Ballarat Anglican Deacons GDOSF

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Re:7

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Deacon's Day at Anne's House

noreply@blogger.com (Unknown) — Fri, 13 Mar 2009 23:21:00 +0000

A great day at Anne's yesterday; thanks to Anne for Jam & Cream scones, a wonderful lunch, great hospitality and plenty of tea. (Re: the tea, at least the Portland boys knew the 'rest stops' on the way back having made a reccee of them on the way up!)

Ryan led us in a thought-provoking reflection that was far above some of our recent navel gazing - if the scrummy food was far from Lenten, the reflection made up for it, being very engaging and with a challenge for us to acknowledge and celebrate the gifts God has given us to use in ministry for him and his church.

Reporting back to the Bishop last night, he declared his wish to be present at the next meeting – I think it was the report of the food and good conversation.

Thanks to all who came and gave – to our sisters and brothers who had to be elsewhere, you were remembered in prayer and anecdotes.

The time for the next meeting will be discussed after the Chrism Mass.

From Brian

noreply@blogger.com (Unknown) — Thu, 19 Feb 2009 03:36:00 +0000

Response to Prayer on a Sunday night

This seems to be the prayer, of a priest, a man with a calling, requiring a discipline of the mind and body, which in a sense is similar to the disciplines required of all dedicated Christians who want to respond fully to Christ’s call. Dedicated Christians are all susceptible to the loneliness created by resisting the temptations of the secular world. This is a constant struggle which we all battle with and which brings us to an awareness of our vulnerability.

It would seem from this article that a Sunday night is the time when all that a priest accepted as part of that which goes with his calling impacts upon him. Being on his own and left to his own devices makes him aware of his vulnerability and how simple it would be to slip away from his purpose. He is made aware of the difference that exists between his life’s path and that of other people, particularly his congregation.
He sees other people experiencing some of the things he has had to reject as part of his calling; he is forced to be in the world but not off it.

Hear is a man who was probably fully aware of what was involved should he take up the calling to the priesthood, but it may be at the age of 35 and on a Sunday night, a time when he is quite vulnerable. He comes to a realisation that he has got the rest of his life to live adhering to the disciplines of a priestly life. It is a hard task, particularly when many of mans natural instincts have to be denied, and in particular if he is to remain celibate, as seems to be the assumption in this particular case.

The priest is also beset by the realisation that a congregation, traditionally, will expect a lot from him. Congregations for one reason or another seem to assume that a priest is something more than a man, almost superhuman, with an abundance of energy and a limitless capacity for giving. Because he has a calling to a spiritual life, teaching and ministering to the needs of others, he is expected to be on call 24 hrs a day.

The priest makes a statement, ‘here I am Lord’ he has come before the Lord in prayer because he has no where else to go, he lays before Him his troubles and frustrations which he cannot solve himself. He asks the Lords help and once more he commits to his calling when he says ‘I repeat to you my yes’.

This situation experienced by a 35 year old, I would argue would have been similar to that which was the experience of such people as St Francis, St Columba, St Augustine and many other saints in the history of the church.
It is like trying to give up cigarettes. The thought of never ever having another cigarette is too much to accept, but to say each day I won’t have a cigarette today is much easier to envision.

There is much evidence in society today of priests who have fallen to the temptations of the secular world, and there has been much public outcry at the apparent hypocrisy within the church. It is also said that it is desirable for a priest to be single, and celibate but only if he has the temperament to keep to the disciplines required of his calling.
I would argue that it is surely better for a priest to have the support of a wife and family than to expose himself to the temptations and loneliness of such a difficult journey. In a real sense it could be said for a priest to force himself, or to be forced to be a single entity is not natural. He as a priest has to be the leader of a faith community but without being fully part of that community, a very difficult thing to do in this so called nuclear society where we are being pushed more and more into being self sufficient.

In summary this article emphasizes in general many of the stresses experienced by those who take up the call to a Christian way of living and how much more difficult those stresses are to bear if one is a priest and even more so if he is single and celibate.

From Robyn

noreply@blogger.com (Unknown) — Thu, 19 Feb 2009 03:35:00 +0000

Reflection on "Prayer on a Sunday night" Robyn Shackell

I came upon this reading again last year, and though I had read it in the past, it had a different effect on me as a deacon. I found it extremely sad. Michel Quoist was presumably writing from his own experience as a celibate priest working alone in a parish. As someone who is blessed to have a supportive and caring partner, I have not experienced that utter aloneness of which he speaks. However I have experienced having been given a confidence that can never be shared with another person, and recognise the burden that this can be.

I think that there are several implications for us as deacons. While Quoist's resolution to his feeling of utter aloneness is to turn to Christ, and to be strengthened by the knowledge that the Lord is with him, as a psychologist I believe that it is not healthy for any person to have to say,'It's hard to carry others and never, even for a moment to be carried......... its hard to be alone" As I write this we are in the midst of the great bushfire tragedy, and we are supporting a couple who have lost family members. To share in such pain is, I think, too much for any individual alone, even with God's bountiful grace. I believe the call to ministry should not be a call to such utter aloneness that Quoist describes here. Even Jesus chose twelve friends to share his ministry.

In preparing a service in response to the fires, it was really helpful to be able to work on the service with Fr Scott in both the preparation of and the participation in the service. Any job working with people can be challenging, but being a priest - a leader, confessor, counsellor, guide, pastor etc etc can be particularly difficult. To have someone who can share the load, offer prayer support, be someone to bounce ideas off and who understands confidentuality can be most helpful, and as deacons we have a unique opportunity to offer some of these things to our priest.

This reading also provides a challenge to the diocese to think about ways we support priests who do work alone. Some are good at networking and supporting each other , but some fall through the cracks. I think we have all met priests who are suffering from 'compassion fatigue', or who are described as 'lazy' or 'burnt out'. How can we provide better support for each other and all clergy of our diocese?

As deacons we also need collegial support for our ministry. Our deacons' group is one avenue of providing ongoing support to each other, and hopefully our trust and empathy will develop and grow. At the risk of boring everyone by repeating myself, I will say again that I think that our group is missing opportunities for growth by not including all deacons. While I realise that those deacons who will become priests will have some particular needs, maybe permanent deacons' ministries could be enriched by understanding these things too.

Even if we have great systems of collegial support, there will, of course, be times when we will have that sense of bearing others burdens, sharing others secrets, not having someone we can lean on,and is great to remember again with Quoist, that Jesus says
'You are not alone,
I am with you
I am you.'
and I pray that I might be able to say
'I repeat to you my "yes" - not in a burst of laughter, but slowly,
clearly, humbly,
Alone Lord, before you,
In the peace of the evening.'

Readings and Reflections

noreply@blogger.com (Unknown) — Thu, 19 Feb 2009 03:26:00 +0000

The set reading for the next meting is from Michel Quoist's book Prayers of Life - "the Priest: a prayer on Sunday night" .

I will post the responses as I receive them or you can post your own here yourself.

Ciao, Kevin.

Date for Next Meeting

noreply@blogger.com (Unknown) — Sat, 14 Feb 2009 00:55:00 +0000

The proposed date for the next meeting is Friday the 13th of March at Ballarat. Thursdays were proving difficult for some people.

Deacon Ryan Bennett will be coming to speak to us about his experience as a "transitional" deacon.

I hope that you have all now received the handout for discussion "the priest on a Sunday night".

Reflections can be posted here.

Peace and light,

Kevin

From Robyn

noreply@blogger.com (Unknown) — Mon, 18 Aug 2008 01:06:00 +0000

Response to extract from TO BE A PILGRIM - CHARITY

Hume asks the question, 'How can we love someone we do not see?' (p122) I find myself struggling to love some of the people I do see! It is easy to love those who I am naturally drawn to , but very difficult to love those who I judge as overbearing, self satisfied or pushy. Hume goes on to say that 'we have to try and discover what is good and lovable in all those with whom we come in contact.' (p124) It is so easy to take people at face value, and to forget that often the face people present to the world is often a mask, used to hide the person's insecurities or perceived inadequacies. The struggle for me as a deacon is to see God in each person I encounter, and to allow God's love to over-ride my impatience and lack of compassion. I take comfort in the fact that Christ lives in me and that Christ's love for all people can flow through me if I allow this to happen.

We have been regularly reminded since our ordination that as deacons, we are called to work at the margins. At the margins there will often be those who have erected protective barriers around themselves, or who have been severely damaged by their experiences of life, which may make them difficult to love. Hume reminds us that we are all made in the image of God, that God loves each one of us and that as Christians we are called to love the seemingly unloveable.

Hume concludes with the quote, 'Yes Lord, I do believe; help Thou my unbelief.' (p125) I would like to add, 'Yes Lord I want to love; help my unloving nature.'
I find the prayer from APBA for Thursday evening particularly helpful when it says
'God our Saviour, you sent Jesus into the world of sin, and delivered him up to death for us; kindle in our hearts the same love with which he loved his own to the end."

Some brief responses to others' reflections.

There was similar themes running through each reflection. I found Anne's comment that we need to help others 'find the "good and loveable"in themselves' a really helpful reminder of what we are doing in Jesus name, especially as we think of the many ways Jesus did this for the people he encountered - eg Peter, the woman at the well, the many people he healed.

Alan raised the issue of how we love 'murderers and rapists' - I would add abusers, and perpetrators of domestic violence. It might be useful to discuss this further in the group. I am sure Brian would have some useful insights from his experience in the prisons. Both Brian and Alan point us to the example of Jesus, of being 'Jesus modeled.' This is further developed by Jenny, who reminds us that God's love is so much greater than ours, and challenges us to model Christ to others.

Anne's homework on To be a Pilgrim

noreply@blogger.com (Unknown) — Fri, 08 Aug 2008 00:14:00 +0000

As I am short on time my homework will be equally brief!! A few points come to mind in reading this article:

It is harder for people to believe in God than to believe God loves them (p 123) – how true. In my experience some people find it hard to believe anyone loves them

· To forgive is one of the characteristics of love (p 123) – again how true. As a teenager I found this lack of forgiveness which for me then translated into a lack of understanding to be the essence of hypocrisy evident in the “church”

· We have to try and discover what is good and lovable in all those with whom we come in contact (p124). Now I find this a little problematic. On reflection I believe my advancement in age has brought with it a much greater acceptance of people without attaching labels or strings, viz to me, I can care and give loving attention to people regardless of their presentation, be that a well adjusted human being or a fractured soul. I may adjust the way I relate to them but I certainly do not judge or even condition my treatment of them. However, my issue with Hume’s statement is that I don’t think my task is to look, to search out the “good and lovable” in people, their very being makes them one of God’s people, rather I see my job is to help them to find the “good and lovable” in themselves.

· We must be constantly changing (p 124). Again I believe this comes with maturity not only in years but in our spiritual growth. For the more we love God and the more we experience the love of God through the Spirit the easier it is to love the rest of humanity. In other words, to me, love is the linchpin of unity, it is the life blood of the body of Christ right down to the tiniest cell – refer Col. 3:14).

· So, to me, Christ manifested divine love in his death and the Holy Spirit is what drives us through our service in our communities to bring that love to everyone.

Alan's Homework

noreply@blogger.com (Unknown) — Mon, 28 Jul 2008 01:19:00 +0000

TO BE A PILGRIM---- CHARITY Basil Hume O.S.B.

One of the hardest commandments for us mere mortals must be “To love thy neighbour as thyself”. We just have to take a quick look at the history of mankind to realise that this commandment is way beyond our capability as humans to fulfil, until we know the grace and power of the Holy Spirit..

In our life’s journey we will encounter many people that test our ability and charity to love them; we will fail time and time again to even come close to God’s requirements for us. It certainly takes a very special person to see God’s goodness in say mass murders or rapists just as an extreme example. To be able to love these people is certainly a hard task, and we as deacons, along with all clergy and lay people are placed under the microscope as Christians, to see how we live out our calling in charity to love even these sinners.

It is of course very easy to love our neighbours who love us in return, but to love neighbours who we do not get on with, or neighbours we do not know, is a daily challenge that we may never fully achieve according to God’s standard. But the good news is, that Jesus also showed his human side when it came to loving his neighbours. In his ministry Jesus came across many people who, because of their narrowness and hardness of heart, he found hard to understand. The attitude of the Pharisees and Scribes surely tested him on many occasions, and he certainly gave the Temple traders ‘what for’, when he found them trading in his Father’s house. But he loved them, and He died even for them, because He came to save all of us, the inclusive word being all.

If we can come to just a part of the way to the point where Jesus forgave his executioners, then we have started on our road to truly loving our neighbours. When we learn that through love and charity we will find our own peace in God, as Cardinal Hume writes “the more we love and serve our neighbour, the more we love and serve God”.

Alan.

Brian's Homework - Charity

noreply@blogger.com (Unknown) — Thu, 24 Jul 2008 06:17:00 +0000

Charity

A reflection on the requirements of Charity

Before true charity can be exercised through the giving of alms, or helping others in their weakness, or poverty, then consideration must be given to the spirit in which it is given. Two of those conditions are the gifts of 'Humility' and 'Love'.

Humility

The gift of humility: The focus on the Divine truth through the service of others in gentle gracious love. We have to realise that we have nothing we can claim sole possession of, as all we have comes from God; he gives us the ability to use what we have to his purpose. To do this in any other way than in humility, will loose for us the true purpose for which we serve and we will miss the simple joy of being in Christ, within the Christian community. If we are in that joyful space focusing on God through the Christian virtues, then to move out of that joy by focusing on critical or Judgmental attitudes moves us away from the truth of Gods love.

If what we do is to the glory and magnitude of God, then we should be confident, and have faith in his purpose for us, because his power will overcome our human weaknesses and doubts.

The gift of Love

Jesus gave us a commandment to love one another, and emphasizes it by saying 'just as I have loved you; you also should love one another'. That does not mean to say we love each other from our own point of view, but in our love for each other we must incorporate the principals Christ gave us in his living example. That way, we are identified as the true disciples of Jesus and in a sense of St. Francis who took upon himself the example of Christ in his life.

So it is easy to love close friends and family and it is good to do this but our test, if you like, comes when we look at the prospect of loving people we do not know, strangers, and patients in hospital, prisoners or people who may have done us a wrong. That is where the example of Christ's love for us comes into its own and takes us to a higher level of the understanding of the stronger universal union we can have with God through Christ.

This ethic through the example of the Saints and Martyrs, has kept alive the Christian community, which is not restricted to those we know but to the many people all over the world, and is not bound by race, knowledge, or any other criteria. We have one common bond, that of the love Christ first brought to us and for which we strive in humility,

How strong a mission this will present, is bound up in how much of a witness we are to others. We must never forget Christ's sacrifice for us. We too must sacrifice the pleasures of this world for the Joy of our salvation.

test post

noreply@blogger.com (Unknown) — Wed, 23 Jul 2008 21:38:00 +0000

test post from kbh.

Posting Directly

noreply@blogger.com (Unknown) — Wed, 23 Jul 2008 21:34:00 +0000

You can now post directly to this site by sending your post as an email to:

saintdunstan.deacons@blogger.com

If you experience any problems please let me know. K.

Jenny's Homework

noreply@blogger.com (Unknown) — Wed, 23 Jul 2008 10:45:00 +0000

To be a Pilgrim – Charity

When reading this passage I could not help but agree with the comment that we often distort our concept of what love is and as a result we often distort our concept of God’s love.

This, I think, is a result of our often distorted experiences of love. Of course many of our experiences are positive but even these positive experiences do not reflect the all encompassing love of God. The only way to bring a more rounded concept of love is to reflect on the love of God, as revealed in scripture, in the life of Christ and through our own experiences.

The challenge for us as deacons is to try to model a Christ like love in our communities as described in this passage; a love that reflects Christ’s unconditional forgiveness, willingness to love to the utmost, even to lay down one’s life, a love that wants to help others in their frailty, that is giving, selfless and generous, a love that finds the good and loveable in everyone. It is a challenge that demands we give our hearts to our service, despite the risks of rejection and hurt.

Of course we cannot do this by ourselves, but must allow ourselves to be continually transformed by God’s love, grace, justice and truth.

Jenny.

Homework II - TO BE A PILGRIM - Basil Hume OSB

noreply@blogger.com (Unknown) — Mon, 21 Jul 2008 12:12:00 +0000

This time I have asked the deacons to read and reflect on a chapter from the late Cardinal Basil Hume's book To Be A Pilgrim (St Paul Publications | SPCK, London 1984). The chapter I choose was that headed "Charity" from section three 'the pilgrims secret'.

I will post the reflections as they come in.

Robin Mitchell in Hospital

noreply@blogger.com (Unknown) — Sun, 20 Jul 2008 08:19:00 +0000

Robin Mitchell was admitted to hospital yesterday. I visited him this morning and he was in good spirits. Robin has some further tests arranged for tomorrow and will will away from the office for at least the coming week.

Please keep Robin and Barb in your prayers, praying for Robin's recovery and for comfort and support for Barb.

Brian's insight from Today's Reflections

noreply@blogger.com (Unknown) — Thu, 17 Jul 2008 07:51:00 +0000

From Br Brian

At the meeting today there were some interesting insights tabled as we discussed the reflections contained within each others home work. Each of us individually, were asked to comment on the others work.
It occurred to me that most of the homework highlighted many other areas of the deacon’s role. So I found myself brought back to an awareness of the much broader role of the deacon which I had experienced in the past five years. This may have narrowed recently due to lack opportunity or other reasons, so I now look forward to returning to that broader concept

Posting Notification

noreply@blogger.com (Unknown) — Thu, 17 Jul 2008 07:20:00 +0000

After some disastrous attempts earlier today - apologies to any who received multiple emails as a result of this - I think I now have it set so that you will each receive a notification of a new post or comment. If you receive this it should be working.

Pax, Kevin.

noreply@blogger.com (Unknown) — Wed, 16 Jul 2008 10:56:00 +0000

Brothers and Sisters,

I apologise for this late agenda for our meeting tomorrow; the other calls on my time have been Legion these past few days and weeks.

I am looking forward to our time together and being in your company. We will have 'liturgy' focused time tomorrow in keeping with your recent reflections and reading. Travel safe, hot coffee will greet your arrival.

The programme will run as follows:

10 AM Mass Fr John McMillan - Alan intercessions please (prayers provided)

10:30 AM morning coffee

10:45 AM a group reflection on the gospel reading of the day - Mtt 11.28-30

‘Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls.For my yoke is easy, and my burden is light.’

11:15 AM group discussion on "homework"

12 noon lunch provided at the Diocesan Centre and and sharing tim

1 PM Recent ministry experiences

2 PM Internet and new homework

2:30 PM The Book of Common Prayer - if you have a BCP prayerbook, please bring it.

3 PM BCP Evensong - Chapel

Alan's Homework

noreply@blogger.com (Unknown) — Mon, 14 Jul 2008 00:40:00 +0000

The Deacon and the Liturgy
Alan’s homework.

Over the past five years of my ministry as a deacon I have become aware of the privilege and the responsibility that the office holds. For me the section on page 54 of
“The shape of Diaconal Ministry”, highlights some of the work and duties that this position holds for we who are set aside to fulfil this work, and is a constant reminder of our own frailty with regard to sin.

The example of the deacon’s role in the early church emphasises the responsibility and trust that was bestowed upon them by the church at that time. Caring for the Gospel scrolls and the books may seem to us a small task, but in those days of persecution of the church it held great dangers for the holder of those scrolls. However, the duty of caring for the scrolls, providing and reading of the Gospels to the congregations, would have been a task of great joy, as it is still today, Along with the Eucharist meal, the reading of the Gospel is an important part of the mass. It was and still is the link with the very foundations of the church, and with Christ himself.

Calling the congregation into an act of self appraisal and confession is a very moving moment for the deacon, for we are aligning ourselves with the whole gathering as one body, bringing all of our own sins as well as leading our people to the forgiveness of God, made absolute by the Priest. The leadership of prayers, and at the end of the mass, the sending out of the congregation into a sometimes hostile world, highlights the link of the authority of the church and the people going back into the secular life. It is the deacon who will invariably have that continued contact with the people in that same world.

However we must not forget the relationship between the bishop and priests that the deacon has, working together to bring harmony to the parish and diocese, and we must also not forget that they [bishop and priests] are also deacons.

The importance of the presence of deacons in mission districts, where the lack of a priest is evident, cannot be understated. Although deacons are limited in the duties they can perform, they are recognised as the authority of the church, and that responsibility will lay more heavily on them than in a district where a priest is present. The holding together of the congregation in such mission districts will be a challenging task not only for the deacon, but also for the lay leaders of that district. This will also highlight the need of a good working relationship between the mission district council and the deacon. For a vacancy in a mission district can last for a long period, and with the coming and goings of locums, the deacon is seen as the constant presence of authority of the church.

The authority of the deacon is seen by many in vacant mission districts, as the ordained link between them and church, some districts have a good and strong lay leadership, but others do not. It is in my opinion one of the main points for the need of the diaconate in today’s church, under what ever form of authority each diocese deems fit to use.

Br. Alan Ford

Next Meeting - This coming Thursday

noreply@blogger.com (Unknown) — Thu, 10 Jul 2008 11:59:00 +0000

Our next meeting is this coming Thursday at the Registry in Ballarat.

Mass at 10 AM in the Cathedral Lady Chapel then our meeting in the AV Conference Room.

Lunch is being provided and we should be finished by 3.30 PM.

Detailed programme out on Monday

Robyn's Homework

noreply@blogger.com (Unknown) — Thu, 10 Jul 2008 05:57:00 +0000

The Deacon and The Liturgy Homework for Deacon’s meeting 17.7.08

‘The ability to be moved and changed by the services we conduct is a vulnerability we should never lose.’ P57

‘…liturgy is formative in ways of which the casual worshipper cannot dream, that to be given a liturgical ministry is to set ourselves on a path of constant transformation.’ P59

As a Eucharistic assistant, I was aware of the privilege of being part of the liturgy in a special way. This sense of wonder, privilege and responsibility has grown since my ordination, as I begin to understand what the deacon represents in and through the liturgy. The pattern of the deacon’s role in calling people to confession, proclaiming the gospel, inviting God’s people to share his peace, proclaiming the mystery of faith, calling people to pray together, then sending them back into the world to live out their faith, has taken on a fresh meaning in my life. I like the reminder that ‘the deacon who calls us to confession is the deacon who last week sent us out into the world to proclaim the gospel.’ P54. The cycle of coming to share the family meal around God’s table with our Christian family, then moving back into our everyday lives, strengthened and encouraged to live out our faith, is, for me, the essence of our faith. We can only be Christ to the world if our lives are rooted in God and supported by our brothers and sisters in Christ. This sense of being part of a community of faith, that confesses, prays and share the eucharist together is something I value greatly. I believe the churches that stress individual faith above all else do this to their detriment.

How has my liturgical role transformed me during these last few months? My first service in Warrnambool as a deacon was most moving, and I have relished the opportunity given to me as deacon to take part in our services, and have felt very blessed. The opportunity to take the sacraments to several housebound members of the parish has been a privilege. I have also been transformed in the eyes of some members of the congregation, who have shared parts of their stories with me in a new way. It is both challenging and rather daunting to take the next faltering steps along ‘the path of constant transformation.’

My role as deacon has also highlighted the need for regular teaching about the significance of each part of the liturgy, and about why we do the things we do in the way we do. A recent chat with a few older parishioners, who have been going to church all their lives revealed that they had no idea why we ring bells at certain parts of the service. What else are they ignorant about? It seems to me that symbols are only useful in our liturgy, if they have meaning for us.

I have also become aware of several possible pitfalls for me as a liturgical deacon. As a learner, I can be so concerned about my next responsibility, that I miss the opportunity of being transformed by the liturgy. Worse still is the risk of performing to an audience, rather than being one member of a worshipping community. As Brown says ‘Worship led by a non worshipper will be a performance.’ P47 No chance that transformation will occur in this scenario if my actions are performance, rather than worship.

So my new role as deacon brings new joys, new challenges and new responsibilities. I pray that I, and each one of us, may be open to God’s constant transformation.