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<h1 style="color: #003d4a;display: block;font-family: Georgia;font-size: 34px;font-weight: normal;line-height: 100%;margin-top: 0;margin-right: 0;margin-bottom: 10px;margin-left: 0;text-align: left;">Charting
a New Reformation</h1>
<h2 class="aolmail_null" style="color: #4487cf;display: block;font-family: Georgia;font-size: 30px;font-weight: normal;line-height: 100%;margin-top: 0;margin-right: 0;margin-bottom: 10px;margin-left: 0;text-align: left;">Part
XXXV – Thesis #10, Prayer
(concluded)</h2>
<p>Before prayer can be made
real our understanding of
God, coupled with our
understanding of how the
world works, must be newly
defined. Before prayer can
have meaning, it must be
built on an honest sharing
of life. Cornelia, the woman
about whom I wrote last
week, did that for me.
Before prayer can be
discussed in the age in
which we live, it must be
drained of its presumed
manipulative magic. It must
find expression in the
reality of who we are, not
in the details of what we
do. These were the insights
that my third story gave to
me as I walked through what
was probably the darkest
period of my life, the years
1981-1989. The learning
curve was steep; the depth
of despair was real. I
invite you now to enter that
time period with me and to
walk through that experience
as I did. This narrative is
true, personal and painful.
I have spoken verbally of it
before. I have not written
about it. Doing so even now
makes me feel quite
vulnerable.</p>
<p>Around Christmas of 1981,
my first wife, Joan Lydia
Ketner Spong, was diagnosed
with advanced breast cancer.
She had never been fond of
doctors and so had postponed
seeing one until she felt
her symptoms had become
critical. She had discovered
a lump in her breast much
earlier and had decided to
tell no one for a very long
time. It grew very slowly
causing her to assume,
perhaps to hope, that it
must be benign. It remained
her secret. That December as
the holidays came into
focus, however, the tumor
erupted externally and
became a draining sore. When
that occurred, I became
alarmed and got her as
quickly as I could to a
doctor. After an examination
and later a biopsy, we heard
the verdict. She had a stage
four malignancy. Immediate
surgery was required and
massive chemotherapy would
have to follow the surgery.
No guarantees were offered
even then. In fact we were
told that about two years of
life might be all that we
could reasonably expect. We
sank into the shock of that
diagnosis.</p>
<p>At that time I was an
active and fairly
high-profile public figure
as the bishop of Newark. We
had been engaged in great
controversies over the full
acceptance in both church
and society of gay, lesbian,
transgender and bi-sexual
persons. I was clearly
identified in this fight and
my name was widely
recognized from press and
television coverage. People
in public life learn quickly
that they really do not,
perhaps cannot, have a
private life. Within
minutes, it seemed, the news
of both my wife’s diagnosis
and her prognosis spread
until it seemed to me as if
the whole world knew. From
that day on, I never visited
a congregation in my diocese
for confirmation that
prayers were not offered
publicly for my wife and for
me. Prayer groups all over
New Jersey informed us that
they were praying for us –
some were Episcopal, some
were Roman Catholic and some
were ecumenical. The one
thing they all appeared to
have in common was that they
knew of the two-year maximum
boundary that presumably my
wife and I were facing. I
did not resent this invasion
of our privacy. I was rather
appreciative of their
efforts, as was Joan. Their
actions felt supportive and
loving. In their own way,
the people were telling us
that they really cared for
us and, in whatever way they
could, they wanted to help.
They were willing in this
way to stand with us, to
share in our pain and in our
struggle. One never rejects
love that is so freely
offered, even when the form
in which it comes might not
be one’s particular style.
So Joan and I were carried
by this wave of love from
those who reached out to us
in what was clearly our time
of need.</p>
<p>The months passed and then
the years began to mount.
When we passed the two-year
prediction date, and things
were still going positively,
I noticed that these prayer
groups began to take credit
for my wife’s longevity. In
their letters to me, it
almost sounded as if they
believed that they had
engaged the powers of evil
in some profound contest
that pitted them on God’s
side, holding back God’s
enemies. Their prayers, they
suggested, were pushing back
the advance of this demonic
sickness. They were winning
the battle and they felt
good about their success.
Once again, my response was
not to debate the
theological implications of
their understanding of
prayer, but simply to
appreciate the level of
caring that they were
offering. It was, at least
in its intention,
sustaining. I could not
help, however, in the
darkness of each night to
wonder about the
implications of their
understanding of prayer</p>
<p>“Suppose,” I thought to
myself during a particularly
sleepless time, “that a
member of the City of
Newark’s sanitation
department had a wife with
cancer.” At that time,
Newark, New Jersey, was
either at or very near the
top of the list of America’s
poorest per capita cities. I
tried to envision just who
it was who might occupy the
bottom tier of Newark’s
socio-economic status
system. My mind settled,
whether rightly or wrongly,
on the garbage collector
working for Newark’s
sanitation department. So I
focused on him.</p>
<p>In this long dark
meditation, I wondered how
many prayer groups would
have added her name to their
lists. How much public
notice would her illness
have achieved? If this
couple went to church,
perhaps that community might
have been aware of their
struggle, but would services
have been interrupted with
passionate petitions for
healing? Would the gates of
heaven have been stormed by
massive number of prayers?
Would God, I then wondered,
let this man’s wife die more
quickly than my wife? My
high public profile and
social prominence alone
caused more prayers to be
uttered for my wife than for
his. Would those prayers be
a factor, I wondered, in
either healing or longevity?
Does God operate on the
basis of human status? If I
believed that prayer worked
in this way, I would
immediately become an
atheist! I could not
possibly believe in such a
deity. This capricious God
would be demonic, it seemed
to me. The cumulative power
of many people praying
existed in the case of my
wife only because I was a
fairly well known public
figure. Is status a factor
in what is thought of as the
healing power of God? When
John Paul II lingered on his
death bed for so long, the
whole world joined in prayer
for him. Was that a factor
in his long lingering death?
When hurricanes barrel down
on a population center like
New Orleans, the cries of
millions are lifted
heavenward in prayer. Will
the cumulative power of many
prayers affect the course of
a life, change the direction
of a hurricane or alter the
path of a disease? Is that
what prayer does? If so,
then prayer is a tool to be
used by the mighty, the
powerful and the well-known.
If that is true then God
clearly cares more for the
rich and famous than God
does for the poor, the
forgotten and the unknown.
Such a conclusion becomes
theologically violent,
absurd and even hate-filled.
Whatever prayer means, it
cannot be that. My wife
lived for six and a half
years from her diagnosis in
December of 1981 to her
death in August of 1988. In
retrospect, I treasure that
extension of time, but I did
not fully understand then
the gift that I was given.
Life is like that. As St.
Paul says, we see only
“through a glass darkly.”</p>
<p>So I put these stories with
their varied and distinctive
insights together. Then I
seek to draw conclusions
about what prayer means in
the 21st century. Prayer is
not and cannot be a petition
from the weak to the
all-powerful one to do for
us what we cannot do for
ourselves. Prayer does not
bend God’s will to a new
conclusion. Prayer does not
bring a cure where there is
no possibility of a cure.
Prayer does not create
miracles to which we can
testify publicly.</p>
<p>These are little more than
the delusions of yesterday
that we are now called on to
abandon. They arose out of
the childhood of our
humanity. Today a new
question emerges, which we
must face with honesty. Is
prayer only the human act of
last resort? Does praying
reflect anything more than
the fact that all else has
failed? Why do we say so
frequently to people, “You
will be in my prayers,” when
we never stop to pray? Is it
not our impotence in the
face of life’s pain that
draws us to pretend that we
actually possess the power
to make a difference,
creating nothing more than a
comfortable fantasy land in
which we can hide?</p>
<p>Is my experience, which
tells me that loving, caring
and sharing matter, actually
real? Can prayer be defined
as something other than this
pious activity? Does it have
any claim on reality? Is
prayer a holy activity or is
it a preparation for a time
of engaging in a holy
activity? Increasingly, I am
moving to the latter
conclusion. It is life that
is holy. It is love that is
life-giving. Having the
courage to be all that I can
be is the place where God
and life come together for
me. If that is so, is not
living, loving and being the
essence of prayer and the
meaning of worship? When
Paul enjoined us to “pray
without ceasing” did he mean
to engage the activity of
praying unceasingly? Or did
he mean that we are to see
all of life as a prayer
calling the world to enter
that place where life, love
and being reveal the meaning
of God? Is Christianity not
coming to the place where my
“I” meets another’s “Thou”
and in that moment God is
present?</p>
<p>I pray daily. In my own
way, I bring before the eyes
of my mind those I love and
thus into my awareness of
the holy in which my life
seems to be lived. Do I
expect miracles to occur,
lives to be changed or
wholeness suddenly to
replace brokenness? No, but
I do expect to be made more
whole, to be set free to
share my life more deeply
with others, to be enabled
to love beyond my boundaries
and to watch the barriers
that divide me from those I
once avoided lowered. Prayer
to me is the practice of the
presence of God, the act of
embracing transcendence and
the conscious practice of
sharing with another the
gifts of living, loving and
being. Can that
understanding of prayer, so
free of miracle and magic,
make any real difference in
our world? I believe it can,
it does and it will.</p>
<p>John Shelby Spong</p>
<p>
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<h2 style="color: #4487cf;display: block;font-family: Georgia;font-size: 30px;font-weight: normal;line-height: 100%;margin-top: 0;margin-right: 0;margin-bottom: 10px;margin-left: 0;text-align: left;">Question
& Answer</h2>
<p><span style="font-size:18px">Clifford
Hill of Wheaton, Illinois,
writes:</span>
</p>
<h4 style="color: #4487cf;display: block;font-family: Georgia;font-size: 22px;font-weight: normal;line-height: 100%;margin-top: 0;margin-right: 0;margin-bottom: 10px;margin-left: 0;text-align: left;">Question:</h4>
<p>I am a member of a United
Methodist Church in Wheaton,
Illinois. Over the years, I
have taught many adult
classes and would, in that
process, include many of
Bart Ehrman’s offerings in
the Great Courses series.
Currently, my class has six
sessions of his course:
After the New Testament: The
Writings of the Apostolic
Fathers, remaining and I had
planned to present these
this coming fall. I received
a call from our Director of
Care Minister, who is the
scheduler for adult classes.
She asked me to cancel this
class because some persons,
(unknown to me), but who are
not members of the class,
had complained about it.
Earlier our senior pastor
had mentioned to me that I
should be “sensitive” to
others’ feelings about this
class and presumably, about
Bart Ehrman,</p>
<p>My question: What is your
professional opinion about
the credibility and
qualifications of Professor
Bart Ehrman and what is your
opinion about his
scholarship as evidenced in
his books and in his Great
Courses classes?</p>
<p> </p>
<h4 style="color: #4487cf;display: block;font-family: Georgia;font-size: 22px;font-weight: normal;line-height: 100%;margin-top: 0;margin-right: 0;margin-bottom: 10px;margin-left: 0;text-align: left;">Answer:</h4>
<p>Dear Cliff,</p>
<p>I know Bart Ehrman and
believe him to be a
competent scholar of the
first order. His expertise
is in the period of early
Christian history more than
it is in scripture studies
per se. I have listened to
all of his classes in the
Great Courses series and
have appreciated his
insights, controversial as
some of them well may be.
Dr. Ehrman challenges the
popular, but not
substantiated, assumption
that there ever was such a
thing as “Orthodox
Christianity. He
demonstrates, rather
powerfully, that there were
originally “many
Christianities” long before
what came to be called
traditional orthodoxy
emerged with power as “The
One True Faith.”</p>
<p>I suspect that what you are
now hearing is not an
objection to Bart Ehrman’s
scholarship, but rather the
fact that in one of his
recent books, he stated that
he was no longer a believer.
He now calls himself an
atheist. He has had an
interesting history,
starting in one of the most
conservative and
fundamentalist parts of the
Christian Church. In my
opinion, he is still
processing his life
experience. He has much to
teach us all. No one has to
agree with either his
current faith position or
with any of his conclusions;
his scholarship is still
impressive. In the book in
which he said that he was no
longer a believer, I have an
endorsement on the back
cover. In that endorsement I
said I had come to a very
different conclusion, but
that I still had a great
respect for his work. I do.</p>
<p>John Shelby Spong
</p>
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<h1 class="aolmail_mc-toc-title" style="color: #003d4a;display: block;font-family: Georgia;font-size: 34px;font-weight: normal;line-height: 100%;margin-top: 0;margin-right: 0;margin-bottom: 10px;margin-left: 0;text-align: left;"><span style="font-size:26px"><span style="color:#000000">Bishop
Spong speaks at The
American Cathedral in
Paris on October 16,
2016</span></span></h1>
<span style="font-size:20px"><a target="_blank" style="color: #4487cf;font-weight: normal;text-decoration: underline;" href="http://johnshelbyspong.us2.list-manage2.com/track/click?u=b51b9cf441b059bb232418480&id=2b3daada24&e=0471473479">Click here for
more information</a></span></div>
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