Epistemic Bubbles and Echo Chambers

Yesterday I read, “A Document on Human Fraternity for World Peace and Living Together,” a joint statement signed by both Pope Francis of the Catholic Church and Sheikh Ahmad Al-Tayyeb, the Grand Imam of Al-Azhar. I found it bold, honest, and hopeful – certainly attributes necessary in our world today. It is the product of inter-faith dialogue between one of Christianity’s senior leaders and one of Islam’s senior leaders and is well worth having a look at. Reading the document, I also found myself reflecting on what sometimes feels like a very fragmented Christianity. 

Someone I was talking to recently mentioned that Rotary International is the largest organisation in the world providing and financing humanitarian services around the globe. I commented, “surely the Christian Church provides more humanitarian services than Rotary?” His response; “Perhaps, but the Church isn’t one organisation.” Touché. Jesus declares that it will be by our love for one another that the world will know the Church to be Christ’s disciples, but the Church often feels very divided.

In our Western context (and elsewhere), for better or worse, we’ve a plethora of options in relation to the local church we choose to attend. Seven or eight Great Traditions have evolved over the centuries and a multiplicity of denominations and non-denominational branches exist within each. Even within denominations there is a wide-range of local church expressions with different churches celebrating different cultural values and methodologies of church. Too often, as folk already thoroughly discipled as consumers, our choice to fellowship in a particular church community can subliminally (though irreverently) feel like a consumer choice that is quickly followed by a form of confirmation bias or post-purchase rationalization. This form of rationalization is the tendency to retroactively ascribe positive attributes to the choice we have made for option A (our church), while simultaneously amplifying the negative attributes of option B that we didn’t opt for (the church down the road). There is no need for us to do that. More, when I do that (or you do that), it has the potential to be a form of anti-Christ. It has the potential to go against the way of being in the world that Jesus calls us into. We need to be careful here.
   

Unchecked, post-purchase rationalization within ‘church world’, especially among pastors and leaders can lead to the development of epistemic bubbles and echo chambers, (something I covered over a few pages in my final doctorate project, which if you like, you can read below and find references for). Epistemic bubbles come about when informational networks form but omit certain voices from the conversation. In my doctorate project, which is contextualized to Pentecostalism, the examples I offer in relation to epistemic bubbles focus on the way in which Pentecostalism has tended towards a relational tribalism that, historically, has omitted conversation partners such as the theological academy, the ever evolving historical and theological perspectives of Church history over the centuries, and current and varied ecumenical points of view. More specifically, as Pentecostalism has evolved as a ‘contemporary’ methodology and expression of church, there tends to be a singular set of voices guiding conversations pertinent to faith and practice – that of the various mega-church pastors who lead relational networks and speak at each other’s conferences, seminars, retreats and events. The conversation is thus very one-dimensional with perspectives, practices and opinions continually recycled and re-enforced rather than challenged to adapt and evolve as might be necessary.
   

More insidious than epistemic bubbles, echo chambers are formed when, in addition to relevant voices being disregarded, potential conversation partners are actively discredited. Whereas an epistemic bubble merely omits contrary views, an echo chamber brings its members to actively distrust outside voices. One shouldn’t be naïve in thinking this is not a reality within church contexts or the Christian community more generally. There are many possible scenarios, you’ll be familiar with some no-doubt; Protestants who are anti-Catholic, ‘small’ church folk who are against mega-churches, pastors with no formal theological training pre-supposing that those with theological training should be viewed with suspicion, charismatics who see deeper teaching as cerebral nonsense, exegetical preachers who see Pentecostalism as hocus-pocus. And each of these could be reversed. More damaging than epistemic bubbles, echo chambers have the potential to become cult-like, with members isolated from outside voices that are labelled as malignant and untrustworthy, with the framework of trust being narrowed to exclusively insider voices.

When this shift to a narrow set of voices occurs, the Church ceases to function as a genuine sub-community (an expression of the Kingdom of God) within the wider society. Rather than existing as a community of peculiar discourse with practices of memory, hope, and pain that keep healthy human life available in the face of all the ‘virtual reality’ now on offer in dominant culture, local churches runs the risk of becoming a separated sphere of existence with their own dominant culture, set of beliefs and behaviours that members must submit to in order to belong. The church thus becomes its own empire rather than a subversion of empire and a prophetic sub-community of alternative consciousness.

All of this being a long-winded preamble from which to note; to the extent that the Church and the Christian community fails to cultivate unity within her own diversity – putting aside such artificial dualisms as faith versus reason, science versus Scripture, intellect verses heart, spiritual verses material, Catholic verse Protestant, contemporary versus traditional, worship versus Word, my local church versus the other church down the road, and a thousand and one other such possibilities – it will also fail to be known by its love for one another. Further, if love for one another is problematic, you can be sure that love of neighbour will be difficult and love of enemy neigh on impossible. Though hoping to exist as a catalyst of healing and a broker of peace in the world, the Church – inappropriately divided rather than beautifully diverse – will likely perpetuate as much brokenness as what it does restoration.

Colossians 3:12-17
¹² Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. ¹³ Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you.¹⁴ And over all these virtues put on love, which binds them all together in perfect unity. ¹⁵ Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. ¹⁶ Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts. ¹⁷ And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

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Below is a ‘cut & paste’ from my final doctorate paper, a couple of pages on epistemic bubbles and echo chambers. It may not make total sense disconnected from the rest of the project, but at the same time, might be of interest.

_______________________________

The Fruit and Consequences of Relational Tribalism

In the early days of Pentecostalism, relational tribalism was enacted via the voluntary association of faith missions and outreach projects – breakaways from established church structures and traditions. In the current contemporary context, tribalism is evidenced in the voluntary association of various leadership networks that associate around shared cultural values, modes of worship and methodologies of church – creating further insular subsets within and across Pentecostal denominational structures. It is not uncommon for pastors and churches to prefer participation in network events run by the mega-church ministries they aspire to become like, rather than gatherings organized by the official denomination or movement to which they belong.

In terms of fruitfulness, the tendency towards relational tribalism strengthened Pentecostal conviction and focus as the movement emerged and institutionalized in the first half of the twentieth century. Where other traditions viewed Pentecostalism with suspicion, like-minded cohorts allowed Pentecostalism to develop in its own identity while hedging against contrary voices. In a sense relational tribalism allowed Pentecostalism to find its sense of identity.

It must also be acknowledged, however, that relational tribalism is a strong contributing factor to the negative consequences of each of the other defining markers discussed in this paper [you’d have to read the whole paper for this to make sense]. A greater degree of ecumenical association and engagement with the varying perspectives of other Christian traditions in matters of theology and doxology throughout Pentecostalism’s history may have tempered or mitigated these negative outcomes. Foremost among the undesirable characteristics of relational tribalism is a narrow and even insular perspective on matters of faith and praxis that can lead to both arrogance and ignorance.

Echo Chambers and Epistemic Bubbles

In his essay Escape the Echo Chamber, philosopher C. Thi Nguyen suggests two specific ways in which communities wrap themselves within impenetrable networks of intellectual like-mindedness that are ultimately unhealthy: via epistemic bubbles and through the creation of echo chambers.[1] Nguyen defines epistemic bubbles as “informational network[s] from which relevant voices have been excluded by omission.”[2] Within Pentecostalism, relational tribalism fosters an epistemic bubble in which discussions of theology, doxology, ecclesiology, and the like, tend to exclude other relevant and wise voices. Broadly speaking, the theological simplicity inherent in Pentecostalism excludes such conversation partners as the theological academy, evolving historical perspectives of church history and varied ecumenical points of view. More specifically, within the relational networks of contemporary Pentecostalism, there tends to be a singular set of voices guiding conversations pertinent to faith and practice – that of the various mega-church pastors who lead these networks and speak at each other’s conferences, seminars, retreats and events.[3] [The conversation is therefore very one-dimensional].

More insidious than epistemic bubbles, echo chambers are formed when, in addition to relevant voices being disregarded, other conversation partners are actively discredited: “where an epistemic bubble merely omits contrary views, an echo chamber brings its members to actively distrust outsiders.”[4] In their book Echo Chamber, Kathleen Jamieson and Joseph Cappella describe an echo chamber as cult-like, with members isolated from outside voices that are labelled as malignant and untrustworthy, with the framework of trust being narrowed to exclusively insider voices.[5] While Pentecostalism has at times given rise to cult-like movements, it is not the intention of this paper to portray contemporary Pentecostalism as a cult. It should be noted however that, given the need for control embedded within pragmatic methodologies, the general lack of deeper reflection that comes with a bent toward theological simplicity and the propensity towards epistemic bubbles found in relational tribalism [again, you’d need to read the rest of this paper for that to totally make sense], Pentecostalism should be aware of the potential of echo chambers developing and the dangers inherent to such chambers. When the perspective of the mega-church pastor begins to function as the voice shaping faith and practice within contemporary Pentecostalism, it is only a matter of time before other voices begin to be disempowered and discredited to the detriment of Pentecostalism.

When this shift to a narrow set of voices occurs, the church ceases to function as a genuine sub-community (an expression of the Kingdom of God) within the wider society. Rather than existing as “a community of peculiar discourse with practices of memory, hope, and pain that keep healthy human life available in the face of all the ‘virtual reality’ now on offer in dominant culture,”[6] the church runs the risk of becoming a separated sphere of existence with its own dominant culture, set of beliefs and behaviours that members must submit to in order to belong.

In The Prophetic Imagination, Walter Brueggemann likens this establishment of a dominant culture requiring submission, to Israel’s movement away from the radically alternate way of being in the world that had been established under Moses and as a return to the pre-Mosaic imperial paradigm [Egypt], as reinstated under the kings of Israel.[7] This shift began under David but is more clearly evidenced in the life of Solomon: “the entire program of Solomon now appears to have been a self-serving achievement with the sole purpose being the self-securing of the king and dynasty… a program of state-sponsored syncretism, which if course means the steady abandonment of the radicalness of the Mosaic vision.”[8]

Brueggemann refers to this embrace of syncretism as the paganization of Israel, though in the context of a discussion about contemporary Pentecostalism, the metaphor serves to describe the potential for a secularization of the church.[9] In this instance, the size, reach and affluence of a large contemporary church, the culture and routinization of the church (which congregants are expected to buy into),[10] and the manner in which senior leaders are seen as God’s elected officials, serve to create a “controlled static religion in which God and his temple have become part of the royal landscape, in which the sovereignty of God is fully subordinated to the purpose of the king.”[11] The church thus becomes its own empire rather than a subversion of empire and a prophetic sub-community of alternative consciousness.

When the church becomes an empire, the less desirable traits inherent in relational tribalism tend to surface and flourish: theological errancy, ignorance, deception, blind-spots, self-righteousness, over-demanding expectations within the church, defensiveness, divisiveness, and a suspicion of any other opinion of, or expression within, the Body of Christ. All-in-all this amounts to a failure to reflect Christ’s wish in John 17 that his followers would be known by their love for one another. Thus, a re-imagined Pentecostalism needs to be mindful of the paradox that the church is called to difference – to be a peculiar people – at the macro level (i.e. in relation to the empire and the systems of the world) but not to tribalism at the micro level (i.e. within the Body of Christ).

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[1] See “Essays,” on Aeon website, C. Thi Nguyen, “Escape the Echo Chamber” https://aeon.co/essays/why-its-as-hard-to-escape-an-echo-chamber-as-it-is-to-flee-a-cult (accessed July 30, 2018).

[2] Ibid.

[3] This tendency is seen in the work of contemporary Pentecostal pastor Paul de Yong, the pastor of LIFE church in Auckland, New Zealand. His latest book, God, Money and Me, includes ten endorsements of the book, its aims, perspectives, and conclusions. However, they all come from fellow mega-church pastors who are regular speakers at de Yong’s conferences (and him at theirs). There are no endorsements of support from recognized theologians or trained economists. See; Paul de Yong, God, Money and Me, (Auckland, NZ: Life Resource International, 2017), 3-6.

[4] See “Essays,” on Aeon website, C. Thi Nguyen, “Escape the Echo Chamber” https://aeon.co/essays/why-its-as-hard-to-escape-an-echo-chamber-as-it-is-to-flee-a-cult (accessed July 30, 2018).

[5] C. Thi Nguyen, “Escape the Echo Chamber,” refereeing to Kathleen Hall Jamieson and Joseph N. Cappella¸ Echo Chamber; Rush Limbaugh and the Conservative Media Establishment (New York: Oxford University Press, 2010).

[6] Walter Brueggemann, The Prophetic Imagination (Minneapolis, MN: Fortress Press, 2001), xvii.

[7] Ibid., 24-25.

[8] Ibid., 23.

[9] Ibid., 24.

[10] See discussion in chapter three, Pragmatic Methodologies, in relation to this.

[11] Brueggemann, The Prophetic Imagination, 28.

On Books and Strategies for Reading

Have you ever thought to yourself, “I wish I read more,” or, “I’d love to be more of a reader,” or, “so many books, but so little time,”? If you have, I've got a couple of suggestions in regard to how you might become a more proficient and prolific reader. 

Firstly, I’d encourage you to start thinking about books as you do various Netflix or television shows. Picture a book as a series and the chapters within the book as episodes.

Secondly, select three books that you’d like to read. Think of them as three different television shows that you’d like to have on the go. Maybe get some recommendations from friends in regard to something they’ve read and thought was top shelf – just like you do with Netflix. Of course, don’t (when starting out) choose three ridiculously large or complicated books, rather choose something with approx. 200 to 300 pages in it and ten to twelve chapters.

Thirdly, pick a night of the week that your “show,” your book, is going to be on. Let’s say one on Monday, one on Tuesday and one on Thursday, and then choose what time your show starts each night (appreciating that it’ll be an hour long) – let’s go with 8:15pm.

Fourthly, be aware that reading is a discipline, far more so than watching television. It takes energy, effort, and concentration. Reading is in one sense a muscle that you have to exercise and develop. When you first start there might be some heavy lifting, but you will grow stronger. Commit to your hour reading each night, with each book. Don’t worry if at first you can’t complete a whole chapter in the allotted time, a whole episode, you’ll become a faster reader by simple perseverance.

Fifthly, if one of your books gets really good – feel free to binge read.

Sixthly, if you commit to the discipline you’ll get through between ten and fifteen 250-page books every year, between one hundred and one hundred and fifty books every ten years. And that’s not accounting for the improvements you’ll make in terms of becoming a stronger reader every month that goes by, nor for the occasional binge read. 

"Books shape us, dynamically molding our minds and souls. You are never the same person when you finish a book–even one that is read purely for escape or entertainment. A.W. Tozer has aptly stated that “the things you read will fashion you by slowly conditioning your mind”. What it means is that what we read matters and directly affects what we become. We are fortunate with the wealth of books at our fingertips.  - Scott Larsen

Worship: The Battle Ground of the Ego and the Soul

Let's have a look at worship, the lyric and melody type worship. Worship is of course the totality of how we live our lives. Worship is living in a way that gives honour and glory to God. But worship - in the sense of singing - is something that most Christians do, from Sunday to Sunday. 

Why? 

Let’s have a look at what is probably the most famous worship verse in the bible. The worship pastor's go to 'proof text' and 'sum-it-all-up-in-one-verse.'

Psalm 22:3

You can see the Hebrew text in the center of the image. Hebrew poetry, which the psalms are, is arranged via specific numbers of words rather than the specific sounds that words make - it's not about rhyming.

With this in mind, there is some uncertainty as to whether Psalm 22:3 is 3 words and then 2 words, or 2 words and then 3 words? Does the word I’ve highlighted in yellow go with the top line, or does it go with the bottom line?

Different English translations go in different directions.

The NIV thinks 3 and then 2 = You are enthroned as the Holy One; you are the one Israel praises. 

The ESV thinks 2 and then 3 = You are holy, enthroned (inhabiting) the praises of Israel.

It’s only a little different but makes a big difference, at least in this discussion. 

My Old Testament Professor, John Goldingay, has written a fantastic commentary on Psalms. He thinks 3 and then 2 words and thus sides with the NIV translation. He offers the following… The idea of Yahweh sitting enthroned in the heavens or in Zion is a familiar one (offers a bunch of verses).  Likewise, the idea that Yahweh is the one Israel praises is a familiar one (more verses as examples). But the idea of Yahweh being enthroned on or inhabiting Israel’s praise is unparalleled, and if either of these were the psalm’s point, one might have expected it to be expressed more clearly. 

Thus it is simply more likely that the NIV translation is correct. We can’t be certain. But I think it is fair to run with the NIV.

If we go with the ESV translation of the text, then the next thing we know, we’ve well-meaning Worship Pastors yelling at us; “Come on people, God inhabits the praises of his people! Let’s get singing. Let’s make some noise. Let’s really get into this and ensure that God comes and presences himself with us. Let's really make an effort.”

Bubbling away, just below the surface, is the idea that we have discovered a key or a principle by which we can get God to come at our beck and call. Hallelujah! We've found a way to make worship transactional in order to get out of it what we want. Some people promote methodologies or theologies that turn prayer and fasting and giving into transactional based activities. Beware - these practices are intended to be transformational not transactional.  

In this instance, worship supposedly becomes something that we initiate, and a means by which we move God. If we sing then God will show up, we'll have an encounter. 

You don’t have to travel too far down this road before things start to get bent out of shape. We soon have this great push to sing louder, lift our hands higher, kneel or bow down lower, clench your eyes tighter, be more sincere, be more intense, get a better sound system, get better singers on the stage, get better musicians on the stage, get a better stage. Generally just make more of an effort to make worship something amazing. 

  

Even just intuitively I think we all know that this isn’t what worship is about. But often this is what it has become about. 

If we’re not careful, it all starts to echo the prophets of Baal on Mt Carmel, beating themselves up trying to get a miracle. 

If we go with the NIV version of the text, likely a more accurate translation, I think we'll end up heading down a better path.

Bubbling away, just below the surface of this English translation, is the idea, the conviction, that God is prior to everything. God is the initiator of everything. God is present and inhabits all things, all times, all places. God initiates and we respond.

We don’t sing and then God turns up. We sing because God has already turned up.

And so, we sing louder, we lift our hands higher, we make some noise, we kneel or bow. But NOT because we are trying to make more of an effort and get God to do something. Rather it is an embodied response to the fact that God has already done something - everything. 

Here is perhaps a better verse to start from.

Revelation 3:20

Jesus speaking – Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with them, and they with me.

Worship isn’t God hearing our voice and responding. Worship is about us hearing His voice and responding.

God’s prior to everything.
God’s the great initiator.
The universe hums with God’s song, long before I try and bring my song.

Worship is a table of hospitality.
The love of the Father is the invitation.
The Holy Spirit is the host.
Musicians and singers are serving.
Jesus is the life-giving meal.

We’re invited to the table, invited to partake, invited to taste and see that the Lord is God, that Jesus is living water, that Jesus is the Bread of Life. We’re invited to take a seat at the table and participate. 

So how do we participate?

Singing is a fully embodied activity, it is an “everything that's in me” type activity. Songs are about lyric and melody, which means songs are about thinking and feeling. Songs are about action and contemplation.

You never put on your favorite album, your favorite song, and then sit or stand dead still. Even if you are following along reading the lyrics your foot will be tapping, your fingers thrumming, your head bobbing. 

Here is Journey's Don’t Stop Believing - try and watch this without moving, impossible! Steve Perry is rocking it! Play it super loud!

Worship is something we participate in when we allow our thinking and feeling to come together in embodied participation. Music, movement, meditation all in one go.

This instructional video may be helpful.

So we lift our hands, we shut our eyes, we stand, we sway, we sing loud, we tap our feet -- NOT because in worship we need to really make an effort, really force things, like the prophets on Mount Carmel, really get stuck in so that God knows we are sincere and will hopefully show up -- we worship because God has already shown up - big time. Jesus, Emmanuel, God with us!

We worship and we engage our whole body in the process because that's how we participate. 

The reason that the worship video clip is funny (I hope you thought it was) is because it is so true. We've all seen it get a little weird in worship.

Look at this next diagram. You have the same stuff - singing louder, lifting hands, making noise, and so on - on both sides of the equation. However, on one side it’s about striving and straining to get something. One the other side it is about learning to let go. 

And what’s it about letting go of? It’s about letting go of our ego.

The physical action in worship, our arms lifted before God, singing passionately despite our abilities and so forth, well it’s all about the abandonment of ego.

It is physical action that produces as spiritual openness, a spiritual atmosphere even. Of course it does! Everything is spiritual.

Through embodied engagement in worship we let go of our ego. We let go of  self-consciousness, self-interest, self-reliance, self-sufficiency. All of which, if unchecked, become manifestations of self-worship, a form of idolatry. Holding onto oneself rather than giving oneself over to God.  

In worship, when we practice full participation, we find that the abandonment of ego opens our souls to receive the one who is the Bread of Life, Living Water, the Way, the Truth and the Life.

  

Worship is thus the battle ground of the ego and the soul. 

In this next video clip check out the battle between the ego and the soul. The boy in the middle is “soul.” The girls next to him represent “ego.”

Ego and soul are fighting. Ego says; "stand still, don’t be silly, be dignified, what will people think?" Soul says; "loose yourself in the music, in the moment, you’ve only got one shot."

Here’s a bird that exemplifies what it is to totally let go of ego and embrace soul. You’ll be able to tell which bird.

When we let go of ego we find our soul.

And in finding our soul we find a space to experience all that is true about God.

The psalmist sings in Psalm 103…

Psalm 103:1-5
¹ Praise the Lord, my soul;
    all my inmost being, praise his holy name.
² Praise the Lord, my soul,
    and forget not all his benefits—
³ who forgives all your sins
    and heals all your diseases,
⁴ who redeems your life from the pit
    and crowns you with love and compassion,
⁵ who satisfies your desires with good things
    so that your youth is renewed like the eagle’s.

When we let go of ego and we sing from our inmost being our heart collides with the Father heart of God.

And then, God who is present with us, and the lyrics that we are singing, and the music that imprints it into our very beings, begins to re-script, re-order, re-configure, re-write and redeem the story of our lives and of life.

We let go of and lay down the illusions of self-sufficiency we have, we throw out all the messages that the world tries so hard to throw at us… movies, magazines, media, marketing… in an attempt to shape our lives. In an attempt to tell us, what success means, what should be pursued and valued and loved. What’s worthless and should be thrown away. What the good life is or isn’t. Who I am. Who I should be.

In the lyric, melody of worship and our embodied participation we are re-shaped by God. We find truth and life. Rather than falsehood and death. Rather than finding ourselves shaped by the world’s liturgy, we are shaped by the person of Jesus Christ, the power of the Holy Spirit, and the love of God.

Not because we are striving and struggling and making great efforts, but because we are letting go, and embodying God’s truth in worship.

That’s how it is meant to be. That’s how it’s always meant to be. That’s how worship works. We embody the song. We eat with Jesus. We find life. Ego dies. Our soul comes alive. It changes the way we live.

Through the abandonment and delight of letting go.

It keeps us safe from the temptation to turn worship into either the manipulation of God or of our fellow brother and sisters. It prevents us from turning worship into a man-made, self-gratifying, consumer driven, tick box event that God despises.

Amos 5:21-27
²¹ “I hate, I despise your religious festivals;
    your assemblies are a stench to me.
²² Even though you bring me burnt offerings and grain offerings,
    I will not accept them.
Though you bring choice fellowship offerings,
    I will have no regard for them.
²³ Away with the noise of your songs!
    I will not listen to the music of your harps.
²⁴ But let justice roll on like a river,
    righteousness like a never-failing stream!
²⁵ “Did you bring me sacrifices and offerings
    forty years in the wilderness, people of Israel?
²⁶ You have lifted up the shrine of your king,
    the pedestal of your idols,
    the star of your god—
    which you made for yourselves.
²⁷ Therefore I will send you into exile beyond Damascus,”
    says the Lord, whose name is God Almighty.

In the scenario here in Amos, worship “stuff” is happening. But lives aren’t being re-framed. It’s not resulting in justice and righteousness and mercy flowing into the world. This shouldn't be surprising, after all, love and justice and mercy and compassion and kindness, the fruit of the Spirit; it doesn't flow from your ego, it flows from the heart of one who has encountered the love of God in worship. 

Worship – the adoration, glorification and honouring of God. Heart touches heart. 

Worship – the abandonment of ego in the lyric and melody of song. 

Worship – the saving of our souls as that which is deep within is allowed to come to the surface. 

Worship – the formation of our lives as the scripts of our world are replaced by the truth of Jesus.

Worship – It’s not about my voice and God responding to my voice. It’s about his voice and me responding to his voice.

Worship – A table of hospitality. The love of the Father is the invitation. The Holy Spirit is the host. Musicians and singers are serving. Jesus is the life giving meal.

Worship – The battle ground of the ego and the soul.

Worship – Lyric and melody searching for action and contemplation.

Exploration and Experimentation: Complines

Here is an invitation to explore and experiment with some Christian practices of devotion that you may not be that familiar with. It doesn’t matter your denomination or background; you can have a go. If you don’t officially class yourself as a Christ follower, perhaps you find yourself undecided on the whole thing, this could be a really meaningful experiment as a part of your journey. Have a read. Have a go. 

At St Luke’s (the church I pastor) we’re exploring some of the ways that people throughout history have outworked their faith in God. Particularly we are reflecting on Christian spirituality, that is; the rhythms, habits, practices and disciplines that have sustained, discipled, encouraged and connected people to God in their journey of following Jesus. These are the kinds of questions we’re considering; how have different people at different times in history engaged in prayer, in fasting, in giving, in worship, in confession, in service, in contemplation etc? How have Christians at different times organised their “devotional life”? Has it always been three chapters of the bible, Radio Rhema’s Word for the Day, and then some sort of S.O.A.P exercise? (Scripture, observation, application and prayer). What other options are there?

I’m convinced that exploration and experimentation with devotional practices new or unfamiliar to us, has the potential to help us connect with God in different ways. There are no guarantees but perhaps some of the practices that traditionally sit outside of classical Pentecostal/Charismatic spirituality might offer fresh ways of embracing God and being embraced by God. Maybe they could even turn out to be transformational. 

This week the invitation is to engage in St Basil’s 4^th Century practice of a daily compline. Well, truthfully debate surrounds the origins of the compline with some thinking it originated in the 6^th Century with St Benedict. Either way, the compline is a fairly ancient practice.  

In monastic life time is divided in a number of ways. The seasons of the year play a large part in the life of the monastery with husbandry a significant part of monastic life. Likewise, the seasons of the church calendar (also known as the liturgical calendar) shape life in the monastery as well. Organised around the life of Christ the liturgical calendar offers feasts, fasts, celebrations and lamentations for various occasions throughout the year. On a day to day basis though, the canonical hours, as outlined in the Book of Hours, serve to set the rhythm of the day. Rather than get into all the details of the Book of Hours, it’s enough here to say that “compline” was the final organised service of prayer and reflection in the day. Monks would gather together for the prayers of the compline late in the evening and then retire to sleep. Normally the compline served as the transition into The Great Silence of the night were both the monastic community and visitors would observe silence until the morning service of the new day.

These days, as well as being used in monasteries, complines are often used on retreats as a way of bringing to a close the activities of the day and preparing people for sleep. Some families use complines as a way of transitioning into the silence of night and pray through various complines with their children. Of course they can be used by individuals as well, which is what we’ll be doing.

I’m not sure what your practice is before bed and sleep. Perhaps it differs from evening to evening. In our modern world though many people find that their final moments before bed include television, screen time on phones or tablet devices, video games, checking e-mails, checking Facebook, wading through apps, news updates and so forth. I’ll let you come to your own conclusions on this, but I’d humbly want to suggest that there is perhaps a better way to set ourselves up for rest, stillness, silence and sleep. Perhaps a compline could serve as a healthy alternative and different pattern of engaging in rhythms of rest and rejuvenation.

The prayers in a compline are not lengthy and can be offered in a few short minutes. However, the goal is not to race though the compline in order to get it out of the way. Rather, the goal is to create a rhythm that slows one down, helps one to disengage from the tensions and concerns of the past day, and serves to shift our attention to God.

Instructions on how to engage in a compline are offered below, as well as seven complines, Sunday through Saturday. At the end of a week the idea is to cycle back to the original Monday compline and work through the series again. And again. As you become familiar with the prayers you'll find different ideas and depth of meaning in your reflections from week to week. Of course, if you hunt around on the internet or in various Christian prayer books, you won’t struggle to find other complines that can be used as well. Ideally, it would be good to print these out at the start of the week so that you’re not needing to turn your phone on to read. If you do need to use your phone stay away from Facebook etc. 

Instructions:

My first suggestion would be that you set up some sort of “sacred space” where you can complete the compline (and other practices that will be considering in due course). This need not be a room or anything. It could be your bedside table, a shelf or small table next to a favourite reading chair. It just needs to be a place where you can be still and also a place where you can keep various items you may be using in your exploration of Christian spirituality. You’ll need a scented candle, printouts of the complines (in this instance), and I’d recommend any other icons that serve as a catalyst in creating a moment of Christ centered stillness. Bibles, pictures, other devotionals can be helpful. We’re creatures of habit and association. Couch = watching TV. Bed = sleeping. Table = eating. Reading and reflection chair = reading and reflection. You’ll find it helpful to create a space that is your reflection and connection with God space. Back in the day, the term was a “prayer closet” and for many people, it was literally a dark black closet where they could pray out loud without interruption or concern in regard to disturbing others. I’m more inclined to create a more ascetically pleasing kind of sacred space, but hey, I’m not a "yeller."

You should allow 10 – 15 minutes to complete the compline. You could read the prayers in about 2 minutes but that isn’t the point. The compline is about slowing down. After each portion of prayer or scripture, there is a “Selah” moment where you can pause and reflect.

Compline is the last thing you do before going to sleep. You don’t complete the compline and then hop into bed and check Facebook and your e-mail on your phone. Thus the idea is to have brushed your teeth, locked the doors, put the cat outside, tucked the kids in etc. All that is left is to hop into bed and go to sleep. Having sorted these miscellaneous kinds of things light your candle and turn the lights out. You should be able to complete the compline by the light of a single candle without too much trouble. The candle also serves as a symbol of the last light of the day, a diminishing light as rest and sleep beckon.

For the first few minutes simply be still. Practice sitting in silence and stilling you mind. Aim for a sense of contemplative stillness. There is an art to this which is a discussion for another day, but one of the best things to do is “breathe prayerfully.” That is, make each breath in a prayer of thanks for the breath of God that gives you breath and animates all life. Make each breath out a prayer of surrender to the wonder of God.

When one feels suitably still begin reading through the compline. Don’t rush, take your time. At each “Selah” pause and reflect before moving on.

When the compline has been completed extinguish the candle, symbolic of the day coming to an end and retire to bed. Sleep well.

Sunday Compline

The Sacred Three
Father, Spirit, Son
to save
to shield
to surround
our house
this home
this night
and every night.

Selah.

Search me, O God, and know my heart.
Test me and know my thoughts.
See if there is any wicked way in me
and lead me instead in your everlasting way.

Selah.

Matthew 11:28-30
Come to me, all who labour and are heavy-laden, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.

Selah.

Let the peace of the Spirit be mine tonight.
Let the peace of the Son be mine tonight.
Let the peace of the Father be mine tonight.
In peace will I lie down for it is You, O Lord,
You alone who makes me rest secure.

Selah.

Lord Almighty grant a peaceful night and a perfect end. Amen.

Selah.

Monday Compline

Jesus, Son of the living God,
Let your Spirit guard my sleep tonight.
Watch over me as I rest,
Be present with me in the silence.

May the virtue of my daily work
Make holy my nightly prayers.
May my sleep be deep and easy
That my work might be fresh and true.

Selah.

Psalm 139:17-18
How precious are your thoughts about me, O God.
    They cannot be numbered!
I can’t even count them;
    they outnumber the grains of sand!
And when I wake up,

    you are still with me!

Selah.

O God, your unfailing providence sustains the world we live in and the life we live. Watch over those, both night and day, who work while others sleep, and grant that we may never forget that our common life depends upon each other's toil; through Jesus Christ our Lord. 

Selah.

May the peace of all peace be mine this night,
May the presence of Christ make me whole,
Christ my shield,
Christ my portion,
Christ my king,
Christ my saviour,
Christ my rock,
Christ my treasure,
Christ my triumph.

Selah.

Lord Almighty grant a peaceful night and a perfect end. Amen.

Selah.

Tuesday Compline

O God, and Spirit, and Jesu
the Three,
from the crown of my head,
O Trinity,
to the soles of my feet
mine offering be.
Come I unto Thee, O Jesu, my King,
O Jesu, do Thou be my sheltering.

Selah.

As the bridegroom to his chosen,
as the king unto his realm,
as the keep unto the castle,
as the pilot to the helm,
so, Lord, art Thou to me.

Selah.

Psalm 91:1-7
Those who live in the shelter of the Most High
    will find rest in the shadow of the Almighty.
This I declare about the Lord:
He alone is my refuge, my place of safety;
    he is my God, and I trust him.
For he will rescue you from every trap
    and protect you from deadly disease.
He will cover you with his feathers.
    He will shelter you with his wings.
    His faithful promises are your armour and protection.
Do not be afraid of the terrors of the night,
    nor the arrow that flies in the day.
Do not dread the disease that stalks in darkness,
    nor the disaster that strikes at midday.
Though a thousand fall at your side,

    though ten thousand are dying around you, 
these evils will not touch you. 

Selah.

As the music at the banquet,
as the stamp unto the seal,
as the medicine to the fainting,
as the wine-cup at the meal,
so, Lord, art Thou to me.

Selah.

Lord Almighty grant a peaceful night and a perfect end. Amen.

Selah.

Wednesday Compline

Calm me, O Lord, as You stilled the storm.
Still me, O Lord, keep me from harm.
Let all the tumult within me cease.
Enfold me, Lord, in Your peace.

Selah.

Father, bless the work that is done
and the work that is to be.

Father, bless the servant that I am
and the servant that I will be.

Selah.

Almighty God, our heavenly Father:
We have sinned against you,
through our own fault,
in thought, and word, and deed,
and in what we have left undone.
For the sake of your Son our Lord Jesus Christ,
forgive us all our offenses;
and grant that we may serve you
in newness of life,
to the glory of your Name.
Grant us forgiveness of all our sins,
and the grace and comfort of the Holy Spirit.
Amen.

Selah.

The peace of God
be over me to shelter me,
under me to uphold me,
about me to protect me,
behind me to direct me,
ever with me to save me.

The peace of all peace
be mine this night in the name of the Father,
and of the Son,
and of the Holy Spirit.
Amen

Selah.

Lord Almighty grant a peaceful night and a perfect end. Amen.

Selah.

Thursday Compline

Find rest, O my soul, in God alone:
my hope comes from him.
I will lie down and sleep.
I wake again,
because the Lord sustains me.

By day the Lord directs his love;
at night His song I with me.
be strong and take heart,
all you who hope in the Lord.

Selah.

May God be in my sleep;
may Christ be in my dreams.
May the Spirit be in my repose,
in my thoughts, in my heart.
In my soul always
may the Sacred Three dwell.

Selah.

Matthew 6:9-13
Our Father, who art in heaven,
hallowed be thy Name,
thy kingdom come,
thy will be done,
on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our trespasses,
as we forgive those
who trespass against us.
And lead us not into temptation,
but deliver us from evil.
For thine is the kingdom and the power,
and the glory for ever and ever.
Amen.

Selah.

Sleep, O sleep in the calm of each calm.
Sleep, O sleep in the guidance of all guidance.
Sleep, O sleep in the love of all loves.
Sleep, O sleep in the Lord of life.
Sleep, O sleep in the God of life.

Selah.

Lord Almighty grant a peaceful night and a perfect end. Amen.

Selah.

Friday Compline

I am placing my soul and my body
in Thy safe keeping this night, O God,
in Thy safe keeping, O Jesus Christ,
in Thy safe keeping, O Spirit of perfect truth.
The Three who would defend my cause
be keeping me this night from harm.   

Selah.

I call on You, O God,
for You will answer me;
give ear to me and hear my prayer.

Show the wonder of Your great love,
You who save by Your right hand
those who take refuge in You from their foes.

Keep me as the apple of Your eye;
hide me in the shadow of Your wings.

Selah.

Be present, O merciful God, and protect us through the hours
of this night, so that we who are wearied by the changes and
chances of this life may rest in your eternal changelessness;
through Jesus Christ our Lord. Amen.

Selah.

Save us, Lord, while we are awake,
guard us while we are asleep;
that, awake we may watch with Christ,
and, asleep, may we rest in His peace.

Selah.

Lord Almighty grant a peaceful night and a perfect end. Amen.

Selah.

Saturday Compline

Keep watch, dear Lord,
Over those who work, or watch, or weep this night.
Let your Spirit, dear Lord,
Be near to those who sleep.
Tend the sick, Lord Christ;
give rest to the weary,
bless the dying,
soothe the suffering,
pity the afflicted,
shield the joyous;
all for your love's sake.
Amen

Selah.

Look down, O Lord, from your heavenly throne, and
illumine this night with your celestial brightness; that by
night as by day your people may glorify your holy Name;
through Jesus Christ our Lord. Amen.

Selah.

I love you, O Lord my strength.

The Lord is my rock,
my fortress and deliverer.
My God is my rock
in whom I take refuge.

I will praise the Lord who counsels me;
even at night my heart instructs me.

I have set the Lord always before me.
Because He is at my right hand,
I will not be shaken.

Selah.

May God shield me;
may God fill me;
may God keep me;
may God watch me;
may God guide me;
may God restore me;
may God bring me this night
to the nearness of His love.

Selah.

Lord Almighty grant a peaceful night and a perfect end. Amen.

Selah.