A Simple Way to Pray: The Lord's Prayer

Matthew 6:5-15

5 “And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by others. Truly I tell you, they have received their reward in full. 6 But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. 7 And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. 8 Do not be like them, for your Father knows what you need before you ask him.

9 “This, then, is how you should pray:

“‘Our Father in heaven,

hallowed be your name,

10 your kingdom come,

your will be done,

    on earth as it is in heaven.

11 Give us today our daily bread.

12 And forgive us our debts,

    as we also have forgiven our debtors.

13 And lead us not into temptation,

    but deliver us from the evil one.'"

Introduction

     The next three posts will focus on prayer, and how we can pray creatively and personally and directly. These posts will be based on the teaching of one of the most important theologians, Martin Luther (1483-1546). Martin Luther was probably the most significant figure in the Protestant Reformation in the 1500s, which separated the Holy Roman Church from the Protestant churches. So, we all owe a lot to Luther, and his teachings remain valuable for us. I am going to take Luther’s ideas and modernize them, making them my own prayers. The title of the essay by Luther I will be working with is A Simple Way to Pray, which was written for Luther’s barber, one Master Peter Berkendorf, in the Spring of 1535. I don’t think we know much about Peter Berkendorf, except that he was Luther’s barber and wanted to know how to pray. Luther was a top-notch theologian, but, like all theologians worth their salt, he was primarily a church leader who helped people express their faith. So when confronted with the very simple question of how to pray, he gave it some serious thought and wrote an eleven page essay. Luther says that there are three great catalysts for prayer:
The Lord’s Prayer
The 10 Commandments, and the
Apostles Creed

     Today, I want to look at what Luther says about the Lord’s Prayer.

Martin Luther (For a nice overview of Luther and his accomplishments, see Justo Gonzalez's A History of Christian Thought, vol. III)

Martin Luther was a somewhat moody young man with strong religious inclinations. He enrolled in a Catholic monastery in 1505, at the age of 21, with the goal of becoming a priest. He did not take his vows lightly. He was a dedicated pupil and was ordained as a priest. During the first couple of years of Luther’s studies at the monastery, there is no indication that he found Catholic teachings to be troublesome or that his vows were a burden to him. He was willing and eager and exemplary.

In fact, he enrolled in the monastery for the purpose of making himself right before God, or purifying himself. And so he led a strictly disciplined life, which included excessive fasting. In later years he would say that he thought the fasting he undertook in those days had resulted in some permanent damage to his body, but he found that it did little spiritual good and so he became disillusioned with his spiritual progress. Real concerns began to grow in Luther when he saw how the Catholic Church of his day was abusing the relics and indulgences that were to be used to grant forgiveness of sins. He saw that the Catholic Church’s use of indulgences was insufficient and he began to doubt Catholic doctrine.

Following the advice of a friend, Luther gave himself to studying the Bible and found therein a doctrine of justification different from the one he was taught in the monastery. Then, in 1517, Luther composed his ninety-five theses, which challenged the doctrine of indulgences. The ninety-five theses were like the spark that sets off a powder keg and from that point on Luther garnered support from others who were dissatisfied with the Catholic Church and from that point on we talk about the growth of the Protestant Church.

Grow Potatoes in Trash Cans

I am always on the watch for efficient and effective ways to grow food. I want to tell you about one of those methods in this post.

Potatoes are always good, but potatoes grown organically in nutritious soil are GREAT! If you are hesitant to dig up your yard to plant potatoes, or you have only a small yard and not much space, you can grow potatoes in a trash can, barrel or other type of bin.

This works particularly well for potatoes because the potato plant grows vertically and then puts out spuds every foot or so. In a large field, farmers will periodically "hill" the potato plants by raking soil to cover all but the very tops. After the plant grows a little taller, they will "hill" the potatoes again, thereby increasing the growing space vertically.

However, using a trash can to grow potatoes keeps the "hilling" in a tidy, confined space so that you could grow them on a balcony or walkway.

Here is what you need to get the job done.

You will need to purchase soil and fertilizer (or prefertilized soil) for the trash cans. Depending on how big the bins are, you can figure about two bags per trash can (2 cu. ft. bags). And here is the chief downside to trash can potatoes: you have to buy bagged dirt every year. Good soil costs about $8-12 per bag, so that can add up quickly. You do not want to reuse the same dirt for growing potatoes year after year because potato plants are highly susceptible to pests, which will become entrenched in the soil if you don't rotate the dirt out. However, if like me you have many different pots going, you can simply rotate the dirt from those other pots into the trash cans and move the dirt in the trash cans into the pots. You would just need to keep track of where your dirt has been.

On Mercy, Commitment, and Being Right: John Woolman’s Way of Prophetic Non-Attachment

 

[[[This message was given at North Seattle Friends Church, 8/1/2015]]]

This is the Message from GOD, the God of Israel, to whom you sent me to present your prayer. He says, "If you are ready to stick it out in this land, I will build you up and not drag you down, I will plant you and not pull you up like a weed. I feel deep compassion on account of the doom I have visited on you. You don’t have to fear the king of Babylon. Your fears are for nothing. I’m on your side, ready to save and deliver you from anything he might do. I’ll pour mercy on you. What’s more, he will show you mercy! He’ll let you come back to your very own land."
Jeremiah 42:9-12

Many of you know that I have a special (and some would say excessive) affection for people of faith in ages past; people who lived lives of absolute surrender to the voice of God, who walked against the tide of human opinion and, in so doing, became a foretaste of heaven on earth. And, most of all, I have a special admiration for an unassuming colonial American tailor named John Woolman.

Quick, Easy, and Portable Vegetable Garden

A collection of pots, just waiting to be planted in!

This spring I was very late to plan my garden and starting work on it. Fortunately, I knew that my schedule through the winter and spring would be tight, and I had been scheming in my head how to grow some vegetable this summer with the time I had.

Moreover, I did not want to dig up the yard and preferred something that was semi-portable. The property next to ours is slated for development, but the best sun is right on the property line. I wanted to do a garden that would allow me to move my vegetables a titch if need be.

Those two factors: 1) tightness of time; and, 2) uncertainty of placement of the garden, led me to consider a quick and portable way to get some seeds in the ground. An article in Mother Earth News gave me some ideas and a rotation plan that has been helpful.

Enter container gardening and dirt bag gardening.

The Theology of John Woolman, part 6 of 6

Woolman's Books and his Peers:  Constructing Theology, Maintaining Tradition

This post concludes our look at the theology of John Woolman. In the first post, I introduced Woolman and his historical and cultural context. In the second through fifth posts, I described the theological elements that animated his social witness. I argue that these components constitute an apocalyptic theology, a radical vision of Christ's governance of human affairs. These elements are: revelation, propheticism, eschatology, and perfection/judgment. This final post does two things:

1: Compare Woolman to some of his reform minded Friends, to see how similar he was to them.  My contention is that Woolman’s theology was different from many of his peers.  It was not oppositional to his peers, but it was different, and we don’t see the same type of this-worldly eschatology in them that we do in him.

2: Look at some of the books that were on Woolman’s bookshelf to see if we can find any clues as to the main influences on him.  He read in the early Quakers, he read mystical literature, he also read some apocalyptic literature.  My argument is that Woolman innovated on his Quaker tradition and the larger mystical tradition to construct a theology that was not a passive replication of any one source, but that was within the tradition of his readings while pieced together in a way that showed individuality and theological acumen.

The Theology of John Woolman, part 5 of 6

The Emergence of the “Government of Christ”: This-Worldly Perfection and Judgment

In the last post we looked at eschatology in relation to eighteenth century Quaker antislavery proponent, John Woolman’s, conception of time: one foot in the eschaton and one foot in historical time, so that he viewed himself as someone who brought God’s will to bear on the world of human affairs.

Today we are going to look at Woolman’s perfectionism and his views of divine judgment.
A theology of perfection and a theology of divine judgment are two beliefs that make us twenty-first century folks squirm in our seats a bit.  Why would concepts of perfection and judgment make us uneasy?
The concept of perfection brings with it fears of moral self-righteousness. It also makes us think of the infallibility that is associated with cults. When people claim perfection for themselves, they are usually abusing power in some way.

Similarly, theologies the feature divine judgment prominently are often little more than blaming others for their suffering. Moreover, retributive views of divine judgment strike us as arbitrary because people who rarely know God's specific will for their own lives claim to know God’s motivations in dealing with other people. When someone has a difficult time deciding where to go for lunch, but then claims to know God's mind  when a tragedy strikes another person or group, it seems phony.

The Theology of John Woolman, part 4 of 6

“On Earth as it is in Heaven”: John Woolman’s Apocalyptic Eschatology

The series of posts explores the theology of an eighteenth century Quaker minister, John Woolman. Woolman is most known as an antislavery proponent, but as we have seen his vision for the British Atlantic world was comprehensive and entailed the remaking of the world according to a radical vision of Christ's presence governing human affairs.

We have explored how he knew what he knew of God, his theology of revelation. We then explored how the inward, spiritual revelation led Woolman to outward socio-political embodiments, his propheticism. In this post, we will explore how the revelation of Christ's governance of all things was a revelation of ultimate human destiny, that is, his eschatology. Because eschatology is such an important and multifaceted part of Woolman's theology I have split it into two posts. This post deals with the nature of time and eternity, and how time impacts the life of faith. In the next post, I will explore two implications of Woolman's eschatology, his views of Christian perfection and impending judgment.