Prayers for Depression

I have noticed that there seem to be way too few prayers available for depression. Perhaps I have simply missed them, but the one resource I have is a prayer book from the early part of this century. This a tragedy considering the high rates of depression currently. I think that the church has fallen down on this mark so far. Hopefully, there is such a thing as a prayer book for the different kinds of depression in the works somewhere.

This is why as I prayed the Prayer of the Church at each of my congregations I was filled with joy that this prayer was included.
O Lord, God almighty, grant peace to those whose hearts and minds are filled with anxiety and turmoil. Give hope to those who battle with depression, and sustain those with mental illness. Help us all to know the full consolation of Your love, especially when we are overcome with anxiety and despair. Lord, in Your mercy, hear our prayer.

Perhaps it is only my perspective, but this seems to come along to infrequently.

The Peanuts Comic Strip and the Gospel

Today, after a long break, I finished a book titled: 'The Gospel According to Peanuts' by Robert L. Short.

This is a wonderful book, especially for the final two chapters. First, we have a chapter titled "Good Grief". If anyone is familiar with the Peanuts comic strip, you know that this is something that Charlie Brown utters with some frequency. Good grief may seem to be a contradiction. Its existence is the same reason that we as Christians can claim that the Friday before Easter is good. After all, there are two types of grief. Good and not so good grief. As St. Paul writes by the Holy Spirit, "For godly grief produces repentance that leads to salvation and brings no regret, but worldly grief produces death" (2 Corinthians 7:10).

So, good grief speaks of the Christian life as a life of putting to death the old sinful man so that he is crucified and dies. In his place, a new man springs forth to life and joy.

The final chapter is a wonderful explanation of that part of the Christian life. This chapter is titled, "The Hound of Heaven". As we all know, dogs are very loyal and devoted to their master. This is the way that you and I are to be in relation to our master, our Savior Jesus Christ. This is to say, that God creates everything out of nothing. We who are brought into the church through baptism are made nothing. We are humiliated so that we will see our true place as the devoted hound of heaven in relation to our master and Savior, Jesus Christ. Again, as Soren Kierkegaard puts it, "and everything which God is to use he first reduces to nothing."*

*"The Journals of Soren Kierkegaard", ed. and tr. Alexander Dru (London: Oxford University Press, 1938) p. 232.

Pentecost 16-St. James 1:17-22 (23-25) 26-27

In the Name of the Father, and of the Son,+ and of the Holy Ghost. Amen.

‘This is pure and undefiled religion in the sight of our God and Father, to visit the orphans and widows in their distress, and to keep oneself unstained by the world.’ (V. 27)

In a book written some time ago, the author reports that there is a relationship between a person’s churchgoing and his concern for oppressed minorities according to the latest studies. That is, his concern for his neighbor. Yet, the studies that report this also report that there is a paradox involved.

For, churchgoing people are both more and less inclined to care about oppressed minorities as compared to nonchurchgoing people. That author tells his readers that churchgoing people whose relationship with the church is one that is purely centered upon a social or institutional connection to the church are less concerned about the lost and oppressed than those who do not attend a church.

Such individuals as these consider it the safe option to go to church.

On the other hand, churchgoers who have taken seriously the teachings of Jesus on love and brotherhood are far more concerned about the oppressed than those who do not attend church. Once again, the deeper our faith and identification with Christ, the greater will be our concern for others. Thus the greater will be our sorrow when we see others suffering.[1]

This is what St. James is trying to explain to you and me as he writes his epistle. This is why he is speaking about a pure and undefiled religion according to our heavenly Father. This is why James is telling you and me that what is important is to visit the oppressed minorities. That is, the orphans and widows and those in distress. With this, you and I are to keep us unstained by the world. That is, unstained by sin.

‘Every good thing bestowed and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation, or shifting shadow.’ (V. 17)

Unlike you and me and all other men, there is no such variation in God. As James tells us, there is no shifting shadow. By contrast, we might be a true follower or we may be a social tagalong. Or, you or I might give a gift. Yet, that gift is what we term a “white elephant”. That is, a gift that no one actually wants. A gift that neither I as the giver or you as the receiver would wish for. God is not like that. He only gives gifts that are good and perfect. There is no variation.

On the same token, temptation does not come from God. We confess this very thing when we pray the Lord’s Prayer but we also see it elsewhere in the Bible. When we read Genesis, we see that Eve and then Adam is tempted. We also see that the temptation they succumb to does not come from God. Again, when we read the book of Job, we see that the temptation and trial that is allowed to bring Job low is not from God either. We believe that God tempts no one. It is more than that though, God cannot tempt anyone. After all, only good and perfect things can come from the good and perfect God (St. Lk. 11:11-13). Evil has a different source.

‘In the exercise of His will He brought us forth by the word of truth, so that we might be, as it were, the first fruits among His creatures. This you know, my beloved brethren.’ (Vv. 18, 19a)

We are called to be hearers. Even more, we are called to be listeners. You and I as Christians are not simply supposed to hear what our Savior has to tell us. Instead, we are to actually listen to Jesus’ words. So, we should be quick to listen. After all, as one ancient writer put it, “we were given two ears and one tongue so that we may hear more and speak less”[2].

This is what you are to do when you hear the words of Jesus. You and I are to clamp our mouths shut and open our ears. We are hearing the voice of our beloved. What other better music could there be for us?

This is why our lessons are what they are. As you may have noticed, the prophet Isaiah speaks of the eyes of the blind and the ears of the deaf and the mouth of the mute being opened by the words of the Gospel. What is more, these lame who are healed by the words of the Gospel will shout for joy when the Gospel is heard.

Again, St. Mark relates an incident when Jesus healed those who came to us. Curiously, Jesus is healing a man who is deaf and mute. That man in Mark is made to hear and speak again. Because of this miracle, the people are amazed. They cry out, “He even makes the mute and deaf to speak and hear”. Except, we would hope that they had at least heard the prophecies of Isaiah. Even if they had not, there are other prophecies, which speak about the healing of those who are mute and deaf and blind and lame.

This is what all the prophets had said the Messiah would do. The Jews should not have been surprised, yet they were.

‘But let everyone be quick to hear, slow to speak and slow to anger; for the anger of man does not achieve the righteousness of God. Therefore putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. But prove yourselves doers of the word, and not merely hearers who delude themselves. … If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man’s religion is worthless.’ (Vv. 19b-22, 26)

We are instead called to be slow to speak. We are to be listening to those words of the people around us. We, you and I, are to hear what others have to say before speaking. Hear the hurt; hear the damage and pain of the suffering because of sin. What this really means is, love your neighbor as yourself. Put his needs first. None of you can listen to the hurts of others when your mouth is open. We all know how often parents need to remind the child in front of them to stop talking and start listening. I know I have already done it more times than I know with my boys. Yet, for every time that we as parents remind our children of this, we have likely been just as guilty of not listening ourselves. That is, our mouths are open when we should be quiet and listening.

We have been crushed by our Savior by the guilt of sin so that we might be ‘brought us forth by the word of truth’. This is a good grief however. This is a grief that shows you your sin and allows for Jesus to re-create you from the nothing that He has made you[3]. This is James’ way of telling us that “you cannot do it on your own”. It is only by the power of the Holy Spirit living in you that any of us are rescued from the mire of our sin. It is only by the Spirit working in your life that you are able to have faith (Small Catechism II: 3rd Art.).

In our passage we are instructed by the blessed writer how it is that we are to use our ears and tongue. James tells us that we are to use all of ourselves to the glory of God who has saved us and blessed us with eternal life.

So, you may be asking yourself, how am I to do this? Neither you nor I can do this on our own. Yet, we can do this. We can use all of ourselves to the glory of the God who has blessed you with eternal life. How can you do this? This is accomplished because of our Savior living in you. All any of us need to do is turn on a TV or radio and pay attention for a few moments and we know that there is too much evil in this world. James tells us here to get rid of that evil from our lives and live opposite to the world by humbly accepting the Word of truth that the Holy Spirit has used to bring us each to faith.

So, now where are we? We are hearing the Word. So what? James says to us. This is not enough for the brother of our Lord. For you or me to accept the Word of the Lord is more than just hearing it. Too often, you and I get this far and we are content to stay put. We are hearers of the Word and we think that this is enough.

‘Therefore putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. But prove yourselves doers of the word, and not merely hearers who delude themselves. … This is pure and undefiled religion in the sight of our God and Father, to visit the orphans and widows in their distress, and to keep oneself unstained by the world.’ (Vv. 21, 22, 27)

This is a very old and well-used trap of Satan. He used it with the Jews for generations, telling them, “Listen and God will be pleased. Go to church and that is all that is necessary”. How many of us have fallen prey to this same temptation at one time or another.

James is saying in these verses that it is more than that. Just being in church and listening to the Word of God is not enough. Paul tells us the same thing, ‘we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.’ (Eph. 2:10) In other words, we are not simply hearers as Christians, we are also doers of God’s Word. We not only claim that we are forgiven and redeemed. We not only cling to that forgiveness and salvation, we also go out telling others of that same salvation and forgiveness that is for them also.

If you have been rescued from certain death you would be so overjoyed at the sacrifice of the one who rescued you, you would proclaim the news of that rescue to all whom you met. We do the same with the news that Jesus’ death on the cross and resurrection has rescued you. What joy and peace we have now that our future is certain in Christ Jesus.[4] This is the joy of our life now living in the love of Christ.

In Jesus’+ Name. Amen.

[1] Encyclopedia of Sermon Illustrations, p. 188, entry #881.
[2] Ibid, p. 128, entry #581. The ancient writer is the Greek writer Zeno.
[3] The Gospel According to Peanuts, Short. John Knox Press ch. IV.
[4] The Power of Pure Stewardship, Berner, CPH p. 48ff.

Odessa's 130th Anniversary

This past July the town that we live in celebrated 130 years since its founding. There were games for the adults, dances for both young and old, activities for the small children and a dinner for all the classes that had graduated from the old Odessa high school. There was even a parade that Saturday.

As the pastor in the town, I was asked to help with more things, but I only ended up being able to help with two duties. On the Sunday night of that late July weekend, a former pastor's son hosted a dinner party for those who wanted to see him again and hear about his recently published book. I assisted at the end with the liturgy for a Vespers service.

The other duty that I was able to accept was to give the prayer at that dinner for all the graduating classes on Friday night. My prayer also helped to kick off the entire celebration. After the fact, I thought I had done a good job of speaking slowly (I have a bad habit of going to fast) and being loud enough for all to hear me. Later, a member at one of the churches that I serve, who had been in attendance, told me that he thought it sounded reminiscent of the Rev. Billy Graham.

I don't know if I agree with him on that assessment. I kind of think that he was giving me a boost of confidence and it was his way of telling me, "Job well done." Either way, it worked. It helped my self-confidence for such things and it let me know that I had done a good job.

Below is the text of that prayer:

"Almighty God, heavenly Father, graciously regard those who have been set in authority among us, especially the President and Congress, that they may be guided by Your Spirit, wise in counsel. Under them we pray our country may be protected from violence discord and confusion, even from pride and arrogance. O Lord God of hosts, stretch forth Your almighty arm to strengthen and protect those who serve in the armed forces of our nation. Support them in this time of war and bring them safely home to us. Heavenly Father, we give You most humble and hearty thanks for all Your goodness and lovingkindness to us and to our town of Odessa these last 130 years. And almighty God, You have always blessed the earth to make it fruitful bringing forth in abundance whatever is needed for the support of our lives. We ask You for seasonable weather this weekend both for the crops ripening in the fields but also for the anniversary festivities. O Christ, the Lord of hill and plain, watch over and protect all those traveling for this weekend’s celebration. Protect us all during this joyous occasion and the fun we will be having. Finally, Lord God of all, we pray You will bless this food before us to the nourishment of our bodies. In Jesus’ Name. Amen."

Ember Days

The Ember Days comprise the Wednesday, Friday and Saturday of the week following the first Sunday of Lent (the Sunday following Ash Wednesday, in the Spring); the week between Pentecost (fifty days after Easter) and Trinity Sunday; the week following the Feast of the Holy Cross (September 14); and the week following the Commemoration of St. Lucia (December 13).

Traditionally, these were four in number and roughly coincided with the four seasons. In the Lutheran church, these days were marked with preaching on the Catechism and the praying of the Litany.

In my own life, I have tended to simply add the Litany in to my daily devotion. It does not take long to pray and it is wonderful and timeless in its language.

HT: Pr. Weedon and the Treasury of Daily Prayer, p. 21 for making me aware of these special days

Ascedia as discussed by St. John Cassian

In his Institutes, John Cassian speaks of a "Noon Day" demon (see Ps. 91:6). The thing he terms this way is later listed as one of the eight principle thoughts. The list that later became what we know today as the "seven deadly sins". One of the ancient Abbots lists these principle thoughts this way: "There are eight principle faults which attack mankind; first gastrimargia, which means gluttony, secondly fornication, thirdly philargyria or avarice or the love of money, fourthly anger, fifthly dejection, sixthly acedia, that is, listlessness or low spirits, seventhly cenodoxia or boasting or vainglory, and eighthly pride"*.

This Ascedia is a condition that we would call distress of heart or listlessness, in particular, a spiritual listlessness. This is something that is said to be particularly trying for solitaries. Now, Cassian refers in this case to those ancient Christian monks who had set up living in the Egyptian desert. So, one might assume that this is the sort of thing that only affected those in the ancient church or only would trouble monks and others such as these in today's world.

However, I do not think that to be the case. This can cause problems for the Christian of any age who is solitary by nature, even if he does not happen to be living at the top of a pillar in the middle of the desert. What is so insidious about this particular spiritual affliction is that it further seperates the solitary from the group when he is in the most dire need of that community. As David writes for us, "My soul slept from weariness" (Ps. 119:28). Not that his body slept, but his soul slept. Ascedia leaves the one afflicted idle or lazy, wishing only to remain in his room or it drives him out and makes him wander from place to place seeking only to procure some refreshment.

Which is not to say that anyone who is simply lazy is afflicted with Ascedia. Rather, the sufferer is paralyzed in this laziness. Whether it keeps the person in one place or does not allow him to stay in one place to do his assigned work. Ascedia is beyond what we understand as simple laziness. Again, this is not a physical affliction, it is a spiritual one.

This does effect us today. I can see where someone might think that the Psalmist and the saint are both speaking of major depression or some other similar mental illness. It is possible. Though the way in which the saint speaks about this "midday demon" it is clear that this is not what he means. I would agree with the saint, that this is a very difficult thought to combat. It is difficult because of the slippery nature of even describing it. Also because in my life as a pastor, I have found it possible to do the work put before you but still feel blah, or, listless. Though he does describe it as sounding similar to major depression in that it seperates the person from others.

I say this in part because at the end of Cassian's discussion of Ascedia, he describes another monk who is successful in driving away this affliction and claiming the victory over Ascedia. The monk does so in this way, first, he moved seven days journey from any inhabited district and set up residence in a cave. Then, with the palm branches that grew in his area he proceeded to weave baskets from them and over the course of a year, filled his cave with the finished baskets. When the year was up, he burned with fire that which he had diligently labored to produce. He did this work not for need of food but instead to purify his heart and for the strengthening his thoughts.**

I do not know of any mental illness from which a person could gain the victory over or drive it away simply by manual labor.

If this affliction that the ancients speak of would simply be an old word for depression, the way to overcome it would be different. I do think that this listlessness or Ascedia is an affliction that is alive and well in our own day. Given the description by John Cassian, this would afflict in particular those who are solitaries, either by nature or by virtue of being a monk or some other version of the same. Or, those who are religious by their vocation, i.e., pastors as an example. Though there is no reason to think Ascedia is limited to such groups.

This is something that has not seen a lot of study for whatever reason. I do think our society would be well served if someone would endevor to research this very interesting topic and its effects on daily life in the 21st century.

*Conference of Abbot Serapion. Cassian's Conferences V in Nicene and Post Nicene Fathers, 2nd series, volume 11 p.339.
**The Institutes of John Cassian Book X in Nicene and Post Nicene Fathers, 2nd series, volume 11.

Psalms and Depression

I finished the other night a book titled: "Finding God: Praying the Psalms in Times of Depression" by Thomas Lewis. This gentleman is a Presbyterian Pastor and one who also suffers from depression. He wrote this book out of his own experience with major depression.

I found it to be a very facinating read. This book speaks about certain of the Psalms, 13, 130, 22, 42-43, 77, 40, 30, 131 being used in a devotional manner to help with depression. The author is very clear throughout that major depression is to be combated with medication, therapy, and spiritual counceling. His main point is to explain how certain of the Psalm can be used to help in the treatment of depression but that this is only part of what is necessary.

Most of the Psalms listed are ones that he identifies as speaking to depression but a couple of them are for later. When the depressed individual is far enough along to be at the point of being able to rejoice again. What I liked about this book is that it spells out in the final chapter how to use these Psalms as spiritual excercises.

He lays them out as a devotion. The study of each Psalm begins with prayer, then the reading of the Psalm, he is always encouraging the person to pause when something strikes the reader saying, "read it again, stop meditate on that, then go on". Then there is his commentary and a section teaching the reader how to journal about that Psalm. Finally, he ends again with a prayer. It is sometimes one that the author has given, one the reader has written or a hymn/spiritual song.

Throughout, the reader is encouraged to be engaged with a group. The reader is encouraged to do the spiritual exercises with others if at all possible. At the same time though, the author acknowledges that this may not be possible.

All in all, I found this book to be very eye opening. I think it will help me as I minister to those in the churches I serve who are suffering with depression. The thoughts contained in this book have helped me to be more empathetic than I was before I read it.