Be Careful For Nothing and Give Thanks In All Things

 

Be Careful For Nothing and Give Thanks In All Things

Today is Canadian Thanksgiving so it is a day to give thanks (sorry if that is stating the obvious).  However, giving thanks is important as it is possible to let your troubles and things that you are naturally not thankful for dominate your thoughts and feelings.

I have noted in the past that Philippians 4: 4-9 is a good scripture passage at these times of thanksgiving.  It begins, “Rejoice in the Lord always; again, I will say, Rejoice.”  Whenever I hear that passage, I cannot help but hear the beautiful aria from Handle’s Messiah play in my head.  I do restrain myself from breaking into an attempt to sing it out loud, at least in public.

One of the beautiful aspects of the Messiah is that the text is taken from the King James Version of the Bible.  In the NRSV the next verse is ‘Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God’.  The words that come to me however, are from the KJV, ‘Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God’.  It does, after all, seem easier to remember song lyrics than prose passages.

For me, ‘Be careful for nothing: resonate much differently than “Do not worry about anything.”  Putting aside the beauty and poetry of the phrase '' Be careful for nothing”, the phrase has a deeper and more profound resonance and meaning.  It is interesting that Word prompted ‘be careful for’ and suggested I might use ‘careful   about’, or ‘carful with’, or ‘careful of’.  None of those are appropriate which is not surprizing but then either is ‘do not worry about anything’. 

‘Be careful for nothing’ does not mean that I should not take care or be careless―even though I’m sure Lorna would agree, if asked, that I can be careless about some things at times.  I understand it to mean that I should not let anything interfere with my giving thanks to God in all things.  I do not say that I give thanks to God for all things.  I am not able to go that far but, rather, I try and give thanks to God in all things.  The trial and tribulation and slings and arrows of outrageous fortune that life presents to me are not necessarily sent by God in my theology.  They can be a challenge and sometimes overwhelming, but I give thanks that God is with me on my journey in the good times and the not so good times and even when times are downright bad. 

Therefore, on this (Canadian) Thanksgiving Monday, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.” 

May you be blessed this day and every day on your journey.

 

Be Careful For Nothing and Give Thanks In All Things

Monday was Canadian Thanksgiving so it is a day to give thanks (sorry if that is stating the obvious).  However, giving thanks is important as it is possible to let your troubles and things that you are naturally not thankful for dominate your thoughts and feelings.

I have noted in the past that Philippians 4: 4-9 is a good scripture passage at these times of thanksgiving.  It begins, “Rejoice in the Lord always; again, I will say, Rejoice.”  Whenever I hear that passage, I cannot help but hear the beautiful aria from Handle’s Messiah play in my head.  I do restrain myself from breaking into an attempt to sing it out loud, at least in public.

One of the beautiful aspects of the Messiah is that the text is taken from the King James Version of the Bible.  In the NRSV the next verse is ‘Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God’.  The words that come to me however, are from the KJV, ‘Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God’.  It does, after all, seem easier to remember song lyrics than prose passages.

For me, ‘Be careful for nothing: resonate much differently than “Do not worry about anything.”  Putting aside the beauty and poetry of the phrase '' Be careful for nothing”, the phrase has a deeper and more profound resonance and meaning.  It is interesting that Word prompted ‘be careful for’ and suggested I might use ‘careful   about’, or ‘carful with’, or ‘careful of’.  None of those are appropriate which is not surprizing but then either is ‘do not worry about anything’. 

‘Be careful for nothing’ does not mean that I should not take care or be careless―even though I’m sure Lorna would agree, if asked, that I can be careless about some things at times.  I understand it to mean that I should not let anything interfere with my giving thanks to God in all things.  I do not say that I give thanks to God for all things.  I am not able to go that far but, rather, I try and give thanks to God in all things.  The trial and tribulation and slings and arrows of outrageous fortune that life presents to me are not necessarily sent by God in my theology.  They can be a challenge and sometimes overwhelming, but I give thanks that God is with me on my journey in the good times and the not so good times and even when times are downright bad. 

Therefore, on this (Canadian) Thanksgiving Monday, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.” 

May you be blessed this day and every day on your journey.

Wash Me Throughly

The title of today’s missive is not a grammatical mistake.  It is actually a quote from the KJV of Psalm 51, “Wash me throughly from mine iniquity, and cleanse me from my sin.”  The phrase came to mind when I was reflecting on the situation Lorna and I currently have regarding washing dishes. 

Our dishwasher gave up the ghost about a month ago.  My initial reaction was to get on it right away and buy a replacement.  This was somewhat out of character for me as I often don’t act proactively in getting things done.  However, I was ready and apparently willing to do so in this case.  Lorna had second thoughts about the desirability to take this action, precipitous or not.  This was in part because she was never pleased with the effectiveness of our dishwasher which we had purchased when we had the house built almost fifteen years ago.  It was a name brand (Maytag), but it never seemed to do a really good job.  We put it down to the water not being hot enough, which we had checked out, without success, or to the ineffectiveness of dishwasher soap these days for ecological reasons.  The dishes also became permanently cloudy over the years and all-in-all it was all-in-all dish-satisfying (sorry, I couldn’t resist) situation. I also can’t resist making a comment about seeing through a glass darkly. 

We had discussed the possibility of buying a new better dishwasher but hadn’t come to that dish-cision (the last one, I promise).  In any case, we decided (actually Lorna made the decision and I agreed as I wisely often do for the sake of marital bliss), that we would wash dishes the old-fashioned way for a while.  We have always (for five years) done this at the cottage because we do not have a dishwasher there (again, Lorna’s decision).  In any case it has turned out that it was the right decision (as Lorna’s often are) for a number of reasons.

First, it doesn’t take that long to ‘do’ the dishes for the two of us―about fifteen minutes once a day, usually after the evening meal.  Second, the results are much better and they are “throughly” clean.  Third, Lorna has always enjoyed the act of washing dishes (one of her interesting character traits) and I am quite happy to dry them so that works out well.  And last, and probably most important, we have some interesting discussions during this “quality” time together.  All in all, it is a very congenial and positive experience.  

The only downside that I have been able to come up with to date is that the dirty dishes do sit on the kitchen counter during the day.  However, this is not a big draw back for me as I am generally not bothered by a bit of clutter (as Lorna can attest whenever she passes my office). 

In any case, it raises the question about modern conveniences and what we have gained and what we have lost with their development.  It is a question I can consider “throughly” another time.

Blessings on your journey.

Sometimes Having it Darker Brings Light

The Gospel passage for this coming Sunday has a phrase which is well known by anyone who has a Christian background as well as many who don’t; ‘Physician heal thyself’.  This is the phrase in the King James Version (KJV) of the bible.  Unfortunately, the version of the bible which is used in my corner of Christianity, as well as many others, The New Revised Standard Version (NRSV), has translated it ‘doctor cure yourself’.  Now, I was taught when studying theology that the NRSV is a ‘better’ translation of the original Hebrew and Greek than the KJV and perhaps it is a more accurate rendering of the original languages in English.  However, that does not mean it is ‘better’ in every sense.

To my ear and eye, ‘doctor cure yourself’ just doesn’t have the same resonance as ‘physician heal thyself’ (or even yourself).  Both physician and doctor have essentially the same meaning in the context of the passage.  We can argue about the difference between cure and heal but the overall effect of the KJV is one that resonates with people and is very clear in its meaning.

Another example which comes to mind is the beautiful phrase, ‘through a glass darkly’.  The whole phrase in context is, "For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known." (I Corinthians 13:12).  Regrettably, it is translated in the NRSV, “For now we see in a mirror, dimly.”  Again, it is, I am sure, a more accurate translation but it loses so of the beauty and impact, the poetry of the passage.  Indeed, seeing through a glass darkly ironically shines a light on the phrase. 

My complaint is not that language changes and is made perhaps easier in some ways to comprehend.  Rather, my complaint is that it is in danger of being left without life and is no longer life giving.  An example of a modern retelling of the Lord’s Prayer is an example of how modern language can keep the impact and perhaps even enhance the effect of what is being said.  This is the new version of the Lord’s Prayer which from the Anglican Church of New Zealand prayer Book:

Eternal Spirit,
Earth-maker, Pain-bearer, Life-giver,
Source of all that is and that shall be,
Father and Mother of us all,
Loving God, in whom is heaven:

The hallowing of your name echo through the universe!
The way of your justice be followed by the peoples of the world!
Your heavenly will be done by all created beings!
Your commonwealth of peace and freedom
sustain our hope and come on earth.

With the bread we need for today, feed us.
In the hurts we absorb from one another, forgive us.
In times of temptation and testing, strengthen us.
From trials too great to endure, spare us.
From the grip of all that is evil, free us.

For you reign in the glory of the power that is love,
now and for ever. Amen.

There is poetry and consequently impact in this language.  Admittedly this can lead to some confusion until the new language becomes more familiar.  While I was studying theology, our class attended a conference.  One of my classmates was helping to lead worship during the conference and was supposed to lead the assembly in the Lord’s Prayer.  The New Zealand version was printed in the service bulletin and she led the assembly in that prayer but did not realize it was the Lord’s Prayer and so, being dutiful, she led us in the more traditional version in our prayer book.  I am sure she did not make that misstep again and the new version became indelibly etched in her memory, as it has been in mine as a result of that occasion and other tomes when it has been sued in worship quite effectively.

I will close with a quote from Richard Rohr, “Metaphors give us access to the transformative power of God (Bruggeman).  Metaphor/poetry opens us to more possibilities of God and God’s action”.  This is needed now more than ever.

Blessings on your journey.

A Creed? What is the Athanasian Creed Anyway?

In last week’s News and Views, I mentioned the Athanasian Creed, which, along with the Apostles’ and Nicene Creeds, is one of the Creeds of the Christian Church.  I noted that it was my favourite Creed. A couple of people queried me about it as they were not familiar with it.  This is not surprizing as it has been more honoured in the neglect that the observance in the modern church―at least in the Anglican Church in this part of the world.

As I result, I was inspired to write something about it this week.  The Book of Alternative Services, which is the prayer book used almost exclusively in the Anglican Church today (we still officially recognize the Book of Common Prayer but it is dying of neglect but that too is another story), has only the Nicene Creed and the Apostles’ Creed in the worship liturgy.  The Book of Common Prayer, which is the traditional prayer book, includes the Athanasian Creed as an alternative.  I don’t know to what extent it was used in the past, not being raised an Anglican.  However, it is in the back of the prayer books and probably was not used to any great extent. 

With that background, let’s explore the Athanasian Creed a little.  Given its length, I have reproduced it at the end of this missive for reference.  I found this version of the website of the Anglican Church of Canada which notes, “It is included in the Book of Common Prayer, but is used very rarely in current Anglican Church of Canada liturgies”.

 I have been favourably disposed to this for a couple of reasons which are perhaps theoretical and theological rather than practical.  Indeed, I have never experienced the Creed in worship.  First, article 35 states,” One, however, not by conversion of Godhead into flesh, / but by taking of Manhood into God.”    This for me, is an affirmation and a redemption of matter and of the human body which overcomes the split between the divine and matter which developed out of Augustinian theology.  I am not equipped to get into the fine points of this but the church has had what can only be described as a less than positive view of human sexuality and the body in general focusing on its sinfulness.  It also has had a less than positive view of women which I believe, was due, in part, to the negative attitude to matter as fallen and sinful.  There were and are cultural influences as well cannot be denied.  The Athanasian Creed holds that the incarnation redeemed humanity in all its material form and being.

The second reason for my positive view of the Athanasian Creed (which was probably not written by St. Athanasius) was articulated by Madeleine L’Engle in her introduction to The Mind of the Maker by Dorothy Sayers.  This book is a wonderful exploration of creativity and the Creator.  L’Engle writes that the work of Sayer notes the incomprehensible nature of the three in One and One in Three of the Trinity.  However, she states that, “The Athanasian Creed is probably the most satisfactory of the creed, with its open admission that trying to define the undefinable is like writing on water, and no more translatable than the words Jesus wrote in the dust” (xxii). 

If you look at the Creed you will see that it goes back and forth and up and down in its affirmation that the Three are one and the One is Three and just what it is so get over your need to define this in a logical way.

For me this is an absolutely critical point in trying to explore God.  I spoke in my sermon yesterday about the necessity of using poetry and image to speak of God rather than trying to use logical, scientific, fact driven language to define the undefinable.  “In my Father’s house are many mansions.” Of the King James Version is so much more evocative than the pedestrian “In my Father’s house there are many dwelling places” of the New Revised Standard Version. 

I have attached a copy of yesterday’s sermon if you would like to explore my thinking on this.  Blessings. 

Athanasian Creed WHOSOEVER would be saved / needeth before all things to hold fast the Catholic Faith. 2 Which Faith except a man keep whole and undefiled, / without doubt he will perish eternally. 3 Now the Catholic Faith is this, / that we worship one God in Trinity, and the Trinity in Unity; 4 Neither confusing the Persons, / nor dividing the Substance. 5 For there is one Person of the Father, another of the Son, / another of the Holy Ghost; 6 But the Godhead of the Father, and of the Son, and of the Holy Ghost is all one, / the glory equal, the majesty co-eternal. 7 Such as the Father is, such is the Son, / and such is the Holy Ghost; 8 The Father uncreated, the Son uncreated, the Holy Ghost uncreated; 9 The Father infinite, the Son infinite, the Holy Ghost infinite; 10 The Father eternal, the Son eternal, the Holy Ghost eternal; 11 And yet there are not three eternals, but one eternal; 12 As also there are not three uncreated, nor three infinites, / but one infinite, and one uncreated. 13 So likewise the Father is almighty, the Son almighty, / the Holy Ghost almighty; 14 And yet there are not three almighties, but one almighty. 15 So the Father is God, the Son God, the Holy Ghost God; 16 And yet there are not three Gods, / but one God. 17 So the Father is Lord, the Son Lord, / the Holy Ghost Lord; 18 And yet there are not three Lords, / but one Lord. 19 For like as we are compelled by the Christian verity / to confess each Person by himself to be both God and Lord; 20 So are we forbidden by the Catholic Religion / to speak of three Gods or three Lords. 21 The Father is made of none, / nor created, nor begotten. 22 The Son is of the Father alone; / not made, nor created, but begotten. 23 The Holy Ghost is of the Father and the Son; / not made, nor created, nor begotten, but proceeding. 24 There is therefore one Father, not three Fathers; one Son, not three Sons; / one Holy Ghost, not three Holy Ghosts. 25 And in this Trinity there is no before or after, / no greater or less; 26 But all three Persons are co-eternal together, / and co-equal. 27 So that in all ways, as is aforesaid, / both the Trinity is to be worshipped in Unity, and the Unity in Trinity. 28 He therefore that would be saved, / let him thus think of the Trinity. 29 FURTHERMORE, it is necessary to eternal salvation, / that he also believe faithfully the Incarnation of our Lord Jesus Christ. 30 Now the right Faith is that we believe and confess / that our Lord Jesus Christ, the Son of God, is both God and Man. 31 He is God, of the Substance of the Father, begotten before the worlds; / and he is Man, of the Substance of his Mother, born in the world; 32 Perfect God; / perfect Man, of reasoning soul and human flesh subsisting; 33 Equal to the Father as touching his Godhead;/ less than the Father as touching his Manhood. 34 Who although he be God and Man, / yet he is not two, but is one Christ; 35 One, however, not by conversion of Godhead into flesh, / but by taking of Manhood into God; 36 One altogether; / not by confusion of Substance, but by unity of Person. 37 For as reasoning soul and flesh is one man, so God and Man is one Christ; 38 Who suffered for our salvation, / descended into hell, rose again from the dead; 39 Ascended into heaven, sat down at the right hand of the Father, / from whence he shall come to judge the quick and the dead. 40 At whose coming all men must rise again with their bodies, / and shall give account for their own deeds. 41 And they that have done good will go into life eternal; / they that have done evil into eternal fire. 42 THIS is the Catholic Faith, / which except a man do faithfully and stedfastly believe, he cannot be saved.