 I first want to acknowledge today’s readings. We have a passage from the New testament, a couple of verses from a mystic in the Islamic tradition, an excerpt from an Arab-American poet’s essay about her father’s relentless hope that there would be peace - the absence of conflict- in the holy land and Jerusalem, and a blessing from the Carmina Gadelica a collection of works from the Gaelic-speaking regions of Scotland. It is wonderful that truth and enlightenment can resonate from all types of literary works, whomever the author and wherever the origin.
I also want to recognize a peculiar intersection today. Here we are in the midst of a Taize focused on peace, where moments ago we rang our bell in a call of action against gun violence, we are wrapping up a month of recognition and celebration of our LGBTQIA+ siblings, and I am going to attempt to provoke our thoughts about peace. I’ve observed that the term peace in the English language is used in a number of contexts. ● Peace of mind ● Rest in peace ● At peace ● Laid to peace ● Keep the peace ● Hold one’s peace ● Make peace ● World peace ● Peace on earth ● Peace of Christ ● God of peace ● Nobel peace prize ● Peace officer ● Peacekeeper ● Peacemaker So I think it is fitting to start with defining peace. A dictionary definition identifies peace as a noun stating that it is: ● “freedom from disturbance” ● “mental calm” ● “harmony in personal relations” ● “a time or state in which there is no war”, or ● “a ceremonial handshake or kiss exchanged during a service in some churches” From today’s reading from Philippians, we get a sense that peace is an inner calm that is derived from God, “the peace of God, which surpasses all understanding” (Philippians 4:7). The reading from Rumi also echoes the sentiment of an inner calm. We have the dictionary definitions and some contextual clues from today’s readings, but to further our understanding of peace, I think it is important to think about what might be the opposite of peace. For some fear is the opposite of peace. For others, losing control is the opposite of peace. Or it is conflict. And yet for others violence is the opposite of peace. Consider images that do not represent or are associated with the opposite of peace - intimidation, blasting groups of people with a firehose, a sword(point to altar), burning an effigy, war, flags(point to the flags above), missiles, riot shields, tanks in the street. No doubt the images listed have caused a number of you to flinch or to have some sort of visceral reaction, just as I have had in reading them. However, I believe that we need to acknowledge the darkness that resides in our world now and in the collective human history, in order to move us toward the light, and in the case of our focus today - peace. So, how do we move ourselves towards peace? I would suggest there are two ways. The first is prayer. Now, you’ll need to bear with me as I discuss “prayer” as I think it is more than simply talking to God. I’m also not talking about (air quotes) “thoughts and prayers” being extended in times of horrific violence and tragedy. What I am talking about is spending time petitioning God to help us renew our minds, recognize our privilege, and empower us to be better human beings; reflecting on our thoughts, actions, and intentions; meditating and making mental shifts in our views of others, their value and our collective place in the world. Our reading from Philippians speaks of some things that could be meditated upon - . In the Gospels, Jesus continually presents new ways to think about how we go about life - “you have heard it said, but I tell you…”; and likewise, the apostle Paul speaks of “renewing our minds” (Romans 12:2). We all have mental work to do, in and through prayer. And for those of us who are not the praying type, or perhaps don’t believe God takes action through human prayers, I would still say an exercise in self-evaluation and reflection will make us better human beings. The second way we move ourselves closer to peace is through action. For this I want to draw upon Jesus’ teachings. In the book of Matthew, Jesus tells those that are gathered with Him, “Blessed are the peacemakers: they shall be recognized as the children of God.” (Matthew 5:9) As you may know, this verse is part of the Beatitudes which is a 10-verse section that begins Jesus’ Sermon on the Mount, a lengthy teaching, in which he lays out radically different ways to live and conduct one’s life. In this verse Jesus uses the word “peacemaker” as opposed to the word “peacekeeper”, a word I mentioned a few moments ago. I think there is a stark difference between a “peacekeeper" and a “peacemaker”. A peacekeeper protects what is already established, some sort of peace. The position of peacekeeper is that of defender, one who is on alert to repel forces that might disrupt the “peace”. If you were to do an internet search for “peacekeeper” you would quickly find the results populated are links to weapons, including a US manufactured intercontinental missile named… yup, the “Peacekeeper”. I think Jesus' use of the word peacemaker is very intentional. Jesus lived under Pax Romana, Roman peace, and from what we know of history that “peace” came at a price - war. So for Jesus to speak of peacemakers, he is indicating a way of living our lives in direct opposition to the governmental powers and the norms of society. In his book Jesus’ Alternative Plan, Richard Rohr states, “...Jesus defines peace in a different way. We call this the Pax Christi, the peace of Christ. … The Pax Romana creates a false peace by sacrificing others; the Pax Christi waits and works for true peace by sacrificing the false self of power, prestige and possessions.” Jesus wants us to make peace not keep peace. Being a peacemaker means we take action, we don’t wait for change to happen, we work to initiate it. We do this by drawing from our inner peace developed in prayer and passing it along to those we encounter. I know that this might seem like a large task, something that is unsurmountable, especially in light of the anti-peace examples I’ve stated so far and the turmoil that is currently in our world, but I don’t think Jesus is calling us to large-scale peacemaking, at least not on our own. His examples for peacemaking change were all individually based - turn the other cheek, carry the backpack an extra mile - they were from one person to another. So, passing our peace to others, how might we do that? What has Jesus demonstrated for us? In following Jesus’ examples of peacemaking we love one another, demonstrating value to those we encounter. We do this by supporting others in difficult times in their lives. We grieve with each other. We seek understanding rather than retaliation when we feel we are wronged. We learn about our micro and passive aggressions, and change the way we think, speak and act. We work to be active listeners, a less of “me” approach to those we interact with. We respect the differences in others even when their truth may not be our truth. We work to reconcile conflicts between ourselves and others. As a community we draw awareness to the plague of gun violence. We become inclusive and accepting, turning none away - all are welcomed at God’s table, no exceptions. We affirm our LGBTQ siblings, loving them and recognizing their value. We recognize that Black Lives matter and we work for racial justice and true equality. We work towards social justice and creation care. We might exercise our voting rights. We might sign petitions for legislation, change or protest. We might write to or call a government representative calling upon them to take action. We might peacefully march in protest for social change, for justice, and for peace. We might invite others to share a meal, sharing time and space together. We might choose to wear orange on the last Sunday of the month when we make a statement about gun violence. And in a few moments we will get a chance to practice “passing the peace”, so greet a person you don’t know, give a hug to a dear friend, a kiss to a loved one, move around the sanctuary to pass your peace. Becoming and being a peacemaker is not a popular choice in our society, but it is the way of Jesus. Having inner peace and passing it on - it is the way. As Rumi says, “Be a precious donor of peace and hope. Give love to all you meet, for so many in this world are being torn apart.'' The blessing from the Carmina Gadelica calls for “deep peace… to you”. Let me leave us with one more quote about peace and peacemaking, this comes from the journal of Etty Hillesum a murder victim at Auschwitz, “Ultimately, we have just one moral duty: to reclaim large areas of peace in ourselves, more and more peace, and to reflect it toward others. And the more peace there is in us, the more peace there will also be in our troubled world.” Amen.  By Rev. Heather J. Blais, Rector
Earlier this year, I promised to offer a teaching sermon on the Lord’s Prayer. Today we’ll focus on: how this prayer was introduced; its use within the service of Holy Eucharist; the evolution of the English translation; and finally, how the wider Church interprets this prayer today. And yes, there is a handout (see below), especially designed for the English geeks amongst us. Introducing the Lord’s Prayer Right out of the gate, there was no ‘original’ version of the Lord’s Prayer.* The prayer is presented in two different gospels: Matthew and Luke. The text of the prayer, as preserved in the gospels, is in Greek, and are themselves translations from Aramaic or Hebrew. The versions presented in Mathew and Luke are similar, but quite different. Luke’s version omits any reference to heaven or God’s will being done, and both versions omit the doxology we are familiar with. Liturgically, the Church has generally drawn upon Matthew's version. Fairly early in his gospel, as part of Jesus’ Sermon on the Mount, he tells the disciples: “Pray like this” (CEB6:9). After teaching the Lord’s Prayer, he adds: “If you forgive others their sins, your heavenly Father will also forgive you. But if you don’t forgive others, neither will your Father forgive your sins” (CEB 6:14-15). This might lead us to speculate - is God’s forgiveness conditional? If we want to think in binary terms, sure, that’s one way to read it. But we know God is the original expansive thinker, always nudging us to open our hearts, minds, and souls to see a bigger vision; a deeper understanding of meaning. Our Presiding Bishop Michael Curry once preached: “Mutual forgiveness and repentance, healing and reconciliation are hard work and they often take time. Healing and reconciliation do not happen quickly. But it happens, if we are willing, to allow God’s grace to work in us, for God’s grace is sufficient. God is able.”** I think what Jesus was flagging for us is that the very act of seeking to engage in a process of forgiveness, repentance, healing, and reconciliation requires us to keep ourselves open and willing to receive God’s grace. To trust God is at work within us and within those we seek to forgive; that God’s grace is sufficient and able. Especially given forgiveness is often not a one time thing; it can be hard to give and sometimes, even harder to receive. Forgiveness is an ongoing journey of trust in God’s grace. If our hearts remain hardened, we end up closing ourselves off from God’s grace and forgiveness. Not because God is unwilling to forgive us, but because we have put up a ‘do not enter’ sign, closing ourselves off from God’s grace, of the possibility of giving and receiving forgiveness. Luke offers his version towards the middle of his gospel. “Jesus was praying in a certain place. When he finished, one of his disciples said, ‘Lord, teach us to pray, just as John taught his disciples’” (CEB 11:1). You might even say, they wanted a formula, and so he gave them one. But after teaching them to pray, he goes on to indicate God is always there. Jesus says: “And I tell you: Ask and you will receive. Seek and you will find. Knock and the door will be opened to you. Everyone who asks, receives. Whoever seeks, finds. To everyone who knocks, the door is opened.” (CEB 11:9-10). I think it’s fair to say, Jesus offers them a liturgical prayer, but also makes a point to emphasize, God answers whenever we seek God out. This may explain why so many of the phrases within the Lord’s Prayer are also found in Jewish liturgy, including prayers like, “Our Father, Our King”, the “Amidah”, and “Morning Blessings”.*** And this was quite possibly my favorite part. It means our beloved Jesus, was also a liturgist, drawing upon sacred prayers from his religious tradition and creating a new prayer with fresh language to help his followers expand and deepen their prayer life. Jesus modeled liturgical renewal from the beginning of his ministry, recognizing we can appreciate the beauty of tradition while also enlivening our prayer life with fresh language. The Lord’s Prayer within the Service of Holy Eucharist In the early Church, it was common for members to bring home eucharistic elements from the Sunday celebration. Much like today, when Kathryn Aubry-McAvoy will bring the eucharistic elements to one of our parishioners, except at this point in time, everyone could bring home the bread and wine to consume during the week. Before consuming the elements during the week, they would say the Lord’s Prayer to prepare their hearts and minds for receiving the eucharist. Which is one reason why early Church fathers believed that when the Lord’s Prayer references ‘our daily bread’ the prayer was not referencing basic daily nutrition.**** Rather they believed these words referred to the sacred meal of the eucharist. Around the time Constantine adopted Christianity, the act of saying the Lord’s Prayers as a form of personal piety was incorporated into the eucharistic service. The Lord’s Prayer has remained at this place in the Eucharistic service ever since, though the people’s involvement in saying the prayer was quite an evolution. More on that in a moment. The Evolution of the English Translation In the late fourth century, the Roman Empire split, and this led the Roman Church to transition from using Greek to Latin. While initially plenty of folks spoke Latin, the language died out around the seventh century, though it remained the required liturgical language in the Roman Church until the mid-1960s. ***** This means the early Church began using the language of the people, and slowly evolved into a language that most people did not understand. It invited and exasperated clericalism, insisting the priest was a required intermediary between God and the people. Which doesn’t exactly line up with Jesus' mission and ministry. But alas. On the very distant edges of the Roman Empire, in the Kingdom of Northumbria, which consisted of what we now think of as Northern England and the Scottish Lowlands, the Lord’s Prayer was first translated into English around 650 A.D.****** We didn’t really see other English translations, until the Protestant Reformation when the King of England, Henry VIII, left the Roman Church to found the Church of England. We know Henry’s motivations were mixed, and his decision caused a lot of political and religious upheaval. I had always been taught that this change more or less immediately led to the worship being spoken in the language of the people. But no - not the case. While Henry instigated the change, the liturgy kept being prayed in Latin for another fifteen years! Yet when the first Book of Common Prayer was published in 1549, all of that changed. A sidebar about prayer books: It’s interesting to note that the Church of England produced four different prayer books between 1549 and 1662. Because the Anglican Church is the state religion in England, prayer book revisions required government involvement, which quickly became challenging. (I mean, could you imagine trying to get prayer book revision through the American congress???) This resulted in the Church of England shying away from any further prayer book revisions, and instead creating a great deal of supplemental materials. The Episcopal Church in the United States has essentially done the same thing, producing four different prayer books between 1789 and 1979. At our 2022 General Convention, we memorialized the 1979 prayer book, and have opted to move in England’s direction of approving many supplemental materials that they expect churches will incorporate. When the Church of England first produced a prayer book in the vernacular, they also did a wild thing, they slowly began to include the laity in the prayers. Now during the service, when the Lord’s Prayer was spoken by the priest, the people concluded: ‘But deliver us from evil. Amen.’ In the 1552 revision, people were given a bit more empowerment in the liturgy and were invited to repeat each line after the priest. This remained the pattern in the two other prayer book revisions in England, and the first two prayer books for the Episcopal Church. It was not until the publication of the 1928 prayer book that the priest and the people began to say the Lord’s Prayer together. I found this to be particularly wild, that we’ve only been praying this prayer together for a little less than 100 years! While the English language and spelling norms evolved, there were relatively minor changes to the substance of the Lord’s Prayer. In 1662, England followed the Scotts in incorporating the doxology into the end of the Lord’s Prayer and it has been around ever since. The 1789 prayer book substituted minor changes like ‘which art in heaven’ to ‘who art in heaven’; and ‘in earth’ to ‘on earth’; and ‘them that trespass’ to ‘those who trespass’. The most significant change to the Lord’s Prayer took place in the 1970s when the contemporary language for the Lord’s Prayer was introduced. In many ways, the change was a long time coming. There had been a lot of change in how people spoke to one another in general. Marion Hatchett observes in his Commentary on the American Prayer Book: “In the sixteenth century ‘thou’ in English was equivalent to ‘tu’ in French or ‘du’ in German - the familiar second person singular form used to address one person, intimates, children, servants and God. It was appropriately used by those who knew themselves to be children in intimate relation to God…. The use of ‘you’ as a form of address in the rites and collects in contemporary language is the modern expression of intimacy linguistically equivalent to the usage of ‘thou’ in the earlier editions of the Prayer Book.” In other words, the shift was, in part, to ensure the prayer retained that sense of intimacy between God, our heavenly mother and father; and God’s beloved children. The second reason prompting a change, was the decision of the Roman Catholic Church to no longer require Latin in their services.******* This meant they needed English translations. Up until this point, when other Protestant churches were looking for an English translation of common prayers, such as the Lord’s Prayer, they looked to the Anglican prayer book. You can imagine why the Roman Catholic leadership would not have wanted to use one of the breakaway church’s English translations for their liturgy. So they created their own International Commission on English in the Liturgy. Meanwhile, many Protestant denominations who had long used the Anglican versions, were eager to modernize the prayers. This led to the creation of the International Consultation on English Texts, an ecumenical group charged with crafting English translations of the prayers our denominations have in common. In the early 1970s, they published Prayers We Have in Common: Agreed Liturgical Texts, which included what we think of as the ‘contemporary’ Lord’s Prayer. When the Episcopal Church revised the prayer book in 1979, they made a pastorally sensitive decision to include both the traditional and the contemporary version used by many other denominations. Today, the Episcopal Church belongs to the North American Consultation on Common Texts, which is a member of the English Language Liturgical Consultation, groups that continue the important work of giving us a common language in our core Christian prayers across denominations.*** How the Wider Church Interprets the Lord’s Prayer Today Let’s walk through how the wider Church understands the Lord’s Prayer today - briefly. “Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as in heaven.” Scholars believe this part of the prayer could mean a couple of different things, and generally recommend leaving enough space for both interpretations. One thought is that this petition is urgently seeking the action of God - something along the lines of “...[Creator] show yourself to be the Holy One; bring in your kingdom; establish your will, on earth as in heaven.”* Another thought, is when this prayer is compared to Jewish prayers, it makes a solid case that the petition is praying for human action so God’s name may be sanctioned, God’s kingdom established, and God’s will done.* “Give us this day our daily bread;” Similarly, scholars suggest there are a couple of ways to interpret this petition, and again, recommend keeping enough space for both meanings.* The Greek word that is translated into ‘daily’ is actually a bit vague.* It may mean ‘bread for tomorrow’, as in ‘the great tomorrow’, referring to a heavenly banquet.* It also can be understood as ‘the bread which is necessary’, and given the amount of hunger in our world, there is a solid argument for this perspective too.* “Forgive us our sins as we forgive those who sin against us.” We’ve already touched on this a bit. In essence: we are committed to the practice of forgiveness, we forgive others when they wrong us, and we ask God to forgive us when we wrong God. “Save us from the time of trial.” Scholars note two potential misconceptions that often arise. The first is that God would “tempt” or entice people to evil, and the second is to think that the original Greek word that means “temptation” means something different than simply being tempted to not sin.* The original meaning is more akin to not denying or renouncing our faith when tempted, either in the here or now, but especially in that biblical sense of the trials Christians will face during the challenges of end times written about in apocalyptic literature.* “and deliver us from evil.” This alludes to the evil powers of this world; the selfishness, fear, anger, and hate that can separate us from God and care of God’s world. “For the kingdom, the power, and the glory are yours now and for ever.” This doxology, which is a later addition, reflects the normal Jewish practice of concluding prayers of petition with a doxology of praise.* I hope our exploration of the Lord’s Prayer today, and its evolution in the Christian tradition, helps us to have a better sense of why we use the contemporary version in our primary worship service, while each individual always has the choice to pray the one they hold dear either in worship or in private prayer. As we prepare to head back out into the world today, I would invite each of us to keep reflecting on the Lord’s Prayer: How do the words of the prayer inform our understanding of God? How does this prayer bind us with other Christians across the world? Amen. * https://www.englishtexts.org/the-lords-prayer ** https://episcopalnewsservice.org/2017/05/23/presiding-bishop-preaches-on-forgiveness-repentance-healing-and-reconciliation-in-haiti/ *** https://weekly.israelbiblecenter.com/lords-prayer-jewish-liturgy and https://www.myjewishlearning.com/article/text-of-avinu-malkeinu/ **** Marion Hatchett, Commentary on the American Prayer Book, p. 378, 90, 29. ***** https://www.reuters.com/article/idUSL07383020/ ****** https://en.wikipedia.org/wiki/Lord%27s_Prayer ******* https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/international-consultation-english-texts-icet The Lord’s Prayer Matthew 6:9-13 Our Father who art in heaven, Hallowed be thy name. Thy kingdom come, Thy will be done, On earth as it is in heaven. Give us this day our daily bread; And forgive us our debts, As we also have forgiven our debtors; And lead us not into temptation, But deliver us from evil. (taken from the Revised Standard Version, as found on English Language Liturgical Consultation) Luke 11:2-4 Father, Hallowed be thy name. Thy kingdom come. Give us each day our daily bread; And forgive us our sins, For we ourselves forgive everyone who is indebted to us; And lead us not into temptation. (taken from the Revised Standard Version, as found on English Language Liturgical Consultation) 650 A.D. - Old English FADER USÆR ðu arð in heofnu Sie gehalgad NOMA ÐIN. Tocymeð RÍC ÐIN. Sie WILLO ÐIN suæ is in heofne and in eorðo. HLAF USERNE of'wistlic sel ús todæg, and f'gef us SCYLDA USRA, suæ uoe f'gefon SCYLDGUM USUM. And ne inlæd usih in costunge, ah gefrig usich from yfle. (Bell, Laird D T. Northumbrian Culture and Language) 1549 Prayer Book - England The priest Our father, whyche art in heaven, halowed be thy name. Thy Kyngdome come. Thy wyll be doen in yearth, as it is in heaven. Geve us this daye our dayly breade. And forgeve us our trespaces, as wee forgeve them that trespasse agaynst us. And leade us not into temptacion. The aunswere But deliver us from evill. Amen. (taken from 1549 prayer book) 1552 Prayer Book - England Changed how the prayer was offered. The people would repeat each line after the priest. Spelling evolved, but same words. 1559 Prayer Book - England The people still repeat each line after the priest. Further evolution of spelling, but same intended words. 1662 Prayer Book - England Our Father, which art in heaven, Hallowed be thy Name, Thy kingdom come, Thy will be done, in earth as it is in heaven. Give us this day our daily bread; And forgive us our trespasses, As we forgive them that trespass against us; And lead us not into temptation, But deliver us from evil. For thine is the kingdom, the power, and the glory, For ever and ever. Amen. (taken from 1662 prayer book; this is still the official prayerbook of England) The people still repeat each line after the priest. Spelling looks more familiar. Added doxology. 1789 Prayer Book - U.S. Our Father, who art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive those who trespass against us. And lead us not into temptation; But deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever and ever. Amen (taken from 1789 prayer book) The people still repeat each line after the priest. Some words are changed to adapt to language norms of the time. 1892 Prayer Book - U.S. The people still repeat each line after the priest. Content stays the same. 1928 Prayer Book - U.S. The priest and the people now say the prayer together. Content stays the same. 1970 Prayers We Have in Common: Agreed Liturgical Texts was produced by the International Consultation on English Texts, and established the ‘contemporary’ Lord’s Prayer used in the wider church. They created translations used across Roman and Protestant churches, such as: Lord's Prayer, the Apostles' and Nicene Creeds, the Gloria (Glory to God), the Sanctus (Holy, Holy, Holy), etc. 1979 Prayer Book - U.S. Traditional Our Father, who art in heaven, hallowed be thy Name, thy kingdom come, thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, for ever and ever. Amen. 1979 Prayer Book - U.S. Contemporary Our Father in heaven, hallowed be your Name, your kingdom come, your will be done, on earth as in heaven. Give us today our daily bread. Forgive us our sins as we forgive those who sin against us. Save us from the time of trial, and deliver us from evil. For the kingdom, the power, and the glory are yours, now and for ever. Amen. |