60 Second Prayers

The call of God is that this be a house of prayer.

This line from the Hermitage Affirmation morning prayer has become increasingly formative for my (Kevin) time at The Hermitage. It is both a reminder of what The Hermitage is to be about offering a welcoming place of prayer, and a reminder of my own place within The Hermitage. To tend a house of prayer, I must be about the work of prayer. 

This physically disconnected time of Covid has us rethinking place and presence, and what a house of prayer might look like. Our places of worship and business are often online. Our family gatherings are online. Our retreats are online. And so how might The Hermitage be a house of prayer online?

One way we are attempting to do that is to offer online prayer-filled experiences. One new endeavor is sharing videos of “60 second prayers”. 60 seconds is not long, but it is long enough to stop what you are doing, and give your attention to God. It is long enough for a few deep breaths and an Amen. Our days are filled with many 60 second moments, so why not set aside some of those for prayer.

Each Monday and Thursday we share these prayers on our various social media accounts – Facebook, Instagram, and YouTube. We hope you will take a minute to pray with us. 

Here are some earlier prayers.

“Give me a drink:” Longing for the Presence of Christ – Part 4

wide waterfall

—a Meditation by Naomi Wenger, Lent 3, 2020

This meditation is based on the Lenten Retreat given at The Hermitage on March 7, using the scriptures for the third Sunday in Lent for 2020. It will be posted over four days this week, Monday (3/16), Tuesday (3/17), Thursday, (3/19), and Friday (3/20). Each day includes a meditation and suggestions for practice. In this time when the whole world is focused on a virus, my hope is that you will be encouraged to keep thirsting for Christ.

Quench

We come now to the end of the story of Jesus and the Samaritan woman. In this section of the story, the woman is gone. She’s in her home place testifying to Jesus’ gift of “living water,” (that is, acknowledging her own deep truth and living from that place into the forgiveness of God). What remains are two scenes, one with the puzzled disciples and one with the townspeople. Read the story in John 4:31-42.

Jesus refuses the food that the disciples have gotten in town. Rather, he insists that he has other food—doing the will of God. I wonder if you have ever experienced the loss of appetite after a particularly enriching experience. 

Jesus explains this experience by inviting the disciples to imagine. Imagine, he says, that all of these green fields are golden and dry, ready for harvest. Just so, the sower and the reaper can work together in one field in God’s agronomy. He then points to the lunch they brought, “see,” he says, you brought (reaped) what you did not sow. It is the work of all the people who bring in the harvest that you carry in your hands. Thus, you have entered into the labor, even though you did not do the work.”

This is amazing. Jesus is expanding the labor of one to include the labor of all. He is at the same time contracting seasonal growth, making all seasons compress into the harvest. Have you ever held an acorn in  your hand? If so, you have experienced this kind of compression. You have held a tree, possibly a house or furniture, perhaps the warmth of a fire or heat for cooking. In that one small nut, lies not only potential but all that will become real out of that nut. I think that is what Jesus is teaching here. He also describes the timelessness of eternity. When there is no time, that is no “beginning, middle and end” to the story of life, then all things happen simultaneously, out of time. The sowing and the reaping are done together, so that all may “rejoice together.” This is a picture of the eternal kin-dom of God in which all is joy and only joy.

Jesus’ thirst is fully quenched by the true living water he had to offer.

The woman’s thirst was fully quenched by owning her own truth and receiving the gift of life from Jesus’ acceptance.

The townspeople’s thirst was fully quenched by hearing the word for themselves.

The disciples remain puzzled and thirsty. They are thirsty and hungry. They are blessed. They will be filled.

The psalmist tells of this experience in a different voice.

Ps 42:7–11.
 
7     Deep calls to deep 
at the thunder of your cataracts; 
all your waves and your billows 
have gone over me. 
8     By day the Lord commands his steadfast love, 
and at night his song is with me, 
a prayer to the God of my life. 
9     I say to God, my rock, 
“Why have you forgotten me? 
Why must I walk about mournfully
because the enemy oppresses me?”
10   As with a deadly wound in my body, 
my adversaries taunt me, 
while they say to me continually, 
“Where is your God?” 
11   Why are you cast down, O my soul, 
and why are you disquieted within me? 
Hope in God; for I shall again praise him, 
my help and my God. 

Remember at the beginning of the Psalm, the writer was asking for a sip of water. Here, he is bowled over by the cataracts, the waves, and the billows that wash over him. It is no wonder that he asks himself, “why are you cast down?” God’s provision is abundance. Rather than a drink, God comes in the fullness of the waterfall and the ocean swell. Notice that the poet’s self-reprimand elicits hope and help from God.

Practice: 

Read John 4:31-42. Having one’s thirst quenched is to be satisfied. What satisfies Jesus? Why does that baffle the disciples? Does it baffle you? Jesus turns the tables on his listeners by calling them to participate in a harvest that comes before lunch. Why do you think he does that? What do the disciples learn? How do the Samaritans respond? How do you respond?

Pray with the psalmist. From the beginning of this Psalm, we have stayed with this psalmist’s desire for a “small drink” of God. Here, we witness the overwhelming experience of being completely bowled over by the presence of God. Notice that the psalmist receives the sound of the “waves”  and the “thunder of cataracts” as the song of God. Is it hard for you to experience God’s fullness? What would God’s song to you sound like? Write your reflections.

Psalm 42:7-8
7     Deep calls to deep 
at the thunder of your cataracts; 
all your waves and your billows 
have gone over me. 
8     By day the Lord commands his steadfast love, 
and at night his song is with me, 
a prayer to the God of my life. 

Read the poem, “Solomon says.” How does this thought from Meister Eckhart help you embrace  your union with God? 

Solomon says

Solomon says
all streams run
to the sea
and return to
their source.
These waters are
like our souls
that run like streams
to the One
who is
drawing them
Home.

(Mark S. Burrows & Jon M. Sweeney, Meister Eckharts’ Book of Secrets: Meditations on Letting God and Finding True Freedom)

Breathe a prayer of thanksgiving to God for the natural way God is continually providing “living water” and “drawing” you Home.

“Give me a drink:” Longing for the Presence of Christ – Part 3

waterfall

—a Meditation by Naomi Wenger, Lent 3, 2020

This meditation is based on the Lenten Retreat given at The Hermitage on March 7, using the scriptures for the third Sunday in Lent for 2020. It will be posted over four days this week, Monday (3/16), Tuesday (3/17), Thursday, (3/19), and Friday (3/20). Each day includes a meditation and suggestions for practice. In this time when the whole world is focused on a virus, my hope is that you will be encouraged to keep thirsting for Christ.

Drink

How much water do you need to drink in a day? Since we know that water is necessary for life, how much is enough? There are several formulas for calculating this amount. One that is easy to remember is to take your weight in pounds and halve it. Then, drink that amount in ounces of water each day. For example, If someone weighed 150 pounds, they should drink 75 ounces of water each day. One thing is certain, we have to drink. It is our action that makes drinking possible. This may seem fairly obvious, we all drink every day. But I wonder if we realize that spiritual drinking also requires our action. Leonhard Schiemer, an early Anabaptist martyr puts it this way:

“For as the water does not quench my thirst unless I drink it, and as the bread does not drive away my hunger unless I eat it, even so Christ’s suffering does not prevent me from sinning until he suffers in me.”

We can be thirsty, we can be near water, but unless we drink, we cannot be satisfied. Just so, our spiritual drinking is necessary to imbibe the living water. Jesus asks the Samaritan to drink of the living water. Read John 4:16-26.

Jesus asks the woman to own her deepest need. That is, he points to her failure in relationships—in loving. Perhaps, we can imagine a woman who is widowed once or twice. Perhaps we can imagine a woman scorned by a man, but this detail of going through five husbands and then giving up on marriage altogether and just living with the next man is evidence of disordered relationships. So, Jesus, in offering her living water shows her that to drink, she has to own her failure, she has to take off her masks and her self-pity, she must become just who she is “warts and all.” There is no other condition in which we can drink the living water. 

The funny thing about drinking the living water is that sometimes it seems as if we are being poured out, or that we are emptying ourselves. The psalmist, too, knows this feeling:

Ps 42:4–6
4     These things I remember, 
as I pour out my soul: 
how I went with the throng,
and led them in procession to the house of God, 
with glad shouts and songs of thanksgiving, 
a multitude keeping festival. 
5     Why are you cast down, O my soul, 
and why are you disquieted within me? 
Hope in God; for I shall again praise him, 
my help and my God. 
  My soul is cast down within me; 
therefore I remember you
  from the land of Jordan and of Hermon, 
from Mount Mizar. 

My soul is cast down, therefore I remember you! What is remembered as the soul is poured out? The memory is of companionship, of joy, of glad shout and songs of thanksgiving of feasting with the throng. So, we learn with the Psalmist that as he is being poured out, he remembers God. The God who is with him in the plains of Jordan, the high mountains of Hermon and the “little hill” (the meaning of the word, “Mizar”). In short, the God who never forsakes, whether in joyous assembly or depressed and alone. 

Meister Eckhart, the 14th century mystic, philosopher, friar, priest, and theologian taught about this kind of “emptying to be filled” with these words:

Become Empty
So you want to find God?
Empty yourself of everything—
 
your worries and your hopes,
your wishes and your fears.
 
For when you are finally 
empty, God will find you,
 
because God cannot tolerate
emptiness and will come
 
to fill you with himself.

(from Jon M. Sweeney & Mark S. Burrows, Meister Eckhart’s Book of the Heart: Meditations for the Restless Soul)

The story of the woman at the well does not end here, there are two more movements for her to perform. Read John 4:27-30.

Did you notice what she did? She left her water jar. She came for water, found Jesus, and left her jar. This is probably a very significant line in the story, placed for our understanding. She has discovered the inner spring and no longer needs the well water. Then, she tells her true story to her people, inviting them to come to the man who invited her to own it in the first place.

In another Psalm (51), we hear David saying, “you desire truth in the inward parts.” I think this is what Jesus is demanding of the woman and what it means to drink of the living water. We have to tell the truth—to ourselves and to others and to God. Jesus will meet us with the forgiveness we seek for that which we hide from ourselves and others.

It is Christ in us the hope of glory. No longer I live, but Christ lives in me. This is not unity but union. As Schiemer said it, “Christ’s suffering does not prevent me from sinning until he suffers in me.”

Practice: 

Read John 4:16-30. Now that she has abandoned her water jar, what would you say that the woman is “drinking?” Is that a drink you need or want, too? How is this message of universal hope relevant to this time in history? Can you receive the living water that is offered? Write your reflections in your journal.

Read the poem, “Pregnant with God.” What do you think Meister Eckhart means when he uses the phrase, “pregnant with God?” How do the words of the poem speak to your desire for God? You might want to write about your union with God or draw a symbol or picture of what that means to you.

Pregnant with God
You are either
with or
wihtout.
I tell you
there
is
no other

(from Jon M. Sweeney & Mark S. Burrows, Meister Eckhart’s Book of the Heart: Meditations for the Restless Soul)

Pray with the prophet (below). Feel your bones being made strong. In your imagination, be a beautiful garden or a never-failing spring.

Isaiah 58:11, alt.
  The Lord will guide me continually, 
and satisfy my needs in parched places, 
and make my bones strong; 
and I shall be like a watered garden, 
like a spring of water, 
whose waters never fail. 

“Give me a drink:” Longing for the Presence of Christ – Part 2

clouds on a lake

—a Meditation by Naomi Wenger, Lent 3, 2020

This meditation is based on the Lenten Retreat given at The Hermitage on March 7, using the scriptures for the third Sunday in Lent for 2020. It will be posted over four days this week, Monday (3/16), Tuesday (3/17), Thursday, (3/19), and Friday (3/20). Each day includes a meditation and suggestions for practice. In this time when the whole world is focused on a virus, my hope is that you will be encouraged to keep thirsting for Christ.

Water

Wallace J. Nichols has written that “Water is the most omnipresent substance on Earth and, along with air, the primary ingredient for supporting life as we know it. For starters, ocean plankton provides more than half of the planet’s oxygen. There are approximately 332.5 million cubic miles of water on Earth – 96 percent of it saline. (A cubic mile of water contains more than 1.1 trillion gallons.) Water covers more than 70 percent of Earth’s surface; 95 percent of those waters have yet to be explored. From one million miles away our planet resembles a small blue marble; from one hundred million miles it’s a tiny, pale blue dot. ‘How inappropriate to call this planet Earth when it is quite clearly Ocean,’ author Arthur C. Clarke once astutely commented,” (Wallace J. Nichols, Blue Mind,  8-9).

We all know how important water is for life. In fact, we remember that after God dispelled the darkness with light, God focused several acts of Creation on water: a separation in the waters and then dividing the water from the land. Ordering the water was a significant act. In the second story of Creation given in Genesis chapters 2-3, after God makes a human and plants a garden, there is an interlude in the text that begins, “A river flows out of Eden.” The story goes on for four verses describing how this river divides and into what lands the successive rivers flow. Then the story of the garden and the human(s) begins again. Water is that important. It is used to identify people groups all through the Old Testament text. There are the people of the sea (Philistines), the peoples beyond the Jordan, the peoples of the great rivers (Tigris and Euphrates), etc.

Not only is water significant for our planetary identity, but each of us is primarily water. Nichols again: “When we’re born, our bodies are approximately 78 percent water. As we age, that number drops to below 60 percent—but the brain continues to be made of 80 percent water. The human body as a whole is almost the same density of water, which allows us to float. …Science writer Loren Eiseley once described human beings as ‘a way that water has of going about, beyond the reach of rivers,’” (Nichols, 10).

Jesus had a significant encounter with a Samaritan woman at a well near Sychar. She came to the well at midday to find that Jesus has stopped there to rest from a long journey. He was alone, the disciples having gone into town for lunch provisions. He asks the woman for a drink. She gets defensive (and political) and argues with him about his desire for water. He replies, If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water,” (John 4:10). Misunderstanding his reference to “living water,” she argues again that he has no bucket to get water to give to her. He then tells her that he is speaking of a spring that will well up within her, a spring of living water that does not dry up. “Sir,” she replies, “give me this water, so that I may never be thirsty.” 

What might it be like to have an unending source of water, to never have to trudge from the village to the well? She likes the sound of this offer.

Practice: 

Read John 4:5-15. Pay attention to the woman’s words. She is concerned with two things in the end, her thirst and the repetitiveness of her daily round. Jesus, on the other hand, is concerned only with God’s gift of eternal life. Can you recall a time when this crossing of intentions between what you want and what God wants has happened in your life?

Given what you know about water, does Jesus’ offer of a gift of spiritual water have any more significance for you?

Reflect on the following passage from Isaiah 55. With what does the prophet compare water? How is this like Jesus’ promise?

Isaiah 55:10–11.
10          For as the rain and the snow come down from heaven, 
and do not return there until they have watered the earth, 
making it bring forth and sprout, 
giving seed to the sower and bread to the eater, 
11          so shall my word be that goes out from my mouth; 
it shall not return to me empty, 
but it shall accomplish that which I purpose, 
and succeed in the thing for which I sent it. 

“All rivers flow into the sea, and yet the sea is never full,” (Ecclesiastes 1:7). Spend some time in prayer recoclognizing that there is room in you for a never-ending flow of “living water.” Ask to be receptive to this gift.

“Give me a drink:” Longing for the Presence of Christ – Part 1

water

—a Meditation by Naomi Wenger, Lent 3, 2020

This meditation is based on the Lenten Retreat given at The Hermitage on March 7, using the scriptures for the third Sunday in Lent for 2020. It will be posted over four days this week, Monday (3/16), Tuesday (3/17), Thursday, (3/19), and Friday (3/20). Each day includes a meditation and suggestions for practice. In this time when the whole world is focused on a virus, my hope is that you will be encouraged to keep thirsting for Christ.

Part 1

When I was a child, my family had a lot on a lake. At first, we camped there in a tent, then we had an old trailer and a home-made camper. Then, my brother’s tree house, tree palace, really, for size, was taken down from the tree and it traveled to the lake lot where it became another room. In the end, we built a house there for my parent’s retirement. It was always the lake that was the draw. The lake and the fire pit. These were the two forces of this place. We talked about going to the lake when we discussed long weekends and vacations.  

The lot was on the western shore of a large lake, 5 miles long and 2 miles wide. So, in the morning, when the sun was coming up, the dock received the first sun. With mist rising off the water and gentle waves lapping against the bank, I would sit on the warming dock, wrapped in a towel, waiting for the day to get warm enough to plunge into the water. The bottom of the lake here was sandy with a few toe-stubbing rocks. I could spend hours floating, swimming, rock hunting at the wave’s edge, and rowing our small aluminum boat along the shore. If someone would go with me, we would row a mile to the islands in the middle of the lake and explore them. My favorite times were sleeping all night in the hold of the sailboat we anchored in the shallow water. The gentle action of the waves, the sound of the loons, and the brightness of the stars were beauty enough to contend with the mosquitoes that whined in our ears and bit our faces.

In the early days, we drank water right out of the lake. As time went on, we had a well drilled and fitted with a hand pump. We were never thirsty. There was water, everywhere, to drink. 

In fact, I don’t remember being thirsty as a child. There was a small aluminum drinking cup on the bathroom sink and we all drank from it whenever we were thirsty.

When I got older and began hiking, I knew what thirst was. We could no longer drink the water from the streams along the paths. So, we carried water wherever we went. But, sometimes, we underestimated the amount of water we might want on a hike. Or, we thought there would be water available somewhere along the way and the spring or stream, when we found it, was brackish or dry. Then, the only thing to do was to keep walking until more water was found. We couldn’t camp until we found water. Only one time, have I ever camped without having enough water for supper and breakfast in my water bottle. 

We don’t realize how precious water is and how necessary, when it is so readily available in plastic bottles and at fountains in public places. In the last five years, we have become more aware of the preciousness and elusiveness of clean water, here in our Water Wonderland of Michigan. The poet, W. H. Auden once said, “Thousands have lived without love, not one without water.”  Thirst is the gift given to us so that we are never without the water we require for life. Being thirsty is an apt metaphor for our longing for the Presence of Christ. 


Thirst

Exodus 17:1-7

The story from Scripture is about the children of Israel in the wilderness. They have just left Egypt, moving from campsite to campsite as God directed them. God has already provided clean water for them to drink at the springs of Elim and food in the wilderness in the form of manna. Now, God stops them at Rephidim and there is no water. Can you imagine a large group of people gathered in the wilderness being asked to make camp where there is no water? Understandably, they began to panic. 

But, Moses does not. But, he reacts to their request as if they are accusing him of being unfaithful to them. Remember, God has already provided both water and food for the people. So, their demand, “Give us water to drink,” can be seen as a further demand that God prove that he is, indeed, divine and as “their god,” cares for them as a god should. 

We must remember that this people has only just learned to trust their god. They have had to be convinced to leave Egypt and then only departed when the Pharaoh demanded that they leave so that the plagues will end. They are then chased by Pharaoh’s army, ostensibly so he can bring them back. They miraculously walk through the Red Sea and see that army washed up on the beaches the next morning. Then, the real hardship of their journey sinks in. None of them knows where they are going. They are not practiced nomads as their ancestors Abraham and Sarah were. They are not skilled in wandering. So, here they are at Rephidim with no water. 

Practice:

Read Exodus 17:1-7. Imagine you are with the Israelites on their journey. Feel with the people what it must have been like. Then imagine Moses’ frustration. For each of these people, put your feeling into your body. (For example, sigh heavily and audibly or raise your shoulders and clench your jaw. Make your eyes look like you feel.)

Now, re-read v. 6.  Where was God? What was God’s way of dealing with both the people and Moses? Imagine how you would have felt as Moses or the people. Let your body feel that way, too.

Spend some time in prayer reflecting on your own demands of God. Are there situations about which you are impatient for God to act? Do you sometimes demand before you look to see that God is already providing?

If you can, set a glass of water in front of you but don’t drink from it. Try to feel what it is like to be thirsty. Our bodies give us wonderful signals telling us that we need to drink. Jesus used this image of thirst in the Beatitudes: “Blessed are those who hunger and thirst for righteousness, for they will be filled,” Matt. 5:6. I once lamented to a mentor that my spiritual life felt dry and empty. He responded: “That’s wonderful. Hold onto the hunger and thirst. The promise is that you will be filled.” I was taken aback at his words, but over my lifetime, I have come to regard them as wisdom for the journey. Only when I know my need, will my desire for God be satisfied.

The psalmist feels this way when he writes: 

1 As a deer longs for flowing streams, 
   so my soul longs for you, O God. 
 2 My soul thirsts for God, 
   for the living God. 
   When shall I come and behold 
   the face of God? 
   -Ps 42:1–2.

Notice your glass of water. Don’t drink. Just be thirsty. Pray with the poet: “I want more love, / Which is to say, / more God,” (Jon M. Sweeney & Mark S. Burrows, Meister Eckhart’s Book of the Heart: Meditations for the Restless Soul).

The answer to every prayer is the same – by Naomi Wenger

Sunset with boat on water

This post is part of a series commenting on the ten Practices of the Hermitage Way Keeper. This article is Part 2 of a series on Prayer. As a community, our first practice is prayer.

“Practice 1: Those who choose to keep the Way commit to engage in a daily prayer practice. This practice will include silence, meditation on scripture, intercession and affirmation. Morning Prayer and Evening Prayer liturgies from The Hermitage or other sources may be used.

The answer to every prayer is the same

It may come as somewhat of a surprise to us, but the answer to prayer is always the same. At least that is what Jesus teaches the disciples about prayer. Let’s look at Luke 11:9-13.

“So I say to you, Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? Or if the child asks for an egg, will give a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” 

Here, we note that the answer to every prayer is the same: the Holy Spirit. No matter what is asked for, the resultant gift is God’s Spirit. If we come expecting a new job, we may get one–or not. But because we ask, we will receive the Guide and Comforter to help us. We will certainly be changed if the target of our prayer is God and not our need. God already knows what we need and is delighted to give us what we need if we seek for God. (cf. Mt. 6:25ff)

Now this may seem a little unfair. It seems that we are instructed to be persistent in prayer, asking for what we desire and the result is that we will always get the same thing. What about our desire? Don’t we ever get what we want because of our prayer? Jesus taught his disciples that “If you abide in me and my words abide in you, ask for whatever you wish, and it will be done for you.” (John 15:7) The conditions placed on that wishing are huge. “If you abide in me.” “If my words abide in you.” These are the conditions that govern our will so that whatever we wish will be done. J. Neville Ward in his book, The Use of Praying, puts it this way, “To pray in the name of Christ means to share his way of looking at life. And this must gradually change the desires we want to lift up to God, and ultimately our whole life of desire. We cannot continue our ‘learning Christ’ within the worship and teaching of the church and not expect inner change to begin. The place where that change first makes itself felt is our life of wanting.” So, we do get what we want, but what we want is first completely transformed into what God is already wanting.

Another question we might raise is “when will God answer my prayer? It seems I have prayed for the same thing for years. Is God listening?” And to that question the answer is an unqualified, “Yes, are you?” Change is the fruit of prayer. If you have prayed for the same thing in the same way for years, something is wrong because you are not changing. I am not saying we should not be persistent in prayer. The gospels make it clear that persistence is expected in prayer. In Luke (11:1-13), we note that Jesus assumes this approach with his disciples. He tells the disciples to make petitions or supplications often and directly.

Practitioners of supplication have noted that prayer is entering into God’s master plan God’s way. Does prayer make any difference? Yes, when you become available to be used as part of the Kingdom, the strategy can change. More hands make changes in the work roster. There is no scientific causal link between events in the universe and one’s prayer. However, there is a qualitative difference in the way energy is allocated. When your intention is for the good of another, it cannot also be for that person’s downfall. Your agreeing with the cosmic power of God for what is at stake in the world cannot be used in any other way. There is a kind of cumulative calculus that is not countable. This does not produce visible results like magic tricks—if you pray a certain way, there will be a particular, and immediate, result. Rather, you love others by holding them in the loving gaze of a loving God. By paying attention, with God, you increase the attention paid.

Paul, in Ephesians 6:18-20, urges that prayer be constant. He assumes that the Ephesians’ desires are for what God wants. He lays his assumption bare in the first sentence, “Pray in the Spirit at all times in every prayer and supplication.” There is no simple formula to accomplish praying in the spirit. As in, “in the name of the Father, Son and Spirit, AMEN.” To pray in the Spirit is to be in the Spirit, to plunge into a relationship that swallows one up and to be there, praying as the Spirit would pray.

When we pray each day at the Hermitage, we remember that to be used as pray-ers is simply to pray. And in that prayer we listen to how God might be calling us to actually become part of someone’s “answer.” To do what I can do, is to be part of prayer. To offer up what I cannot do, is to be part of prayer. In fact, all we can ever do is be part of prayer. Mr. Ward again helps us understand, “Truly Christian prayer is part of the eternal prayer and sacrifice of the great High Priest. Our prayer is Christian prayer as we enter into the self-offering of Christ, as we want to be part of God’s purpose and channels through which [God’s] love can act.” This is the central task of prayer, to ask constantly, “Am I part of God’s purpose and a channel through which God’s love can act?”

“I do desire to understand a little of your Truth which my heart already believes and loves. I do not seek to understand so that I may believe, but I do believe so that I may understand; and what is more, I believe that unless I do believe I shall not understand.”

-Anselm (1033-1109)