In downtown San Francisco stands an unusual war memorial looking as it did in the 1920s when it was a hotel and theater. After World War II, Marines wanted a living memorial so they transformed this into a club that, today, honors all vets.

Mary Shea: I look at this building. It’s like a ship that sails every February. That once we’re inside here, we’re safe. We can be ourselves. We don’t have to explain to anybody. It’s sort of a subliminal language that we all understand.

Mary Shea learned the language of loss when her son was killed. It’s a language that cannot be translated and so she and her husband, Bill, felt they could no longer be understood.

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To learn what suffering has to teach requires that we protect the time and space we need to regard, reflect, and pray. Suffering calls us one by one to walk a dark valley. As Flannery O’Connor suggests, “”¦ sickness is . . . a place where there’s no company, where nobody can follow” (163). To speak from that place of exile is to forego the clichés and enter into what Marianne Paget called a “complex sorrow.” In her “Mastectomy Poems” Alicia Ostriker issues a practical corrective to those who dramatize her suffering in a way that would belie the daily experience of life-threatening illness:

Spare me your pity,

your terror, your condolence.

I’m not your wasting heroine,

your dying swan. Friend, tragedy

is a sort of surrender.

Tell me again I’m a model

of toughness. I eat that up.

I grade papers, I listen to wind. (93)

Ostriker’s spunky resistance to stereotypes calls to mind the comment of an Auschwitz survivor I know: To call the Holocaust a “tragedy,” she insisted, is to falsify it and to oversimplify the mystery of the evil that took place. Tragedy is an art form in which the hero “suffers into truth.”

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The nuns, who are members of the Dominican order, care for those of all religions and backgrounds ”” Laub’s mother-­in-­law was Jewish ”” and live by the prescient words of its founder, Rose Hawthorne Lathrop, a daughter of Nathaniel Hawthorne: “We cannot cure our patients, but we can assure the dignity and value of their final days, and keep them comfortable and free of pain.” (The Hawthorne Dominicans also operate similar homes in Atlanta and Philadelphia.)

As the nuns cared for their guests, Laub followed them with her camera ”” it’s her way. Then, even after her mother-­in-­law died in late September, she found herself returning to Rosary again and again, still wanting to capture something of the kindness that her family had found there. She asked the nuns to sit for portraits, in which she stripped away the background to show their eyes and faces in clear focus. “I wanted them to be quiet,” she said, “so their power could come through.”

The nuns in particular had moved her. She was struck by their tenderness with the dying, how they painted women’s fingernails and combed their hair, changed them into fresh nightgowns and arranged flowers in their rooms. “This is how dying should be,” Laub says. “It doesn’t feel like a place of death. It feels like a place of living.”

Read it all and do not miss the pictures.

He normally advises people on spiritual matters. But after last month’s terror attacks in Brussels, airport chaplain Michel Gaillard is busy helping staff cope with the trauma as they return to their jobs.

Father Michel Gaillard runs his fingers over a wooden bench covered in a thin layer of dust – a remnant of the bomb blasts that hit Zaventem airport the morning of March 22, killing 16 people. The airport chapel is still closed to the public. It’s normally where passengers or staff would come to pray. But now, it functions as more of a counselling center, where Gaillard helps people deal with the trauma of recent events. The chaplain says he’ll never forget the day of the attacks.
…….
For many people though, March 22 will remain the day their lives changed forever. Gaillard says he has listened to so many stories and painful testimonies of people who were injured by the blasts, in some cases losing their feet or hands. He has also been dealing with the grief of people who lost loved ones. “The question I am asked most is: Was God present at that moment? And my answer is: There is one hand launching the bombs. And there is another hand helping to save the lives, to heal the hearts. Actually, there were many people who came to try and save others. And that’s where you find God,” said Gaillard.

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Supporting efforts to resettle vulnerable Syrian refugees is part of the Church of England’s mission alongside its work with food banks, street pastors and debt advice services, one its leading bishops says today.

Writing in a blog, Stephen Cottrell, Bishop of Chelmsford, says church groups can provide the ‘welcoming flesh on the bones’ to efforts by local authorities and other agencies to resettle vulnerable Syrian refugees.

“We are talking about a careful, realistic, grown-up setting about the task of welcoming Syrian refugees, just people in extreme need with all the complexities and riches of any human being. This is not the church saying ‘look at us being charitable’, but the people of God letting their deeds speak for Him,” he writes.

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..How can we, the church of God, help? Lots of ways! But for one thing ”“ and lets start with the really low hanging fruit first ”“ I believe many (most?) carers who would love to be able to bring their loved ones to church. They know how much it means to them. But are our services accessible (dementia friendly)? Are our buildings adequate (walker and wheelchair accessible)? And are our congregations open to it?

There are multiple benefits if we can help enable church attendance. (1) We can bless the person with dementia enormously. (2) We can demonstrate the love of Jesus to their carer/s who would embrace our concern for their loved one (and for them!) with open arms. We are well tuned-in to the idea that by reaching kids and youth in our schools and communities we can also reach their un-churched parents. Can I suggest by caring for the elderly as we ought, we have a chance to reach their un-churched adult children too? And here is a benefit you may not have thought of immediately: (3) By including those with dementia in our church life as much as we possibly can, we (both as individuals and the community of God’s people) will learn from them and be blessed by them..

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A former homeless addict has revealed how he would be dead if it was not for his faith in an interview to accompany the second teaser film released by the Church of England today for the justpray.uk website.

In a blog and podcast released to accompany the film, the 46-year-old admits he had to harden his heart to survive living rough and addiction before feeling resurrected through his faith and the love he found at the Saturday Gathering Place in Halifax, West Yorkshire. “If a human being can get resurrected after dying, He’s done it to me. I haven’t died but I feel like I’ve been resurrected away from a life of crime and trouble to peace, love, understanding, calmness.”

Rob’s story “I am poured out like water” is the second in a series of films based on Psalm 22 for Lent and Easter launched by the Church of England featuring men and women who all came to faith through a Homeless and Food Drop In Centre in Halifax and most have experienced crime, alcohol, drug addiction, homelessness or violence in their lives.

Read it all and follow the links.

Which brings us to the multi-layered complexity of the situation: How to help create a context such that people can return to their ISIS-occupied homes 30 miles away? We spent a lot of time listening. The words that kept coming: Rescue. Restore. Return. So we designed a long-term strategy, consistent with their environment, that builds on short-term impact:
Rescue: We wanted to help those in immediate need, providing relief to them so that they could make it totomorrow. In so doing, we were also able to discern who was doing the best work locally, like the Dominican Sisters, or Assyrian Aid Society (which is just incredible). Besides helping people, we found partners whose yes is yes, and no is no. We are in relationship with them. We trust each other in a part of the world where there is no trust.

Restore: All of those who have fled ISIS have been traumatized in some fashion. They need a way to address the internal if they are to become whole again, and thus serve as peace-builders in a post-ISIS world. So we have sought to invest in education as well as trauma training, seeking to build internal reconciliation such that external reconciliation might one day take place.

Return: This is the tricky part, on two counts….

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When talking about the beginnings of the project, Sharon said:

“The management of chronic pain has been a challenge for health care providers and current evidence supports a multidisciplinary approach including the provision of exercise therapy, occupational therapy, psychological support and medical support. We offer an emphasis on the ability to take control and self-manage.”

“Treatment for this condition can be difficult to access on the NHS, and waiting lists are long which may result in a patient becoming isolated and not being able to work or to join in with normal day-to-day community life. This condition can be associated with depression, another factor that contributes to isolation. As a result of this great need, one of the more cost-effective ways to treat patients is with clinical pilates or through small group exercise classes, which is why we started the Pain Exchange.”

Mutually, they run the 12-week management plan which starts with a full assessment, to screen out people who might need further investigation, or who are not suitable for the programme. Where this is the case they write to the GP with the findings and suggestions, and as a result, two patients have had surgical interventions.

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A steady stream of visitors heads towards one corner of my local church. It is not a much-loved shrine or the tomb of a famous historical hero. It is the door to the lavatories.

Luckily the little block is outside in the fresh air. Heaven knows how much they cost to maintain. But there is no doubting their popularity.

The National Churches Trust is running a poll on the subject on its website. So far, voting is 64 per cent agreeing that lavatories are “essential for congregations and enable churches to become community hubs”, while 36 per cent think “it depends on the individual church building and whether there is space to install toilets”. No one has voted for the third option, that lavatories “are not appropriate for a church and should be provided elsewhere”.

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Mussie Zerai was once a refugee.

Now the 40-year-old Roman Catholic priest from Eritrea, helps migrants trapped in the North African deserts and rickety wooden boats drifting across the Mediterranean Sea.

“It is my duty and moral obligation as a priest to help these people,” Zerai said in a telephone interview. “For me it’s simple: Jesus said we must love one another as we love ourselves.”

The little-known priest, now based in Rome and Switzerland, was among this year’s nominees for the 2015 Nobel Peace Prize, along with Pope Francis. (The prize, announced Friday, was awarded to the National Dialogue Quartet, which helped build a pluralistic democracy in Tunisia.)

Zerai runs a center that receives calls from distressed migrants who have fled their countries in hopes of finding a better life in Europe. He relays refugees’ GPS coordinates to coast guard and naval authorities so they can launch rescue operations.

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Found here:

As the flooding progresses through our state we ask you to continue to keep those affected in your prayers. Two of our clergy are serving as chaplains on the front lines. The Rev. Donald Hayes, Vicar of Christ Church, Florence, is Chief Chaplain for the South Carolina Guard. He is overseeing 50 Chaplains deployed throughout our state. The Rev. Nathan Bistis, Associate Rector at St. Luke’s, Hilton Head, is serving as a Chaplain with the National Guard. Both are ministering to flood victims as well as to those involved in search and rescue efforts. While reports are still coming in about churches and individual parish families, we do know that Holy Cross, Stateburg and Holy Comforter, Sumter and St. Paul’s, Conway appear to be among the most significantly impacted so far.

Church members come together for Conway church damaged by flood

Thursday was back to school for more than 60 children at Conway’s St. Paul’s Anglican Church Day School, but not everything was back to normal.

The floodwaters damaged the classrooms on the lower level of the historic Conway building.

It soaked carpets and damaged drywall.

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“When you pass through the waters, I will be with you,” says Isaiah, 43:2, “and when you pass through the rivers, they will not sweep over you.”

Well, for the most part, at least.

The biblical words resonated with area church leaders and parishioners affected by this week’s storm as they assessed the damage to their places of worship and helped each other find alternative spaces for upcoming services.

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We ask that you keep the families of those who have lost loved ones, those who have suffered loss of property and all those harmed or who are assisting in the rescue and relief efforts following this historic flood in your prayers.

While we are grateful to God that the majority of our Diocese has come through the recent catastrophic storm unscathed, a few of our parishes and people suffered significant damage that will not be adequately covered by insurance. It is also a reality that additional flooding is expected and the recovery process will continue for some time. That there will be unmet needs is certain.

For those reasons, the Diocesan office is recommending the following possible responses to this disaster…

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Give pastors vacations.

Open the books for periodic financial reviews.

Be sensitive to how sounds ”” and traffic ”” can affect church neighbors.

The National Association of Evangelicals this week released a code of ethics for congregations that it hopes will help leaders make practical decisions for the health of their churches and community.

The document calls for churches to strive for unity by embracing different worship styles and reconciling “dissident factions.” It urges them to affirm the various cultural heritages of their members and neighbors, minimize barriers for disabled people and use natural resources wisely.

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Of all the European countries, Greece bears the heaviest refugee burdens. Malcolm Bradshaw, our Athens chaplain, relates that between 1 and 14 September 54,000 migrants arrived in Greece from Turkey. These were people whose hopes of a better life had been cruelly raised.

For the last eight years, we have helped run a soup kitchen that delivers 800 meals a day to poor people in central Athens. In Greece, refugees are at the bottom of the pecking order. Earlier this year, I visited a large detention centre north of Athens where refugees were being held in the kinds of cages where we might more usually house animals. I was distressed to see two cages where unaccompanied minors were being held. They had broken shoes and torn trousers, and appeared dazed and confused.

We have provided clothes, toiletries, sleeping bags and phone cards to the residents of the detention centres. We are working with UN and Orthodox Church representatives to provide food and shelter to new arrivals. Of course the fundamental problems that lead people to leave their countries need to be dealt with at a political level. But Christians are enjoined to help those who are casualties of forces far beyond their control.

Yet, strangely, we ourselves are being blessed….

Read it all from the C of E blog.

First we need to welcome and help refugees.

In order to do this we need to put more and more pressure on governments in developed countries to accept more refugees. Lebanon, such a small country, with a population of 5 million people and a weak economy is hosting 1.5 million Syrian refugees. The rest of the neighbouring countries did the same. In Egypt we accepted a quarter of a million Syrian refugees in addition to 2.5 African refugees. After welcoming refugees in the country the churches can then cooperate with the government and UNHCR to provide for the needs of the refugees in a more holistic way. I was so encouraged by the appeal of Pope Francis when he asked every parish to host refugee family. It is so important that these refugees may encounter the love of Jesus in us.

In our refugee program in Egypt and Ethiopia we deal with thousands of refugees. We help them to find accommodation and shelters. In fact some of our churches in Ethiopia became shelters for the thousands who walked in from South Sudan. We also have programs to build their capacities so that they can find jobs. And we provide education for their children as well as health care through our clinics. I am sure you [others] do better than us in these areas. Let us see Jesus in each one of them and let us hear Him saying, “I was a stranger and you invited me in” when we meet them.

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It might not be well-publicised by the church, but every diocese in Britain has its own deliverance minister. Each is appointed, personally, by the Bishop. Many, like Stephen, become interested in taking on the role after having their own experience of some apparently supernatural phenomena . “I used to live in a house that seemed to have some sort of presence,” says Stephen. His haunting, though, was mild: more pest than pestilence. “Even though it was a relatively modern house it was always very cold, particularly in my children’s bedroom,” he says. “We bled the radiators, we looked for a draft and there was none. The place just had an atmosphere. I went away for a couple of nights and my wife, who’s fairly level headed, was freaked out just by being left in the house with my child.” At a loss, he called in a deliverance minister who told him, ”˜Don’t worry, I can deal with this,’ and blessed the house. As he said his prayers everyone gathered felt the temperature rise around them, right where they stood. “It went from cool to being very warm, and it wasn’t just me that felt it,” he says. “This is something I’ve experienced a few times. The house is actually quite a pleasant place to live now.”

Becoming a deliverance minister not only requires selection by the bishop, but the attendance of a compulsory training course. “It lasts three or four days,” he says. “It gives you a huge amount of input along the lines of, ”˜these are things you may not have experienced before and how you go about dealing with them.’ There’s also a very heavy emphasis on the difference between people who are psychotic and people who might be manifesting evil influences.” As part of his general training, Stephen says he completed an extended placement working at a mental health facility. “I have quite an extensive knowledge and experience of people who’ve got various psychiatric problems.”

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A London, Ont. church is raising money for Syrian refugees at lightning speed””thanks, at least partly, to a very Canadian household material.

As of Monday morning, St. Aidan’s Anglican Church had raised roughly $35,000 for refugee sponsorship after 15 days of its “Red Tape Challenge.” The appeal asks participants, after making their donations, to tear a piece of red duct tape and attach it to their vehicles, rural mailbox or other prominent place.

The point of the tape, says John Davidson, the St. Aidan’s parishioner who came up with the idea, is to pressure the federal government to reduce barriers to refugees in Canada ”“ “to show Ottawa that yes, you can cut through red tape if you have the desire and the wherewithal, and you want to get the job done.”

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Underneath the logo on the Church of England website is the tagline “a Christian presence in every community”. And while this is seen through many churches up and down the country on a daily basis – we often neglect one community.

The online community.

Before going any further, there are a few myths we need to bust:

First, social media isn’t a fad. 83% of UK adults now go online and 66% of those online adults have a social networking profile such as Facebook or Twitter. It’s not just for young people either – one of the fastest growing groups on social media is the over 50’s and those aged 65-74 are almost twice as likely to use a smartphone now compared to 2012.

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A little boy, drowned at sea and washed up on a Turkish beach has shaken and galvanised a response from the nations of the Western world to the plight of Syria’s refugees. That it has taken so long for the sort of action that is being considered now is shameful. Nevertheless, the fact that our public discourse has turned so emphatically towards the need to make a real and lasting impact in the lives of those displaced by the Syrian conflict is very welcome and I applaud the government’s decision to expand the refugee program.

At times like this, we must all act within our spheres of influence to raise awareness, build understanding, and work to ensure that our own good intentions have real and practical expression.

Australian Christians feel a particular heartache at the fact that those we consider as family, our brothers and sisters in Christ, have been singled out for persecution in Syria and Northern Iraq. Nevertheless, we would be very reluctant to see an expanded refugee program that uses religion as a discriminating factor. This is antithetical to the love of God for all people and the unmerited and non-discriminatory grace and mercy that is at the heart of the Christian gospel.

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An endless night before, Felicia Sanders had left her blood-soaked shoes with the dead in the fellowship hall of her beloved lifelong church, Emanuel AME.

Barefoot as the sun rose, she trudged up the steps to her home, the one where 26-year-old Tywanza Sanders’ bedroom waited silently, his recent college acceptance letter tacked onto a bulletin board beside his poetry. It was after 6 a.m., and she hadn’t slept. She hadn’t eaten, not since going to Emanuel AME’s elevator committee meeting the evening before, then its quarterly conference and then its weekly Wednesday Bible study. There, 12 people met in God’s midst. Nine of them died, 77 bullets in their midst.
Felicia had answered questions all night from myriad authorities determined to find the killer. Now her phone rang. Her doorbell rang. Reporters, friends, family, strangers, an endless blare through the jangle of her muddled thoughts. Finally, in a delirious rage, she called an old friend, attorney Andy Savage.

“Andy, it’s too much!” she cried into the phone.

Read it all from the local paper.

”˜A new refugee camp has opened a few kilometres from Gambella town. Another is being established near the town of Matar, and another in the Asosa region near the permanent camp Sherkole (the new camp has been given the poignant name ”˜Sorry’).

”˜The churches, however, are usually the first stop for the refugees. They often ask for food and shelter.

”˜As well as food aid, there are churches in the refugee camps providing literacy classes and other educational support. In this way, the churches function as community centres for many refugees.

”˜We have 15 mission centres in Gambella, each of which is a cluster of churches. Some of the churches are in established refugee camps; some are in villages and towns. We have 16 clergy and 90 lay readers in the area, so we are obtaining first-hand information about what is happening.

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Dr Philip Freier, Anglican Archbishop of Melbourne and Primate of Australia, has officially launched the Anglican Diocese of Melbourne’s Reconciliation Action Plan (RAP).

The RAP, developed in conjunction with Reconciliation Australia, is being implemented so that the diocese, along with its parishes and sector ministries, is able to coordinate key programs and initiatives aimed at changing the culture of the diocese to better embrace reconciliation. This will include advocacy and promotion of the key issues surrounding reconciliation, as well as providing practical advice and liturgical resources for parish and other ministry events.

“The full aspiration that Reconciliation Australia has encouraged is that we don’t overreach, over-promise and under-deliver, but have at every stage of this journey things that can be authentic and real and help strengthen our mutual resolve and understanding,” said Dr Freier. “I’m really thrilled my expectation coming to this night has been met by the reality.”

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Like many of you, I’m continuing to reflect on the tectonic philosophical and moral shifts in our culture crystallized in the Supreme Court decision to legalize same sex marriage””and what that decision means not only for our religious liberties, but for our evangelism, discipleship and mission as followers of Jesus Christ.

Four weeks ago I quoted Russell Moore of the Southern Baptist Ethics and Religious Liberty Commission who stated that there will be a new generation of “refugees” from the current metaphysical-sexual expression culture that we now live in. Yes, there will be refugees””because turning in on yourself and pursuing your own sexual desires as a fundamental liberty never ends well. (See Romans 1:18-32 for a picture of what that looks like). Such a culture cannot keep its promises of personal happiness and fulfillment for individuals whose needs and cravings will inevitably be at odds! Sexual and relational brokenness, desperate loneliness, divorce, broken families, spiritual and emotional wounds will increase with the ever-accelerating sexual revolution which has been blessed by the highest courts of our land. Not only that, but abortion as a gruesome method of birth control and fetal tissue extraction and euthanasia at the other end of life will also increase as the exaltation of personal desires trumps traditional biblical values on the sanctity of life.

In a culture where it’s all about me and my choices, where the bottom-line world view is that the self is the only thing that can be known, and where freedom of sexual expression, self-interests and narcissism reign supreme, here’s the question: what do we as a church, as followers of Jesus Christ, have to offer to those who will be refugees of this new metaphysical-sexual expression regime?

Read it all (his emphasis).

During interviews Monday, leaders at Anniston’s two Episcopal churches expressed openness to the LGBT community. Lee Shafer, rector at Grace Episcopal, and Chris Hartley, rector at St. Michael and All Angels, explained the solemnization of same-sex marriages within their respective congregations would depend on discussions between the vestry ”” the congregational governing body ”” and the pastor.

“Our challenge,” Hartley said, “is to create a liturgical practice that honors and respects our LGBT brothers and sisters while not in any way alienating our brothers and sisters who are against same-sex marriage.”

He paused.

“If that sounds difficult … I mean, how do you do that? It sounds more impossible than it does difficult.”

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Should a “transgender” person be allowed a ceremony of “re-baptism” at their local church? That is what a parishioner requested from the Rev Chris Newlands, Vicar of Lancaster.

“I said we don’t do that, but we did offer him, and then carry out, a service,” Mr Newlands told the Lancaster Guardian. “He was originally baptised as a baby girl, and to him it was about God knowing him by name.”

Mr Newlands mobilised his Deanery and put a motion on the House of Bishops’ agenda for the General Synod of the Church of England: “That this Synod, recognising the need for transgender people to be welcomed and affirmed in their parish church, call on the House of Bishops to consider whether some nationally commended liturgical materials might be prepared to mark a person’s gender transition.”

That was earlier this year, but such services are already being performed.

Read it all from Christopher Howse at the Telegraph.

This is a must-not-miss as far too many do not know of this story of Saint John in his elder years–KSH.

Listen to a tale, which is not a mere tale, but a narrative concerning John the apostle, which has been handed down and treasured up in memory. For when, after the tyrant’s death, he returned from the isle of Patmos to Ephesus, he went away upon their invitation to the neighboring territories of the Gentiles, to appoint bishops in some places, in other places to set in order whole churches, elsewhere to choose to the ministry some one of those that were pointed out by the Spirit.
7. When he had come to one of the cities not far away (the name of which is given by some ), and had consoled the brethren in other matters, he finally turned to the bishop that had been appointed, and seeing a youth of powerful physique, of pleasing appearance, and of ardent temperament, he said, ‘This one I commit to you in all earnestness in the presence of the Church and with Christ as witness.’ And when the bishop had accepted the charge and had promised all, he repeated the same injunction with an appeal to the same witnesses, and then departed for Ephesus.

8. But the presbyter taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and watchfulness, with the idea that in putting upon him the seal of the Lord he had given him a perfect protection.

9. But some youths of his own age, idle and dissolute, and accustomed to evil practices, corrupted him when he was thus prematurely freed from restraint. At first they enticed him by costly entertainments; then, when they went forth at night for robbery, they took him with them, and finally they demanded that he should unite with them in some greater crime.

10. He gradually became accustomed to such practices, and on account of the positiveness of his character, leaving the right path, and taking the bit in his teeth like a hard-mouthed and powerful horse, he rushed the more violently down into the depths.

11. And finally despairing of salvation in God, he no longer meditated what was insignificant, but having committed some great crime, since he was now lost once for all, he expected to suffer a like fate with the rest. Taking them, therefore, and forming a band of robbers, he became a bold bandit-chief, the most violent, most bloody, most cruel of them all.

12. Time passed, and some necessity having arisen, they sent for John. But he, when he had set in order the other matters on account of which he had come, said, ‘Come, O bishop, restore us the deposit which both I and Christ committed to you, the church, over which you preside, being witness.’

13. But the bishop was at first confounded, thinking that he was falsely charged in regard to money which he had not received, and he could neither believe the accusation respecting what he had not, nor could he disbelieve John. But when he said, ‘I demand the young man and the soul of the brother,’ the old man, groaning deeply and at the same time bursting into tears, said, ‘He is dead.’ ‘How and what kind of death?’ ‘He is dead to God,’ he said; ‘for he turned wicked and abandoned, and at last a robber. And now, instead of the church, he haunts the mountain with a band like himself.’

14. But the Apostle rent his clothes, and beating his head with great lamentation, he said, ‘A fine guard I left for a brother’s soul! But let a horse be brought me, and let some one show me the way.’ He rode away from the church just as he was, and coming to the place, he was taken prisoner by the robbers’ outpost.

15. He, however, neither fled nor made entreaty, but cried out, ‘For this did I come; lead me to your captain.’

16. The latter, meanwhile, was waiting, armed as he was. But when he recognized John approaching, he turned in shame to flee.

17. But John, forgetting his age, pursued him with all his might, crying out, ‘Why, my son, do you flee from me, your own father, unarmed, aged? Pity me, my son; fear not; you have still hope of life. I will give account to Christ for you. If need be, I will willingly endure your death as the Lord suffered death for us. For you will I give up my life. Stand, believe; Christ has sent me.’

18. And he, when he heard, first stopped and looked down; then he threw away his arms, and then trembled and wept bitterly. And when the old man approached, he embraced him, making confession with lamentations as he was able, baptizing himself a second time with tears, and concealing only his right hand.

19. But John, pledging himself, and assuring him on oath that he would find forgiveness with the Saviour, besought him, fell upon his knees, kissed his right hand itself as if now purified by repentance, and led him back to the church. And making intercession for him with copious prayers, and struggling together with him in continual fastings, and subduing his mind by various utterances, he did not depart, as they say, until he had restored him to the church, furnishing a great example of true repentance and a great proof of regeneration, a trophy of a visible resurrection.

(From Eusebius which may be found there [III.23]).

There is no how-to list for praying for someone with an incurable disease. But here are some suggestions:

Listen. Ask. Listen carefully to the concerns of the ones you are praying for. If possible, ask them how they would like you to pray for them. They may not have an answer. Or the answer may surprise you. But starting by listening and asking is a way to honor and support those in need.

Pray with the Psalms. Whether in the hospital bed or at a prayer service, the most powerful and comforting prayers offered to me were from the Psalms. They don’t cover up the loss””they bring anger and grief before God. “My heart is stricken and withered like grass; I am too wasted to eat my bread.” And yet they bring all of this in petition before the faithful God of the covenant. “Hear my prayer, O LORD; let my cry come to you. Do not hide your face from me on the day of my distress” (Ps. 102:4, 1-2).

Present your petitions in light of the Lord’s Prayer and Gethsemane. We are to bring our requests before God, in light of Jesus’ command and promise to answer our prayers…

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