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Wednesday, November 4, 2009
Saturday, October 24, 2009
Urban Abbey Retreat at Shrine Mont
The Urban Abbey community will hold a retreat at Shrine Mont Retreat Center in Orkney Springs, Virginia, from Friday evening, Nov. 6, 2009 through noon Sunday, Nov. 8, 2009. The retreat is entitled "Taste & See" and will provide opportunities to sample various Abbey practices. We especially invite folks who are curious about the Urban Abbey and would like to find out more about what it means to be an Urban Abbey member.
Some of the events planned for the retreat are: Daily Offices, Taize, Guided Meditation, Lectio Divina, Journaling Workshop, Meditative Walk, Presentation on St. Teresa of Avila (drawing upon "The Way of Perfection"), Listening Groups, Worship in Cathedral Shrine with St. Anne's, and "Feed God's People" and "Sharing the Meal" discussions.
The cost of the weekend is $180, which includes meals and a single room. If you prefer to share a room with another participant, the cost drops to $160. There is still space available for this retreat, but please contact Laurie Lewis by October 27 to make a reservation.
Some of the events planned for the retreat are: Daily Offices, Taize, Guided Meditation, Lectio Divina, Journaling Workshop, Meditative Walk, Presentation on St. Teresa of Avila (drawing upon "The Way of Perfection"), Listening Groups, Worship in Cathedral Shrine with St. Anne's, and "Feed God's People" and "Sharing the Meal" discussions.
The cost of the weekend is $180, which includes meals and a single room. If you prefer to share a room with another participant, the cost drops to $160. There is still space available for this retreat, but please contact Laurie Lewis by October 27 to make a reservation.
Thursday, October 15, 2009
The Beatitudes
This version of Matthew 5:3-12 is from the monks at Valaam monastery.
Thanks to Interrupting the Silence
Monday, September 21, 2009
Fall Community Meeting October 10
The Urban Abbey is holding its fall community meeting on Saturday, October 10, 2009 from 9:00am - 3:00pm. The activities of the day will focus on practical ways to use the Rule of St. Benedict to balance and enhance our spiritual lives. The meeting is open to all and will provide an excellent introduction to the Urban Abbey. If you are in the Washington DC area and would like to attend, please contact us for further information.
Many of us go through life busy with the everyday tasks: things like getting kids to school and classes, work, squeezing in time at the gym, paying bills, staying on top of household chores and repairs and maybe time for a friend here and there. We often bring our “busyness” to church with our volunteer tasks. Always striving to get things done, we may find ourselves asking, "is this nourishing me or just something else I do?" We wonder how to have a less fragmented and more fulfilling life.
The Urban Abbey is hosting a single day retreat on October 10th to provide you with some very practical tools to try and help you answer that question for yourself. The retreat is based on Jane Tomaine’s book St. Benedict’s Toolbox: The Nuts and Bolts of Everyday Benedictine Living. We will be exploring The Rule and its relevance for our modern day lives. There will be several opportunities through the day to try a variety of tools suggested in the book. Through this retreat you’ll discover how St. Benedict’s Rule can increase the quality of your life, showing us how, as Benedict says, “to open our eyes to the light that comes from God.”
The retreat is open to all. Please join us and bring a friend!
When: Saturday October 10, 2009
Time: 9:00am- 3:00pm
Where: St. George’s Parish Hall and Rhodes Room
Who: You and anyone you think would like to experience a variety of spiritual practices that can nourish and feed our lives.
Books: Jane Tomaine’s Book will be available for purchase for $12.00. It is not necessary to purchase or pre-read the book to participate. It will be a wonderful resource after the retreat.
Meal: A simple lunch will be provided.
Thursday, August 27, 2009
Learning From Other Traditions
Last month, I spent a week at a retreat center in upstate New York. The center provides ample spiritual support for people of all faiths, and one daily offering was a meditation class, taught by Ji Hyang Sunim, a Zen practitioner. I had attended her class the previous year, and I was eager to return. Sitting with Ji Hyang each day at 5:30 in the tranquil sanctuary atop a hill became the center of each day for me, just as it had the previous year.
As part of each day's meditation, Ji Hyang read to us from the "Metta Meditation," a list of statements that, while simple, came to have a profound impact on me. The intent of the Metta meditation statements is to make us aware of what Buddhists call the "loving kindness" in us, around us, and filling all people and all beings. Although the word "God" is not used in Buddhist thought, I understand the "loving kindness" that is spoken of in these meditations to be what Christians call the love of God.
Ji Hyang started by asking us to cultivate loving kindness for ourselves, before moving onto others. She asked us to repeat these words in our minds after she read each line to us:
May I be filled with loving kindness; may I be held in loving kindness.
May I accept myself just as I am.
May I experience the innate joy of being alive.
May my heart and mind awaken; may I be free.
The Metta meditation went on to ask us to envision someone close to us, and to repeat the same affirmations for them. "May you be filled with loving kindness," etc. And then we envisioned others, people not so close to us perhaps, and, in turn, all beings, repeating the same affirmation: "May all beings be filled with loving kindness," and so forth.
For me, the most difficult part of the meditation was the second line: "May I accept myself just as I am." In the Christian tradition, and the Episcopal tradition in particular, we begin many prayer sessions with a confession. We confess our sins, against God and one another, and I have always believed that this is a good way to start a prayer. No matter how perfectly I try to live my life, I've reasoned, there is always room for improvement, and I can always say, without reservation: "I have not loved you with my whole heart. I have not loved my neighbor as myself."
So, the Metta meditation caught me up short. Here I was being asked to accept myself, just as I am. Warts and all, sins and all, shortcomings and all. And to do it before I even confessed any of those shortcomings. When Ji Hyang would say, "May you accept yourself just as you are," I wondered why it was that I could not do that. Why was I harder on myself than she was?
Ji Hyang is a wonderfully gentle soul and I found myself returning to that meditation class, largely to hear her remind me to accept myself, just as I am. I didn't immediately understand why this seemed so profoundly difficult. Wasn't I supposed to look in the mirror and acknowledge what I had done, or not done, and promise to do better?
Weeks later, I realized that what Ji Hyang was teaching me, had been right there in front of me in the prayer book. And it was in the daily confession of sin, no less. Until she confronted me with her simple phrase, "accept yourself" I had never really noticed that we say, "I have not loved my neighbor as myself." Notice that the implication in this sentence is that we must love ourselves first. We must show compassion for ourselves, and accept ourselves, before we can know what it means to love our neighbor.
And this, of course, is how God loves us. God looks at us and sees us, with all our shortcomings, and in all our broken-ness, and loves us anyway. When we can finally see ourselves the way God sees us and can truly accept ourselves, just as we are, we can then move on to loving our neighbor as ourself.
Accept yourself, just as you are. Because God accepts you, and loves you. Just as you are.
As part of each day's meditation, Ji Hyang read to us from the "Metta Meditation," a list of statements that, while simple, came to have a profound impact on me. The intent of the Metta meditation statements is to make us aware of what Buddhists call the "loving kindness" in us, around us, and filling all people and all beings. Although the word "God" is not used in Buddhist thought, I understand the "loving kindness" that is spoken of in these meditations to be what Christians call the love of God.
Ji Hyang started by asking us to cultivate loving kindness for ourselves, before moving onto others. She asked us to repeat these words in our minds after she read each line to us:
May I be filled with loving kindness; may I be held in loving kindness.
May I accept myself just as I am.
May I experience the innate joy of being alive.
May my heart and mind awaken; may I be free.
The Metta meditation went on to ask us to envision someone close to us, and to repeat the same affirmations for them. "May you be filled with loving kindness," etc. And then we envisioned others, people not so close to us perhaps, and, in turn, all beings, repeating the same affirmation: "May all beings be filled with loving kindness," and so forth.
For me, the most difficult part of the meditation was the second line: "May I accept myself just as I am." In the Christian tradition, and the Episcopal tradition in particular, we begin many prayer sessions with a confession. We confess our sins, against God and one another, and I have always believed that this is a good way to start a prayer. No matter how perfectly I try to live my life, I've reasoned, there is always room for improvement, and I can always say, without reservation: "I have not loved you with my whole heart. I have not loved my neighbor as myself."
So, the Metta meditation caught me up short. Here I was being asked to accept myself, just as I am. Warts and all, sins and all, shortcomings and all. And to do it before I even confessed any of those shortcomings. When Ji Hyang would say, "May you accept yourself just as you are," I wondered why it was that I could not do that. Why was I harder on myself than she was?
Ji Hyang is a wonderfully gentle soul and I found myself returning to that meditation class, largely to hear her remind me to accept myself, just as I am. I didn't immediately understand why this seemed so profoundly difficult. Wasn't I supposed to look in the mirror and acknowledge what I had done, or not done, and promise to do better?
Weeks later, I realized that what Ji Hyang was teaching me, had been right there in front of me in the prayer book. And it was in the daily confession of sin, no less. Until she confronted me with her simple phrase, "accept yourself" I had never really noticed that we say, "I have not loved my neighbor as myself." Notice that the implication in this sentence is that we must love ourselves first. We must show compassion for ourselves, and accept ourselves, before we can know what it means to love our neighbor.
And this, of course, is how God loves us. God looks at us and sees us, with all our shortcomings, and in all our broken-ness, and loves us anyway. When we can finally see ourselves the way God sees us and can truly accept ourselves, just as we are, we can then move on to loving our neighbor as ourself.
Accept yourself, just as you are. Because God accepts you, and loves you. Just as you are.
Wednesday, July 29, 2009
Selecting a Spiritual Formation Activity
The second component of our Rule of Life actually has two parts. The first part is simply to "study scripture." We do this in various ways, either by reading selections from scripture according to an assigned lectionary or through the group study technique known as lectio divina. No specified frequency for this study is given, and Abbey members choose to follow this part of the Rule in whatever way works best for them: daily, weekly, etc.
The second part of this portion of the Rule is, in contrast, very specific about timing: "pursue a specifically selected spiritual formation activity annually." Although the frequency is specified (annually) the range of spiritual formation activities which have been chosen is as varied as the members of the Abbey.
I often start thinking in January about what my chosen spiritual formation activity will be for the year, but it is not usually until the late summer that I begin to pursue the activity. I think this is because, having been a student, then a teacher, for most of my life, I still think in terms of academic years. The year begins when school starts!
This year, I have chosen to pursue a deeper exploration of chant. I have always been a singer, and for most of my life in the Church have been a member of the choir, so musical expression is an important part of my spiritual experience. Chant is, in one way of thinking about it, music -- so it is not surprising I would love it. However, in another way of thinking about it, chant is more than music. Chant is prayer -- meditative prayer, in fact.
In our Abbey meetings and retreats, we have often used Taize, a type of Christian chant, to enhance our prayer experience. Last week, I had the opportunity to participate in a weekend-long workshop exploring chants from many different religious traditions. Christian, Jewish, Muslim (especially the Sufi version of Islam), Native American, Buddhist and Hindu chants were all introduced. I enjoyed singing all of these and learning about their uses in religious rituals from around the world.
The chants were in many different languages: English, Hebrew, Arabic, Sanskrit and others, but the meaning of almost all chants, as the instructor, Robert Gass, explained, is basically, "Yay, God!" Most chants are devotional and the point of the chant is to express love and praise for God.
Chants are sung, of course, but they are different from most songs in that they are usually very simple and often repetitive. One Taize chant the Abbey often uses is "Ubi caritas, et amor; ubi caritas, deus ibi est," which means: "God is love and where true love is, God himself is there." This can be sung dozens of times and the idea is to sing it enough times that the singing becomes automatic, the words and tune require no thought, and a state of deep prayer can be entered.
In Robert Gass' workshop I learned how effective it is to sing a chant for a very long time -- 20 minutes or more -- then stop and sit in silence as a group. We did this repeatedly throughout the weekend, and no matter which chant we had just sung, I found myself in a state I would describe as simultaneously ecstatic and deeply peaceful. I can now see why the ancient practice of chant has become a central feature of every religious tradition: quite simply, chant brings us into deep, personal contact with God. And the experience can be profoundly moving.
What spiritual formation activity do you plan to pursue this year? Will it be chant, or might you want to follow the lead of a former Abbey member who decided to visit and walk every labyrinth she could find? Or, perhaps, you will choose some readings or go on a retreat -- or come up with your own unique spiritual formation activity.
How will you live out this component of our Rule of Life in the coming year? Please share your thoughts in the comment section below.
The second part of this portion of the Rule is, in contrast, very specific about timing: "pursue a specifically selected spiritual formation activity annually." Although the frequency is specified (annually) the range of spiritual formation activities which have been chosen is as varied as the members of the Abbey.
I often start thinking in January about what my chosen spiritual formation activity will be for the year, but it is not usually until the late summer that I begin to pursue the activity. I think this is because, having been a student, then a teacher, for most of my life, I still think in terms of academic years. The year begins when school starts!
This year, I have chosen to pursue a deeper exploration of chant. I have always been a singer, and for most of my life in the Church have been a member of the choir, so musical expression is an important part of my spiritual experience. Chant is, in one way of thinking about it, music -- so it is not surprising I would love it. However, in another way of thinking about it, chant is more than music. Chant is prayer -- meditative prayer, in fact.
In our Abbey meetings and retreats, we have often used Taize, a type of Christian chant, to enhance our prayer experience. Last week, I had the opportunity to participate in a weekend-long workshop exploring chants from many different religious traditions. Christian, Jewish, Muslim (especially the Sufi version of Islam), Native American, Buddhist and Hindu chants were all introduced. I enjoyed singing all of these and learning about their uses in religious rituals from around the world.
The chants were in many different languages: English, Hebrew, Arabic, Sanskrit and others, but the meaning of almost all chants, as the instructor, Robert Gass, explained, is basically, "Yay, God!" Most chants are devotional and the point of the chant is to express love and praise for God.
Chants are sung, of course, but they are different from most songs in that they are usually very simple and often repetitive. One Taize chant the Abbey often uses is "Ubi caritas, et amor; ubi caritas, deus ibi est," which means: "God is love and where true love is, God himself is there." This can be sung dozens of times and the idea is to sing it enough times that the singing becomes automatic, the words and tune require no thought, and a state of deep prayer can be entered.
In Robert Gass' workshop I learned how effective it is to sing a chant for a very long time -- 20 minutes or more -- then stop and sit in silence as a group. We did this repeatedly throughout the weekend, and no matter which chant we had just sung, I found myself in a state I would describe as simultaneously ecstatic and deeply peaceful. I can now see why the ancient practice of chant has become a central feature of every religious tradition: quite simply, chant brings us into deep, personal contact with God. And the experience can be profoundly moving.
What spiritual formation activity do you plan to pursue this year? Will it be chant, or might you want to follow the lead of a former Abbey member who decided to visit and walk every labyrinth she could find? Or, perhaps, you will choose some readings or go on a retreat -- or come up with your own unique spiritual formation activity.
How will you live out this component of our Rule of Life in the coming year? Please share your thoughts in the comment section below.
Sunday, July 12, 2009
Prayer
Dear Abbey Members and Friends:
Below is yesterday's meditation by Fr. Don Talafous of St. John's Abbey. Fr. Don's meditation brought a number of thoughts to me regarding the first tenet of our Abbey's Rule of Life: "Pray daily guided by the Book of Common Prayer (BCP) or another Christian format and worship regularly in community." My first thought is that one could interpret this tenet to limit us in our praying to existing words or prayers that others have devised to express the many reasons or things for which we go to God in prayer -- adoration, petition for someone or something, sorrow, confession, forgiveness...and the list goes on. To me it is true that others more skilled with words than I have come up with wonderful prayers that express very well the feelings in my heart...and it is good to use those. Our own BCP has a marvelous collection of collects and prayers for our use. But this gives rise to the second thought...and that is recognizing that we do "have a friend in Jesus." We typically do not talk with our friends in prescribed phrases or sentences, rather words, our own words, come tumbling out that express the thoughts and feelings of the moment. It seems to me that in living into this part of our Rule of praying daily, there is also space for opening our minds and hearts to God (Jesus) and talking as we do with our earthly friends. This may be a more genuine form of praying. I believe our Rule is broad enough to encompass both types of prayer.
Shalom and many blessings, George
"What a friend we have in Jesus." (My unchurched father in his old age and nearly deaf could be surprised at times alone in his house singing "what a pal we have in Jesus," a variation probably more due to failing memory than any desire to be hip.) Just hearing that line from an old-time Protestant hymn might strike some Christians as too chummy or simply undignified. Churchgoing people get so used to the formal language of the service that "what a friend we have in Jesus" seems a bit like bringing the sweet-nothings of people in love into a public auditorium. Yet Scripture itself warrants the language of friendship. In John 15 Jesus talks about laying down His life for His friends. "You are my friends if you do what I command you. I no longer speak of you as slaves. Instead, I call you friends, since I have made known to you all that I heard from my Father." Revealing ourselves to another, opening our hearts to another, is the sure sign of friendship, a necessary step in fostering it. In turn Christians have every right to turn to Jesus in times of great need or turmoil. Moments of exhilarating joy or crushing sadness drive us to open up to a friend for comfort and understanding. Similarly, why shouldn't we open ourselves to the Lord in such times? In any budding relationship we encourage intimacy by a willingness to open up, to risk self-revelation. Jesus says He has made known to us all that the Father has told him. We have every reason to think: "What a friend we have in Jesus." Fr. Don Talafous, 7/11/09
Below is yesterday's meditation by Fr. Don Talafous of St. John's Abbey. Fr. Don's meditation brought a number of thoughts to me regarding the first tenet of our Abbey's Rule of Life: "Pray daily guided by the Book of Common Prayer (BCP) or another Christian format and worship regularly in community." My first thought is that one could interpret this tenet to limit us in our praying to existing words or prayers that others have devised to express the many reasons or things for which we go to God in prayer -- adoration, petition for someone or something, sorrow, confession, forgiveness...and the list goes on. To me it is true that others more skilled with words than I have come up with wonderful prayers that express very well the feelings in my heart...and it is good to use those. Our own BCP has a marvelous collection of collects and prayers for our use. But this gives rise to the second thought...and that is recognizing that we do "have a friend in Jesus." We typically do not talk with our friends in prescribed phrases or sentences, rather words, our own words, come tumbling out that express the thoughts and feelings of the moment. It seems to me that in living into this part of our Rule of praying daily, there is also space for opening our minds and hearts to God (Jesus) and talking as we do with our earthly friends. This may be a more genuine form of praying. I believe our Rule is broad enough to encompass both types of prayer.
Shalom and many blessings, George
"What a friend we have in Jesus." (My unchurched father in his old age and nearly deaf could be surprised at times alone in his house singing "what a pal we have in Jesus," a variation probably more due to failing memory than any desire to be hip.) Just hearing that line from an old-time Protestant hymn might strike some Christians as too chummy or simply undignified. Churchgoing people get so used to the formal language of the service that "what a friend we have in Jesus" seems a bit like bringing the sweet-nothings of people in love into a public auditorium. Yet Scripture itself warrants the language of friendship. In John 15 Jesus talks about laying down His life for His friends. "You are my friends if you do what I command you. I no longer speak of you as slaves. Instead, I call you friends, since I have made known to you all that I heard from my Father." Revealing ourselves to another, opening our hearts to another, is the sure sign of friendship, a necessary step in fostering it. In turn Christians have every right to turn to Jesus in times of great need or turmoil. Moments of exhilarating joy or crushing sadness drive us to open up to a friend for comfort and understanding. Similarly, why shouldn't we open ourselves to the Lord in such times? In any budding relationship we encourage intimacy by a willingness to open up, to risk self-revelation. Jesus says He has made known to us all that the Father has told him. We have every reason to think: "What a friend we have in Jesus." Fr. Don Talafous, 7/11/09
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