is as though everything is a miracle.”

Too often, the holidays have become commercialized and the season can feel pressured with shopping, rushing and planning. Taking a step back can offer the opportunity to connect with the wisdom of tradition and to rekindle the spirit of today and the hope of tomorrow.

Want to Enjoy their Book? Visit Jewish Lights to learn more about Revolution of Jewish Spirit.

Want more about Hanukkah? Enjoy our column on the eight-day Festival of Lights.

Another festival of lights? Read about the Buddhist practice for Bodhi Day.

Interview with Shane Claiborne on Common Prayer

Click the cover to visit the Amazon page. NOTE: This link takes you to the newest volume, the paperback Pocket Edition at less than 200 pages. If you want the bigger 600-page Common Prayer book, click on the text link to Amazon in our story, at left.Nearly everyone prays, including 9 out of 10 Americans, suveys show. But Shane Claiborne and Jonathan Wilson-Hartgrove realize that traditional common prayer, today, represents a radical departure from the individualistic directions in which Americans have been pulling their prayers. Prosperity preachers, televangelists and other pop gurus latch onto Americans’ taste for individuality and turn prayer toward self-centered desires. Shane, Jonathan and their colleagues realize that the true power of prayer lies in uniting people through the seasons and across communities that circle the globe. They have found that united prayer is a way to transform entire cultures, or to help a single neighborhood survive tragedy. That’s why their 600-page Common Prayer: A Liturgy for Ordinary Radicals includes special prayers for all-too-common experiences, like a tragic occasion when someone is killed in a neighborhood. Throughout the year, their prayers celebrate contemporary and classic saints.

Now, in 2012, they have added the Common Prayer Pocket Edition to make this practice more portable. As they say in the book:

“This little version will open up some new possibilities that may be trickier with a big ole 600-page book, like being able to take it to class or to work or on your bike or on a hike with a few friends.” You may wonder at that word “ole,” but that’s Shane’s Southern drawl coming through in that personal preface. Read our other two stories in this series to understand more about Shane’s work:

Part 1: Why Shane Claiborne & Woody Guthrie want Jesus as President (and why Shane’s multimedia kit from Zondervan is a valuable toolbox).
Part 2:
ReadTheSpirit Editor David Crumm interviews Shane about the Jesus campaign.
Part 3 (here):
David interviews Shane and Jonathan Wilson-Hartgrove about Common Prayer.

HIGHLIGHTS OF OUR INTERVIEW WITH SHANE CLAIBORNE AND
JONATHAN WILSON-HARTGROVE ON COMMON PRAYER

Jonathan Wilson-Hartgrove. Photo courtesy of Jonathan.DAVID: One of the first reactions I get, when I carry a copy of your Common Prayer book with me, is this: “Who do these guys think they are in claiming to have invented common prayer?” The idea of daily hours for prayer goes back to ancient Judaism within our own religious tradition. Christians have encouraged formal hours of prayer for at least 1,500 years. The Anglican Book of Common Prayer is approaching its 500th anniversary. In more recent decades, I’ve reported on Phyllis Tickle’s work in reintroducing ecumenical fixed-hour prayer. So, first, explain how you see your book’s place within that long tradition.

SHANE: Yes, there is a long tradition and a whole community of people around this work we are doing. We knew full well, from the start of preparing our book, that we were building on the work of others. The more recent effort to encourage everyone to pray in common involves so many people. We’ve got Catholics, Celtic Christians and people like Phyllis Tickle. One of the first things we did was to get Phyllis involved in our work. Phyllis agreed and so did Andy Raine of the Northumbria Community, which has been doing Celtic daily prayer. Richard Rohr got involved. Mennonites got involved. We’ve worked with Orthodox Christians. Many people worked with us to free up permissions and copyrights so we could publish the book. We had about 30 people in one of our first meetings on Common Prayer and we had an advisory team on top of that. Jonathan and I feel like we’re directing a symphony more than writing a book. In the book, we list people who helped from so many different traditions. Phyllis’s earlier books on Divine Hours are an incredibly important contribution to this whole movement.

JONATHAN: What Phyllis recognized, and I think it was truly an inspiration, is that the church has had prayer manuals going back centuries. But most of them are extremely complicated to use. To crack open some of those classic guides to prayer you need a degree in liturgy. The Divine Hours—the volumes Phyllis created—were both very accessible and very usable for individuals in their daily devotional life. Her work was a great gift in understanding both the big challenges of what we were trying to do and the logistical issues we faced in dealing with all of these liturgical materials from so many different sources.

PRAYING IN A GLOBAL MOVEMENT FOR TRANSFORMATION

DAVID: Clearly, you see other major figures in this movement as collaborators rather than competitors. You’re trying to pull together all the threads. But, more than that, you’re trying to make Christians aware that prayer isn’t a self-fulfilling practice for us as individuals, right? Prayer is about connecting with people around the world who are praying along with you. Do I have that right?

SHANE: Yeah! Yeah, absolutely. There’s an understanding of common prayer that I think we’re seeing grow, more and more. When I travel, I hear from people who are deeply touched that our common prayer takes time to remember some of the terrible tragedies that have happened around the world. The more I travel, the more I see how important it is to each population to see that their history of the good and the bad is remembered by others. And we’re not just remembering the bad. We’re remembering each other’s heroes, too. We are learning each other’s songs. We are reminding ourselves that we are a global family praying together. We’re all trying to live in the light of the history that shines through the biblical narrative.

DAVID: Let’s pick one example from your prayer books. At one point in the cycle, you remember the imprisonment of Japanese-Americans during World War II. As a journalist, I’ve been to Manzanar and I’ve reported nationally on the legacy of the detention. How did this milestone wind up in your book?

SHANE: The simple answer to your question is: Someone on our advisory team told us that this is a date we dare not forget. We must remember this to truly honor a history of a large population of people. That’s how the whole process unfolded. Look through the prayer books. You’ll see lots of dates. You’ll see names of Native Americans remembered. This was an open-sourcing project among so many people. You know, like Wikipedia? We may add more stuff, someday, when we come out with a Version 2.0 of the big book. We continue to follow the leading of the Spirit and we continue hearing new ideas.

But I’ve got to say this: We’re remembering both the good and the bad in our history together in this world. This isn’t an attempt to make people feel bad every morning and to force them to go stick their fingers in a wall socket. We chose these things we included as a way to point people toward the possibility of transformation even while remembering the great pain we have experienced as humanity.

COMMON PRAYER: THE GIFTS OF CELTIC CHRISTIANS

DAVID: ReadTheSpirit has reported a lot, over the years, about Celtic Christian teachers like John Philip Newell and the importance of their work within Christianity—a contribution that is far larger than their numbers. You tapped into that tradition through Andy Raine and Northumbria.

JONATHAN: These folks were talking about “new monasticism” years before we were around. We didn’t realize how much they had done until we started talking about our own ideas and we realized that they were much further along in this whole process. The Celtic tradition seems to be much better suited than American Christianity for cultures where the church has drastically declined. That’s the case in much of Europe. In talking to Andy, he reminds us that our context is recovering an ancient tradition of evangelism in a world that has largely forgotten this wisdom. Here in the United States, we still have a lot more of the Church around us. We have a lot more vibrant congregational life in our neighborhoods. That’s a big difference between the Celtic revival in other parts of the world and the work we’re doing here, but they have contributed a lot to our work together.

COMMON PRAYER: ABOUT COMMUNITY AS MUCH AS INDIVIDUALS

DAVID: We recently published a fresh interview with Iona’s famous musician and hymn writer John Bell. One of the strong points John made was that he isn’t some lone wolf creating music and dropping it, fully finished, into the world. Everything he does, including the completion of new hymns, is done in community. That’s a radically different idea than our American culture that idolizes the lone wolf, right?

JONATHAN: I would say the same kind of thing John Bell is saying about music when I talk about our process of developing common prayer. One of the reasons we feel great about promoting it is that this is not self-promotion at all. It is the product of many communities working over many years. It grew out of our desire to root our faith in ancient practice, but also to express our needs and our experiences in the realities of today’s world. This has become a resource that draws on the best of our tradition but also speaks to the experience of our communities now.

For example, because we were praying in neighborhoods like those in which we live, we knew that our prayer book had to have a prayer for when someone is killed in your neighborhood. This happens a lot more frequently than we would like, but none of the prayer books we found in our research had anything like that. Yet that’s at the heart of our experience today. We need resources for that kind of all-too-common experience.

DAVID: That may shock some people. Prayer for a murdered neighbor?

SHANE: Hey, a question like that tells me you don’t live in a big city.

DAVID: Actually, I worked for years as the religion writer for Detroit’s morning newspaper and I’ve reported on lots of candle-lit vigils and street corners where heaps of flowers and teddy bears show up after a murder. So, yes, I do understand the value of that special prayer you added.

COMMON PRAYER: THE GIFT OF GOOD LITURGY

JONATHAN: One of the things we learned is that the church has important ways of opening up a space in a community where tragedy strikes. The church can open space for both silence and for words. That’s true when important things happen in the life of a community—both bad things and good things, too. In our book, we try to help people formalize a structure of good words to say in the space that opens up after something big happens. People do circle and pray on street corners afterward and we’re helping people hallow that space and invite everyone to participate by providing thoughtful words. That’s the gift of good liturgy: We draw on the words and the wisdom of the whole church, including the wisdom of people who have lived in generations long before us.

SHANE: The problem is that the Chicken-Soup-for-the-Soul stuff may feel good, you know, but none of that typical stuff helps when somebody in your neighborhood is murdered. Then, where do you turn? Where do you look for words to speak? We’ve heard from people all around the world, telling us that this is their reality. People need a way to connect the sometimes really hard reality in which they wake up each morning with the movement of the Spirit. They need to find words that can reconnect them with each other. That is the gift of good liturgy, yeah. We’re not talking about fluffy stuff. We’re talking about real life for people around the world. Our prayers should be said like the daily breath that gives us life.

COMMON PRAYER: WE ARE NOT LEAVING THE CHURCH

DAVID: As we draw our interview to a close, this is a good point to remind readers of one of the most radical aspects of your ministry, writing and teaching. You’re not calling people to leave existing churches in the dust and go establish new ones. That marks you as quite different from a lot of restless young preachers out there. Your work is focused on revitalizing the church. Have I got that right?

SHANE: Certainly the institutional church is ill. It’s hemorrhaging young people at an astronomical rate. There are financial bankruptcies in many parts of the church. No question about that. But we see the possibility of reimagining and revitalizing the church. For example, in my own neighborhood, it’s considered normal for pastors to be bi-vocational. One of our local pastors is also an electrician. Look at the model of Alcoholics Anonymous, spreading across so many lives without any paid staff as it spreads through communities.

Yes, like you’re saying, in some ways we are very old-fashioned in our commitment to the institutional church. We’re not church planters. We are community planters and, as we work in our communities, we join local churches. Jon joined a historic Missionary Baptist church in his neighborhood. In our neighborhood, some of us attend Mass at local Catholic churches. Others attend Pentecostal churches. There is real value in these local congregations. For me, a lot of it is the value of the sacraments we share. In neighborhoods like ours, the churches provide stability.

Certainly, this common prayer project has taken years of energy, but we see it not as a way to leave our individual churches, but as a movement we hope to see permeate the larger Church. I’m going to Willow Creek again this year and I see that as a way to help connect with a post-denominational mega-church that’s wanting to reconnect with good liturgy. That’s promising! We know the Church wasn’t born 200 years ago. It’s encouraging to see some of the post-denominational churches actually wanting to reconnect with the story and the prayer life of the larger Church.

DAVID: We hear so much from writers and scholars about the problems churches face. It’s great to talk to you two about all the hope you see out there!

SHANE: Hey, somehow Jesus’s reputation has survived all the embarrassing things that Christians have done in his name. Jesus still has a really great reputation and the Spirit is still moving. I’ve got a lot of hope for a generation that takes Jesus seriously, once again.

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Originally published at readthespirit.com, an online magazine covering religion and cultural diversity.

Walt Whitman on the loss of Lincoln, on death and rebirth each spring: ‘When Lilacs Last in the Dooryard Bloomed’

Death and rebirth have always been poignant themes in American culture—especially in the spring and especially in April of 1865 as the Civil War’s end brought hope to President Abraham Lincoln that the nation might heal from the cataclysmic conflict. When Lincoln was assassinated on April 15, 1865, the poet Walt Whitman felt the blow on such a visceral level that he penned some of his most enduring lines.

Wikipedia has a biography of Whitman, but the essential details are these:

Whitman had family and friends in the front lines of the Civl War. He volunteered as an Army nurse and worked with the wounded and amputees. He also was a great admirer of President Lincoln. His harrowing experiences poured into his poetry. Ironically, the Whitman poem that became instantly popular after Lincoln’s assassination was the shorter and more traditional O Captain! My Captain! Editors and the general public weren’t ready for the full force of his longer verse. So, Whitman’s far more eloquent When Lilacs Last in the Dooryard Bloom’d was largely unknown until many years later.

In Justin Kaplan’s National-Book-Award-winning biography, Walt Whitman: A Life, Kaplan describes the emotion associated with this poem for decades after Lincoln’s death. Kaplan describes a public lecture Whitman gave in April 1887 in New York City to mark the 22nd anniversary of the assassination:

Terrible, cleansing and restorative for the nation, the Civil War became the central imaginative event of Whitman’s middle life and Lincoln his personal agent of redemption, a symbolic figure who transcended politics, leadership and victory. Whitman’s lecture was his ritual enactment of the passion of Abraham Lincoln, a Mass offered both to “sane and sacred death” and, as he had also written in his great poem of mourning, “When Lilacs Last in the Dooryard Bloom’d,” to “the sweetest, wisest soul of all my days and lands.”

When Whitman was finished, that night, the emotion was as palpable in the New York theater as if Lincoln had died that day, Kaplan writes.

Here is …

Walt Whitman’s
When Lilacs Last in the Dooryard Bloom’d

 

WHEN lilacs last in the door-yard bloom’d
And the great star early droop’d in the western sky in the night,
I mourn’d—and yet shall mourn with ever-returning spring.
O ever-returning spring! trinity sure to me you bring;
Lilac blooming perennial, and drooping star in the west,
And thought of him I love.

2
O powerful, western, fallen star!
O shades of night! O moody, tearful night!
O great star disappear’d! O the black murk that hides the star!
O cruel hands that hold me powerless! O helpless soul of me!
O harsh surrounding cloud, that will not free my soul!

3
In the door-yard fronting an old farm-house, near the white-wash’d palings,
Stands the lilac bush, tall-growing, with heart-shaped leaves of rich green,
With many a pointed blossom, rising, delicate, with the perfume strong I love,
With every leaf a miracle—and from this bush in the door-yard,
With delicate-color’d blossoms, and heart-shaped leaves of rich green,
A sprig, with its flower, I break.

4
In the swamp, in secluded recesses,
A shy and hidden bird is warbling a song.
Solitary, the thrush,
The hermit, withdrawn to himself, avoiding the settlements,
Sings by himself a song.
Song of the bleeding throat!
Death’s outlet song of life—(for well, dear brother, I know
If thou wast not gifted to sing, thou would’st surely die.)

5
Over the breast of the spring, the land, amid cities,
Amid lanes, and through old woods, (where lately the violets peep’d from the ground, spotting the gray debris;)
Amid the grass in the fields each side of the lanes—passing the endless grass;
Passing the yellow-spear’d wheat, every grain from its shroud in the dark-brown fields uprising;
Passing the apple-tree blows of white and pink in the orchards;
Carrying a corpse to where it shall rest in the grave.
Night and day journeys a coffin.

6
Coffin that passes through lanes and streets,
Through day and night, with the great cloud darkening the land,
With the pomp of the inloop’d flags, with the cities draped in black,
With the show of the States themselves, as of crape-veil’d women, standing,
With processions long and winding, and the flambeaus of the night,
With the countless torches lit—with the silent sea of faces, and the unbared heads,
With the waiting depot, the arriving coffin, and the sombre faces,
With dirges through the night, with the thousand voices rising strong and solemn;
With all the mournful voices of the dirges, pour’d around the coffin,
The dim-lit churches and the shuddering organs—Where amid these you journey,
With the tolling, tolling bells’ perpetual clang;
Here! coffin that slowly passes,
I give you my sprig of lilac.

7
(Nor for you, for one, alone;
Blossoms and branches green to coffins all I bring:
For fresh as the morning—thus would I carol a song for you, O sane and sacred death.
All over bouquets of roses,
O death! I cover you over with roses and early lilies;
But mostly and now the lilac that blooms the first,
Copious, I break, I break the sprigs from the bushes;
With loaded arms I come, pouring for you,
For you, and the coffins all of you, O death.)

8
O western orb, sailing the heaven!
Now I know what you must have meant, as a month since we walk’d,
As we walk’d up and down in the dark blue so mystic,
As we walk’d in silence the transparent shadowy night,
As I saw you had something to tell, as you bent to me night after night,
As you droop’d from the sky low down, as if to my side, (while the other stars all look’d on;)
As we wander’d together the solemn night, (for something, I know not what, kept me from sleep;)
As the night advanced, and I saw on the rim of the west, ere you went, how full you were of woe;
As I stood on the rising ground in the breeze, in the cold transparent night,
As I watch’d where you pass’d and was lost in the netherward black of the night,
As my soul, in its trouble, dissatisfied, sank, as where you, sad orb,
Concluded, dropt in the night, and was gone.

9
Sing on, there in the swamp!
O singer bashful and tender! I hear your notes—I hear your call;
I hear—I come presently—I understand you;
But a moment I linger—for the lustrous star has detain’d me;
The star, my departing comrade, holds and detains me.

10
O how shall I warble myself for the dead one there I loved?
And how shall I deck my song for the large sweet soul that has gone?
And what shall my perfume be, for the grave of him I love?
Sea-winds, blown from east and west,
Blown from the eastern sea, and blown from the western sea, till there on the prairies meeting:
These, and with these, and the breath of my chant,
I perfume the grave of him I love.

11
O what shall I hang on the chamber walls?
And what shall the pictures be that I hang on the walls,
To adorn the burial-house of him I love?
Pictures of growing spring, and farms, and homes,
With the Fourth-month eve at sundown, and the gray smoke lucid and bright,
With floods of the yellow gold of the gorgeous, indolent, sinking sun, burning, expanding the air;
With the fresh sweet herbage under foot, and the pale green leaves of the trees prolific;
In the distance the flowing glaze, the breast of the river, with a wind-dapple here and there;
With ranging hills on the banks, with many a line against the sky, and shadows;
And the city at hand, with dwellings so dense, and stacks of chimneys,
And all the scenes of life, and the workshops, and the workmen homeward returning.

12
Lo! body and soul! this land!
Mighty Manhattan, with spires, and the sparkling and hurrying tides, and the ships;
The varied and ample land—the South and the North in the light—Ohio’s shores, and flashing Missouri,
And ever the far-spreading prairies, cover’d with grass and corn.
Lo! the most excellent sun, so calm and haughty;
The violet and purple morn, with just-felt breezes;
The gentle, soft-born, measureless light;
The miracle, spreading, bathing all—the fulfill’d noon;
The coming eve, delicious—the welcome night, and the stars,
Over my cities shining all, enveloping man and land.

13
Sing on! sing on, you gray-brown bird!
Sing from the swamps, the recesses—pour your chant from the bushes;
Limitless out of the dusk, out of the cedars and pines.
Sing on, dearest brother—warble your reedy song;
Loud human song, with voice of uttermost woe.
O liquid, and free, and tender!
O wild and loose to my soul! O wondrous singer!
You only I hear……yet the star holds me, (but will soon depart;)
Yet the lilac, with mastering odor, holds me.

14
Now while I sat in the day, and look’d forth,
In the close of the day, with its light, and the fields of spring, and the farmer preparing his crops,
In the large unconscious scenery of my land, with its lakes and forests,
In the heavenly aerial beauty, (after the perturb’d winds, and the storms;)
Under the arching heavens of the afternoon swift passing, and the voices of children and women,
The many-moving sea-tides,—and I saw the ships how they sail’d,
And the summer approaching with richness, and the fields all busy with labor,
And the infinite separate houses, how they all went on, each with its meals and minutia of daily usages;
And the streets, how their throbbings throbb’d, and the cities pent—lo! then and there,
Falling upon them all, and among them all, enveloping me with the rest,
Appear’d the cloud, appear’d the long black trail;
And I knew Death, its thought, and the sacred knowledge of death.

15
Then with the knowledge of death as walking one side of me,
And the thought of death close-walking the other side of me,
And I in the middle, as with companions, and as holding the hands of companions,
I fled forth to the hiding receiving night, that talks not,
Down to the shores of the water, the path by the swamp in the dimness,
To the solemn shadowy cedars, and ghostly pines so still.
And the singer so shy to the rest receiv’d me;
The gray-brown bird I know, receiv’d us comrades three;
And he sang what seem’d the carol of death, and a verse for him I love.
From deep secluded recesses,
From the fragrant cedars, and the ghostly pines so still,
Came the carol of the bird.
And the charm of the carol rapt me,
As I held, as if by their hands, my comrades in the night;
And the voice of my spirit tallied the song of the bird.

DEATH CAROL.
16
Come, lovely and soothing Death,
Undulate round the world, serenely arriving, arriving,
In the day, in the night, to all, to each,
Sooner or later, delicate Death.
Prais’d be the fathomless universe,
For life and joy, and for objects and knowledge curious;
And for love, sweet love—But praise! praise! praise!
For the sure-enwinding arms of cool-enfolding Death.
Dark Mother, always gliding near, with soft feet,
Have none chanted for thee a chant of fullest welcome?
Then I chant it for thee—I glorify thee above all;
I bring thee a song that when thou must indeed come, come unfalteringly.
Approach, strong Deliveress!
When it is so—when thou hast taken them, I joyously sing the dead,
Lost in the loving, floating ocean of thee,
Laved in the flood of thy bliss, O Death.
From me to thee glad serenades,
Dances for thee I propose, saluting thee—adornments and feastings for thee;
And the sights of the open landscape, and the high-spread sky, are fitting,
And life and the fields, and the huge and thoughtful night.
The night, in silence, under many a star;
The ocean shore, and the husky whispering wave, whose voice I know;
And the soul turning to thee, O vast and well-veil’d Death,
And the body gratefully nestling close to thee.
Over the tree-tops I float thee a song!
Over the rising and sinking waves—over the myriad fields, and the prairies wide;
Over the dense-pack’d cities all, and the teeming wharves and ways,
I float this carol with joy, with joy to thee, O Death!

17
To the tally of my soul,
Loud and strong kept up the gray-brown bird,
With pure, deliberate notes, spreading, filling the night.
Loud in the pines and cedars dim,
Clear in the freshness moist, and the swamp-perfume;
And I with my comrades there in the night.
While my sight that was bound in my eyes unclosed,
As to long panoramas of visions.

18
I saw askant the armies;
And I saw, as in noiseless dreams, hundreds of battle-flags;
Borne through the smoke of the battles, and pierc’d with missiles, I saw them,
And carried hither and yon through the smoke, and torn and bloody;
And at last but a few shreds left on the staffs, (and all in silence,)
And the staffs all splinter’d and broken.
I saw battle-corpses, myriads of them,
And the white skeletons of young men—I saw them;
I saw the debris and debris of all the dead soldiers of the war;
But I saw they were not as was thought;
They themselves were fully at rest—they suffer’d not;
The living remain’d and suffer’d—the mother suffer’d,
And the wife and the child, and the musing comrade suffer’d,
And the armies that remain’d suffer’d.

19
Passing the visions, passing the night;
Passing, unloosing the hold of my comrades’ hands;
Passing the song of the hermit bird, and the tallying song of my soul,
(Victorious song, death’s outlet song, yet varying, ever-altering song,
As low and wailing, yet clear the notes, rising and falling, flooding the night,
Sadly sinking and fainting, as warning and warning, and yet again bursting with joy, Covering the earth, and filling the spread of the heaven,
As that powerful psalm in the night I heard from recesses,)
Passing, I leave thee, lilac with heart-shaped leaves;
I leave thee there in the door-yard, blooming, returning with spring,
I cease from my song for thee;
From my gaze on thee in the west, fronting the west, communing with thee,
O comrade lustrous, with silver face in the night.

20
Yet each I keep, and all, retrievements out of the night;
The song, the wondrous chant of the gray-brown bird,
And the tallying chant, the echo arous’d in my soul,
With the lustrous and drooping star, with the countenance full of woe,
With the lilac tall, and its blossoms of mastering odor;
With the holders holding my hand, nearing the call of the bird,
Comrades mine, and I in the midst, and their memory ever I keep—for the dead I loved so well;
For the sweetest, wisest soul of all my days and lands…and this for his dear sake; Lilac and star and bird, twined with the chant of my soul,
There in the fragrant pines, and the cedars dusk and dim.

 

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Lenten Voices: Bending with Spring Winds

LENTEN VOICES is an occasional series reflecting on our journey through this season.
TODAY, we introduce blogger Lyda K. Hawes, the creator of See Lyda Run, who describes herself as an every-woman athlete sharing her adventures in running. She loves participating in endurance events and has learned, by ignoring the naysayers, that your age, weight, size, and speed do not have to get in the way of chasing your dreams. She also believes the path to God can be found in many places, including both the running path and being in community with fellow seekers in a more traditional church setting
.

Bending with
Spring Winds

By Lyda K. Hawes

In my early years of observing Lent, I was extremely strict with myself in regards to whatever sacrifice I happened to be making. There were no excuses, no loop holes, no skipping out on Sundays, no forgiveness, NO MERCY!  It was go big or go home, all or nothing, perfection or despair. Although I was always very clear that I never expected anyone else to follow suit or live by my Lenten restrictions, what I have learned over time is being around that version of me is incredibly annoying for everyone else. Others were constantly having to adjust their lives to meet my needs. I found that by marching around and trumpeting my “look at me and my Lenten goodness” others felt compelled to accommodate me. Even if I didn’t ask or want them to, some simply did it because they wanted to be supportive in the way that friends and family often give their support to whatever whack-o thing you’re up to at any given moment. (Forget Lent for a minute, I have quite a track record in taking up whack-o things.)

I like to think I have improved on this front, but I also know it’s an area where I still need work. Last year (where I gave up going out to eat), I thought I was being super clever for a work-related offsite event by offering to bring lunch and happy hour fixins. I learned later that the sandwiches that I brought were not on a colleague’s low carb diet, not to mention he had to make special arrangements with the location for me to bring my food, but he was gracious enough not to stand in my way. And I believe an element of this discipline is not to make a big fuss about what you are doing, so writing blog posts about the whole business probably doesn’t help my cause either.

Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven.
Matthew 6, verse 1

This year I decided to be more conscientious about not taking those around me through my personal journey of Lenten sacrifice. Okay, obviously writing this post invites people to go along the journey with me in some respects; so to clarify, I mean I am working hard not to inflict my offline, “real life,” Lenten choices on others. As far as my online presence goes, people can choose whether or not to read this post, or whether they even agree with my sentiments. Perhaps I really shouldn’t be writing about my experience with Lent—at least not on a blog, but that will have to be a struggle for another season.

What this really means is that I have to make a conscious choice to set aside perfect devotion to my sacrifice. Sometimes I have to live with my own inability to fulfill the commitment I have made. This past Friday we got together with friends we hadn’t seen in some months. Our usual tradition involves getting together for a meal and then watching a movie or catching up on the reality shows they know I like that are on cable, which we don’t have. I was very conflicted about how to handle this situation since I gave up TV for Lent. I initially suggested we get together on Sunday because there is a bit of a loophole with Lent on Sundays, but I actually keep to my discipline on Sundays, so I still would have felt like I was cheating in my heart. (As an aside, I do this because when I think of Jesus out in the wilderness for 40 days being tempted by Satan, I’m guessing he wasn’t taking Sundays off.) I considered telling them I had given up TV and movies for Lent, but it just felt like I would have been making them suffer for my choices which was exactly what I did not want to do. I also considered that perhaps I could have waited to see them until after Easter. In the end we did get together and we did watch TV—and, yes, I “inhaled”—and, yes, I had mixed feelings about that. But one of the things I also learned was the reason why we hadn’t heard from them in so long. They had been experiencing some personal challenges on a couple of different fronts and we were able to listen to them, give them our empathy and show that we cared about what was going on in their life by our presence.

Does that excuse my breaking my commitment not to watch TV?
Honestly, no, and I have to live with my own disappointment about that.
Am I glad we made the choice to go see them and not burden them with my TV-free life?
Absolutely.

The green reed that bends in the wind is stronger than the mighty oak which breaks in a storm.
Confucius 

Care to read other Lenten Voices?

HEATHER JOSE: Why We Need Meals Together This Year
BENJAMIN PRATT
: Charcoal, Cuba and Compassion

BETH MILLER
: How Ash Wednesday Found Us in Kenya

Please help us to reach a wider audience

We welcome your Emails at [email protected]
We’re also reachable on Twitter, Facebook, AmazonHuffington PostYouTube and other social-networking sites. 
You also can Subscribe to our articles via Email or RSS feed.
Plus, there’s a free Monday morning Planner newsletter you may enjoy.

Originally published at readthespirit.com, an online magazine covering religion and cultural diversity.