Collect for March 1, 2009

God of humble, unfailing love: After we sinned against you in the garden, you lovingly sought us out in our shame, and provided clothing for us. Search us out today, Father, and restore us. Provide for us a wedding garment that we may be found spotless at the wedding supper of the Lamb, and in no way be ashamed. Through Jesus Christ our Lord, who is alive and reigns with you and the Holy Spirit, one God, forever and ever. Amen.

Collect for February 22, 2009

God of all the nations of the earth: Remember the multitudes who have been created in your image but have not known the redeeming work of our Savior Jesus Christ; and grant that, by the prayers and labors of your holy church, they may be brought to know and worship you as you have been revealed in your Son; who is alive and reigns with you and the Holy Spirit, one God, forever and ever. Amen.

Teaching Moment: "AMEN"

Occasionally I am going to offer a moment of teaching on worship before or during Sunday’s service. Today is our first teaching moment.

There are two Hebrew words which Christians have carried over into nearly every language without translating them. Do you know what they are? If you do, shout them out.

They are ‘alleluia’ and ‘amen.’ These words were so common and so meaningful to the earliest Christians that they did not translate them. ‘Alleluia,’ of course, means “praise the LORD,” while ‘amen’ means “let it be so” or “so be it.” It is not merely a way of ending a prayer. Rather, it is a word affirming one’s assent and agreement with the words that have just been prayed. It was the practice of the early church, and still is the practice in many churches for the whole congregation to end a prayer with ‘amen,’ after the prayer has been spoken by the leader. Saying ‘amen’ is a way for the congregation to say together, and to God, “We affirm and ask for what was just prayed. We add our prayers to the prayer of the leader.”

And so, it is my earnest desire that we begin saying ‘amen’ together, as a whole congregation. It is not so hard to tell when a prayer has ended, when it is time for everyone to say ‘amen.’ Prayers often end with something like this: “In Jesus’ name” or “through Jesus Christ our Lord” or some prayers have a Trinitarian ending, such as “through Jesus Christ our Lord, who is alive and reigns with you and the Holy Spirit, one God, forever and ever.” After each of these types of endings, it is fully appropriate for the congregation give their agreement by saying, ‘amen.’ However, you may want to wait for a brief moment to make sure that the prayer is really over before you say ‘amen.’

So before the service today, I want us to get in some practice. Get ready to say ‘amen’ after each of these prayer endings. Ready? Here we go.

“In Jesus name,” amen.

“through Christ our Lord,” amen.

“through Jesus Christ our Lord, who is alive and reigns with you and the Holy Spirit, one God, forever and ever.” Amen.

Okay? That’s all the practice we get. From now on, let’s be ready to give a whole-hearted ‘amen’ all together as a congregation in affirmation of the prayers that are prayed in our midst. You will have plenty of opportunities today to become accustomed to this practice.

One more thing: you may either say ‘ah-men’ or ‘ay-men.’ Pronounce it as you like.

Collect for Lord's Day, Feb. 15th

God our Father, before the suffering of your only Son Jesus you revealed his glory upon the holy mountain – grant to us that we, beholding by faith the light of his countenance, may be strengthened to bear our cross, and be changed into his likeness from glory to glory; through Jesus Christ our Lord, who is alive and reigns with you and the Holy Spirit, one God, forever and ever. Amen.

Collect for February 1, at Trinity U.M.C., Hartford City IN

A collect is a short prayer usually said before the scripture readings in the western church liturgy.

"God of all creation, through your beloved Son Jesus Christ you have called all people to yourself. Grant that we may follow the example of Christ and his apostles by opening our arms, offering ourselves, and proclaiming the truth to our neighbors, and by carrying your good news across social borders, so that your salvation may be known among all peoples. All this we ask through Jesus Christ your Son, our Lord, who is alive and reigns with you and the Holy Spirit, one God, forever and ever. Amen."

Hesychasm

Two weeks ago I finished reading The Way of a Pilgrim and The Pilgrim Continues His Way, that contemporary classic of Russian Orthodoxy. It was a short book, delightful to read, very pious in spirit. The author of the book was desiring to know how he might pray continually, without ceasing. After seeking out many instructors, he finally came upon a wise spiritual man who told him to pray the following prayer again and again, not losing heart: ‘Lord Jesus Christ, have mercy on me.’ It was not long before the pilgrim became quite accustomed to and fond of the prayer, for it brought him inner peace of mind and heart, as he trusted Christ’s mercy. Meeting foes and friends along the way, another wise man instructed him that while we may not always be disposed to the best attitude of the mind or heart when we pray, we certainly have good control over how often we pray. And so, it is quite within reach that we might bring ourselves to say it as often as possible. This prayer tradition is called hesychasm, from the Greek word for rest or repose. Saint Augustine said, “God, you have made us for yourself, and our hearts are unquiet until they find their rest in You.” In faith we bring ourselves to the place of God’s grace, and the blessed Paul says in Romans that “faith comes from hearing the message, and the message is heard through the word of Christ” (Rom. 10:17). And so if we bring ourselves to say the prayer, either aloud or in our hearts, we come to the place of hearing, where faith is born. Without doubt the name of Jesus is our salvation, and “everyone who calls on the name of the Lord will be saved” (Rom. 10:13).

Not long after I had finished this book, I began praying that prayer. It quickly brought me to humility and to concern for my neighbor. I trust that Christ had comforted my soul, and so I was able to offer kindness to my neighbors. I found that when I stopped praying, selfishness and indifference would raise their ugly heads, but when I said the prayer they were put to rest, and I cared again about my neighbor. Praying this prayer gave me an acute awareness of my own spiritual poverty, and my great need for God’s grace. For Christ himself, though he was rich, became poor for our sakes, so that we, through his poverty, might become rich (2 Cor. 8:9).

It would be rather arrogant of me to presume that this particular form of prayer is suitable for everyone, and I do not. If you do not find it helpful, then by all means discard it and make haste in discovering some other regular habit that works for you.