Author Archives: Rodger Patience

About Rodger Patience

I consult with dioceses and judicatories, congregations, and clergy; I serve as Vicar of the Church of the Holy Apostles in Oneida, Wisconsin; and I am a person in recovery. My aim is to build hope in everything I do.

Daily Office Basics – Daily Prayer Origins

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I’m delighted to announce that my series of posts called Daily Office Basics is now available in video form!

This first video introduces you to the origins of daily prayer in the Christian church, tracing how daily prayer has changed over time and how we came to have the form of Morning and Evening Prayer that we use in the Episcopal Church today.

Over the next four days, videos will cover finding your place in the Book of Common Prayer and the Bible and then will look at the three parts of the Daily Office — Psalms, Lessons and Canticles, and Prayers — in turn.

I am particularly grateful to Grace Abounds, the online ministry of Grace Episcopal Church in Sheboygan, for filming and producing these videos. The Ven. MIchele Whitford is content manager, and Zachary and Nicholas Whitford filmed and edited the videos.

The series will reside at dailyofficebasics.graceabounds.online — in addition to the videos, that landing page includes some resources for you to download and use as you prepare to pray the Daily Office.

Thanks also to Andy Barnett and the Theodicy Jazz Collective for permission to use music from their album Vespers. You can listen and buy online from their website.

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Five ways to become a data-driven pray-er

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The company I work for supports leaders in healthcare and higher education with research, consulting, performance technologies, and talent development.

Staff of our member organizations appreciate not only our detailed research studies but also tools like our one-page infographics, which boil down key insights into memorable suggestions.

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This particular infographic, it seems to me, bears not just business acumen but spiritual wisdom.

Why not try using these five principles to better incorporate data into your daily prayer life?

Be data-literate

Read the Bible. Read the Bible. Read the Bible.

If you want to be a follower of the God who is made known through the Bible — the Hebrew Bible and the New Testament — you’ve simply got to be familiar with the source texts.

Nothing substitutes for regular Bible reading, whatever plan you may follow.

My personal favorite comes from Edward P. Blair’s Illustrated Bible Handbook (Abingdon 1985), long out of print but still available on Amazon.

But not all plans are equal, and the Church has long practiced reading the Bible — putting data, that is — in context.

Consider praying the Daily Office, the Church’s preferred method for regular Bible reading in the context of prayer.

Morning and evening, if you follow the Daily Office lectionary in the Book of Common Prayer, over the course of two years you will read the bulk of the Old Testament once, the New Testament twice, and the Psalms about every seven weeks.

Soaking in the Scriptures will over time make you very familiar with its stories and songs, its letters and lamentations, its biographies and prophecies.

Be curious

As you read the Bible and pray the Offices, give yourself permission to wonder about the strange language, the startling metaphors, the upside-down picture they paint of the Kingdom of God.

Just when the religious leaders think they’ve got everything figured out, a judge or a king or a prophet or the Messiah himself comes along and overturns their world.

The term “lectio divina” refers to an ancient monastic practice of letting Scripture catch your attention, then pausing to ruminate over a passage or even a single word.

To ruminate is to “chew the cud,” so to speak — to get every bit of juice and other nutrients out of what you’re eating.

Follow the data trail wherever it leads, and keep being curious about what else might be revealed to you.

Be action-oriented

One common method of Bible study for small groups is the so-called “African method,” which builds on lectio divina and invites you to consider what you will do based on the passage you have just read.

It’s a three-part method.

First, like in lectio divina, read a passage of Scripture and note a word or phrase that catches your attention.

Second, as you re-read the passage (in a small group you would have a different person read it the second time), listen again for the word that Scripture is speaking to you. Often it will be the same as you heard the first time, but sometimes a new phrase comes to the fore.

Third, resolve to take a specific action this week in response to what you have heard.

The higher education project I work on at my company has the inspiring tagline “analytics with a bias to action.”

Similarly, becoming a data-driven pray-er means looking for inspiration by asking “what must I do in response to God?”

Be communicative

In his sermon on the Last Sunday after Epiphany, Fr. Ralph Osborne — the rector of the parish I serve — invited us during the season of Lent to speak to others about our relationship with God.

Share with someone else the insights you’ve gained as you read the Scriptures more deliberately. Share with them the actions you’ve resolved to take based on your reading.

Ask them how their reading of Scripture strengthens their relationship with God. Ask them how they feel led to act in response to Scripture.

Speaking to others about what you’re reading and how it informs your prayer will also help keep you accountable to act as you have resolved to do.

Be skeptical

Finally, the infographic above suggests that being data-driven involves asking the right questions of the data you’ve collected:

Have I drawn the right conclusions?

Am I looking at these results correctly?

Are these good goals and benchmarks?

Whether you’re in the office, or at school, or in church, or at home, it’s good to ask questions in order to be sure you’re on the right track.

In spiritual terms, this is called “being humble.”

People have been writing and editing and proclaiming and teaching and arguing about and meditating on the words of the Bible for more than three thousand years now.

Being a data-driven pray-er means recognizing that your own interpretation is by no means the only one out there. Millions of Jewish and Christian believers have written millions of words about the Scriptures and the God who is revealed in them. Chances are, you’re not the first person to ask the question that’s on your mind.

Likewise, just as God will reveal himself to you as you read the Scriptures, so has God given insights and encouragement to other people. It could be that what they have learned will be important for you to know, too.

There are a lot of data points to consider, so keep asking questions in order to see how your conclusions line up with the voice of the tradition and the other data-driven prayers around you.

12 Steps of Christmas | Eve of the Epiphany

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Step Twelve – “Having had a spiritual awakening as the result of these steps, we tried to carry this message to alcoholics, and to practice these principles in all our affairs.”

Morning Prayer for today can be found here. Since tonight is the Eve of the Epiphany, today is the 12th day of Christmas.

Thank you for joining me in these reflections on praying the Daily Office and practicing recovery; I hope you have found them useful.

Having had an awakening

The waters closed in over me; the deep surrounded me; weeds were wrapped around my head at the roots of the mountains. I went down to the land whose bars closed upon me forever; yet you brought up my life from the Pit, O LORD my God. (Jonah 2:5-6)

Step Twelve begins with a recounting of the previous Steps and of our progress to date. It’s a little longer than the previous chapters in Twelve Steps and Twelve Traditions, but I invite you to take a few minutes to read it.

Among other things, you will find that “alcoholics” are mentioned no more than 20 times in 20 short pages. The Twelve Steps are basically human wisdom about living by spiritual principles, though for us the essential starting point was a crisis brought on by our drinking.

It mattered little whether we had sat on the shore of life drinking ourselves into forgetfulness or had plunged in recklessly and willfully beyond our depth and ability. The result was the same—all of us had nearly perished in a sea of alcohol. (123-24)

Today, “we begin to practice all Twelve Steps of the program in our daily lives so that we and those about us may find emotional sobriety” (106).

Carry the message

As shoes for your feet put on whatever will make you ready to proclaim the gospel of peace. (Eph. 6:15)

The A.A. meeting that I attend each week opens with the Serenity Prayer and a moment of silence.

Then different people read three key texts: the Preamble, “How It Works” (the chapter from Alcoholics Anonymous that lays out the Twelve Steps), and the Twelve Traditions.

The last reader finishes with a “Responsibility Declaration”:

I am responsible. When anyone, anywhere reaches out for help, I want the hand of A.A. always to be there. And for that, I am responsible.

The first part of “Twelve Step work” is to be willing to serve any alcoholic who still suffers. After all, we are people who are in recovery, and we have something that the alcoholic needs, so we must be ready to share that knowledge humbly at any time.

Many of the people I know “in the program” are truly generous with their time and talent in the service of others. My sponsor, for example, attends several meetings a week with the several people he sponsors at any given time. He also brings A.A. literature into the jail and prison system and arranges for newly-released prisoners to find a meeting close to home.

Just so in every church I have served, which is full of people willing and eager to go the extra mile in order to make visitors feel welcome, to reach out into the neighborhood with invitations, to feed the people who come several times a week for a meal, to teach classes, to visit the shut-ins.

The list of ways that we extend our hands to others is nearly endless.

Practice the principles

Now comes the biggest question yet. What about the practice of these principles in all our affairs? Can we love the whole pattern of living as eagerly as we do the small segment of it we discover when we try to help other alcoholics achieve sobriety? Can we bring the same spirit of love and tolerance into our sometimes deranged family lives that we bring to our A.A. group? Can we have the same kind of confidence and faith in these people who have been infected and sometimes crippled by our own illness that we have in our sponsors? Can we actually carry the A.A. spirit into our daily work? (111-12)

In an earlier post, I shared a couple of occasions when I realized that recovery practices — especially admitting fault promptly — were not just about alcoholism but about a new way of living.

Like other membership groups, A.A. and the church alike run the risk of turning inward.

If the church doesn’t connect Sunday with Monday, we go back into our daily lives and act no differently than those around us. If we attend lots of meetings but stay “in the rooms,” we may still be out of control in our daily lives.

Just like the song “They’ll know we are Christians by our love,” we might sing that “They’ll know we are recovering by our sobriety.”

Just as the point of the Daily Office is not to check another prayer task off the eternal to-do list, neither does attending meetings alone secure any benefit for us. Both of them are examples of the “maintenance of our spiritual condition” that keeps us on the path of sobriety in our daily lives.

We pray the Daily Office not only to be in relationship with God, but also to equip us to see God at work in the world around us and to see Jesus “hungry or thirsty or a stranger or naked or sick or in prison” (Matt. 25:31-46).

We attend meetings not only to share the company of those who understand our problems, but also to help us live lives that are “sober and upright” in order to draw into our fellowship those who are still suffering.

A Prayer for Mission

Lord Jesus Christ, you stretched out your arms of love on the hard wood of the cross that everyone might come within the reach of your saving embrace: So clothe us in your Spirit that we, reaching forth our hands in love, may bring those who do not know you to the knowledge and love of you; for the honor of your Name. Amen. (BCP 101)

12 Steps of Christmas | Monday

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Step Eleven – “Sought through prayer and meditation to improve our conscious contact with God as we understood Him, asking only for knowledge of His will and the power to carry that out.”

Morning Prayer for this Monday after the Second Sunday after Christmas can be found here.

Live wisely

Be careful then how you live, not as unwise people but as wise, making the most of the time, because the days are evil. So do not be foolish, but understand what the will of the Lord is. Do not get drunk with wine, for that is debauchery; but be filled with the Spirit, as you sing psalms and hymns and spiritual songs among yourselves, singing and making melody to the Lord in your hearts, giving thanks to God the Father at all times and for everything in the name of our Lord Jesus Christ. (Eph. 5:15-20)

Step Eleven lies behind this whole series of posts, as it is where the life-giving practice of recovery meets the life-giving practice of the Daily Office.

Prayer and meditation are practices by which we seek to listen to what God is saying and by which we ask for the wisdom we need for the day.

The Daily Office is, of course, a form of prayer. It is not meditation per se, though it may be done meditatively.

There is a direct linkage among self-examination, meditation, and prayer. Taken separately, these practices can bring much relief and benefit. But when they are logically related and interwoven, the result is an unshakable foundation for life. (98)

The closest parallel between recovery and the Daily Office is the reading and re-reading of the basic texts.

Meeting after meeting, in A.A. we read from the “Big Book” Alcoholics Anonymous or from the slim volume Twelve Steps and Twelve Traditions — to which we have been referring in this series of posts — or from any number of books written by the early founders of the fellowship, like As Bill Sees It.

Just so, in the Daily Office we read and re-read the basic texts of Christianity in the context of Morning and Evening Prayer.

The Psalms we pray every seven weeks. The Hebrew Bible, or the Old Testament, we read in course over a two-year period. The New Testament we read each year.

In both cases, we soak ourselves in the wisdom of our tradition, in the accumulated experience of those women and men who have gone before us.

 

Listen attentively

I will listen to what the LORD God is saying,
for he is speaking peace to his faithful people
and to those who turn their hearts to him. (Ps. 85:8)

Meditation is the basic spiritual practice of sitting quietly in God’s presence and listening for God to speak to our situation.

The actual experience of meditation and prayer across the centuries is, of course, immense. The world’s libraries and places of worship are a treasure trove for all seekers. It is to be hoped that every A.A. who has a religious con- nection which emphasizes meditation will return to the practice of that devotion as never before. (98)

What Step Eleven describes on pages 99-100 as a practice for those unfamiliar with meditation is what the Christian tradition calls lectio divina, or holy reading.

That approach, like the study of the Big Book or the 12 and 12, begins with reading and re-reading a particular text (in this case the “Prayer of St. Francis” is given).

Lord, make us instruments of your peace. Where there is hatred, let us sow love; where there is injury, pardon; where there is discord, union; where there is doubt, faith; where there is despair, hope; where there is darkness, light; where there is sadness, joy. Grant that we may not so much seek to be consoled as to console; to be understood as to understand; to be loved as to love. For it is in giving that we receive; it is in pardoning that we are pardoned; and it is in dying that we are born to eternal life. Amen. (BCP 833)

However, lectio divina is less about intellectual study than it is about listening for God to speak through the text. Monastic teachers talk about lectio as “rumination,” like a cow chewing the cud to extract every ounce of nutrients out of the grass.

Another form of meditation better known in Eastern religions is simply to sit in silence, letting thoughts arise and fade away. Sometimes called “mindfulness meditation” or, in the Christian tradition “Centering Prayer,” this form of meditation accomplishes two things.

First, we practice the absolutely critical recovery skill of detaching from our thoughts. Thoughts arise and we do not engage them. How revolutionary for us addicts to realize that we do not have to act on every thought that arises! Meditation helps release us from what A.A. calls “stinking thinking.”

Second, and especially in Centering Prayer, we embody our trust in God (or our Higher Power) by sitting in the presence of the One who loves us. We begin to learn that we are valuable because of who we are, not because of what we do.

In meditation we may begin over time to experience that “daily reprieve contingent on the maintenance of our spiritual condition” (Big Book 85).

Far from being a burden, practicing meditation is an oasis.

Live cheerfully

Finally, Step Eleven is the transition point between the discrete Steps that have come before and the days that stretch out ahead of us — “one day at a time.”

Tomorrow we will consider in Step Twelve how we “practice these principles in all our affairs,” but for today we ask only for knowledge of God’s will and the power to carry that out.

A Collect for the Renewal of Life

O God, the King eternal, whose light divides the day from the night and turns the shadow of death into the morning: Drive far from us all wrong desires, incline our hearts to keep your law, and guide our feet into the way of peace; that, having done your will with cheerfulness while it was day, we may, when night comes, rejoice to give you thanks; through Jesus Christ our Lord. Amen. (BCP 99)

This child is our spark | Sermon for 2 Christmas

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The candles and the fire sparkle in the dim light of the simple home.

The visitors from far away have come and gone. The presents are opened and already forgotten; the child is playing with the boxes they came in.

The child is young and probably won’t remember the presents, anyway, especially after his family takes flight in their desperate need and leaves that simple home behind.

The British poet and priest Malcolm Guite writes:

Refugee

We think of him as safe beneath the steeple,
Or cosy in a crib beside the font
But he is with a million displaced people
on the long road of weariness and want.
For even as we sing our final carol
His family is up and on that road,
Fleeing the wrath of someone else’s quarrel,
Glancing behind and shouldering their load.
Whilst Herod rages still from his dark tower
Christ clings to Mary, fingers tightly curled,
The lambs are slaughtered by the men of power,
And death squads spread their curse across the world.
But every Herod dies, and comes alone
To stand before the Lamb upon the throne.

As we stood at the beginning of this service, we prayed:

O God, who wonderfully created and yet more wonderfully restored, the dignity of human nature: Grant that we may share the divine life of him who humbled himself to share our humanity, your Son Jesus Christ … (BCP 214)

On this Second Sunday after Christmas, the Christ Child inspires us to reflect on the dignity of human nature.

First, we must listen to our prayer and its wisdom that God “wonderfully created … the dignity of human nature.” That is our starting point. God created all that is, including us, and it is good.

But we also know that sin quickly entered the picture, and that human history has often been undignified, to say the very least.

Our dignity can be obscured by our circumstances:

By poverty

By racial prejudice

By sickness

By war – making refugees out of people fleeing from the threat of death

And our dignity can be disfigured by our selves:

By greed

By fear

By anger

By cruelty – like the murderous arrogance of Herod and any who lash out at others

But our dignity can also be restored by our creator’s life-giving Spirit:

By our wonder at the stars and at human learning

By our faithfulness to God’s leading

By our foresight to protect those whom we love

By our willingness to travel far from home and face risks

Another British poet, George Szirtes, was himself a refugee from Hungary at the age of eight.

His haunting poem called “The Flight” was set to music as a commission for the Festival of Nine Lessons and Carols at King’s College, Cambridge this year.

The sea is a graveyard
the beach is dry bones
the child at the station
is pelted with stones
the cop stands impassive
the ambulance drones

Its dissonant chords like wailing sirens made it hard to breathe as I listened last week:

We move on for ever
our feet leave no mark
you won’t hear our voices
once we’re in the dark
but here is our fire
this child is our spark.

This child is our spark.

This child whose very life restores the dignity of human nature.

This child who humbles himself to share our humanity, his own dignity obscured by poverty and war, by arrest and execution, but never disfigured by himself.

This child who through his death and resurrection, and the sharing of his Spirit, invites us to share in his divine life … this child is our spark.

We think of him as safe beneath the steeple,
Or cosy in a crib beside the font
But he is with a million displaced people
on the long road of weariness and want.
For even as we sing our final carol
His family is up and on that road …

If this child’s spark – if this Christ Child’s spark – is to burst into flame, then it is up to us to work against all that obscures and disfigures the dignity of human nature – by combating poverty, standing against war, facing up to racial prejudice, exposing greed, and abstaining from cruelty.

If this child’s spark – if this Christ Child’s spark – is to burst into flame, then it is up to us to participate with the creator’s life-giving Spirit in restoring the dignity of human nature – by our willingness and wonder, by our faith and foresight, by our humility in the face of the oppressed, and by our presence wherever humans still suffer.

That presence sparkles in dim light and desperate need.

That presence is not lightly forgotten or tossed aside.

That presence is in fact the Christ Child making his home with his people.

Here is our fire. This child is our spark. Amen.

12 Steps of Christmas | Second Sunday in Christmas

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Step Ten – “Continued to take personal inventory and when we were wrong
promptly admitted it.”

Morning Prayer for this Second Sunday after Christmas can be found here.

Clothe yourselves with humility

As God’s chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive. Above all, clothe yourselves with love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. (Col. 3:12-14)

In yesterday’s post on Step Nine I ran a little bit ahead of myself (a common symptom of addictive behavior) when I anticipated the focus of today’s Step Ten.

When we approach Step Ten we commence to put our A.A. way of living to practical use, day by day, in fair weather or foul. Then comes the acid test: can we stay sober, keep in emotional balance, and live to good purpose under all conditions? (88)

The habit of daily self-examination is one that dovetails nicely with the Daily Office, and this Step in particular has helped me appreciate the connection between recovery practices and the religious traditions I have known my whole life.

Confession of Sin

You’ll notice that the service of Morning Prayer that I linked to above does not include a Confession of Sin.

Most merciful God,
we confess that we have sinned against you
in thought, word, and deed,
by what we have done,
and by what we have left undone.
We have not loved you with our whole heart;
we have not loved our neighbors as ourselves.
We are truly sorry and we humbly repent.
For the sake of your Son Jesus Christ,
have mercy on us and forgive us;
that we may delight in your will,
and walk in your ways,
to the glory of your Name. Amen. (BCP 78)

My knowledge of liturgical history helps me understand that the Confession of Sin is optional in the Daily Office; it can be omitted, for example, during festive seasons like Christmas.

However, my practice of Step Ten has taught me that the Confession is not optional; it’s the daily self-examination that helps keep me on the road of recovery.

The quick inventory is aimed at our daily ups and downs, especially those where people or new events throw us off balance and tempt us to make mistakes.

… in thought, word, and deed …

… by what we have done …

… and by what we have left undone …

… we are truly sorry and we humbly repent.

 

We need not be discouraged

What I have enjoyed learning as I practice recovery is how much the basic spiritual wisdom is the same.

In all these situations we need self-restraint, honest analysis of what is involved, a willingness to admit when the fault is ours, and an equal willingness to forgive when the fault is elsewhere. We need not be discouraged when we fall into the error of our old ways, for these disciplines are not easy. We shall look for progress, not for perfection. (91)

Daily we confess our sins, daily we resolve to do better, daily we admit that we cannot do it alone.

Daily we praise God and give thanks that we don’t have to.

Collect of the Day

O God, who wonderfully created, and yet more wonderfully restored, the dignity of human nature: Grant that we may share the divine life of him who humbled himself to share our humanity, you Son Jesus Christ; who lives and reigns with you, in the unity of the Holy Spirit, one God, for ever and ever. Amen. (BCP 214)

12 Steps of Christmas | Saturday

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Step Nine – “Made direct amends to such people wherever possible, except when to do so would injure them or others.”

Morning Prayer for this Saturday after the First Sunday of Christmas can be found here.

Who among you loves life *
and desires long life to enjoy prosperity?
Keep your tongue from evil-speaking *
and your lips from lying words.
Turn from evil and do good; *
seek peace and pursue it. (Ps. 34:12-14)

Step Nine, more than any other Step, I think, invites us into an entirely new way of living.

While laying out a sensible approach to making direct amends (perhaps for the very first time) to those whom we have harmed, Step NIne also reminds us that:

Of course, there is no pat answer which can fit all such dilemmas. But all of them do require a complete willingness to make amends as fast and as far as may be possible in a given set of conditions. (87)

Being willing to make amends “as fast and as far as possible” is the practice which really unlocked recovery for me.

Sorry seems to be the hardest word

Two incidents in my first year of recovery underscore how major a change this was.

First, because I spent a lot of time at home instead of on the road after losing my job, my wife and I had many more occasions to talk — about anything or nothing at all.

One evening, while she was making dinner, we were talking about money (which always triggered me) and I felt myself making my usual defensive responses. The same uncomfortable silence fell over the kitchen until I said, “I’m sorry about how I responded. Here’s what’s happening. Can we try this again?”

When I was working again, the second opportunity to practice making amends came my way.

I have always been a quick learner, a glib and articulate public speaker, but my new job required mastery of significantly more content than I previously had to work with.

When I was presenting to a colleague to demonstrate my competence, we came to a section of material I had neither studied nor prepared well. He very appropriately called me on the carpet, and I felt my cheeks burning with both shame and arrogance.

“How dare he challenge me?”

I took a breath and replied. “You’re right. I did not prepare as I should have. I’m sorry for wasting your time.”

To my astonishment, he accepted my apology and agreed to my request to demonstrate the material again the next day.

The generous response of most people to such quiet sincerity will often astonish us. Even our severest and most justified critics will frequently meet us more than halfway on the first trial. (84)

What recovery has taught me, first and foremost, is that I must take responsibility for my own actions and own up to them when I have harmed another person.

Don’t just “show up and throw up”

Some of the wisdom of Step Nine makes clear that early members of A.A. were professional salesmen, because their teaching is infused not only with insights into human relationships but also a sense of timing and appropriateness.

While we may be quite willing to reveal the very worst, we must be sure to remember that we cannot buy our own peace of mind at the expense of others. (84)

Experience taught the early members of the fellowship that there was a right time for most of the conversations that making direct amends would require.

We shall at once think of a few people who know all about our drinking, and who have been most affected by it. But even in these cases, we may need to use a little more discretion than we did with the family. We may not want to say anything for several weeks, or longer. First we will wish to be reasonably certain that we are on the A.A. beam. Then we are ready to go to these people, to tell them what A.A. is, and what we are trying to do. (84)

We may have an experience like I did, an admission of fault that was met with generosity. In those cases it is important not to think it’s “one and done,” but to remember this is a new way of living.

The temptation to skip the more humiliating and dreaded meetings that still remain may be great. We will often manufacture plausible excuses for dodging these issues entirely. Or we may just procrastinate, telling ourselves the time is not yet, when in reality we have already passed up many a fine chance to right a serious wrong. Let’s not talk prudence while practicing evasion. (85)

This Step is really asking us to act differently as well as to think differently. We are to be quick to admit fault, slow to place blame, eager to take the first step to restore a relationship.

Bearing with one another in love

Paul’s letter to the Ephesians asks for the same eagerness in acting on behalf of others.

I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace. (Ephesians 4:1)

Paul is urging the Christians in Ephesus to practice unity, to live like they are one in Christ, united in one calling by the baptism they share.

Likewise, we in recovery are united by the common bonds of suffering and hope that we share. We also are to express that hope in action that seeks the best for others.

For the readiness to take the full consequences of our past acts, and to take responsibility for the well-being of others at the same time, is the very spirit of Step Nine. (87)

Collect of the Day

Almighty God, you have poured upon us the new light of your incarnate Word: Grant that this light, enkindled in our hearts, may shine forth in our lives; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.

 

12 Steps of Christmas | Holy Name

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Step Eight – “Made a list of all persons we had harmed, and became willing to make amends to them all.”

Morning Prayer on this Feast of the Holy Name of Jesus can be found here.

The beginning of the end of isolation

The closing words of Step Eight, in which we begin to move from our newfound peace of mind into action, are particularly fitting for today’s feast.

We shall want to hold ourselves to the course of admitting the things we have done, meanwhile forgiving the wrongs done us, real or fancied. We should avoid extreme judgments, both of ourselves and of others involved. We must not exaggerate our defects or theirs. A quiet, objective view will be our steadfast aim.

Whenever our pencil falters, we can fortify and cheer ourselves by remembering what A.A. experience in this Step has meant to others. It is the beginning of the end of isolation from our fellows and from God. (81-82)

In Step Eight, we resolve to admit — not just to ourselves, but to the ones we have harmed — and apologize for the harm we have done to others.

This kind of admission is costly and difficult, because it is something that is not encouraged at all in the society we live in.

Here there should be no deflecting, no blaming, no misdirection.

“I hurt you in this way, and I am sorry” is the starting point, and in Step Eight we commit ourselves to naming (and listing in black and white) everyone against whom we have sinned.

 The power of names

The prophet Isaiah tells the Jewish people exiled in Babylon that their long distress will soon be over, and he uses names to signal the change in their circumstance.

The nations shall see your vindication, and all the kings your glory; and you shall be called by a new name that the mouth of the LORD will give. You shall be a crown of beauty in the hand of the LORD, and a royal diadem in the hand of your God. You shall no more be termed Forsaken, and your land shall no more be termed Desolate; but you shall be called My Delight Is in Her, and your land Married; for the LORD delights in you, and your land shall be married.

Say to daughter Zion, “See, your salvation comes; his reward is with him, and his recompense before him.” They shall be called, “The Holy People, The Redeemed of the LORD” and you shall be called, “Sought Out, A City Not Forsaken.” Isaiah 62:2-4, 11-12)

From forsaken and desolate to “my delight is in her” and “married.” From exiles to “holy people, redeemed”; from cast out to “sought out.”

Names have power to communicate reality, and here is where Step Eight is so critical.

I must name myself as the one who has harmed others, rather than as the victim of circumstances. I must name others as the recipients of my misbehavior, rather than blaming them as the cause.

The Name above all names

In the Christian story, the “beginning of the end of isolation” from God has a name: Jesus.

Matthew’s gospel account of his birth, from which we will read at Evening Prayer today, tells the story of Joseph hearing his name spoken by an angel in a dream.

“Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. She will bear a son, and you are to name him Jesus, for he will save his people from their sins.” All this took place to fulfill what had been spoken by the Lord through the prophet: “Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel,” which means, “God is with us.” (Matt. 1:20-23)

The name of Jesus speaks across the ages about people being set free from bondage to sin, and his other name “Emmanuel” speaks of his presence with all people in our struggles.

Today we begin the hard work of naming our sins against specific people, people like us whom Jesus desires to set free, people like us with whom he is present.

In Step Nine we will begin the process of reaching across the divide we have made, offering to make amends as a beginning of reconciliation with those we have harmed.

A Prayer for Mission

Lord Jesus Christ, you stretched out your arms of love on the hard wood of the cross that everyone might come within the reach of your saving embrace: So clothe us in your Spirit that we, reaching forth our hands in love, may bring those who do not know you to the knowledge and love of you; for the honor of your Name. Amen.

12 Steps of Christmas | Thursday

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Step Seven – “Humbly asked Him to remove our shortcomings.”

The service for Morning Prayer on this Thursday after the First Sunday in Christmas can be found here.

The Gospel reading for this evening, which we will miss because the Eve of the Holy Name takes precedence, can be found here.

Do you want to be made well?

Now in Jerusalem by the Sheep Gate there is a pool, called in Hebrew Beth-zatha, which has five porticoes. In these lay many invalids—blind, lame, and paralyzed. One man was there who had been ill for thirty-eight years. When Jesus saw him lying there and knew that he had been there a long time, he said to him, “Do you want to be made well?” The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up; and while I am making my way, someone else steps down ahead of me.” Jesus said to him, “Stand up, take your mat and walk.” (John 5:2-8)

Jesus asks the sick man, “Do you want to be made well?”

Today in Step Seven we humbly ask God to remove our shortcomings.

For many of us in recovery, “working the steps” doesn’t happen right away. We may spend a few months “working the program” first — attending meetings (perhaps every day to start), reading Alcoholics Anonymous and Twelve Steps and Twelve Traditions, and hearing speakers share their stories of “experience, strength, and hope.”

It may be several months, in fact, before we find a sponsor and begin diligently working through the 12 Steps, talking with them about our powerlessness, admitting we can’t do it alone, taking stock of our failings and character defects.

But even so, eventually the day arrives and the question our sponsor puts to us now is just as abrupt as it was for the sick man lying by the pool at Beth-zatha.

“Do you want to be made well?”

So many excuses

“Sir, I have no one to put me into the pool when the water is stirred up; and while I am making my way, someone else steps down ahead of me.”

Like the man at the pool, sick for 38 years, up until now we have made so many excuses.

We now clearly see that we have been making unreasonable demands upon ourselves, upon others, and upon God.

The chief activator of our defects has been self-centered fear—primarily fear that we would lose something we already possessed or would fail to get something we demanded. Living upon a basis of unsatisfied demands, we were in a state of continual disturbance and frustration. (76)

It took me 46 years to realize that the serenity I wanted to acquire could not be bought, only received. It took me a lifetime to recognize how sick I was and finally to lay down the self-confidence, the pride, that kept me making excuses instead of asking for help.

A whole lifetime geared to self-centeredness cannot be set in reverse all at once.

Still goaded by sheer necessity, we reluctantly come to grips with those serious character flaws that made problem drinkers of us in the first place, flaws which must be dealt with to prevent a retreat into alcoholism once again.

The notion that we would still live our own lives, God helping a little now and then, began to evaporate. Many of us who had thought ourselves religious awoke to the limitations of this attitude. Refusing to place God first, we had deprived ourselves of His help. (73, 75)

Something like real peace of mind

The slow progress in early recovery works on us very subtly.

Week after week, meeting after meeting, day after day, we practice a new way of living.

Day after day, we try simply to avoid drinking and to do what is in front of us. Week after week, we “work the program” with others who are in the same boat. Meeting after meeting, we begin to share our stories, too.

We “keep coming back,” and discover that “it works if you work it.” (It’s probably a sign of how much I need them that these are the slogans that grate on me most.)

But when we have taken a square look at some of these defects, have discussed them with another, and have become willing to have them removed, our thinking about humility commences to have a wider meaning. By this time in all probability we have gained some measure of release from our more devastating handicaps. We enjoy moments in which there is something like real peace of mind. To those of us who have hitherto known only excitement, depression, or anxiety—in other words, to all of us—this newfound peace is a priceless gift. (74)

When you humbly ask God to remove your shortcomings, you are not only asking for a fuller measure of that peace you have tasted.

You are also asking to be made well, and you will soon be invited in Steps Eight and Nine to “stand up, take your mat and walk” — to put your newfound peace of mind into action.

In the Morning

This is another day, O Lord. I know not what it will bring forth, but make me ready, Lord, for whatever it may be. If I am to stand up, help me to stand bravely. If I am to sit still, help me to sit quietly. If I am to lie low, help me to do it patiently. And if I am to do nothing, let me do it gallantly. Make these words more than words, and give me the Spirit of Jesus. Amen. (Book of Common Prayer 461)

12 Steps of Christmas | Wednesday

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Step Six – “Were entirely ready to have God remove these defects of character.”

The service of Morning Prayer for this Wednesday after the First Sunday in Christmas can be found here.

Once you start, you just can’t stop

Having been granted a perfect release from alcoholism, why then shouldn’t we be able to achieve by the same means a perfect release from every other difficulty or defect? This is a riddle of our existence, the full answer to which may be only in the mind of God. (64)

As I wrote recently on the blog of Recovery Ministries of the Episcopal Church, I carry with me two talismans of recovery.

The first is a medallion celebrating my sobriety; the second is a bracelet that was one of the last things I bought without telling my wife. It arrived in the mail the day I recognized my alcoholism.

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I am fortunate that the desire to drink was lifted from me right away. What Step Six helped me understand — and what the bracelet helps me to remember — is how important it is to practice the principles of recovery in all areas of my life.

In truth, I’m working two recovery programs right now. The harder of the two, really, is controlling my spending — and understanding the compulsions that drive it.

Making a beginning

Step Six notes that, “As [alcoholics] are humbled by the terrific beating administered by alcohol, the grace of God can enter them and expel their obsession …. But most of our other difficulties don’t fall under such a category at all” (64).

The trouble with applying recovery principles to our other character defects is that we still have to do many of them in the course of normal living. We still need to eat, to buy things, to strive for success at work, to be in relationship with others, and so on.

Unlike stopping drinking, we can’t really stop everything else.

Two other problems arise at this point, as Step Six explains. First, we actually love some of our defects; and second, eliminating all of our character defects would be perfection, and no one’s capable of that.

Help me, but not yet

According to Wikipedia,

As a youth [St.] Augustine lived a hedonistic lifestyle for a time, associating with young men who boasted of their sexual exploits. The need to gain their acceptance forced inexperienced boys like Augustine to seek or make up stories about sexual experiences.

It was during this period that he uttered his famous prayer, “Grant me chastity and continence, but not yet.”

Step Six puts it slightly differently in a long passage, but the wisdom is the same. How do these observations tally with your experience?

What we must recognize now is that we exult in some of our defects. We really love them. Who, for example, doesn’t like to feel just a little superior to the next fellow, or even quite a lot superior? Isn’t it true that we like to let greed masquerade as ambition? ….

Self-righteous anger also can be very enjoyable. In a perverse way we can actually take satisfaction from the fact that many people annoy us, for it brings a comfortable feeling of superiority. Gossip barbed with our anger, a polite form of murder by character assassination, has its satisfactions for us, too. Here we are not trying to help those we criticize; we are trying to proclaim our own righteousness.

When gluttony is less than ruinous, we have a milder word for that, too; we call it “taking our comfort.” We live in a world riddled with envy. To a greater or less degree, everybody is infected with it …. And how often we work hard with no better motive than to be secure and slothful later on — only we call that “retiring.” Consider, too, our talents for procrastination, which is really sloth in five syllables. (66-67)

Entering recovery reveals how deep our obsessions and compulsions run, how tightly woven they are into everything we do.

Aiming at perfection

Some put their trust in chariots and some in horses,
but we will call upon the Name of the LORD our God.
They collapse and fall down,
but we will arise and stand upright. (Ps. 20:7-8)

Day after day we are given the opportunity to arise and stand upright — over and over again.

In my case, I get to practice watching my spending all the time.

I travel on business, which allows me to live like the jet set (all within the company’s expense policy, but still). I get to enjoy travel, eat out regularly, and earn hotel points and airline miles. I enjoy the perks of traveling very much.

Truth is, though, that because I’m in a different city nearly every day, I’d get along just fine with one suit. No one will really know if I wear the same shirt two days in a row, or the same tie. I tend to wear the same two pairs of shoes with my suit, so perhaps I don’t really need another pair.

This thinking runs entirely counter to my “clothes-horse” sensibilities, to my desire to have whatever I want.

Learning to recognize the spiraling thinking that leads me to buy something I don’t really need, that doesn’t make me any happier, is hard work. Every day it crops up.

But that same spiraling thinking causes me distress in all other areas of life, too, so the work of paying attention pays back dividends beyond just my checking account balance.

Step Six invites us not just into recovery from alcoholism but into a whole new way of living, upright and awake.

Seen in this light, Step Six is still difficult, but not at all impossible. The only urgent thing is that we make a beginning, and keep trying.

If we would gain any real advantage in the use of this Step on problems other than alcohol, we shall need to make a brand new venture into open-mindedness. We shall need to raise our eyes toward perfection, and be ready to walk in that direction. It will seldom matter how haltingly we walk. The only question will be “Are we ready?” (68)

A Collect for Guidance

Heavenly Father, in you we live and move and have our being: We humbly pray you so to guide and govern us by your Holy Spirit, that in all the cares and occupations of our life we may not forget you, but may remember that we are ever walking in your sight; through Jesus Christ our Lord. Amen.