O Christ, the King of glory, who didst enter the holy city in meekness to be made perfect through the suffering of death: Give us grace, we beseech thee, in all our life here to take up our cross daily and follow thee, that hereafter we may rejoice with thee in thy heavenly kingdom; who livest and reignest with the Father and the Holy Spirit, God, world without end.
Today on #PalmSunday we see Jesus enter Jerusalem in triumph. Seated on a colt, welcomed by the shouts of joy and praise of his disciples. They cannot keep the good news to themselves.
This Holy Week let’s be brave and speak out, and help all people make themselves heard.
— CAFOD (@CAFOD) April 5, 2020
Lift up your heads, O gates! and be lifted up, O ancient doors! that the King of glory may come in.
Who is the King of glory? The LORD, strong and mighty, the LORD, mighty in battle!
Lift up your heads, O gates! and be lifted up, O ancient doors! that the King of glory may come in.
Who is this King of glory? The LORD of hosts, he is the King of glory!
Ps 24:7 Lift up your heads, O gates! And be lifted up, O ancient doors that the King of glory may come in pic.twitter.com/dHOuVARGej
— heine kapp (@HeineKapp) November 1, 2017
Now to return to virtual communion and the recommendation for Eucharistic fasting during this divine judgment on our social greed. Let’s take an exemplary proponent, Lutheran theologian Prof. Deanna Thompson, who is now at St. Olaf College. She is a personally credible interlocutor on the question of “virtual” ministry, as she writes out of her excruciating experience of life-threatening cancer in the prime of life. She’s published a book, The Virtual Body of Christ, in which she makes the case for employing the new social media technologies just as the Lutheran Reformation employed the Gutenberg press. I agree with much of this, as I said above. Nevertheless, I respectfully and yet sharply disagree with her urging in the present pandemic crisis that people at home should set up bread and wine, as if to participate via the Internet in the live streaming of the Lord’s Supper liturgy. As I’ve listened and pondered the arguments being made in favor of this proposal, I have come to a certain realization which I would like briefly to argue here.
Let me begin, by affirming that Christ is “really” in the preached word which can be conveyed through these media. He is really present to offer himself in his righteousness, life and peace for the auditor’s sin, death and disease. Long ago, however, I discovered that in the Lutheran confessional writings what was at stake was never this so-called “real” presence but rather the “bodily” presence of Jesus Christ according to his word and promise. What difference does this apparently subtle distinction make? Answer: historically it excluded the so-called “spiritual” (or “real”) presence as the specific blessing or benefit of the Lord’s Supper just as it excludes notions of “invisible” church as the “real” church as opposed to the visible assembly gathered around Word and sacrament. By the Holy Spirit the word of the gospel awakens faith and if we want to speak of “spiritual presence,” we are talking about this ministry of the Holy Spirit who makes Jesus Christ “real” to us. But what differentiates the Lord’s Supper is the promised presence of Jesus Christ personally in his own body-and-blood, so that the blessing is not merely privative, the forgiveness of sins, but also positive: life and salvation on account of this specific union with Christ that consists in physical eating and drinking in the common meal of the Lord.
Why does this specificity of Jesus’ bodily presence matter? For one thing, it concerns the identity of Jesus Christ as the very body born of Mary and crucified under Pontius Pilate but vindicated and exalted to be present in his glorified body for the gathering of his faithful. This act of identification is precisely what the Lord’s Supper liturgy depends on, the specific act in the gathering as the church when a specific loaf is picked out with the words, “this is my body given for you….”
I was like “I’ll log back into twitter to catch up on what I missed today” and now I’m depressed. So here’s a link I was coming here to post about virtual communion from a Lutheran standpoint but for similar reasons I agree. (Mainly “est” not “significat”) https://t.co/XVt1IEYLYd
— Marshall (@marshman503) April 3, 2020
A stretch of Interstate 40, which runs from downtown Memphis across the Mississippi River into Arkansas, has come to illustrate the patchwork of rules restricting movement in the United States. On the Arkansas side of the river, where the governor has resisted a statewide mandate, some “nonessential” businesses remain open. On the Tennessee side, a stay-at-home order went into effect this week, closing stores.
Now, the owner of a chain of clothing stores called Deep South located on both sides of the Mississippi is operating under two different sets of rules. The company’s owner, Munther Awad, a 47-year-old immigrant from the Middle East, said he owned two stores in Arkansas, which are open, one in West Memphis and another in Little Rock. And he owns a third store in Memphis, which is now closed because of a local mandate last week.
“I feel like if you would have just went ahead and put the whole nation at the same time on a lockdown, we could have got some control over it,” said Lavanda Mayfield, 33, who was waiting to serve takeout to customers at the Iron Skillet restaurant at a truck stop near I-40 in West Memphis on Friday.
“But now it’s just out of control,” she said, “because you did state-to-state.”
For a small number of states in the South and Midwest, pressure is growing for governors to issue stay-at-home orders. “What are you waiting for?” said Gov. Gavin Newsom of California, who issued the first statewide order last month. https://t.co/mUoN83OWyr
— NYT National News (@NYTNational) April 4, 2020
(The State) Calling South Carolina ‘unique,’ Governor McMaster resists calls to issue state stay-at-home order
Gov. Henry McMaster continued to resist the idea of issuing a stay-at-home order after he was peppered with questions at a Friday news conference about why he chooses to issue incremental orders closing businesses and restricting residents’ movement while refusing a broader rule.
The questions came as more than 40 other states have issued broader shelter-in-place orders.
South Carolina is the only state in the southeast that has not issued one yet.
“The measures we have taken are both mandatory and voluntary about staying home,” McMaster said on Friday. “We are taking a deliberate approach. Our state is not like everyone else’s state.”
Gov. McMaster said Friday he has repeatedly urged South Carolinians to stay home, making an order unnecessary. https://t.co/IMYGWQLT75
— The State Newspaper (@thestate) April 3, 2020
Lexington, South Carolina— No one stands in line to embrace the widow and share memories of her husband of 50 years. No rows of family and friends file toward the flag-draped coffin to pay their last respects. No symphony of sniffles is heard across the room as the minister gives a final prayer.
Instead, a handful of people are scattered across one chapel row as if they’re strangers, not blood. White roses are pinned to empty chairs, representing those who couldn’t be there. An iPad on a tripod livestreams the service for people stuck at home across state lines.
“This is going to be a different experience for all of us,” the minister tells the half-dozen people gathered at a South Carolina funeral home to celebrate the life of J. Robert Coleman, an Army veteran, husband to Gloria, father to three sons and grandfather to three children. “But one thing that will be common is that as we conduct this service today, we’re going to open with a prayer….”
Chapel chairs are separated. No hugs or handshakes. An iPad livestreams the service. The coronavirus outbreak, stay-at-home orders and social distancing are dramatically altering how families and communities celebrate loved ones at funeral services. https://t.co/0jhSFcq11P
— AP South U.S. Region (@APSouthRegion) April 4, 2020
O Lord Jesus Christ, Son of the living God, who didst devote thy life and thy death to our most plenteous redemption: Grant that what thou hast wrought for us may also be wrought in us: that, growing into thy likeness, we may serve and share thy redeeming work; who livest and reignest in the glory of the eternal Trinity now and for evermore.
–A Procession of Passion Prayers, ed. Eric Milner-White (London: SPCK, 1952)
And they came to Jericho; and as he was leaving Jericho with his disciples and a great multitude, Bartimae′us, a blind beggar, the son of Timae′us, was sitting by the roadside. And when he heard that it was Jesus of Nazareth, he began to cry out and say, “Jesus, Son of David, have mercy on me!” And many rebuked him, telling him to be silent; but he cried out all the more, “Son of David, have mercy on me!” And Jesus stopped and said, “Call him.” And they called the blind man, saying to him, “Take heart; rise, he is calling you.” And throwing off his mantle he sprang up and came to Jesus. And Jesus said to him, “What do you want me to do for you?” And the blind man said to him, “Master, let me receive my sight.” And Jesus said to him, “Go your way; your faith has made you well.” And immediately he received his sight and followed him on the way.
At the beginning of June, Carolyn and I were supposed to be leading a travel course for Regent College in Italy, “Martyrs, Monks, and Mystics,” but we sent a note to all the participants in mid-March to cancel because of the coronavirus. This seemed a judgment call at the time, but within days it became clear that it was the right decision: Europe went into lockdown and the grim statistics of the growing number of dead were reported each evening.
As a historian, it has given me pause. I remember that we have been here before.
It is as though the clock has been turned back several centuries. I was struck by the comment in the Financial Times of the famous virologist Peter Piot (who discovered Ebola): “All we have is medieval ways of containment: isolation, quarantine, contact tracing.” We have gone back in time.
As we were canceling our Italy trip, I was reminded of the early medieval bishop of Rome, Gregory the Great. He was called to lead in the hardest of times. We were hoping to park the tour bus by his family estate at the present church of San Gregorio Magno al Celio before we left Rome for Assisi. We would have told everyone that from his home on the Caelian hill, he could literally have looked straight across the little valley (as we can today) to the Palatine hill to see the crumbling palaces of past Roman emperors. To Gregory’s right was the already decaying Colosseum and ruins of the Forum. Repeated sieges of Rome had left famine and disease in their wake. Large areas of the city were destroyed by fire, and civil society stopped functioning altogether.
And that is not all: plague was pandemic during Gregory’s whole adult life. Something like a third of the population was wiped out during these years by their version of the coronavirus.
In this situation, what did Gregory do? He served his generation. He fed the poor, clothed the naked, and ministered to the sick. He devoted himself to prayer, supported the new Benedictine communities, sent out missionaries, promoted high standards for pastoral care, and took over the running of the city.
The pressures of his life meant that he could write eloquently of what it was to balance a life of active service with a life of prayer. He found inspiration from the example of the ministry of Christ himself.
(Regent College) [Church Historian] Bruce Hindmarsh–#Coronavirus+The Communion Of The Saints https://t.co/C9uUScvhgB #churchhistory ‘plague was pandemic dring Gregorys..adult life. Somethng like a 1/3 of the popltn was wiped out during these yrs by their versn of the coronavirus’ pic.twitter.com/ku7B3zkOyD
— Kendall Harmon (@KendallHarmon6) April 3, 2020
Christians are to be encouraged to make their own paper or card ‘palm’ crosses and display these in their windows in a national virtual church service for Palm Sunday to be broadcast by the Church of England.
The Bishop of Manchester, David Walker, will put a paper ‘palm’ cross in the window of his Salford home in a national service he will lead for Palm Sunday, marking the start of Holy Week and Easter.
The Holy Communion service will be broadcast at 9am on the Church of England’s Facebook page and Church of England website, with readings from the Archdeacon of Manchester, Karen Lund and prayers by Lucy Hargraves from St Peter’s Church in Bolton. All three record contributions from their own homes in keeping with the rules on physical distancing.
In his sermon, Bishop David will speak of the strength and mutual support from the crowd that he addressed in Manchester city centre following the Manchester Arena attack in 2017
At a time when gatherings are no longer permitted in order to stop the spread of coronavirus, he said support and comfort was being drawn from events such as virtual church services and campaigns such as #ClapForCarers to thank NHS staff and key workers.
— David Walker (@BishManchester) April 2, 2020
How do ECUSA and its attorneys manage to contend that there are any “rulings” in the August 2017 decision capable of being enforced? By vastly oversimplifying the jumble of five separate Justices’ opinions, that’s how.
I have demonstrated in earlier posts just how divided and disunited were the individual Justices (including especially Justice Hearn, who had not yet seen fit to disqualify herself — on the ground that she was an active member of one of the parishes whose property was at stake in the case, and had earlier underwritten the effort by dissident Episcopalians to remove Bishop Lawrence from his position). It is logically impossible to derive any legal result from the five opinions other than that three of the Justices (including the one now disqualified) voted to reverse the trial court’s judgment.
So Judge Goodstein’s judgment awarding the property is now reversed. What comes next? Ah, that is the question — and one looks in vain for a mandate (direction) from any three of opinions as got what the Circuit Court should do on remand towards entering a new judgment. As Judge Dickson said at the outset of the arguments on the motions before him:
The Court: The first motion that I have today, going through the list that y’all gave me the last time y’all were here, and I think the one I am most interested in is the motion to decide what I am supposed to decide. The clarification motion, okay.
In response to the contention by ECUSA’s attorney, Mary Kostel, that the Court’s ruling as to who owned the property was “clear”, Judge Dickson responded: “We would not be here if it was clear.”
And indeed, as pointed out in Bishop Lawrence’s response to the petition for mandamus, just one day before filing its motion for enforcement with Judge Dickson, ECUSA had filed a brief in opposition to Bishop Lawrence’s petition to the United States Supreme Court for a writ to review the August 2017 decision of the South Carolina Supreme Court (p. 4):
On May 7, 2018, Petitioners [in the Circuit Court, i.e., ECUSA and its diocese] argued to the United States Supreme Court that it should not grant Plaintiffs’ Petition for Certiorari because the Collective Opinions were “a poor vehicle for review.” Brief of Respondents in Opposition to Petition for Writ of Certiorari, 2018 WL 2129786 at 23-26. Petitioners [ECUSA and its diocese] contended this was so because the Collective Opinions are based on an “incomplete record”, which “contains significant ambiguities.” Id at 2, 23. The Collective Opinions are “fractured not only in rationale but even on facts.” Id at 2, 9. The absence “of a majority opinion on the standard of review” creates “ambiguities” making it “difficult to discern which of the trial court findings stand.” Id. at 23-24.
This is just another example of ECUSA’s unabashed hypocrisy in making diametrically opposed arguments to different courts, depending on the occasion. (For another egregious example, see this post.) For the US Supreme Court, the jumbled South Carolina opinions were “ambiguous” and “difficult to discern”, but in the South Carolina Circuit Court, just one day later, all was suddenly “clear.”
The news media have a huge responsibility to report right now on both the raging health dangers and the economic damage caused by The Great Lockdown.
However, “social distancing” and “flattening the curve” will — someday — be mere bad memories and America will be able to fully assess the carnage. And, meanwhile, if there’s anything that should send people down on their knees in prayer it’s COVID-19.
But with few exceptions, Americans can only do this as individuals and families because of the massive halt of worship services. Here’s an arresting thought from political scientist Ryan Burge: “This coming weekend may represent the fewest people engaging in corporate worship in the last two millennia.”
David Crary of The Associated Press (a former reporting team colleague of mine) has taken an early look at what religion is facing.
The bottom line: America’s churches “are bracing for a painful drop in weekly contributions and possible cutbacks in program and staff.”
It’s not too soon for American religion, and thus religion writers, to carefully consider not only this month’s ministry challenges but whether after this emergency ends online worship may substantially undercut in-person attendance, and whether contributions will be able to rebound.
Regarding attendance, the aforementioned Burge looks at past data to predict that folks who never attend worship now are unlikely to return after this crisis. Nor are faithful attenders going to fade away. He recommends that Virus Era pastors pay special attention to reassuring and helping those in the middle, the occasional attenders who might step up participation.
It has been about two weeks since the Illinois governor ordered residents to stay at home, but nothing has changed about Adarra Benjamin’s responsibilities. She gets on a bus nearly every morning in Chicago, traveling 20 miles round trip some days to cook, clean and shop for her clients, who are older or have health problems that make such tasks difficult.
Ms. Benjamin knows the dangers, but she needs her job, which pays about $13 an hour. She also cannot imagine leaving her clients to fend for themselves. “They’ve become my family,” she said.
In cities across America, many lower-income workers continue to move around, while those who make more money are staying home and limiting their exposure to the coronavirus, according to smartphone location data analyzed by The New York Times.
Although people in all income groups are moving less than they did before the crisis, wealthier people are staying home the most, especially during the workweek. Not only that, but in nearly every state, they began doing so days before the poor, giving them a head start on social distancing as the virus spread, according to aggregated data from the location analysis company Cuebiq, which tracks about 15 million cellphone users nationwide daily.
People staying at home: White collar professionals with home offices
People going to work: Nurses, grocery store workers, yard maintenance workers, postal carriers, construction workers, bank tellershttps://t.co/l11m8OBoGQ
— Brandon Friedman (@BFriedmanDC) April 3, 2020
National acts of special worship could be either particular prayers or whole church services. Until the 1850s, the services were for use on special fast or thanksgiving days. These were usually ordered by royal proclamation, for observance by the whole population. As they were often appointed for weekdays, all work was suspended as on Sundays.
In England and Wales, and in Ireland, these prayers and services involved departures from the Book of Common Prayer. New texts were supplied by special forms of prayer, long series of which are often found in parish records.
The original rationale for these occasions was provided by the conceptions of “special providences” and divine judgements, drawn especially from Old Testament examples of afflictions suffered under the kings of Israel. Dislocations in the natural world as well as in human affairs were seen as God’s punishments for the collective sins of the kingdom, to be assuaged by simultaneous penitence, petitionary prayers, and promises of repentance.
A preface in the forms of prayer used during plague epidemics in the 16th and 17th centuries declared:
We be taught by many and sundry examples of holy Scriptures, that upon occasion of particular punishments, afflictions, and perils, which God of his most just judgement has some times sent among his people to show his wrath against sin, and to call his people to repentance and to the redress of their lives: the godly have been provoked and stirred up to more fervency and diligence in prayer, fasting, and alms deeds, to a more deep consideration of their consciences, to ponder their unthankfulness and forgetfulness of God’s merciful benefits towards them, with craving of pardon for the time past, and to ask his assistance for the time to come to live more godly, and so to be defended and delivered from all further perils & dangers. . . (1563)
Wars, famines — and pandemics https://t.co/qb1tjsnwWj
— Church Times (@ChurchTimes) April 3, 2020
(The Hill) Poll: Almost one in four small businesses are two months or less away from closing permanently
Twenty-four percent of small businesses say they will close permanently within two months or less due to the economic fallout of the coronavirus pandemic, according to a poll conducted by the U.S. Chamber of Commerce and MetLife released on Friday.
Eleven percent of small businesses say they will close within one month and 24 percent of small businesses are already shut down on a temporary basis, the poll, which was conducted March 25 to 28, found.
The poll found that it is likely that 54 percent of all small businesses will close temporarily in the next 14 days. Forty percent of businesses surveyed that have not yet temporarily closed are expecting to do so in that timeframe.
— The Hill (@thehill) April 3, 2020
We thank thee, Lord God, for all the benefits thou hast given us in thy Son Jesus Christ, our most merciful Redeemer, Friend, and Brother, and for all the pains and insults he hath borne for us; and we pray that, following the example of thy saintly bishop Richard of Chichester, we may see Christ more clearly, love him more dearly, and follow him more nearly; who liveth and reigneth with thee and the Holy Spirit, now and for ever.
On day 11 of our virtual Lenten Pilgrimage, we arrive in Dover, ready to set sail across the Channel. Here we meet, perhaps surprisingly, Richard of Chichester (1197-1253). pic.twitter.com/rrk0mqTbOc
— Bristol Cathedral (@BristolCathedra) March 18, 2019
Almighty and most merciful God, who hast given thy Son to die for our sins and to obtain eternal redemption for us through his own blood: Let the merit of his spotless sacrifice, we beseech thee, purge our consciences from dead works to serve thee, the living God, that we may receive the promise of eternal inheritance in Christ Jesus our Lord; to whom with thee and the Holy Ghost be honour and glory, world without end.
Therefore, having this ministry by the mercy of God, we do not lose heart. We have renounced disgraceful, underhanded ways; we refuse to practice cunning or to tamper with God’s word, but by the open statement of the truth we would commend ourselves to every man’s conscience in the sight of God.
–2 Corinthians 4:1-2
Nearly 315 million Americans are statewide stay-at-home orders, including statewide lockdowns in 40 states, plus D.C. and Puerto Rico, and city/county level orders in states pic.twitter.com/c0QLHQbykt
— Coronavirus Updates – Alexander Higgins (@kr3at) April 2, 2020
(The State) South Carolina cases climb to 1,554 as coronavirus spreads to every county. Death toll hits 31
South Carolina cases of coronavirus reached a new high Thursday after health officials announced 261 new patients have tested positive.
Statewide, 1,554 cases of COVID-19 have been identified in all 46 of the state’s counties.
Cases are projected to continue to increase throughout the month with a peak in late April, according to projections by the S.C. Department of Health and Environmental Control.
What does that mean for Christian life under quarantine? Might not a pandemic call for emergency measures, even granting the sacramental character of the church’s worship? Isn’t abstention from the bread of life too much to ask, too painful to endure for weeks or even months?
It is indeed a great deal to ask. It is very painful. But that does not resolve the issue. If a thing is unwise or impossible, we do well to resist the temptation to recast it as unavoidable or necessary. Better by far to acknowledge the pain and lament it together, albeit apart. As Chris Krycho has written:
We are eager to return to gather with God’s people. We are eager to come to the Table again. This eagerness, this longing, is a pointer just in the same way that the weekly gathering and Communion are in ordinary time: to the consummation of all things when Christ comes again. The hunger we feel keenly now for the gifts of God in this age can remind us to hunger more deeply for the gifts of God in the age to come — the gathering of all the saints, the feast of the ages, and both unbroken and unending. Temporary loneliness can point us to final fellowship. Temporary fasting can point us to final feasting.
Our inability to celebrate the Lord’s Supper for a season can only be, should only be, cause for sorrow and tears. For now, we are not able to celebrate this remembrance of the Lord by “tasting” and “seeing” his goodness (Ps 34:8). But this does not mean we are consigned to a state of utter forgetfulness. No. There is a kind of remembrance that accompanies exile from the city of God (Ps 137:5-6), the remembrance that leads to faithful tears (Ps 137:1-2) and that cultivates hopeful longing for restoration (Pss 63:1; 143:6), the remembrance of those who have once tasted and who, by God’s grace, know they will once again taste and see the Lord’s goodness, whether it is at his table in the covenant assembly or at the Wedding Supper of the Lamb (Rev 19:9). This is the kind of remembrance that we are called to cultivate in ourselves and in our flocks in this season.
American Christians desire instant gratification. We expect technological fixes to temporary glitches. But this pandemic is not a glitch. It is a trial, and one that has no quick solution. It can only be endured. Instead of living in denial, we should allow the terrible burden of our endurance to make its mark on our habits of worship during this time. The liturgy ought not to carry on just as before, hastening to distract us from the danger around us. Let it instead bear the imprint of our moment. Life is not as it was. Worship shouldn’t be either.
Hey all: I wrote a long theological reflection, drawing on Neil Postman & Robert Jenson, on the nature of Christian worship, sacramental communication, and streaming the liturgy from home. Hope it’s of use to folks thinking through what to do in this time: https://t.co/bD7vlva4QU
— Brad East (@eastbrad) April 2, 2020
A prestigious scientific panel told the White House Wednesday night that research shows coronavirus can be spread not just by sneezes or coughs, but also just by talking, or possibly even just breathing.
“While the current [coronavirus] specific research is limited, the results of available studies are consistent with aerosolization of virus from normal breathing,” according to the letter, written by Dr. Harvey Fineberg, chairman of a committee with the National Academy of Sciences.
Fineberg told CNN that he will wear start wearing a mask when he goes to the grocery store.
“I’m not going to wear a surgical mask, because clinicians need those,” said Fineberg, former dean of the Harvard School of Public Health. “But I have a nice western-style bandana I might wear. Or I have a balaclava. I have some pretty nice options.”
NEW: Dr. Harvey Fineberg, former dean of Harvard School Of Public Health, tells U.S. Task Force reviewing masks for general public that #coronavirus could be spread by talking or breathing: https://t.co/gMsSupCiKq
— Matt McCarthy (@DrMattMcCarthy) April 2, 2020
(Local Paper front page) Rural Clarendon County is suddenly a SC coronavirus hotspot. Nobody knows why.
It was nearly supper time in Turbeville, but the owner of Chat N’ Chew on Main Street was leaning back in a patio chair outside the empty restaurant, reading a paperback book.
Occasionally, one of the town’s 800 residents would stop by to pick up dinner from a takeout window. But not often.
Bernard Blackman, the restaurant’s owner for the past 12 years, is losing money to keep the restaurant open during a coronavirus outbreak that has led other businesses to reduce hours or close. But the 69 year old doesn’t want to lay off his staffers.
NEW: I spent a couple of days in Clarendon County as its coronavirus cases spiked.
I watched daily life there grind to a halt after locals failed to take the virus seriously, spending last weekend at church, drag strip races and boating on Lake Marionhttps://t.co/OpDjjKyKGc
— Avery Wilks (@AveryGWilks) April 2, 2020
(PRC) Many Americans are praying and staying away from normal religious services in response to coronavirus
More than half of U.S. adults say they have prayed for an end to the spread of the coronavirus. Evangelical Protestants are among the most likely to say they have prayed for an end to the virus (82% say they’ve done so). A similar share of adherents of the historically black Protestant tradition (79%) say they have done the same. Two-thirds of Catholics (68%) and mainline Protestants (65%) also say they have prayed for an end to the outbreak.
Roughly one-third of Jews (35%) say they have prayed to end the virus. Religious “nones” – especially self-described atheists and agnostics – are less likely than those who identify with a religion to say they have prayed for an end to the outbreak, though 36% of those who describe their religion as “nothing in particular” say they have prayed about the virus.
Fully 86% of people who pray every day say they have prayed specifically about the virus, as have two-thirds of those who say they pray on a weekly basis. Half of those who say they pray a few times a month report having prayed about the coronavirus, as have 15% of those who generally seldom or never pray.
Of Note: Just over half of U.S. adults have prayed for an end to the coronavirus outbreak https://t.co/FuCWdbSIFF
— Inst. Family Studies (@FamStudies) March 31, 2020
In 1899 a relatively obscure priest working in a City Mission in the slums of South Boston was compiling a book on prayer from articles he had written for the Saint Andrew’s Cross, a magazine of the recently established lay order of the Protestant Episcopal Church known as the Brotherhood of St. Andrew. Seven years before, this celibate priest had left the Order of the Cowley Father’s whose House was just across the Charles River in Cambridge. Although he left the order over a dispute between his superior, Fr. A. C. A. Hall and the Order’s Father Superior in England, the young priest never left the inward embrace of the vows of poverty, chastity and obedience””even less did he leave behind the spiritual disciplines of the religious life he had learned so well under Fr. Hall’s steady hand. Somewhere between his pastoral and social work among the sordidness and squalor of the South End””replete with red light district, street waifs, immigrants and vagrants”” and his late night vigils of intercessory prayer or early mornings spent in meditation, not to mention the full round of parish duties, he found the time to write. In the final chapter of his little book, With God in the World, he wrote words that now appear as strangely prescient for his own life: “Men””we are not thinking of butterflies””cannot exist without difficulty. To be shorn of it means death, because inspiration is bound up with it, and inspiration is the breath of God, without the constant influx of which man ceases to be a living soul. Responsibility is the sacrament of inspiration. . . . The fault of most modern prophets is not that they present too high an ideal, but an ideal that is sketched with a faltering hand; the appeal to self-sacrifice is too timid and imprecise, the challenge to courage is too low-voiced, with the result that the tide of inspiration ebbs and flows.” He was to parse this belief taking root in his soul, with the phrase “the inspiration of responsibility”. Within two short years he would have the opportunity to test these words with his life.
His name was Charles Henry Brent, born the son of an Anglican clergyman from New Castle, Ontario in 1862. How Charles Brent, a Canadian by birth, came to be a priest in of the Episcopal Diocese of Massachusetts and under the episcopacy of the renowned Phillips Brooks, and later, the almost equally celebrated Bishop William Lawrence, is itself an interesting story we haven’t time to explore. Suffice to say that God seemed to be grooming through the seemingly quixotic twists and turns of providence a bishop not merely for the church or for one nation, but for the world””a man, of whom it could be said, he was Everybody’s Bishop.
In the past few weeks, the Christians of the world have been holding their first major conference in some 500 years for the specific purpose of seeing what can be done about unifying Christianity as the sum of its world-wide parts.
Preparation. Today the parts (denominations) number 200-odd, all of them organized as distinct entities. The practical necessity of relating so many parts, of discovering identity among so many entities, was established by the Edinburgh Missionary Conference of 1910. The logical necessity was established later the same year, at a convention of the Episcopal Church in Cincinnati. The man who then proposed a world conference on Faith & Order lived to see such a conference actually held, after 17 years of preparation, and to preside over it as chairman, at Lausanne, Switzerland, the past three weeks.
Chairman Brent. This man was Bishop Charles Henry Brent of the Episcopal diocese of Western New York. Canadian-born and educated, naturalized in the U. S., an obscure worker in the awkward robes of the Cowley Fathers among the poor of Boston, later (under Bishop Phillips Brooks) an Episcopal rector who was made a missionary bishop and sent to the Philippines because of his earnest simplicity, rugged strength and adaptability among people of other races, it was Bishop Brent who confirmed General Pershing in the Philippines and subsequently became Chaplain-in-Chief of the A. E. F.
First in war, first in peace, Bishop Brent had had experience in handling international conferences, as president of opium parleys at Shanghai (1909) and The Hague (1911). He declined the bishoprics of Washington, D. C., and New Jersey, to preserve for his world ministry the freedom of action he enjoys at Buffalo, N. Y. When his world ministry reached its peak this month, he was not content merely to preside over the hundreds of churchmen he had brought together, but went with them into their councils; explained, directed, adjusted and dictated daily despatches on their progress to the New York Herald Tribune.
Read it all (requires subscription).
Heavenly Father, whose Son did pray that we all might be one: deliver us, we beseech thee, from arrogance and prejudice, and give us wisdom and forbearance, that, following thy servant Charles Henry Brent, we may be united in one family with all who confess the Name of thy Son Jesus Christ: who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
— Episcopal Calendar (@eccalendar) March 27, 2014
O God, whose blessed Son did overcome death for our salvation: Mercifully grant that we, who have his glorious passion in remembrance, may take up our cross daily and follow him; through the same thy Son Jesus Christ our Lord.
A Song of Ascents. Of David. O LORD, my heart is not lifted up, my eyes are not raised too high; I do not occupy myself with things too great and too marvelous for me. But I have calmed and quieted my soul, like a child quieted at its mother’s breast; like a child that is quieted is my soul. O Israel, hope in the LORD from this time forth and for evermore.
“To hope is not only to believe in God, but to believe and be certain that He loves us and means well to us; and therefore is a great Christian grace.” pic.twitter.com/ZQowBve6gg
— FrDavid AbernethyCO (@pghoratory) October 9, 2019