Common Worship: Daily Prayer

I have been using the Church of England’s Common Worship: Daily Prayer for nearly a year. I like the wording and the way everything is organised. I like that there are antiphons and Psalm Prayers.

AND today I found that there is an online site with Morning, Evening, Prayer During the Day, and Night Prayer for the current day. It makes it so easy!

Psalm 139:7

Refrain:    Search me out, O God, and know my heart.

1    O Lord, you have searched me out and known me;  ♦
you know my sitting down and my rising up;
you discern my thoughts from afar.
2    You mark out my journeys and my resting place  ♦
and are acquainted with all my ways.
3    For there is not a word on my tongue,  ♦
but you, O Lord, know it altogether.
4    You encompass me behind and before  ♦
and lay your hand upon me.
5    Such knowledge is too wonderful for me,  ♦
so high that I cannot attain it. [R]
6    Where can I go then from your spirit?  ♦
Or where can I flee from your presence?
7    If I climb up to heaven, you are there;  ♦
if I make the grave my bed, you are there also.
8    If I take the wings of the morning  ♦
and dwell in the uttermost parts of the sea,
9    Even there your hand shall lead me,  ♦
your right hand hold me fast.
10  If I say, ‘Surely the darkness will cover me  ♦
and the light around me turn to night,’
11  Even darkness is no darkness with you;
the night is as clear as the day;  ♦
darkness and light to you are both alike. [R]
12  For you yourself created my inmost parts;  ♦
you knit me together in my mother’s womb.
13  I thank you, for I am fearfully and wonderfully made;  ♦
marvellous are your works, my soul knows well.
14  My frame was not hidden from you,  ♦
when I was made in secret
and woven in the depths of the earth.
15  Your eyes beheld my form, as yet unfinished;  ♦
already in your book were all my members written,
16  As day by day they were fashioned  ♦
when as yet there was none of them.
17  How deep are your counsels to me, O God!  ♦
How great is the sum of them!
18  If I count them, they are more in number than the sand,  ♦
and at the end, I am still in your presence. [R]
19  O that you would slay the wicked, O God,  ♦
that the bloodthirsty might depart from me!
20  They speak against you with wicked intent;  ♦
your enemies take up your name for evil.
21  Do I not oppose those, O Lord, who oppose you?  ♦
Do I not abhor those who rise up against you?
22  I hate them with a perfect hatred;  ♦
they have become my own enemies also.
23  Search me out, O God, and know my heart;  ♦
try me and examine my thoughts.
24  See if there is any way of wickedness in me  ♦
and lead me in the way everlasting.
Refrain:    Search me out, O God, and know my heart.

Creator God,
may every breath we take be for your glory,
may every footstep show you as our way,
that, trusting in your presence in this world,
we may, beyond this life, still be with you
where you are alive and reign
for ever and ever.

Common Worship: Daily Prayer

Psalm 139:7b is the verse about anchorites!


I very rarely discuss “church politics”. In fact, I have very little interest in it and find it somewhat confusing. It also makes me anxious and angry.

That being said, here is a motion to be discussed at the Anglican Church in Australia General Synod:

Of course, it is in a much wider context and really needs to be understood in that context. But I am somewhat pleased that singleness gets a mention. It is also interesting that it is seen as a state in the church rather than a negation.

Anyway, it is to be discussed today along with some other issues.


No human being, with the exception of Christ, is the truth.

Practice in Christianity, 204

I have been struck by how the modern person thinks they can inhabit truth – they can internalise it and make it their own. But the truth – as Jesus is – must always be witnessed as something outside of us. I never have the truth but can only point to it.

An afterthought: that does not mean that I must not be completely committed to that truth. And there is a sense that it must become “my truth” but only in the sense that I am resolved to put it into action.


And so, dear brothers and sisters, I plead with you to give your bodies to God because of all he has done for you. Let them be a living and holy sacrifice—the kind he will find acceptable. This is truly the way to worship him.

Romans 12:1 (NLT)

I have been thinking about the word “sacrifice”. It carries baggage within theological circles – it is often connected to “death”. But what if we define it as a surrender of a lesser good for a greater good? So, in other words, define it in terms of “love” rather than “death”.

So the above, which I have always found a very interesting verse to ponder, would become something like:

Let your bodies be a living and holy surrender of love to God.

But I am no theologian!!!

your heart is my home

There is a Matt Maher song that says, “And forever and ever His heart is my home”. I have always liked that image: Jesus’ heart is my home! Maybe that is a form of the sacred heart?! Maybe it is simply me!?

I found this image today that reminded me and I thought I would share:

infinite chasm

Today would have been Soren Kierkegaard’s 209th birthday. I feel very close to him as a person (he was, by all reports, awake, somehow confusing and confused, and intense) and I really enjoy his writings. I am no Kierkegaardian as that would be betraying Kierkegaard. But I find his thought upbuilding and challenging, and always pointing beyond itself to the Absolute Paradox.

So since it is his birthday, I thought I would share a large quote from Practice in Christianity. It is one of his later books and maybe shows a more mature vision of Christianity.

So happy birthday, SK, and thanks for keeping me alive with your writings.

There is, namely, an infinite chasmic difference between God and man, and therefore it became clear in the situation of contemporaneity that to become a Christian (to be transformed into likeness with God) is, humanly speaking, an even greater torment and misery and pain than the greatest human torment, and in addition a crime in the eyes of one’s contemporaries. And so it will always prove to be if becoming a Christian truly comes to mean becoming contemporary with Christ. And if becoming a Christian does not come to mean this, then all this talk about becoming a Christian is futility and fancy and vanity, and in part blasphemy and sin against the Second Commandment of the Law and sin against the Holy Spirit.

In relation to the absolute, there is only one time, the present; for the person who is not contemporary with the absolute, it does not exist at all. And since Christ is the absolute it is easy to see that in relation to him there is only one situation, the situation of contemporaneity; the three, the seven, the fifteen, the seventeen, the eighteen hundred years make no difference at all; they do not change him, but neither do they reveal who he was, for who he is is revealed only to faith.

Christ is no play-actor, if I may say it this soberly; neither is he a merely historical person, since as the paradox he is an extremely unhistorical person. But this is the difference between poetry and actuality: contemporaneity. The difference between poetry and history is surely this, that history is what actually happened, whereas poetry is the possible, the imagined, the poetized. But that which has actually happened (the past) is still not, except in a certain sense (namely, in contrast to poetry), the actual. The qualification that is lacking—which is the qualification of truth (as inwardness) and of all religiousness is—for you. The past is not actuality—for me. Only the contemporary is actuality for me. That with which you are living simultaneously is actuality—for you. Thus every human being is able to become contemporary only with the time in which he is living—and then with one more, with Christ’s life upon earth, for Christ’s life upon earth, the sacred history, stands alone by itself, outside history.

Practice in Christianity, Hong 63-64