The King of Clay does it again 👑
— BBC Sport (@BBCSport) June 11, 2017
Daily Archives: June 11, 2017
This past winter, Sarah Fader, a 37-year-old social media consultant in Brooklyn who has generalized anxiety disorder, texted a friend in Oregon about an impending visit, and when a quick response failed to materialize, she posted on Twitter to her 16,000-plus followers. “I don’t hear from my friend for a day — my thought, they don’t want to be my friend anymore,” she wrote, appending the hashtag #ThisIsWhatAnxietyFeelsLike.
Thousands of people were soon offering up their own examples under the hashtag; some were retweeted more than 1,000 times. You might say Ms. Fader struck a nerve. “If you’re a human being living in 2017 and you’re not anxious,” she said on the telephone, “there’s something wrong with you.”
It was 70 years ago that the poet W.H. Auden published “The Age of Anxiety,” a six-part verse framing modern humankind’s condition over the course of more than 100 pages, and now it seems we are too rattled to even sit down and read something that long (or as the internet would say, tl;dr).
Anxiety has become our everyday argot, our thrumming lifeblood: not just on Twitter (the ur-anxious medium, with its constant updates), but also in blogger diaries, celebrity confessionals (Et tu, Beyoncé?), a hit Broadway show (“Dear Evan Hansen”), a magazine start-up (Anxy, a mental-health publication based in Berkeley, Calif.), buzzed-about television series (like “Maniac,” a coming Netflix series by Cary Fukunaga, the lauded “True Detective” director) and, defying our abbreviated attention spans, on bookshelves.
— Chichester Diocese (@ChichesterDio) June 11, 2017
The Bishop of Chichester today (Trinity Sunday) asked parishes in his Diocese to remember the soul of Bishop Geoffrey, who died earlier today.
Bishop Geoffrey was an assistant bishop in the Diocese and Bishop Martin had been able to spend some time with him in recent days.
+Geoffrey was previously Bishop of Gibraltar in Europe in the Church of England’s Diocese in Europe from 2001.
A different tradition is that of the Eastern Orthodox church, which I mentioned in chapter 12. There the “Jesus prayer” has been rightly popular: “Lord Jesus Christ, Son of the living God, have mercy on me, a sinner.” (There are variations, but this is perhaps the best known.) This, like the Jewish Shema, is designed to be said over and over again, until it becomes part of the act of breathing, embedding a sense of the love of Jesus deep within the personality. This prayer, again like the Shema, begins with a confession of faith, but here it is a form of address. And instead of commandments to keep, it focuses on the mercy that the living God extends through his Son to all who will seek it. This prayer has been much beloved by many in the Orthodox and other traditions, who have found that when they did not know what else to pray, this prayer would rise, by habit, to their mind and heart, providing a vehicle and focus for whatever concern they wished to bring into the Father’s presence.
I have a great admiration for this tradition, but I have always felt a certain uneasiness about it. For a start, it seems to me inadequate to address Jesus only. The Orthodox, of course, have cherished the trinitarian faith, and it has stood them in good stead over the course of many difficult years. It is true that the prayer contains an implicit doctrine of the Trinity: Jesus is invoked as the Son of the living God, and Christians believe that prayer addressed to this God is itself called forth by the Spirit. But the prayer does not seem to me to embody a fully trinitarian theology as clearly as it might. In addition, although people more familiar than I with the use of this prayer have spoken of its unfolding to embrace the whole world, in its actual words it is focused very clearly on the person praying, as an individual. Vital though that is, as the private core of the Christian faith without which all else is more or less worthless, it seems to me urgent that our praying should also reflect, more explicitly, the wider concerns with which we have been dealing.
I therefore suggest that we might use a prayer that, though keeping a similar form to that of the Orthodox Jesus Prayer, expands it into a trinitarian mode:
Father almighty, maker of heaven and earth:
Set up your kingdom in our midst.
Lord Jesus Christ, Son of the living God:
Have mercy on me, a sinner.
Holy Spirit, breath of the living God:
Renew me and all the world.
One of the points I like to emphasise on this blog is that (contrary to what many people believe who know nothing about the subject) medieval religious literature is often full of creativity, imagination and joy. Here’s a perfect example: this is a witty, playful, exuberant medieval carol on the subject of – of all things – the Holy Trinity. I’ve heard many a solemn, pained sermon on the Trinity, complaining about how difficult it is for us to understand, how it’s always been a stumbling block for believers and a trial to the unwary preacher. That’s how our age approaches mystery and complexity; but in the fifteenth century, they wrote carols about it. That’s how creative medieval religion could be.
Read it all (my emphasis).
— Eleanor Parker (@ClerkofOxford) June 11, 2017
But our argument in reply to this is ready and clear. For any one who condemns those who say that the Godhead is one, must necessarily support either those who say that there are more than one, or those who say that there is none. But the inspired teaching does not allow us to say that there are more than one, since, whenever it uses the term, it makes mention of the Godhead in the singular; as ‘In Him dwells all the fullness of the Godhead’ Colossians 2:9 “; and, elsewhere ‘The invisible things of Him from the foundation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead Romans 1:20.’ If, then, to extend the number of the Godhead to a multitude belongs to those only who suffer from the plague of polytheistic error, and on the other hand utterly to deny the Godhead would be the doctrine of atheists, what doctrine is that which accuses us for saying that the Godhead is one? But they reveal more clearly the aim of their argument. As regards the Father, they admit the fact that He is God , and that the Son likewise is honoured with the attribute of Godhead; but the Spirit, Who is reckoned with the Father and the Son, they cannot include in their conception of Godhead, but hold that the power of the Godhead, issuing from the Father to the Son, and there halting, separates the nature of the Spirit from the Divine glory. And so, as far as we may in a short space, we have to answer this opinion also.
What, then, is our doctrine? The Lord, in delivering the saving Faith to those who become disciples of the word, joins with the Father and the Son the Holy Spirit also; and we affirm that the union of that which has once been joined is continual; for it is not joined in one thing, and separated in others. But the power of the Spirit, being included with the Father and the Son in the life-giving power, by which our nature is transferred from the corruptible life to immortality, and in many other cases also, as in the conception of “Good,” and “Holy,” and “Eternal,” “Wise,” “Righteous,” “Chief,” “Mighty,” and in fact everywhere, has an inseparable association with them in all the attributes ascribed in a sense of special excellence. And so we consider that it is right to think that that which is joined to the Father and the Son in such sublime and exalted conceptions is not separated from them in any.
— Tom (@1207go) June 11, 2017
Almighty God, most blessed and most holy, before the brightness of whose presence the angels veil their faces: With lowly reverence and adoring love we acknowledge thine infinite glory, and worship thee, Father, Son, and Holy Spirit, eternal Trinity. Blessing, and honour, and glory, and power be unto our God, for ever and ever.
— McCrimmon Publishing (@McCrimmonsuk) June 11, 2017