True love. Most of us search high and low for true love in that one ideal relationship. We struggle over it and with it, yearn for it, craft books, music, and poems about it–all without a clear understanding of what we seek or why we want it so desperately.

We’re not even sure what love is. How do we define it? The definition of love is as unique and as varied as every individual who experiences it. That’s a big part of the problem. Love feels different for each person. So how do we tell if the one we love actually returns the favor? After all, our loved one may offer us love that does not quite feel like what we know as love.

To clear up at least some of the confusion, let us establish a basic definition for true love. The truest, purest love is unconditional. Such love is also the simplest form of love because it has no hooks, no standards, no expectations, no conditions attached to it whatsoever. No complications, no hidden clauses or agendas, no restraints or exceptions.

Unconditional love is true love, and unconditional love is healing and uplifting–the ultimate source of all life. True/unconditional love sustains and nurtures life, joy, peace, and freedom. That is why we look so hard for true love. Deep in our souls, we long to be free, loved, and secure.

The very simplicity of unconditional/true love is also the source of its power. Lacking all limitations, unconditional love is limitless and endless. Unconditional love is simply another way of saying God, the infinite, the divine, the source, known by many names. Every major religion, in fact, asserts that God is love.

Unconditional love–God in other words–is so simple that most of us find it very suspicious if not downright impossible to understand or accept. We’re certain there has to be a catch somewhere, just as we’re convinced that some people, somehow and in some way, have done something so horrible or unforgiveable that they no longer merit God’s or anyone else’s love.

Do we damn child abusers? What about terrorists who cause death on a mass scale? Do we condemn corporate polluters? Illegal drug users? Homosexuals? Christian fundamentalists? Those of differing faiths or races?

Our personal litany of the unlovable/unforgiveable says far more about the limitations of our love than about anyone else. It also shows us that the love we give and receive is constricted and diminished by judgments, standards, or expectations. Once we impose even one tiny judgment, standard, or expectation on love, it devolves away from being true/unconditional.

Trapped in the painful web of conditional love, we devote our time and energy to looking for love in all the wrong places. We keep hoping to find true love somewhere–out there–outside of ourselves, in someone else’ eyes.

But that is not the place to find true love. Only when we look within will we find what we truly seek–love that heals and sustains us and can even help heal our world.

Useful book for people interested in reading, using prayer

This is a book that I read, but more I use for prayer. I grant many of the prayers by the well known and should be known Anglicans in this book are old. And their language may be unusual to us moderns, at least to an extent, but they are useful and meaningful.

I bought this hardback to have access to prayers. I had read a biography of Terry Waite, the Anglican held captive some years ago in Iran. He said of his captivity, that one thing that held him was staying with prayers he knew from his prayer book. Albeit I have The Book of Common Prayer, and I say those prayers from it as do many Episcopalians. I thought to myself that I needed more, and though I don’t believe that Terry Waite, a devout man, only said those prayers from his prayer book, and none of his own, nonetheless it is a good idea to have a source of prayer like the Anthology as also starting point and inspiration. Those who wish to widen their scope will find this a useful book, one full of history of the Anglican Church.

Say you are perusing the book, rather than reading it from one cover to the other, you will find all kinds of interesting prayers. Some are long. There is John Donne, who says prayers before various sacraments, like marriage. He is of course giving a sermon at the marriage. Here is some text to give you a taste of the language you may encounter. This from the time of 1571 to 1631:

“O Eternall and most gracious God, who hast promised to hearken to the prayers of thy people, when they pray towards thy house, though they be absent from it, worke more effectually upon us, who are personally met in this thy house, in this place consecrated to they worship. Enable us, O Lord so to see thee…”

The language is to this reader most moving and lovely. The book has many such samples of prayer. Here is another sample, this from Jeremy Taylor:

“An Act of Contrition…Lord, thou shalt find my heart full of cares and worldly desires, cheated with love of riches, and neglact of holy things…”

I was introduced to prayers from the New Zealand Prayer Book by a minister, and I was happy to find some of those prayers in this book, which Episcopalians may find a good source of history and interesting reading. There is a text before the prayers of each person who is quoted that tells of that persons life, and the years they lived. The quotes from the New Zealand book are too lengthy for here, but this excerpt about the night:

“The night is dark/Let our fears of the darkness of the world and of our own lives rest in you.” “The night is quiet./Let the quietness of your peace enfold us,/all dear to us,/and all who have no peace.”

That is a modern, contemporary prayer from their book.

More prayers, or subjects for prayer are given. Elizabeth Goudge, a layperson who lived 1900 to 1984 has some of her prayers in this book “Give Us Grace:” “For the Crippled, For the Blind,” “For the Dying,” “For Political Prisoners,”

Frankly, I enjoy finding these prayers, and I think if you are so inclined to a need to get words to pray and connect with God on all sorts of topics, you will find this a treasure of such good things. A book to keep, the type is large enough for easy reading and the hardback binding seems sturdy. So one can put this book to use for a long time. One reviewer calls this book, a “Feast.” I think it is that, too. The publisher is Morehouse Publishing, an Episcopal Church publishing house. Interestingly, the genre or category for the book is “spirituality,” and that should tell you something of it, too. There is no harm in being introduced to a rich tradition. The book is compiled by a well known Episcopal editor, Christopher L. Webber. Congratulations to him for an eminent job. Rich in prayer, this book is a keeper for those so inclined to the spiritual path and religious reading.

–Peter Menkin, Mill Valley, CA USA This is a book that I read, but more I use for prayer. I grant many of the prayers by the well known and should be known Anglicans in this book are old. And their language may be unusual to us moderns, at least to an extent, but they are useful and meaningful.

I bought this hardback to have access to prayers. I had read a biography of Terry Waite, the Anglican held captive some years ago in Iran. He said of his captivity, that one thing that held him was staying with prayers he knew from his prayer book. Albeit I have The Book of Common Prayer, and I say those prayers from it as do many Episcopalians. I thought to myself that I needed more, and though I don’t believe that Terry Waite, a devout man, only said those prayers from his prayer book, and none of his own, nonetheless it is a good idea to have a source of prayer like the Anthology as also starting point and inspiration. Those who wish to widen their scope will find this a useful book, one full of history of the Anglican Church.

Say you are perusing the book, rather than reading it from one cover to the other, you will find all kinds of interesting prayers. Some are long. There is John Donne, who says prayers before various sacraments, like marriage. He is of course giving a sermon at the marriage. Here is some text to give you a taste of the language you may encounter. This from the time of 1571 to 1631:

“O Eternall and most gracious God, who hast promised to hearken to the prayers of thy people, when they pray towards thy house, though they be absent from it, worke more effectually upon us, who are personally met in this thy house, in this place consecrated to they worship. Enable us, O Lord so to see thee…”

The language is to this reader most moving and lovely. The book has many such samples of prayer. Here is another sample, this from Jeremy Taylor:

“An Act of Contrition…Lord, thou shalt find my heart full of cares and worldly desires, cheated with love of riches, and neglact of holy things…”

I was introduced to prayers from the New Zealand Prayer Book by a minister, and I was happy to find some of those prayers in this book, which Episcopalians may find a good source of history and interesting reading. There is a text before the prayers of each person who is quoted that tells of that persons life, and the years they lived. The quotes from the New Zealand book are too lengthy for here, but this excerpt about the night:

“The night is dark/Let our fears of the darkness of the world and of our own lives rest in you.” “The night is quiet./Let the quietness of your peace enfold us,/all dear to us,/and all who have no peace.”

That is a modern, contemporary prayer from their book.

More prayers, or subjects for prayer are given. Elizabeth Goudge, a layperson who lived 1900 to 1984 has some of her prayers in this book “Give Us Grace:” “For the Crippled, For the Blind,” “For the Dying,” “For Political Prisoners,”

Frankly, I enjoy finding these prayers, and I think if you are so inclined to a need to get words to pray and connect with God on all sorts of topics, you will find this a treasure of such good things. A book to keep, the type is large enough for easy reading and the hardback binding seems sturdy. So one can put this book to use for a long time. One reviewer calls this book, a “Feast.” I think it is that, too. The publisher is Morehouse Publishing, an Episcopal Church publishing house. Interestingly, the genre or category for the book is “spirituality,” and that should tell you something of it, too. There is no harm in being introduced to a rich tradition. The book is compiled by a well known Episcopal editor, Christopher L. Webber. Congratulations to him for an eminent job. Rich in prayer, this book is a keeper for those so inclined to the spiritual path and religious reading.

–Peter Menkin, Mill Valley, CA USA This is a book that I read, but more I use for prayer. I grant many of the prayers by the well known and should be known Anglicans in this book are old. And their lang
uage may be unusual to us moderns, at least to an extent, but they are useful and meaningful.

I bought this hardback to have access to prayers. I had read a biography of Terry Waite, the Anglican held captive some years ago in Iran. He said of his captivity, that one thing that held him was staying with prayers he knew from his prayer book. Albeit I have The Book of Common Prayer, and I say those prayers from it as do many Episcopalians. I thought to myself that I needed more, and though I don’t believe that Terry Waite, a devout man, only said those prayers from his prayer book, and none of his own, nonetheless it is a good idea to have a source of prayer like the Anthology as also starting point and inspiration. Those who wish to widen their scope will find this a useful book, one full of history of the Anglican Church.

Say you are perusing the book, rather than reading it from one cover to the other, you will find all kinds of interesting prayers. Some are long. There is John Donne, who says prayers before various sacraments, like marriage. He is of course giving a sermon at the marriage. Here is some text to give you a taste of the language you may encounter. This from the time of 1571 to 1631:

“O Eternall and most gracious God, who hast promised to hearken to the prayers of thy people, when they pray towards thy house, though they be absent from it, worke more effectually upon us, who are personally met in this thy house, in this place consecrated to they worship. Enable us, O Lord so to see thee…”

The language is to this reader most moving and lovely. The book has many such samples of prayer. Here is another sample, this from Jeremy Taylor:

“An Act of Contrition…Lord, thou shalt find my heart full of cares and worldly desires, cheated with love of riches, and neglact of holy things…”

I was introduced to prayers from the New Zealand Prayer Book by a minister, and I was happy to find some of those prayers in this book, which Episcopalians may find a good source of history and interesting reading. There is a text before the prayers of each person who is quoted that tells of that persons life, and the years they lived. The quotes from the New Zealand book are too lengthy for here, but this excerpt about the night:

“The night is dark/Let our fears of the darkness of the world and of our own lives rest in you.” “The night is quiet./Let the quietness of your peace enfold us,/all dear to us,/and all who have no peace.”

That is a modern, contemporary prayer from their book.

More prayers, or subjects for prayer are given. Elizabeth Goudge, a layperson who lived 1900 to 1984 has some of her prayers in this book “Give Us Grace:” “For the Crippled, For the Blind,” “For the Dying,” “For Political Prisoners,”

Frankly, I enjoy finding these prayers, and I think if you are so inclined to a need to get words to pray and connect with God on all sorts of topics, you will find this a treasure of such good things. A book to keep, the type is large enough for easy reading and the hardback binding seems sturdy. So one can put this book to use for a long time. One reviewer calls this book, a “Feast.” I think it is that, too. The publisher is Morehouse Publishing, an Episcopal Church publishing house. Interestingly, the genre or category for the book is “spirituality,” and that should tell you something of it, too. There is no harm in being introduced to a rich tradition. The book is compiled by a well known Episcopal editor, Christopher L. Webber. Congratulations to him for an eminent job. Rich in prayer, this book is a keeper for those so inclined to the spiritual path and religious reading.

–Peter Menkin, Mill Valley, CA USA

Friday, February 13, 2009



Martin Luther: Reformer, Hymnist

A Homily

By Peter Menkin

Church of Our Saviour (Episcopal)

Mill Valley, CA USA

Wednesday Eucharist, 10:30 a.m.

February 18, 2009

Lesser Feasts and Fasts, 1994

Isaiah 55: 6-11

John 15: 1-11

Psalm 46

In the name of the Father, and the Son, and the Holy Ghost.

Our readings today are rich, and so is the life of Martin Luther. This remarkable and great man of history did, as God’s instrument, reform the Christian Church throughout the world. Who does not know the name? Those of the Christian faith, certainly do.

If you come away with any good news from this Homily, let it be that God works in history. That Martin Luther, a man of God, was a man of God in history. That God still speaks. He speaks to us in many ways. As Luther so ardently said 500 years, ago, the Bible speaks to us. As we know, the Holy Spirit is a guide.

Martin Luther, man of history, was a writer of hymns, famous for music that we sing today. He is a reminder of a Christ-inspired, a Christ-filled life, and a Christ-gifted man of faith. His most notable and memorable hymn is, “A Mighty Fortress is Our God.” Here is a part of the hymn played for us. (Some of the hymn is played on a musical instrument, no voice.)

These are some words from the hymn:

“A mighty fortress is our God

A bulwark never failing;

Our helper He amid the flood

Of mortal ills prevailing.

For still our ancient foe

Doth seek to work us woe –

His craft and power are great,

And, armed with cruel hate,

On earth is not his equal.”

One commentary says: “Luther’s hymn was sung boldly as an affirmation of God’s power over forces that sought to disrupt the truth of God.”

Martin Luther was born November 10, 1483, at Eisleben, Germany. He studied at Mansfeld, Magdeburg and Eisenach, Germany. At the age of 18, he entered the University of Erfurt intending a career in law. But dropped out almost immediately, believing that law represented uncertainty. Almost at the same time he received his Master’s degree, he became a monk. This was 1505. He had entered the Augustinian monastery at Erfurt to prepare for the priesthood.

He was appointed professor at the University of Wittenberg in 1508. After his ordination, he was awarded a Doctor of Divinity and attracted large congregations by his preaching.

In 1511 he visited Rome, became critical over the corruptions in the church and agonized over the problem of salvation–that it was not won by indulgences, but was a gift of God’s grace.

On October 31, 1517, Luther posted his 95 theses of denunciation in Wittenberg with a view to begin a public debate. This started a quarrel between Luther and the church.

These are the first three theses:

1. When our Lord and Master Jesus Christ said, “Repent” (Mt 4:17), he willed the entire life of believers to be one of repentance.

2. This word cannot be understood as referring to the sacrament of penance, that is, confession and satisfaction, as administered by the clergy.

3. Yet it does not mean solely inner repentance; such inner repentance is worthless unless it produces various outward mortification of the flesh.

During 1521, Luther maintained his stand before the Diet of Worms that led to his excommunication. German princes and followers among churchmen and the people supported him. At this time he began translating the Bible into German. He completed the whole translation in 1531.

The translation of the Bible into German, invention of the printing press, and hymn writing all brought the spirit of God to common men, gave Martin Luther, the great preacher, another venue that moved the Christian world towards the new way–Protestantism.

History of man and of creation, which means our earth and the universe, is God’s field. He acts so greatly. Yet God acts with and in mankind. He as friendly maker brought so much to one man, Martin Luther, who in Christ remarkably added and was an instrument of movement in human life. So we know that Christ acts in man, for in our reading today from John, the reading offers: “I am the true vine, and my Father is the vine grower. He removes every branch in me that bears no fruit. Every branch that bears fruit he prunes to make it bear more fruit…” Martin Luther did this in accord with his understanding of the Bible. He was a prophet.

Thomas Carlyle, the Scottish Calvinist and Essayist of the 19th Century, says:

As a participant and dispenser of divine influence, he shows himself among human affairs a true connecting medium and visible messenger between heaven and earth, a man, therefore, not only permitted to enter the sphere of poetry, but to dwell in the purest centre thereof, perhaps the most inspired of all teachers since the Apostles.

Martin Luther’s teachings went this way, as Luther the reformer had become Luther the revolutionary:

· The Bible is the only source of faith; it contains the inspiration of God.

· Faith alone can work justification; man is saved by confidently believing that God will pardon him. This faith not only includes a full pardon of sin, but also an unconditional release from its penalties.

· The hierarchy and priesthood are not Divinely instituted or necessary, and ceremonial or exterior worship is not essential or useful. Ecclesiastical vestments, pilgrimages, mortifications, monastic vows, prayers for the dead, intercession of saints, avail the soul nothing.

· All sacraments, with the exception of baptism, Holy Eucharist, and penance, are rejected. A powerful theological concept and attitude, Luther’s influence of reformation remains with Protestants and Catholics today. The Reformation is an ongoing movement, even this more than 500 years later. The Anglican Church, with its middle way of Protestant/catholicism, emphasizes in focus the sacraments of baptism and Holy Eucharist. In the case of Eucharist, since the Anglican of today and since 1979 has emphasized it (in specific, the Protestant Episcopal Church USA)—Holy Eucharist every week! Baptism as a celebration and important emphasis for the “Priesthood of All Believers,” as well! No wonder we have a Feast day celebrating Martin Luther in our Church lives.

· The priesthood is universal; every Christian may assume it. A body of specially trained and ordained men to dispense the mysteries of God is needless and a usurpation.

· There is no visible Church or one specially established by God whereby men may work out their salvation.

Whether you believe all or part of Martin Luther’s statements, his influence and thought, his ideas and faith, his life of believing changed the world.

We remember Martin Luther in hymn. He always wrote the words, sometimes the music itself, and often took the music from popular songs of his day. His most well known hymns:

· Dear Christians, One and All, Rejoice

· Saviour of the Nations, Come

· From Heaven Above to Earth I Come

· Christ Jesus Lay in Death’s Strong Bands

· Come, Spirit of God, Holy Lord

· Lord, Keep Us Steadfast in Your Word

God in history is enacted by the story of Martin Luther, as are his hymns.

Amen.