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Ivor Lewis - Session 3 of a series on the Lord's Prayer. Ivor Lewis - Session 4 of a series on the Lord's Prayer. Ivor Lewis - Session 5 of a series on the Lord's Prayer. Ivor Lewis - Session 11 of a series on the Lord's Prayer. What is the Pastoral Team? You will assist the leaders of the church in being available for our church, and broader, communities as needs arise. What will I be doing? Hospital visits, making meals for those who are ill, recovering and are new moms, assisting the elderly, praying for people, mentoring new believers, discipleship, and generally seeing the supernatural power of God being released and transforming lives.

When am I needed? Schedule is flexible depending upon your availability. Weekdays or weekends, daytime or evening. How long do I need to stay after the service? Helping with the set up and take down of the sound and worship equipment as well as operating the sound board. Am I doing anything during the service?

Yes, you will be stationed at the back operating the sound board during worship and the sermon. How will I know what to do? You will be put with an experienced volunteer, for an extended period of time, who will show you the ropes! Who do I speak to if I have a question or concern? The Worship Team Leaders or, during the service, the Service Coordinator there is always one on duty.

Please refer to the volunteer list that has been provided to each team and make every effort to find a replacement. How often will I be scheduled? Contributing towards the morning worship vocally or instrumentally. You will also be helping to set up and put away all the gear. Yes, worship happens for the first 45 minutes of the service after which you will be freed up but need to remain present as the worship team is occasionally called back up after the service.

You will be part of an experienced team who will show you the ropes for set up. You will then be instructed by one of the worship leaders. When do I show up? Most Kairos Kids teachers like to get set up 15 minutes before the service starts. Kairos Kids and Nursery start as soon as the sermon starts at approx. Leading or helping teach the weekly lesson. Hanging with cute little people ages !

Yes, this is when you will be interacting with the children. The schedule is divided into 3 week sessions. Depending on your availability, you will cover a few sessions per school year. Generally, once every 4 — 5 weeks schedule permitting. Think of the story of the prodigal son The son who stays at home actually never really grows up.

  1. The Lord’s Prayer Series: Our Father In Heaven.
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  3. “The Lord’s Prayer.”.

The son who goes on adventures away, makes mistakes, learns, says "sorry", comes back, somehow does grow up. He's a grown up child of the father. And Jesus' teaching and the teaching of Saint Paul tell us that to depend on God completely as Father is not to be stuck in a childish helplessness. It's to be able to take risks, knowing that the Father will always be there to forgive and give you new beginnings.

And that's how we grow up. That's how we become real adults. And I don't think either Jesus or Saint Paul or anybody else in the New Testament wants us to be childish in our relationship. And Jesus' own life is the measure of that. He's completely dependent on God, and yet he's as free as anybody could be imagined to be. Free to take risks, to face suffering and death because the Father is there, so "Father" is also what he says on the cross. And when the words "Our Father" are said we ought perhaps to think of that little Resurrection incident where Jesus says to a close friend and follower, the relationship I have with God can be your relationship with God as well.

You and I form a We together before God. And so as soon as you've said the first words Our Father you've said: I've been given a share in Jesus' relationship with God. I don't have to work out my relationship with God from scratch. I don't have to climb a long long ladder up to heaven, I've been invited into this family relationship and that's the gift that every prayer begins with. So the very words we start with tell us a huge amount about who we are as Christians, about our Christian doctrine and belief.

When we go on to say "who art in heaven", we're saying Heaven, God's place, God's home is also our home. And the kind of relationship that exists in God's presence in heaven is a relationship of love and trust and intimacy and praise that can be ours here and now. Short, simple words, and yet they tell us that heaven is here on earth because of Jesus, and into that we can enter. But I want to see it against the background of the Old Testament's idea that the name of God is something in itself immensely beautiful and powerful. The name of God is God's word, God's presence. And to ask that God's name be hallowed, that God's name be looked upon as holy, is to ask that in the world people will understand the presence of God among them with awe and reverence, and will not use the name or the idea of God as a kind of weapon to put other people down, or as a sort of magic to make themselves feel safe.

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  • But rather approach the idea of God, the name of God, the word of God, with the veneration and humility that's demanded. In the Jewish texts of Jesus' own day, the commandment about not taking God's name in the vain, from the Ten Commandments, is often understood as uniting the name of God with a curse - using the name of God as a kind of magic word - and that's to trivialise the name of God, it's to bring it down to our level, to try and make God a tool for our purposes.

    So "Hallowed be thy name" means: The Kingdom is not a place or a system; it's just a state of affairs when God is in charge. It's the kingship of God if you like. It's the state in which God really is acknowledged to be directing and giving meaning to everything. So we pray "God's Kingdom come", meaning let the world be transparent to God, let God's will and purpose and God's nature show through in every state of affairs , because that's what it is for God to be King. It's not for God to be ordering around, but for God to be visible everywhere, for God to come through things in his glory.

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    And Jesus himself tells us that the Kingdom comes in unexpected ways; it doesn't just come with a great clap of thunder at the end of time, it grows in our midst secretly. It comes through in quirky little moments when people do extraordinary things, take extraordinary risks and you think ah yes, that's a life in which God is showing through.

    And Jesus' parables again tell us about people who give up everything because they catch a glimpse of the Kingdom; they catch a glimpse of God's beauty. It's a typical bit of Hebrew poetry, the parallel between the first and the second bit of the phrase. We're praying that in the very elaborate version of the old Book of Common Prayer; just as the angels do God's service in heaven so we may reflect that service on earth.

    And that's to say that all through the universe, God's glory and God's beauty is being reflected back to God by the stars and the planets, by the angels, by the plants and the animals around us. Things just being the way they are reflect God's glory, do God's will. We human beings unfortunately have a kind of tone deafness about God's will; we have to learn to sing in tune with all this.

    “The Lord’s Prayer.” | Trinity Episcopal Church

    Somewhere, some other levels of reality, God's will is done. Here on earth, among us human beings, it isn't very much, and so we pray that we may be brought into tune, that we may not be the only ones singing flat in the great choir of the universe. Rivers of ink have been spilt over the exact meaning of "give us this day our daily bread", because the word that's used in the Greek is a very, very strange one that you hardly find anywhere else.

    It probably means daily , it probably means the stuff we need to survive , but at least some people in the early church understood it to mean the bread we want for tomorrow or even the bread of tomorrow ; "give us today tomorrow's bread".

    And they thought that might mean "give us now a taste of the bread we shall eat in the Kingdom of God": And so that connects for a lot of Christians with Holy Communion. Of course, because Holy Communion is, at one level, bread for today, it's very much our daily bread - the food we need to keep going - but it's also a foretaste of the bread of heaven, a foretaste of enjoying the presence of Jesus in heaven at his table at his banquet, as the gospels put it.

    So lots of meanings there, lots of layers. But I don't think there's one meaning that we just have to settle down with. The simple meaning keep us going, give us what we need is all we really need to go on. And yet as soon as we start unpicking that, we ask: We don't live just by having our material needs fulfilled, we need something more: And so perhaps that ghost of an idea, that shadow of an idea that this is also bread for tomorrow and tomorrow's bread, can come in somewhere.

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    And it takes a lot of nerve to come before God and say forgive me because I have forgiven someone else. And I don't always feel I'm really up to making that that kind of claim on God. But I think it's saying that it's through God's forgiveness of us that we learn how to forgive.

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    It's in our capacity to forgive that we show we've been forgiven. It reminds us that our own ability to forgive comes from the fact that we're aware of God's forgiveness of us and that unless that really sinks in then we shan't be able to forgive. And it's no good then turning back to God and saying forgive me, I haven't even begun to hear what forgiveness means, I don't know the meaning of the word. Jesus tells us that very powerful story about the King's servant who's let off his debt and then goes straight off and puts another servant in prison because he owes him a small amount of money.

    And he underlines the point there that unless you forgive you can't receive forgiveness; you've just made yourself incapable of receiving forgiveness. So it's a bit of a vicious circle of I don't forgive I can't be forgiven. If I can't hear the word of forgiveness and really let it change me, then I shan't be able, I shan't be free to forgive, so this is quite a sobering prayer about forgiveness. But there's a wonderful image in one of the early church fathers about this. He says that it's a bit like teaching a child to do something.

    The parent does it carefully a few times, then steps back and says now you show me.

    The Lord's Prayer

    God forgives us and then steps back and says now you show me how to forgive. His teaching often turns back to this idea that a great time of trial is coming. A time when we shall find out what we're really capable of, just as we often say you don't know what someone's made of until they're under pressure. We're coming towards a time when you really have to decide how much God matters to you; you really have to put your life on the line.

    And Jesus says to us, don't assume you know the answer to that sort of question. Don't assume you know how much you're capable of. Pray that when the time of trial comes, when things get really difficult, you will have the resource to meet it. Now the words "lead us not into temptation" don't quite capture all of that because temptation for us tends to mean just a sort of impulse to do unworthy or sinful things. But the word means so much more in its context; it means this huge trial that's coming, this huge crisis that's coming.

    Lead us not into crisis, don't, please God don't push us into the time of crisis before you've made us ready for it. Don't push us until you've given us what we need to face it. And that is a good prayer to pray, because for each one of us there are times of crisis when we discover what we're made of and sometimes it's not very pleasant and we realise we're not up to it. So it's worthwhile praying to God, give us what we need to face crisis when it comes, and please, God, don't let us be precipitated into that too soon.