Posted on: March 20th, 2018 Intimacy & the Priority of the Heart

Surprising though it may sound to some readers, I feel like, over the past six months, I have had something of a personal revolution. It is a revolution of the heart, in more ways than one.

About six months ago I was exposed to a couple of lectures by an Episcopal priest and church historian named Ashley Null. Null’s area of expertise is the theology of Thomas Cranmer, including the latter’s late medieval influences (such as Richard Rolle, Erasmus, and Lady Margaret Beaufort). Null points out that during this time in the history of England, waves of Gospel revival were washing up onto the shores of England.

Folks during this time were rediscovering not just Scripture, but how to savor Scripture. How to let the Scripture seep into the soul and to provide comfort, healing, peace, even deep spiritual pleasure. How to let the Scriptures be, for us, “comfortable words.”

It is in this context, Null points out, that Cranmer came to embrace and to promulgate a maxim which apparently originated with that disciple of Martin Luther, Phillip Melanchthon. The maxim is this: “What the heart desires, the will chooses, and the mind justifies.” What the heart desires, the will chooses, and the mind justifies.

How did this maxim prompt a “revolution of the heart” in my own life? Somehow, I feel that God used it—together with several other things happening in my life at around the same time—to allow me to experience intimacy with God. All I can say is that I began to experience intimacy with God in a new way, right about the same time that I had this “discovery.”

You see, despite many years of struggle to gain clarity on such matters, not until a few months ago did I really understand the priority of the heart, and why it matters for the Christian life. Recently I have been putting it like this: God wants to satisfy our desires. God wants to satisfy our desires, not through food or sex or strong drink or entertainment or vacations. God wants to satisfy the desires of our heart, rather, through intimate communion with him.

It is the strangest thing. Strange both in its simplicity and at times in its evasiveness. It is strange that I did not really “get” this until the ripe old age of 45!

I have noticed two primary qualities which are connected to this newfound intimacy with God. The first is that, based on my experience, I can say that intimacy with God is almost the same thing as intimacy with myself. I have been reminded of the words of St. Augustine, that God is “closer to me than I am to myself” (interior intimo meo, see Confessions III.6.11). Somehow, over the past few months, as I have been spending time with God in a new way, I have also been spending time with myself in a new way.

The second quality which has accompanied this newfound intimacy is the return of childlike wonder. The experience of a childlike enjoyment of “mundane” reality, of simply existing, or being embodied, or breathing. Simply being a creature of God, always in relationship with God, is the absolute antithesis to boredom.

“What the heart desires, the will chooses, and the mind justifies” shows us the priority of the heart over the will and the mind. This is how God made us. We are fashioned for intimate communion with him. That the world, the flesh, and the devil conspire to thwart and ruin this intimacy is a painful near-tragedy. And yet, greater is he who is in us than he who is in the world.

For you and for me, intimacy awaits.

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Posted on: January 19th, 2016 Anglican Primates 2016 (my thoughts)

This last week the Anglican Primates Meeting occurred in Canterbury, and the meeting has attracted much attention.

For background, see here and here.

Two thoughts (since folks have been asking me):

  1. This is a welcome development, because for the Episcopal Church to think that we can “have our cake and eat it, too” is a travesty. What the primates did is to send a signal to the Episcopal Church that certain decisions  we have made having to do with marriage and its redefinition will now bring about certain consequences. We will now no longer be able to tell our global partners in ministry to “bugger off” and that we are going to do our own thing, and still expect that we will be able to be “warm and fuzzy” with them. We can no longer do that. This is a good thing, because in any real relationship, actions have consequences. Show me a relationship in which actions do not have consequences, and I will show you a superficial relationship, which isn’t really real.
  2. It just became a lot easier to imagine a time in the near future when the Episcopal Church will not be part of the Anglican Communion.

As always, the thought of Ephraim Radner in this area is worth considering, and I agree with it wholeheartedly.

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Posted on: February 3rd, 2012 A Word about our Worship (Epiphany Eucharist)

Most of my work as a priest for the last year and a half has been the establishment & development of a new worshiping community here in Tyler, Texas.

In the Epiphany Eucharist we strive to worship the Living God in ways that are thoughtful yet reverent. We are trying to give folks a taste of liturgy that is ancient and substantial, yet accessible. Just as we don’t worship in Latin(!), so also we look for ways to foster peoples’ ability to connect with what we are doing in the liturgy, and why.

Why do we make the sign the cross, for example, and how and when?

The music in this service is more contemporary than most traditional Episcopal Eucharists.

As for the Scripture lessons, our practice is to include two lessons (a “first lesson,” either from a New Testament letter or the Old Testament or the Apocrypha and a Gospel lesson) and a psalm (or canticle) in response to the first lesson. Of these three readings (including the Psalm) two of the them will match the lesson from the lectionary used by the other services of Christ Church on any given Sunday. In this way the entire Christ Church community is worshiping together to a large extent.

As for the liturgy, the Epiphany Eucharist is (what is colloquially known as) a “Rite III” Eucharist. (See page 400 of the Book of Common Prayer.) However, in an effort not to “reinvent the wheel,” what we are doing is borrowing liturgies from around the Anglican Communion. For example, in Lent we worship with a liturgy from the Church of Ireland. In the Sundays in Eastertide we use a liturgy from Australia. In ordinary time we use two liturgies: one from Kenya and one from New Zealand.

In this way we celebrate our worldwide, sacramental communion of believers!

 

 

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