A picture speaks ten thousand words. We are all better off thanks to Thomas.
Cup drivers go under lights at Chicagoland
29 minutes ago
Friday, July 03, 2009
St. Thomas of disbelief
A picture speaks ten thousand words. We are all better off thanks to Thomas.
Thursday, June 11, 2009
Reconciliation as the Mission of God
God raises up people of reconciliation from age to age. Gregory of Nazianzus was a man of reconciliation. His relationship with his father pushed him to deeply consider what it meant to be reconciled. His father pushed Gregory to return to his hometown to serve the people in the congregation. Gregory fought between his love of his father and his own personal calling from the Lord. Of all the early church fathers, I relate to Gregory. I find this comforting. I find it wonderful to hear about saints that have come before me, saints that encourage me on the way. Gregory, like me, was married. He was the third son. He was torn between living in solitude and serving the world, and he was deeply devoted to thinking theologically about the incarnation of Jesus Christ.
St. Gregory of Nazianzus
tt=23 Doctor of the Church, born at Arianzus, in Asia Minor, c. 325; died at the same place, 389. He was son -- one of three children -- of Gregory, Bishop of Nazianzus (329-374), in the south-west of Cappadocia, and of Nonna, a daughter of Christian parents. The saint's father was originally a member of the heretical sect of the Hypsistarii, or Hypsistiani, and was converted to Catholicity by the influence of his pious wife. His two sons, who seem to have been born between the dates of their father's priestly ordination and episcopal consecration, were sent to a famous school at Caesarea, capital of Cappadocia, and educated by Carterius, probably the same one who was afterwards tutor of St. John Chrysostom. Here commenced the friendship between Basil and Gregory which intimately affected both their lives, as well as the development of the theology of their age. From Caesarea in Cappadocia Gregory proceeded to Caesarea in Palestine, where he studied rhetoric under Thespesius; and thence to Alexandria, of which Athanasius was then bishop, through at the time in exile. Setting out by sea from Alexandria to Athens, Gregory was all but lost in a great storm, and some of his biographers infer -- though the fact is not certain -- that when in danger of death he and his companions received the rite of baptism. He had certainly not been baptized in infancy, though dedicated to God by his pious mother; but there is some authority for believing that he received the sacrament, not on his voyage to Athens, but on his return to Nazianzus some years later. At Athens Gregory and Basil, who had parted at Caesarea, met again, renewed their youthful friendship, and studied rhetoric together under the famous teachers Himerius and Proaeresius. Among their fellow students was Julian, afterwards known as the Apostate, whose real character Gregory asserts that he had even then discerned and thoroughly distrusted him. The saint's studies at Athens (which Basil left before his friend) extended over some ten years; and when he departed in 356 for his native province, visiting Constantinople on his way home, he was about thirty years of age.
Arrived at Nazianzus, where his parents were now advanced in age, Gregory, who had by this time firmly resolved to devoted his life and talents to God, anxiously considered the plan of his future career. To a young man of his high attainments a distinguished secular career was open, either that of a lawyer or of a professor of rhetoric; but his yearnings were for the monastic or ascetic life, though this did not seem compatible either with the Scripture studies in which he was deeply interested, or with his filial duties at home. As was natural, he consulted his beloved friend Basil in his perplexity as to his future; and he has left us in his own writings an extremely interesting narrative of their intercourse at this time, and of their common resolve (based on somewhat different motives, according to the decided differences in their characters) to quit the world for the service of God alone. Basil retired to Pontus to lead the life of a hermit; but finding that Gregory could not join him there, came and settled first at Tiberina (near Gregory's own home), then at Neocæsarea, in Pontus, where he lived in holy seclusion for some years, and gathered round him a brotherhood of cenobites, among whom his friend Gregory was for a time included. After a sojourn here for two or three years, during which Gregory edited, with Basil some of the exegetical works of Origen, and also helped his friend in the compilation of his famous rules, Gregory returned to Nazianzus, leaving with regret the peaceful hermitage where he and Basil (as he recalled in their subsequent correspondence) had spent such a pleasant time in the labour both of hands and of heads. On his return home Gregory was instrumental in bringing back to orthodoxy his father who, perhaps partly in ignorance, had subscribed the heretical creed of Rimini; and the aged bishop, desiring his son's presence and support, overruled his scrupulous shrinking from the priesthood, and forced him to accept ordination (probably at Christmas, 361). Wounded and grieved at the pressure put upon him, Gregory fled back to his solitude, and to the company of St. Basil; but after some weeks' reflection returned to Nazianzus, where he preached his first sermon on Easter Sunday, and afterward wrote the remarkable apologetic oration, which is really a treatise on the priestly office, the foundation of Chrysostom's "De Sacerdotio", of Gregory the Great's "Cura Pastoris", and of countless subsequent writings on the same subject.
During the next few years Gregory's life at Nazianzus was saddened by the deaths of his brother Caesarius and his sister Gorgonia, at whose funerals he preached two of his most eloquent orations, which are still extant. About this time Basil was made bishop of Caesarea and Metropolitan of Cappadocia, and soon afterwards the Emperor Valens, who was jealous of Basil's influence, divided Cappadocia into two provinces. Basil continued to claim ecclesiastical jurisdiction, as before, over the whole province, but this was disputed by Anthimus, Bishop of Tyana, the chief city of New Cappadocia. To strengthen his position Basil founded a new see at Sasima, resolved to have Gregory as its first bishop, and accordingly had him consecrated, though greatly against his will. Gregory, however, was set against Sasima from the first; he thought himself utterly unsuited to the place, and the place to him; and it was not long before he abandoned his diocese and returned to Nazianzus as coadjutor to his father. This episode in Gregory's life was unhappily the cause of an estrangement between Basil and himself which was never altogether removed; and there is no extant record of any correspondence between them subsequent to Gregory's leaving Sasima. Meanwhile he occupied himself sedulously with his duties as coadjutor to his aged father, who died early in 374, his wife Nonna soon following him to the grave. Gregory, who was now left without family ties, devoted to the poor the large fortune which he had inherited, keeping for himself only a small piece of land at Arianzus. He continued to administer the diocese for about two years, refusing, however, to become the bishop, and continually urging the appointment of a successor to his father. At the end of 375 he withdrew to a monastery at Seleuci, living there in solitude for some three years, and preparing (though he knew it not) for what was to be the crowning work of his life. About the end of this period Basil died. Gregory's own state of health prevented his being present either at the deathbed or funeral; but he wrote a letter of condolence to Basil's brother, Gregory of Nyssa, and composed twelve beautiful memorial poems or epitaphs to his departed friend.
My favorite quote from Gregory goes like this:
"That which was not assumed is not healed; but that which is united to God is saved" (to gar aproslepton, atherapeuton ho de henotai to theu, touto kai sozetai)."
St. Gregory of Nazianzus
tt=23 Doctor of the Church, born at Arianzus, in Asia Minor, c. 325; died at the same place, 389. He was son -- one of three children -- of Gregory, Bishop of Nazianzus (329-374), in the south-west of Cappadocia, and of Nonna, a daughter of Christian parents. The saint's father was originally a member of the heretical sect of the Hypsistarii, or Hypsistiani, and was converted to Catholicity by the influence of his pious wife. His two sons, who seem to have been born between the dates of their father's priestly ordination and episcopal consecration, were sent to a famous school at Caesarea, capital of Cappadocia, and educated by Carterius, probably the same one who was afterwards tutor of St. John Chrysostom. Here commenced the friendship between Basil and Gregory which intimately affected both their lives, as well as the development of the theology of their age. From Caesarea in Cappadocia Gregory proceeded to Caesarea in Palestine, where he studied rhetoric under Thespesius; and thence to Alexandria, of which Athanasius was then bishop, through at the time in exile. Setting out by sea from Alexandria to Athens, Gregory was all but lost in a great storm, and some of his biographers infer -- though the fact is not certain -- that when in danger of death he and his companions received the rite of baptism. He had certainly not been baptized in infancy, though dedicated to God by his pious mother; but there is some authority for believing that he received the sacrament, not on his voyage to Athens, but on his return to Nazianzus some years later. At Athens Gregory and Basil, who had parted at Caesarea, met again, renewed their youthful friendship, and studied rhetoric together under the famous teachers Himerius and Proaeresius. Among their fellow students was Julian, afterwards known as the Apostate, whose real character Gregory asserts that he had even then discerned and thoroughly distrusted him. The saint's studies at Athens (which Basil left before his friend) extended over some ten years; and when he departed in 356 for his native province, visiting Constantinople on his way home, he was about thirty years of age.
Arrived at Nazianzus, where his parents were now advanced in age, Gregory, who had by this time firmly resolved to devoted his life and talents to God, anxiously considered the plan of his future career. To a young man of his high attainments a distinguished secular career was open, either that of a lawyer or of a professor of rhetoric; but his yearnings were for the monastic or ascetic life, though this did not seem compatible either with the Scripture studies in which he was deeply interested, or with his filial duties at home. As was natural, he consulted his beloved friend Basil in his perplexity as to his future; and he has left us in his own writings an extremely interesting narrative of their intercourse at this time, and of their common resolve (based on somewhat different motives, according to the decided differences in their characters) to quit the world for the service of God alone. Basil retired to Pontus to lead the life of a hermit; but finding that Gregory could not join him there, came and settled first at Tiberina (near Gregory's own home), then at Neocæsarea, in Pontus, where he lived in holy seclusion for some years, and gathered round him a brotherhood of cenobites, among whom his friend Gregory was for a time included. After a sojourn here for two or three years, during which Gregory edited, with Basil some of the exegetical works of Origen, and also helped his friend in the compilation of his famous rules, Gregory returned to Nazianzus, leaving with regret the peaceful hermitage where he and Basil (as he recalled in their subsequent correspondence) had spent such a pleasant time in the labour both of hands and of heads. On his return home Gregory was instrumental in bringing back to orthodoxy his father who, perhaps partly in ignorance, had subscribed the heretical creed of Rimini; and the aged bishop, desiring his son's presence and support, overruled his scrupulous shrinking from the priesthood, and forced him to accept ordination (probably at Christmas, 361). Wounded and grieved at the pressure put upon him, Gregory fled back to his solitude, and to the company of St. Basil; but after some weeks' reflection returned to Nazianzus, where he preached his first sermon on Easter Sunday, and afterward wrote the remarkable apologetic oration, which is really a treatise on the priestly office, the foundation of Chrysostom's "De Sacerdotio", of Gregory the Great's "Cura Pastoris", and of countless subsequent writings on the same subject.
During the next few years Gregory's life at Nazianzus was saddened by the deaths of his brother Caesarius and his sister Gorgonia, at whose funerals he preached two of his most eloquent orations, which are still extant. About this time Basil was made bishop of Caesarea and Metropolitan of Cappadocia, and soon afterwards the Emperor Valens, who was jealous of Basil's influence, divided Cappadocia into two provinces. Basil continued to claim ecclesiastical jurisdiction, as before, over the whole province, but this was disputed by Anthimus, Bishop of Tyana, the chief city of New Cappadocia. To strengthen his position Basil founded a new see at Sasima, resolved to have Gregory as its first bishop, and accordingly had him consecrated, though greatly against his will. Gregory, however, was set against Sasima from the first; he thought himself utterly unsuited to the place, and the place to him; and it was not long before he abandoned his diocese and returned to Nazianzus as coadjutor to his father. This episode in Gregory's life was unhappily the cause of an estrangement between Basil and himself which was never altogether removed; and there is no extant record of any correspondence between them subsequent to Gregory's leaving Sasima. Meanwhile he occupied himself sedulously with his duties as coadjutor to his aged father, who died early in 374, his wife Nonna soon following him to the grave. Gregory, who was now left without family ties, devoted to the poor the large fortune which he had inherited, keeping for himself only a small piece of land at Arianzus. He continued to administer the diocese for about two years, refusing, however, to become the bishop, and continually urging the appointment of a successor to his father. At the end of 375 he withdrew to a monastery at Seleuci, living there in solitude for some three years, and preparing (though he knew it not) for what was to be the crowning work of his life. About the end of this period Basil died. Gregory's own state of health prevented his being present either at the deathbed or funeral; but he wrote a letter of condolence to Basil's brother, Gregory of Nyssa, and composed twelve beautiful memorial poems or epitaphs to his departed friend.
My favorite quote from Gregory goes like this:
"That which was not assumed is not healed; but that which is united to God is saved" (to gar aproslepton, atherapeuton ho de henotai to theu, touto kai sozetai)."
Monday, February 23, 2009
Deep Soul Nourishment
Very rarely in life do I have time to sit with a friend, take off my shoes, drink coffee, and, speak from my heart. Ironically, I have been doing this lately, with a buddy, and it has meant the world. Even if I have a good friend--which I do--we have to clear out space to meet together. Even when we meet together, we may never get to that place where we resonate. Even if we get to that place of resonation, we are still different people, each that must go back home, and each, with our different perceptions of our time together.
This is the beauty of friendship with God. There are times, places, and parameters that make it hard for God to have a heart to heart with us. Its hard. You cannot just dial up God and lay it all out there. There is either too little time, there is the next traffic light ahead, or, there are kids at home that we have to go put in a new diaper.
But, when I go to the monastery, something different happens. Time takes over, and God starts to come closer and closer. I can try all I want, but I cannot bring myself into the presence of God. God has to admit me. I know that Jesus admits us to God. And yet, rarely am I honest with God. I am only kidding myself. It often takes time at the monastery for me to really get honest. A year of therapy is nothing compared to thirty minutes in silence with Jesus. And even getting to silence is hard. It did not happen for me until Saturday just before lunch. I met with a spiritual director at 9 and he suggested that I spend some time with the blessed sacrament. Now, truly, I did not know what that meant. And yet, I knew that the sacrament was stores in a small chapel in an inner room in the larger sanctuary of the church. So I went there. Around 11 I entered. At 12:00 I headed to lunch. Inside the room, deep spoke to deep. God took me in his arms and did what only God can do for me. He poured himself into me. He opened my eyes to Him. He took my shoes and filled them with His feet. He reminded me that He is with me always. And he is.
Tuesday, February 10, 2009
Pretty darn good beer
This is the best stuff I have tasted in a while.
Aventinus, the world's oldest top-fermenting wheat doppelbock, was created in 1907 at the Weisse Brauhaus in Munich using "bottle-conditioning" where fresh yeast and malt are added to the bottle to induce secondary fermentation. Pale, crystal and dark malts are employed for this double-fermented wheat beer.
It was Georg Schneider's creative response to bottom-fermenting doppel-bocks such as Salvator, Kulminator and Animator that developed a strong following during these times. Aventinus has received topmost commendations for its perfect balance of two complex layers of flavors - the fruity spiciness brought in by the top-fermenting yeast and the notes of chocolate created by the use of crystal and dark malts. The label bears a picture of Johannes Aventinus, the historian who first described Bavaria and its people.
Saturday, January 31, 2009
Coming back home after Winter Conference
Winter conference was blissful. I enjoyed running into friends, making new connections, and being reminded of my 1st love--Jesus Christ. As I have returned home I feel very peaceful. The tremndous power of the spirit of God is at work. Some very importrant things happened. I talked with Ben Sharpe about ordination. I met a guy named Ben that has formed a prayer service in Boston, Mass. This prayer service may end up being a church plant in the city of Boston. I also had the chance to hear the teaching of Thad Barnum on Collosians and Dan Claire, and Terry, a prayer warrior from Texas. Every time I come back, I feel refreshed, and re-alligned. I am now in such a better place than I was when I went to the conference. I am more relaxed about everything. Everything. I feel like the emphasis from the whole Conference was on community. Actually, that was what I took from it. Isolation is the great plague of modernity. But the power of the spirit of God wants to awaken and bless the person into the community of the beloved Son, King Jesus, God almighty. MOving from isolation, to community, has been the single largest blessing for me in the Christian life. To experience the power of God, and to allow God's power to rest "inside us." This is a grace.
Since I am tired, I am not making much sense. I do not know if I would make sense even if I was not tired. So, here we are, and here I go.
PCM
Thursday, January 22, 2009
None-the 9th hour
St. Cyprian was born around the beginning of the 3rd century in North Africa, perhaps at Carthage, where he received an excellent classical education. After converting to Christianity, he became a bishop (249) and eventually died a martyr at Carthage.
Cyprian sees in the hours of prayer, Terce, Sext and None, which come after a lapse of three hours, an allusion to the Trinity. He adds that these hours already consecrated to prayer under the Old Dispensation have been sanctified in the New Testament by great mysteries—Terce by the descent of the Holy Spirit on the Apostles; Sext by the prayers of St. Peter, the reception of the Gentiles into the Church, or yet again by the crucifixion of Christ; None by the death of Christ.[20] St. Basil merely recalls that it was at the ninth hour that the Apostles Peter and John were wont to go to the Temple to pray.[21] St. John Cassian, who adopts the Cyprian interpretation for Terce and Sext, sees in the Hour of None the descent of Christ into hell.[22] But, as a rule, it is the death of Christ that is commemorated at the Hour of None.
- NONE
Oh God, come to my assistance!
Oh Lord, make hast to help me. Glory be to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end, Amen.
God, Be Merciful to Me
(Psalm 51)
1. God, be merciful to me;
On Thy grace I rest my plea
Plenteous in compassion Thou,
Blot out my transgressions now;
Wash me, make me pure within;
Cleanse, O cleanse me from my sin.
2. My transgressions I confess;
Grief and guilt my soul oppress.
I have sinned against Thy grace,
And provoked Thee to Thy face.
I confess Thy judgement just;
Speechless, I Thy mercy trust.
3. I am evil, born in sin;
Thou desirest truth within.
Thou alone my Savior art,
Teach Thy wisdom to my heart;
Make me pure, Thy grace bestow,
Wash me whiter than the snow.
4. Broken, humbled to the dust
By Thy wrath and judgment just,
Let my contrite heart rejoice,
And in gladness hear Thy voice;
From my sins O hide Thy face,
Blot them out in boundless grace.
5. Gracious God, my heart renew,
Make my spirit right and true.
Cast me not away from Thee,
Let Thy Spirit dwell in me;
Thy salvation's joy impart,
Steadfast make my willing heart.
6. Sinners then shall learn from me,
And return, O God, to Thee
Savior all my guilt remove,
And my tongue shall sing Thy love
Touch my silent lips, O Lord,
And my mouth shall praise accord
Psalm 126
Restore Our Fortunes, O LORD
A Song of(A) Ascents.
1When the LORD(B) restored the fortunes of Zion,we were like those who(C) dream.
2Then our(D) mouth was filled with laughter,
and our tongue with shouts of joy;
then they said among the nations,
(E) "The LORD has done great things for them."
3The LORD has done great things for us;
we are glad.
4Restore our fortunes, O LORD,
like streams in the Negeb!
5(F) Those who sow in tears
shall reap with shouts of joy!
6He who goes out weeping,
bearing the seed for sowing,
shall come home with shouts of joy,
bringing his sheaves with him.
Psalm 127 Praise of God's goodness: A pilgrimage son
1Unless the LORD builds the house,
those who build it labor in vain.
Unless the LORD(B) watches over the city,
the watchman stays awake in vain.
2It is in vain that you rise up early
and go late to rest,
eating the bread of anxious(C) toil;
for he gives to his(D) beloved(E) sleep.
3Behold,(F) children are a heritage from the LORD,
(G) the fruit of the womb a reward.
4Like arrows in the hand of(H) a warrior
are the children[a] of one’s youth.
5Blessed is the man
who fills his quiver with them!
He shall not be put to shame
when he speaks with his enemies(I) in the gate.[b]
Psalm 128 The blessings of home: a pilgrimage song
1(B) Blessed is everyone who fears the LORD,
who(C) walks in his ways!
2You(D) shall eat the fruit of the labor of your hands;
you shall be blessed, and it shall be well with you.
3Your wife will be like(E) a fruitful vine
within your house;
your children will be like(F) olive shoots
around your table.
4Behold, thus shall the man be blessed
who fears the LORD.
5(G) The LORD bless you(H) from Zion!
May you see(I) the prosperity of Jerusalem
all the days of your life!
6May you see your(J) children’s children!
(K) Peace be upon Israel!
Short Reading ( 1 Corinthians 6:20)
We were bought with a price; therefore glorify God in your body.
Cleanse me from my unknown faults, O Lord
And restrain me your servant from sin.
Prayer: Lord God, grant that through our work we may provide for the needs of this life, while never losing sight of what is of true value, those things which alone remain forever and ever.
Conclusion:
Let us bless the Lord
Thanks be to God
More eggs!
Two eggs is a plenty for a 19 month old. Three is putting away some serious chickens. Four is outrageous. Five is epic. I feel like a regular Waffle House over here. Silas had two eggs. Now he is on to his third. Oh wait, we have moved onto his 4th. But wait, now Josie wants two eggs, and Silas has taken one from her. That puts the total to 5.
Josie is in the backyard rolling snow balls. She has been up since 7:00, woke me up at 12, 2, and 4 for small favors in the night. "Can you change the song...its too loud," and I have forgotten the last request. I was somewhere hovering between sleep and sanity. "I need help," is a nice phrase, spiritually speaking, but as it relates to Josie, I am sick of it. If God is just a giant version of me, a cosmic grandfather, we got problems. I am thankful that is not that case. And Silas, what will he want next? What will I want next?
The breach is ever before me, the breach between "life as it should be, and life as it is." Another egg please? There is nothing like having my appetites curbed by the appetites of my 19 month old. Nothing is right. The reality of feeding, changing, and feeding him, again and again, over and over, is like nothing. I literally am used. I am a servant. I guess I have advanced. I am married, I have a house, and I have two children. But, if I were Darwin, I would have assumed I had failed. It is very hard. Sometimes I feel like I would rather be cleaning garbage cans than cooking my 19 month old eggs. And that is honest. But here I am, on my third egg, charging forward.
Tuesday, January 20, 2009
Erroll Clifford
Moravians at the gate
These words are a direct transcript from my brother Jonathan's blog. I wish I wrote as well or had as much to say. He is at the inaururation right now, and I cannot wait to see what words come spinning out of that. The theme of the post is, "Slow down." There is such wisdom in this.
Old Salem is an 18th century Moravian settlement a ten-minute walk from our house. Much like Colonial Williamsburg and the state of West Virginia, the streets and homes of historic Old Salem are populated by pilgrims in colonial garb. As you enter their world, the ersatz colonists call you “sister” and “brother” to make you feel like you are either back in the eighteenth century or in a Southern Baptist church. And unlike the Moravians of yore, these old-school interlopers get to go home at the end of the day and watch their satellite TVs and flush their toilets. Despite the fact that they had no toaster ovens or microwaves, the Moravians had a pretty good life.
On our tour, we watched a gunsmith work on a rifle that he said would take 125 man-hours to complete. I’ve never spent 125 hours on making anything (unless you count Susie Mandelbaum!) Not only did the gunsmith make the gun by hand, he made the tools that made the gun. “Yeah,” I asked him, “But did you make the tools that made the tools that made the gun?” Slacker! Living in a world of specialization, I image how wonderful it must have been to make something from start to finish, to see it come to life, to engrave your name into it, to use it to shoot a cow.
For all their faults, The Moravians lived life at a very human pace. As we walked through this advertisement for stress-relief, I could feel time slow down (maybe it was the taco I had for dinner). I breathed easily and drank in the pace of this beautiful place.
Errol is retarded, or as people say around here, “a little slow.” Most of us value speed, and when it comes to intelligence, slow is definitely bad. But I think, most of the time, slow is better than fast:
But when you think about it, which would you rather have?
Fast food: slow food
Fast conversation: slow conversation
Fast nap: slow nap
OK, stupid question.
Remember, at the finish line of life is death, so there’s really no rush. We could all use a little more slow in our lives, and Errol helps us quiet our frenetic days. After all, Errol doesn’t have a to do list, he doesn’t have goals to achieve each day, he doesn’t rush from task to task. He enjoys it when I hold him by his legs and run around the house chasing the dogs, “he, he, heh!!!!” He loves it when we take half an hour to eat applesauce. “he, he, heh!!!!” He loves it when we take a long slow bath, “he, he, heh!!!!” Errol enjoys where his is so much that he is in no rush to leave.
Apart from his wheelchair (had those Moravians never heard of handicapped ramps?) Errol fit right into the 18th century. We had a beautiful day at Old Salem, and if we are patient enough, Errol will help keep the best parts of the past and the present right here with us.
Inauguration of the 44th president
This is the day, this is the day that the Lord has made.
It is so very exciting what is about to take place.
The first black man in power in the most powerful nation in the world. This is an amazing statistic. Something is happening. This is a real paradigm shirt. It is time for us to pray for the Obama's, praying that they will not try to do more than they in fact can do, and praying that the Lord will have mercy. I have never seen this type of energy.
I wish I was in D.C. My wife is very happy to be here.
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