More on Street Pastors

I've learnt this week that Street Pastor schemes are being planned for some of the towns in the Diocese of Oxford, notably, Reading and Oxford. Come on, churches in High Wycombe and Slough!

Street Pastors

Street Pastors Schemes are a relatively new introduction in towns and cities across Britain. Begun in 2003 in response to knife crime in urban areas, teams of trained street pastors are available in some places from 10 pm to 4 am to help or to listen to young people (mainly) when they emerge from pubs and clubs. It's an effective form of practical Christian mission. I learned about them from a friend who is a Street Pastor in London, and I have recently discovered that they exist in many towns not too far from us, including Salisbury and Weymouth. I'm not aware if they have arrived in the Diocese of Oxford yet, but if not, it would be great to get something going!

http://www.streetpastors.co.uk/Home/tabid/255/Default.aspx

How to Pray

 

Evagrius of Pontus

Chapter 3

Prayer is a mental conversation with God; obviously then, one's mind needs tranquility, so that it may be quiet and stand attentively before the Master of the household without distraction, and discuss matters with him with no-one interrupting. Translated from the Greek by John de la Tour Davies.


Comment
Evagrius was alert to the power of distractions to interrupt our prayer. For him, distractions arise from anxieties; so it is necessary to arrive at a state of tranquility if mental prayer is to be possible. In this analogy, God is the Master of the household and the one who prays is like God's steward, who as a good servant would put aside his own concerns and agendas, and come daily before the householder to listen carefully and to receive his instructions. The steward would not act until he had heard his master's wishes. Nothing and no-one would come before that meeting of the steward and the master: it might be the only opportunity that day for the steward to receive his briefing, and if he missed it, the master's plans and purpose could not be effectively carried out.

Anglican Diocesan Missioners conference 2009

I spent the last week in June at the annual Anglican Missioners conference, held in Merville, France. The theme was 'How do we sing the Lord's song in a strange land?' and was focused on the subject of exile. In a post-modern world, the church (often still in Christendom mode, and expecting to draw people in and therefore to Christ through occasional offices such as weddings, christenings etc) is 'in exile', and its song is a strange one to the people of the 'land', whilst our experience of 'singing' it is often of not even speaking the same language any more.

So how do we communicate the good news of Jesus Christ in today's world? How do we achieve cross-cultural mission and evangelism? Things talked about were:

1. Spirituality: people are attracted to things which offer an experience of the 'spiritual dimension'. How do we ensure it is Christian spirituality they turn to?


2. Discipleship: we are called by Jesus to make disciples, not to build churches, so why do we so often start the other way round? Perhaps, I thought, because we focus first on spirituality, offering what we consider to be attractive worship where the presence of God may be 'felt'? Or perhaps, because we feel constrained to stick to what we know: Alpha; house groups; liturgies; structure and order?

I kept saying, "But what about the Holy Spirit?"

I think that I was wondering if we were rather missing the point a bit and getting sucked back into evangelism by works rather than grace.

What I was trying to say was that if the mission is God's mission, the Spirit has gone before us and is already making a home in the land of our exile. To be exiled is to become marginal, and the places where people are marginalised are where God is always at work. So all we need to do is presence ourselves with the Spirit where the marginalised are to be found, and hang out with them.

That's the way all my best evangelistic opportunities happen - when I am alert, and available, and somewhere on the margins. For example, waiting for a bus or at a train station, in transit, people will randomly speak to me and we will have an in depth conversation that has evangelistic undertones. What I find helpful in such situations is to pray in advance of my journey and ask the Holy Spirit to open my eyes to the ones who are searching for God, so that when they speak to me, I will be ready to listen.

Dog walking

Dog walking is a great way of meeting people and enjoying getting to know them. This weekend, our labradoodle Sophy met another labradoodle, a cream one called Skippy, in Albert Park in Abingdon. Bertie, our 'Jackschund' thought Skippy was great; Sophy, being by nature 'Grand' wasn't much interested and soon raced off to chase squirrels. Skippy's owner was happy to chat to Julian and I all round the park. And next time, maybe ...

Limitations...

Having just had a few weeks recovering from being knocked out for about 5 minutes and the resultant concussion (beware, the hatchbook of a Picasso is dangerous if accidentally slammed down on someone's head!), I had the opportunity for part of that to just sit and be, enjoying time in contemplation of God and God's creation. I had nothing to do except keep the dogs company, as I couldn't even read for some of that time. It was like being on an involuntary retreat, and all the better for that! It caused a lot of re-organising for my colleagues at work, unfortunately, and now I am back to contacting people and re-scheduling appointments.

It reminds me that nothing is certain, all is provisional, and may change. We live in a fragile world. It also reminds me of the first few lines from T.S. Eliot's poem, Burnt Norton.

How to Pray by Evagrius of Pontus

Chapter 2

A soul which is full of virtue and therefore pure has a mind which is habitually free from distractions and can receive the tranquillity it seeks.

Translated from the Greek by John de la Tour Davies.

Comment

Counsels of perfection!

Evagrius' second chapter connects with his first, and again, notes the importance of the virtues for the life of prayer. Being in balance, emotionally, psychologically, even physically means that we are less likely to be distracted by the 'cares and riches and pleasures of this life' (Luke 8.14), for we are centred in Christ, rooted in the ground of God, rather than struggling to bear the fruit of tranquillity amid the thistles and thickets of our anxieties.

However, it seems to me that the issue is that for many people today it doesn't really help to encourage them to put their fears and concerns in a mental 'box', and try to be centred and serene. This is rather like saying '"Peace, peace!" where there is no peace.' It simply puts a plaster over a deep seated wound, and when you do that, problems can go on for ages!

What Evagrius is trying to do, I think, is refocus us on the virtues, and in particular, to encourage us to recall the words of Micah 6.8: 'And what does the Lord require of you, but to act justly, love mercy and walk humbly with our God.' So maybe if we ask, "What is the most just thing I can do?", and do it, then distractions won't be such a problem in our prayer.