Counter-Reformation

We think, and rightly so, that we have a lot to teach our young people. But just as often, as our wonderful St. John’s youth leaders will tell you, the wisdom flows the other way around.

The photo shows eight-year-old Sierra Schwarz at a recent meeting of the St. John’s Parish Council, on which her mother, Bishop’s Committee member Erin Schwarz, serves. Sierra just happened to be reading a biography of Elizabeth the Great, founder of the Anglican Church and royal protector of the Book of Common Prayer, which unites Episcopalians to this day.

In a just few years, Sierra will be eligible for youth group – whose middle and high schoolers recently gave me a lesson of their own in Anglican theology.

For a couple of years, I’ve experimented with a deconstructed Holy Eucharist service that puts enormous emphasis on congregational participation. I first used it when Thom’s, Orange County’s so-called emergent community, worshiped at St. John’s. For the 2013-14 year, I adapted it for our monthly Youth Eucharist services.

If you listen carefully to the Eucharistic prayer on Wednesday, Saturday, or Sunday, you’ll hear the whole history of human experience. The wording varies from rite to rite, but the story’s always the same. God’s creation began in unity and love and fell into disunity and sin, to be called back to oneness in Christ.

During my deconstructed service – you might have called it a messy mass -- I closed Elizabeth’s prayer book and invited worshipers to retell the creation story in their own words. They took turns elevating the bread and wine, and we said the prayer of consecration together. By your Holy Spirit, make this bread and wine into your body and blood. (Don’t worry. I had a bishop’s permission!)

I thought that by stepping back from the familiar liturgy and celebrant’s role, I was giving people a renewed sense of ownership and individual involvement in a powerful sacrament that Jesus Christ gave not to the church but to the whole people of God. Hoping to attract a younger generation of skeptical seekers, many churches are experimenting with this kind of liturgical democratization, giving congregations a larger voice in worship, deemphasizing the ordained orders, and setting aside the old prayers and music.

But as it turns out, my experiment wasn’t that popular with the new generation at St. John’s. During their postmortem meeting at the beginning of the summer, our young people said they wanted the old service back.

Don’t get me wrong: Before last year’s experiment, Youth Euch was hardly the drill from Sunday morning. Using music and other means, I did my best each month to vary the first part of the service, the Ministry of the Word, when we hear scripture, share a homily, and pray for our needs and those of others.

But when it comes to the second half, the young people missed the solemnity, piety, and predictability of the prayer book mass, the words we all know and the traditional roles we play. Whatever we’ve experienced in the course of our day, whatever sadness or joy, we come together and bind ourselves to Christ and one another just as we have for 2,000 years. The Lord be with you. And also with you.

Patti Peebles, our chaplain and youth leader, put it best when she gave me the kids’ verdict on my messy mass. “They’re Episcopalians,” she said.

Elizabeth would be proud. And so am I. 

This post first appeared in the Vaya Con Dios, the newsletter of St. John's Episcopal Church.

Divine Polyphony

On Thursday, as the sun set over Jerusalem, we pilgrims gathered on the roof of the Holy Land Hotel for an abbreviated service of evening prayer. "O gracious light," we said, "pure brightness of the everliving Father in heaven...Now as we come to the setting of the sun, and our eyes behold the vesper light, we sing your praises..."

But this was Jerusalem, so we weren't praying alone. No one ever is. When the time came for the Lord's Prayer, our voices were blending with those of muezzin calling Muslims to their sunset prayer (7:55 p.m. in Jerusalem, or about ten minutes after our service had begun). I could distinguish at least two chants, and there may have been three. Our hotel in east Jerusalem had three minarets within sight. So we joined hands and joined our voices to those of the muezzin and chanted the Our Father using one of the settings from the Episcopal hymnal.

You could say the moment was holy polyphonic. We weren't arguing or trying to drown out theological competitors. There's more than enough of that in Jerusalem without our adding to the mayhem. Something similar happens every day during scheduled worship in the Church of the Holy Sepulcher, where we got a behind-the-scenes tour on Friday afternoon from Rev. Fergus Clarke, one of the Franciscan priests who work with five other denominations -- Greek, Armenian and Syriac Orthodox, Coptic, and Ethiopian -- to operate and care for Christianity's holiest place. Fergus reminded us that his is the only church in the world where denominations worship simultaneously in different languages -- for instance Coptics and Roman (or Latin) Catholics at opposite ends of Christ's tomb, within 20 feet of each other.

I've heard it, and it's beautiful. While agreeing by and large on just one thing -- that in the tomb they preserve and adore, our God in Christ destroyed death and saved the world -- these Christians all worship differently, and so have we on our 10-day pilgrimage.

The Rev. Canon Michael Bamberger (shown here with pilgrims Brenna and Steven Hayden) and I took turns celebrating Holy Eucharist -- Mike on Saturday morning in the ruins of a Crusader church at Emmaus Nicopolis, I a few days earlier on a stone altar overlooking the Sea of Galilee. But when it came to our non-Eucharistic services, we mixed it up considerably, taking turns organizing our pilgrim worship.

One evening Fr. Mike borrowed a moving Compline, or close-of-day, liturgy from our Diocese of Los Angeles colleague Canon Randy Kimler. The next night, pilgrim Christian Kassoff, co-leader of an emergent Christian community in Huntington Beach called Thom's, invited pilgrims to reflect about their first few days in Jerusalem. Christian and his son, Damian, took turns anointing them at the end of the service. I did the honors with the holy oil after the Rev. Lisa Rotchford, knee-deep in the Jordan River, presided at a reaffirmation of our baptismal vows (that's pilgrim Ed Alosio with Pastor Lisa).

It was back to the rooftop when we gathered in Nazareth one evening by the light shining from the cupola of the nearby Basilica of the Annunciation. Another Thom's minister -- Christian's wife and Damian's mother, Shannon -- led us in yoga and guided meditation. During one of my turns, I stretched liturgical propriety even further than yoga instructor Shannon stretched our pilgrim hamstrings when I offered some doggerel to be sung to the tune of "Pray For The Peace Of Jerusalem," which our Galilean friend the Rev. Fuad Dagher taught us at St. John's back in 2010. I hoped to illustrate the pilgrim virtues of patience, flexibility, tolerance, and unity:

When we set out for Tel Aviv
Our departure time was a slidin'
We pilgrims has to sit and wait
The runway was reserved for Joe Biden

Cucumbers and yogurt and olives with pits
Like no breakfast we've ever seen
We knew we weren't in Kansas no more
When we saw that the orange juice was green

Muslims and Jews, Christian orthodox
For all kinds, Jerusalem's the place
We walk the ancient streets of this town
Amazed by diversity of faith

In Bethlehem we reached and touched
The rough stone that sheltered the Christ
His love proclaims such unity
That mocks all our conflict and strife.

We pilgrims also shared perhaps 25 scriptural readings connected to the sites we visited and 50 prayers and blessings, almost all in the name of our Lord Jesus Christ. I remember just two exceptions. After we'd heard a talk by a religious Jew and peace activist who elected to stay for our closing prayer, Fr. Mike left out the reference to Christ. Saying grace over our Saturday lunch at a shawarma restaurant on Salah al-Din in east Jerusalem, where we were surrounded by pious Muslims, I prayed in the name of the Creator, not to deny Christ but avoid disappointing him by excluding any of God's beloved non-Christian creatures who may have been listening.

Liturgy Junkies: This Is Your 13-Hour Warning

William and Katherine's hymns.
Hat tip to Jean Spencer

Thurifun

At St. John's, the epitome of what Episcopalians call broad church (a little Protestant, a little Anglo-Catholic, mostly in the Anglican middle of the road), if there's incense, it must be Easter, Pentecost, or Christmas. Our longtime acolyte master, Monte Nelson, was trained for his work at by-the-book parishes back east. When our acolytes carry the cross and candles in stately formation, when the thurifers swing the thurible with cathedral elan, we thank the young ministers and Monte, too. He's shown getting Hannah Schuh, Garrett Williams, and Steven Hayden ready for Easter Sunday.

Taking The Point

While I resist the temptation to snap photos in church, it was Youth and Scout Sunday today, sheer exuberance was in the air, and I happened to have my phone out. Here's an image of our weekly joy, in this case fellow ministers Makenna, Elizabeth, and Ryan preparing to lead the people of God in procession.

Does This Go With This?

At Episcopal churches, along with our liturgically inclined brethren and sistren in the Roman Catholic church and most mainline denominations, we're a little nutty about colors. Purple or dark violet is for the season of Advent. You might think red for Christmas, but it's white, for the Incarnation and in anticipation of Resurrection at Easter.

Red is for poinsettias, and they go around the altar at Christmastime, not Advent. But in our church's sacristy, the busy staging area where the St. John's Altar Guild does its faithful work, the colors and personalities run together -- Advent purple, Christmas red, and even the magi, who don't get here until Epiphany.

From Dead Into Life

When I arrived on Capitol Hill from Dulles early Wednesday evening, my dinner companion, who has a fascinating international portfolio that need not concern us further, slipped me a small shopping bag containing 12 CDs (actually, more than that; most are double albums). They ranged from 1967, when Grateful Dead guitarist Jerry Garcia and bassist Phil Lesh spun and talked about their favorite records on a radio show in San Francisco (it's astonishing the tape of the show exists) to a concert Garcia and mandolinist David Grisman performed at San Francisco's Warfield Theater in February 1991. My friend said the recording of the second set would be one of his ten desert island discs. You know the concept: If you were stranded on a desert island forever, what albums would you take (in case you couldn't take your iPod)?

Garcia's first instrument was the banjo, which my friend said he took up during what he called "the Great Folk Scare" of the early 1960s. For several years he and Grisman tailed Bill Monroe, the father of bluegrass music, and taped his concerts (the way people would later tape Dead shows). The 1991 set in question, which my friend played in the car, begins with "The Thrill is Gone," a 195os blues song popularized by B. B. King and belted out by Garcia in a husky but sonorous voice I'd never heard from him before. It continues with some country standards ("Old Rocking Chair"), a few Dead songs, and Irving Berlin's "Russian Lullaby."

So I have a feast of several weeks' music to listen to, including a Dead concert my buddy and I attended on Sept. 15, 1987 at Madison Square Garden. It includes "China Cat Sunflower">"I Know You Rider" (ask your local Deadhead what ">" means), which also appears on the Dead's commercially-released three-disc "Europe '72." My friend winces when I proclaim that the album captures them at the height of their powers. They played about 2,000 concerts, and he knows far better than I when the high points occurred. Indulgently, he also gave me a complete recording of a London show from May 1972 that comprises part of "Europe '72."

With the Dead dispatched, over a long dinner at a French restaurant about ten minutes' walk from the Capitol, we talked about friends, love, politics, Nixon, and synchronicity. Earlier in the week, I'd listened to a radio interview in which mandolinist Ricky Skaggs talked about performing with Bill Monroe, and here was my friend talking about Garcia's Monroe tapes. On my flight from Long Beach, I'd just read Terry McDermott's New Yorker profile of the enigmatic sociopath Khalid Sheikh Mohammed, who dreamed up the Sept. 11 atrocity and marketed it to Osama bin Laden. In the original plan, he was going to hijack ten planes, use nine as bombs, and land the tenth safely, climb out, wave, and hold a press conference. McDermott writes that KSM also conferred with and helped fund the Jersey City-based architect of the 1993 World Trade Center bombing. When I mentioned all this, my friend said that his and his wife's favorite picture was taken in Jersey City, with the World Trade Center in the background, and that while they'd been friends for years, their affection had deepened in the traumatic aftermath of the attacks, resulting in their marriage.

Once we'd turned to matters of faith, I learned that these little non-coincidence coincidences mean a little more to me than to my friend. When they occur I usually experience a frission of alertness, as if something has locked into place. I find, for instance, that if I think of someone and then call him, it was usually the right thing to do at just that time. That doesn't mean it's magic, since these days calling someone is probably always the right thing to do (instead of e-mailing or Facebooking or, worst of all, doing nothing). And yet I do see them as little evidences of the sovereignty of God. No less spiritual but perhaps somewhat more democratic, my friend is inclined to think that noticing any coherence amid the universe's seeming chaos and prevailing cruelty means that one has learned to observe creation "with the third eye open."

After dinner he dropped me at the Virginia Theological Seminary in Alexandria, where I was due this morning for a meeting of the governing board of the National Association of Episcopal Schools. I'd never been here before and tried to find someone to guide me, but by 11 all the gentle seminarians appeared to have said their prayers and gone to sleep. I soon found my way across a broad, dark lawn to the snug campus guest house.

This afternoon, during a conversation about the challenges facing Episcopal schools and parishes, I remembered something else my friend had said at dinner. Once a daily-mass Roman Catholic, he's taking a break from Rome because of its handling of the sexual abuse scandals. He praised the Episcopal Church for facing up to issues of gender and sexuality that most of Christendom ignores. Since Episcopalians are sometimes more inclined to wring our hands than ring our own bell, I repeated to my colleagues what my friend had said as evidence that our beloved, sometimes beleaguered church may yet end up as the most logical safe haven for the west's substantial cohort of enlightened orthodox. "And the thing about my friend," I added, "is that he's a Republican!"

The seminary playing host to our two-day meeting has been training Episcopal priests, deacons, and laypeople for nearly 200 years. These eminences include my bishop diocesan and our St. John's rector, Jon Bruno, and second-year seminarian Shivaun Wilkinson, a postulant for Holy Orders in the Diocese of San Diego. She's shown here with her classmate Laura, a postulant from Nebraska. Shivaun's parents and sister attend St. John's, so I thought I'd better check up. Plus she and her husband, Chris, are expecting their first child in February, and I wanted to get caught up on all all the news.

We made arrangements to meet at the daily Evening Prayer service in the campus chapel. Those who planned the liturgy combined the beautiful service in The Book Of Common Prayer with folk-style songs led by a four-member combo featuring guitars, bass, and mandolin (could've been Garcia, Lesh, and Grisman about 40 years ago; coincidence? I don't think so). We were 25 worshipers in all. As we sang the verses from Ecclesiastes first set to music by Pete Seeger in his song "Turn Turn Turn" and made famous by the Byrds, my eyes met those of a four-year-old girl who'd come to church with her mother, and I felt that frission again, this time the grace of knowing as a matter of absolute certainty that I'm doing exactly what I'm supposed to be doing, and, this evening, doing it with the brave, talented, faithful young people who will lead our church far into this century. And what a church it is! Before we walked out of the beautiful old chapel into a warm September drizzle, we heard this old, beautiful prayer:

Keep watch, dear Lord, with those who work, or watch, or weep this night, and give your angels charge over those who sleep. Tend the sick, Lord Christ; give rest to the weary, bless the dying, soothe the suffering, pity the afflicted, shield the joyous; and all for your love's sake. Amen.

Blessed Are Those Who Trust

One of the mysteries and comforts of liturgical worship -- doing certain things on certain days just because that's what the schedule (or the prayer book, or the lectionary, or the e-mail) says -- is that believers often find themselves saying, "How did God know that was what I needed to hear today?" For instance, the daily reading from the good folks at Sojourners, today from the prophet Jeremiah [17:7-8]:

Blessed are those who trust in the Lord, whose trust is in the Lord. They shall be like a tree planted by water, sending out its roots by the stream. It shall not fear when heat comes, and its leaves shall stay green; in the year of drought it is not anxious, and it does not cease to bear fruit.

Aunt Edna's Prayer

Having Friday off gives me the opportunity to catch up on some projects on my wish list, including making sure to transcribe (for the sake of future liturgists) Clark Griswold's interfaith prayer for Aunt Edna from "National Lampoon's Vacation" (for which actor Chevy Chase, who owns Griswold like Olivier owned Richard III, no doubt deserves substantial writing credit along with screenwriter John Hughes):

O God:
Ease our suffering in this, our moment of great despair
Yea, admit this good and decent woman into thine arms in the flock in thine heavenly area up there
And Moab, he laidest down in the land of the Canaanites
And yea, though the Hindus speak of Karma, I implore you
Give her a break.
Baruch Ata, Hallelujah!