 First disciples gathered in prayer on the Day of Pentecost (Acts of the Apostles, Chapter 2)
Come, Holy Spirit
. a selection of prayers and invocations to the Spirit of God
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Living
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Sunday, June 1, 2014
HOLY SPIRIT PRAYERS
Thursday, May 22, 2014
COLLABORATIVE AND CREATIVE
COLLABORATIVE AND CREATIVE
If the priest can let go of what some
see as his inherited power and the people are prepared to be active
participants rather than ‘consumers’, then a new model of parish can ensue.
Be bold and be creative! Pope Francis is inviting us to rethink
our parishes’ goals, structures, style and methods of evangelisation. His
powerful invitation follows St John Paul II’s to engage with a New
Evangelisation and Benedict XVI’s invitation to assume co-responsibility for
mission.
Christians believe we are stewards of God’s resources. Everything
we have belongs to God. We receive God’s gifts gratefully, cultivate them
responsibly, share them lovingly in justice with others and return them with
increase to the Lord. Parish leadership teams interested in exploring this
stewardship model have to be courageous and visionary. For stewardship to work,
clergy and laity must be willing and able to share trust, responsibility,
ownership, development and accountability.
Among the key areas for evaluation are the spiritual, liturgical and ministerial dimensions of parish life. The social, financial and structural hinges of parish life are also significant areas for attention because they challenge the inherited and parochial routine which in some cases has become predictable, stagnant and ritualistic.
Among the key areas for evaluation are the spiritual, liturgical and ministerial dimensions of parish life. The social, financial and structural hinges of parish life are also significant areas for attention because they challenge the inherited and parochial routine which in some cases has become predictable, stagnant and ritualistic.
It is highly likely that many people in our
parishes are totally unaware of the specific financial details that shape and
dictate our current status. If transparency is part of the parish package, the
absolute necessity of planned giving and fund-raising is perceived and
understood in a shared context. When consumerism is replaced by ownership, and
people know they belong, a very different model of parish is born. Awareness
and education is a vital first step to transformation.
The concept of stewardship takes time, patience and effort to introduce and consolidate. It is not a cosmetic quick-fix or surface exercise. Stewardship is a challenge to engage in a fairly extensive overhaul of the parochial system that has dictated and shaped parish practice for generations.
The pastoral implication of stewardship is that both priest and people are willing to embrace and establish a more pastoral procedure of systemic openness, collaboration and community development. There is a dual challenge here for the priest letting go of what may be perceived to be inherited power and the people recognising their opportunity, right and privilege to become more active participants in the body of Christ. Once the vision is owned and operational, the people of the parish are empowered to live out their baptismal calling. Management and maintenance issues can be assigned to competent laity, while the priests are set free to serve the “missio Dei” entrusted at ordination.
As Pentecost approaches, we are reminded again of the gifts given by the Spirit to the whole Church. Pentecost presents an ideal opportunity to focus on the vast jigsaw of gifts and charisms in our parish. The invitation of Pope Francis to undertake a resolute process of discernment, purification and reform is just too good to miss.
Alternatively, parishes could also use their patronal feast day to assemble the community, to name the strengths and weaknesses and prioritise the pastoral agenda. Establishing an annual evaluation day like this will certainly be challenging. Identifying the needs of the people, offering a sense of prayer, belonging and hospitality, goes a long way to bringing discernment and stewardship to life. Pope Francis, of course, draws attention to the fact that a lot depends on the openness and missionary creativity of the pastor as well as the community.
Together we are coming to realise that, fundamentally, stewardship is a process of growth into the life, teaching and person of Jesus of Nazareth. The Eucharist remains the cornerstone and compass for the entire journey. A key component of the stewardship journey is the realisation that everything in life is a gracious gift.
The concept of stewardship takes time, patience and effort to introduce and consolidate. It is not a cosmetic quick-fix or surface exercise. Stewardship is a challenge to engage in a fairly extensive overhaul of the parochial system that has dictated and shaped parish practice for generations.
The pastoral implication of stewardship is that both priest and people are willing to embrace and establish a more pastoral procedure of systemic openness, collaboration and community development. There is a dual challenge here for the priest letting go of what may be perceived to be inherited power and the people recognising their opportunity, right and privilege to become more active participants in the body of Christ. Once the vision is owned and operational, the people of the parish are empowered to live out their baptismal calling. Management and maintenance issues can be assigned to competent laity, while the priests are set free to serve the “missio Dei” entrusted at ordination.
As Pentecost approaches, we are reminded again of the gifts given by the Spirit to the whole Church. Pentecost presents an ideal opportunity to focus on the vast jigsaw of gifts and charisms in our parish. The invitation of Pope Francis to undertake a resolute process of discernment, purification and reform is just too good to miss.
Alternatively, parishes could also use their patronal feast day to assemble the community, to name the strengths and weaknesses and prioritise the pastoral agenda. Establishing an annual evaluation day like this will certainly be challenging. Identifying the needs of the people, offering a sense of prayer, belonging and hospitality, goes a long way to bringing discernment and stewardship to life. Pope Francis, of course, draws attention to the fact that a lot depends on the openness and missionary creativity of the pastor as well as the community.
Together we are coming to realise that, fundamentally, stewardship is a process of growth into the life, teaching and person of Jesus of Nazareth. The Eucharist remains the cornerstone and compass for the entire journey. A key component of the stewardship journey is the realisation that everything in life is a gracious gift.
Tuesday, May 20, 2014
PRAYER: REACHING THE HEART OF GOD
16 of 3,868
 Jewish women pray in Jerusalem at the Western (Wailing) Wall, a remnant of the ancient wall that surrounded the courtyard of the Second Temple, which stood in the time of Yeshua (Jesus).
Shalom Mervyn,
“The prayer of the upright pleases Him.” (Proverbs 15:8)
Among those who know of God, but do not know Him, there is a misperception that He is remote, impersonal, and uninvolved in our daily lives.
But the Bible reveals that God created humankind for a very personal relationship with Him.
Prayer is a key way that we engage in that relationship and talk to Him. And it is a persistent theme throughout the Word of God.
 A Jewish man prays in the Old City of Jerusalem at the Western (Wailing) Wall (also called the Kotel) with his tallit (prayer shawl) pulled over his head.
In the Garden, God met with Adam and Eve in the cool of the day where they could spend time together, sharing thoughts and feelings, similar to the way a good father makes time for his children as the day winds down. (Genesis 3:8)
This is a good time for a father to discover what kind of a day his children have had. If they have problems, he can share his wisdom and provide help or offer a solution.
Just as good children are interested in spending time with their parents and benefiting from their wisdom, God's children should be spending time with their Heavenly Father.
Of course, He already knows what is on our minds even before we say, share, or ask anything.
He knows all things, but His openness to spend time with us, listening to our prayer is born out of His love and desire to have a real and vibrant relationship with us. He is ready to listen and to guide us, but we must first come to the Source of Life.
“For the eyes of the Lord are on the righteous and His ears are attentive to their prayer.” (1 Peter 3:12)
 A father brings his son to the Kotel (Wailing Wall) in Jerusalem for prayer. The papers inserted into the cracks of the Wall contain written prayers. It is estimated that over a million such prayers are placed in the Wall each year.
Recently, the link between prayer and health has become a subject of scientific study. Studies show that prayer is effective whether you pray for your own healing or for someone else.
A survey conducted by the University of Rochester reports that 85 percent of those questioned say that they have prayed for healing from a disease, and a CNN poll found that 82 percent of Americans believe that prayer can cure a serious disease. (Quantum Method)
Dr. Herbert Benson, a cardiovascular specialist at Harvard Medical School has found that prayer leads to a relaxation response in the body that reduces anxiety, blood pressure and slows the heart rate.
A National Institute of Health study showed that those who pray regularly are 40 percent less likely to have high blood pressure. And a Dartmouth Medical School Study showed that those who prayed and underwent heart surgery were three times more likely to recover.
A study of children with asthma by the University of Cincinnati showed that those who prayed were less likely to exhibit severe symptoms, and a range of studies indicate that prayer strengthens the immune system and lessens the severity and frequency of a broad range of illnesses. (Huffington Post)
Although these studies were not necessarily measuring responses from Believers in Yeshua, they do reveal that we were created with the desire and need to commune with God, even if many of us only consider it in times of distress.
 A woman in Jerusalem prays at the Kotel using a siddur (Jewish prayer book).
What Is Prayer?
PRAYER: Reaching the Heart of God
“He will call on me, and I will answer him; I will be with him in trouble, I will deliver him and honor him.” (Psalm 91:15)
Prayer is more than coming before God with a shopping list of requests that we wave in front of His superior being before swiftly making our exit.
The Hebrew word for prayer is tefilah, which encompasses petition, but also worship, thanksgiving, praise, confession, and communing.
At the root of tefilah is the word palal, which means to think, to judge, to differentiate, to clarify, and to decide.
Prayer, therefore, is an introspective process that helps us examine ourselves, judge situations, differentiate between right and wrong, clarify our relationship with God, and decide on a course of action.
Our lives are filled with bewildering situations for which we must find answers and choose a proper course of action. This is not easy in the midst of the constant clamor of electronic devices that stream information and entertainment to us with the force and noise of an ocean.
To receive our Father’s wisdom, it is important to find a place where we can quiet our minds to hear His still small voice.
Only a regular pattern of prayer allows us to develop the ability to be in consistent communication with our Father in Heaven.
 A woman in Jerusalem takes an introspective moment to consider a situation.
Prayer in the Bible
“And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord's people.” (Ephesians 6:18)
The Bible is full of people who pray—and God answers them.
The first mention of individual, intercessory prayer is perhaps Abraham’s plea for the city of Sodom. This prayer not only reveals that we can converse with God, it shows the influence a righteous person can have in the outcome of big events in cities or nations, including obtaining mercy in the outpouring of God’s judgment. (Genesis 18:23–32)
In Numbers 11:2, Moses prays to God for mercy on His people after their constant complaining causes God to create a fire in the camp.
But God is also attentive to personal needs. In Genesis 24:12–14, Abraham’s servant, while on a mission to find a wife for Isaac, petitions God for clarity on which of the pretty maidens he should choose.
He asks God to perform a sign through Isaac's future wife: she would offer him water to drink and also water his camels. God answers that prayer through Rebekah.
Later, in Genesis 25:21, Isaac cries out to God on behalf of Rebekah who was childless. God answers his prayer, and she becomes pregnant with Jacob and Esau.
 Rebecca and Eliezer, by Bartolomé Esteban Murillo
In 1 Samuel 1, Hannah prays for a child, despite her apparent barrenness and pre-dedicates him to the Lord. God sees her heart and gives her a son even though Eli the priest mistakes her silent praying as drunkenness.
The Bible also records the petitions of leaders.
In 1 Samuel 8:6, the prophet Samuel prays to the Lord when the people demanded a king to rule over them, instead of God. (1 Samuel 8:6–8)
In 2 Samuel 7:18–29, David asks God to confirm the establishment of the house of David to rule over Israel. In 1 Kings 3:6–9, Solomon prays for wisdom when he receives the throne from his father David. That prayer includes the request for discernment: “an understanding heart to judge Your people to discern between good and evil.”
Many prayers in the Bible concern crying out to God in times of trouble. In Genesis 32:9–12, Jacob prays for protection when reuniting with his brother Esau.
In Psalm 86, David turns to God for support and strength when he is in distress.
Many Psalms also record David’s crying out in repentance and confession.
In Psalm 51, David asks for God’s forgiveness (probably following the death of the man he murdered by his command) and includes the tender words: “Create in me a clean heart, O God, and renew a steadfast spirit within me.”
Daniel 9:4–19 relates Daniel’s prayer of repentance and his supplication and request in which he seeks God’s compassion upon the city of Jerusalem and, by extension, the exiled people of Judea.
And although many Believers avoid reciting prayers by rote, desiring sincere and original worship straight from the heart, Deuteronomy 26:5–10 may record the first standardized prayer in Judaism, not of petition but of praise and thanksgiving.
Moses dictated it for the people to recite before the priest when they presented the first fruits of the harvest.
 An impoverished Jewish man prays at the Western (Wailing) Wall in Jerusalem.
The Lifestyle of Prayer
“Rejoice always, pray continually, give thanks in all circumstances; for this is God’s will for you in Yeshua HaMashiach (Jesus the Messiah).” (1 Thessalonians 5:16–18)
Prayer is meant to be an integral part of our lives, not something done once a week at the synagogue or assembly.
In Judaism, prayer is made continuously. The observant or Orthodox Jew is in constant contact with God through a pattern of prayer that precedes every act.
There are prayers of blessings on awakening, putting on the prayer shawl prior to the morning benedictions, following the use of the bathroom, for washing hands, for hearing bad news, etc.
There is even a blessing when drinking water.
There is a prayer said over bread before a meal followed by a long prayer Birkat HaMazon (Blessing over the Food) at the end of the meal.
Each short prayer of blessing said before eating begins with these words: “Blessed art Thou, oh Lord our God, King of the universe, Creator.” The prayer for drinking wine or grape juice, for instance, is “Blessed art Thou, Lord our God, King of the universe, Who creates the fruit of the vine.”
 The blessing is recited over the wine.
It’s traditional to cover the head while praying, which explains why observant Jews keep their heads covered, wearing a kippah or skullcap, in order to pray constantly.
The three traditional daily services of the Jewish prayer book are Shacharit (morning),Mincha (afternoon), and Maariv (evening).
These correspond to the three sacrificial services offered up during Temple times.
The prayer book or siddur consists of prayers offered during each of these three services, many of which are the same or similar such as the Amidah (Shmoneh Esreh, or Standing Prayer) or the 18 Benedictions.
(In fact, there are 19: the 12th benediction was added in the first century and is considered to be a condemnation of the Minim, Hebrew for sectarians or heretics, implying those who believe in Yeshua. It is thought to have been included to discourage Jewish Believers from attending synagogue services.)
 Morning prayer at Hurva Synagogue in Jerusalem
Yeshua’s Example
“One day Yeshua was praying in a certain place. When He finished, one of His disciples said to Him, ‘Lord, teach us to pray, just as John taught his disciples.’" (Luke 11:1)
Consistent with the Jewish lifestyle of prayer is Yeshua’s devotion to the Father. He spent a lot of time praying: morning, day, and night. (Matthew 14:23; Mark 1:35)
“Yeshua often withdrew to lonely places and prayed.” (Luke 5:16)
Because prayer is such a continual part of the observant Jewish lifestyle, Yeshua’s disciples requested that He teach them to pray, the same way thatYochanan the Immerser (John the Baptist) had taught His talmidim (disciples).
Much of Yeshua’s teaching was in fact related to prayer. He wanted His talmidim to be in communication with the Heavenly Father as He was.
He warned them against using prayer as an outward demonstration of devotion. Such outward displays often have no inward spiritual substance. They can be designed to make a show of “holiness.”
“When you pray, you are not to be like the hypocrites; for they love to stand and pray in the synagogues and on the street corners so that they may be seen by men. Truly I say to you, they have their reward in full.” (Matthew 6:5)
 Yeshua Goes Up Alone onto a Mountain to Pray by James Tissot
Yeshua stressed the importance of spending time alone with God “in secret.”
He contrasted prayer arising from relationship with God to the pagan conception of repetitive prayer. This type of prayer uses beads and prayer wheels to repeat prayers numerous times as a kind of meditation. Although some think that this increases the strength of the prayer or one's spirituality, He warned against using meaningless repetition to try to communicate with God.
Reminding them that the “Father knows what you need before you ask Him,” He emphasized that prayer is not just about saying words; it is about a relationship with the Living God. (Matthew 6:7–8)
Yeshua presented His disciples with what is now called “The Lord’s Prayer.” (Matthew 6:9–13)
This very Jewish prayer, begins with “Our Father” and immediately moves to praise and reverence: Holy is Your Name; then to petition: “Your will be done.”
 A Jewish man prays wearing tefillin (phylacteries) and a tallit (prayer shawl).
The beginning of the Lord's Prayer—Our Father, in Hebrew, Avenu or simply Abba(Father)—is common in Jewish liturgy.
It appears in the Shemoneh Esreh, (the 18 Benedictions) in the fourth, fifth, and sixth benedictions, in the prayers recited for the New Year, and in the invocation “Our Father who art in heaven,” which is in common use as in “Yehi razon mi-lifne abinu she-bashamayim”—May it be thy will, our Father who is in Heaven.
Yeshua taught His disciples that prayer is about bending the knee to God’s will and not imposing our own will, although as we come into deeper relationship with God, absorbing His Word and understanding His character, we sincerely want God’s will to be done on earth as it is done in Heaven. This is a statement of praise and trust: God is wise and moral. His will is upright, honorable, and loving.
The idea of God’s will being done on earth as in Heaven or the coming of His divine kingdom is also seen in the Kaddish (mourner’s prayer)—“and may He establish His Kingdom ... speedily and at a near time.”
 Jewish men pray at the Western (Wailing) Wall.
God is reliable, loving, and deeply concerned with our individual needs. Therefore, after praising God by recognizing His sovereignty in heaven and revering the holiness of His name (which signifies His character), we can request that our needs for the day be met.
Yeshua then emphasized prayer of confession and repentance: we ask God to forgive us our debts and sins as we forgive our debtors and those who sin against us. Receiving God’s forgiveness is connected to our willingness to forgive others.
“But if you do not forgive others, then your Father will not forgive your transgressions.” (Matthew 6:15)
Yeshua also instructed His disciples to request that we not be led into temptation but that we be delivered from the evil one. We are called to consecration, but we are surrounded by forces opposing it and drawing us away. We need God’s empowerment to live a holy life.
Although this prayer generally fits the Jewish pattern of praise, petition, and thanksgiving,the intent behind it is not to create a formulized prayer that cannot be personalized.
It does remind us that prayer is not just a shopping list, and that the Kingdom of Heaven is at hand.
It also provides guidance on key issues that we can incorporate into our conversations with God. Such heart-to-heart talks with God can cause the reality of His Kingdom to manifest in our lives, changing our environment and bringing us peace.
“Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Yeshua HaMashiach.” (Philippians 4:6–7)
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“We always thank God, the Father of our Lord Jesus Christ, when we pray for you.” (Colossians 1:3)
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Tuesday, May 6, 2014
HISTORY AS THEOLOGICAL CATEGORY
HISTORY AS THEOLOGICAL CATEGORY
The Vatican Council’s recognition that Revelation is a
personal event, narrated in texts that reflect a particular history and
culture, gave support to the growing importance of history as a condition of
all theological understanding. This means, on the one hand, that all aspects of
Christian faith (texts, particular doctrinal formulations, etc.) can only be
properly understood in the historical context in which they developed. It also
means that the events of history are themselves theological in nature, capable
of revealing the God who continues to act in history and in the human
community which is always in dialogue with God. Though there is no Conciliar text
on the importance of history, historical reflection is found in every text. The
document on Divine Revelation insists that God’s self-communication to God’s
people takes place in time and within the conditions imposed by history. The
Constitution on the Church describes the People of God as a “pilgrim people”
who come to understand their Creator and Saviour slowly and only in imperfect
stages.
No moment in time, no particular structure, not even a
particular dogmatic statement captures the entire mystery of God. At no point
in the historical process, is the vital energising Spirit immobilised in any
human formulation or institution. This recognition has imposed a healthy
humility on all theological activity subsequent to the Council and created a
radical openness to the truth and grace preserved in other Christian
traditions. It has required that theologians not only reflect upon the biblical
texts which are foundational but also consider the historical events which have
illuminated the Church in its struggle to formulate a more adequate
understanding of the mystery.
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