Choir Group Quotes

Still, I carried tremendous anger about the massacre and about how Deborah had been taken from me. Our choir group preached forgiveness, but I did not forgive. I could not let my anger go. I thought that the burning pain in my chest was Deborah, and I needed to hold onto that pain in order to hold onto Deborah.

Uh-oh," Will muttered. "This is going to be ... interesting." It turned out the creative genius behind the movie was Will's dad - the god Apollo, which meant this was not going to be a typical orientation flick. No, as we soon found out, Apollo had written, directed, produced, hosted and starred in ... a variety show. For those of you who don't know what a variety show is, imagine a talent show on steroids, complete with canned laughter, pre-recorded applause, and an extra-large helping of hokeyness. For the next hour, we cringe-watched as Apollo and our demigod predecessors performed in song-and-dance numbers, recited poetry, acted in comedy sketches and harmonized in a musical group called the Lyre Choir. Naturally, Apollo featured prominently in most of the acts. The one of him hula-hooping shirtless while satyrs capered around with long rainbow ribbons on sticks ... you can't unsee that kind of thing.

You don’t have to sing in a choir to see that a group of committed people who care about something that makes life a little brighter, and work hard at it, can accomplish more together than alone, but it helps.

The evangelical Old Testament biblical scholar Christopher Wright states the matter even more strongly: “We are listening, not to a single voice, not even to a single choir in harmony, but to several choirs singing different songs with some protest groups jamming in the wings.”[113]

Presently a choir of small voices chanted forth an old Christmas carol, the burden of which was— Rejoice, our Saviour he was born On Christmas Day in the morning. I rose softly, slipt on my clothes, opened the door suddenly, and beheld one of the most beautiful little fairy groups that a painter could imagine. It consisted of a boy and two girls, the eldest not more than six, and lovely as seraphs. They were going the rounds of the house and singing at every chamber door,

neuroscientists monitored guitarists playing a short melody together, they found that patterns in the guitarists’ brain activity became synchronized. Similarly, studies of choir singers have shown that singing aligns performers’ heart rates. Music seems to create a sense of unity on a physiological level. Scientists call this phenomenon synchrony and have found that it can elicit some surprising behaviors. In studies where people sang or moved in a coordinated way with others, researchers found that subjects were significantly more likely to help out a partner with their workload or sacrifice their own gain for the benefit of the group. And when participants rocked in chairs at the same tempo, they performed better on a cooperative task than those who rocked at different rhythms. Synchrony shifts our focus away from our own needs toward the needs of the group. In large social gatherings, this can give rise to a euphoric feeling of oneness—dubbed “collective effervescence” by French sociologist Émile Durkheim—which elicits a blissful, selfless absorption within a community.

Good reader, I was exactly the Church Youth Group Girl you think I was. Christian T-shirts and youth choir with a side of sanctimony. It pains me to admit this, but my class voted me “Most Inspirational” my senior year. I was a lot of fun, bless my heart. I grew up immersed in typical Christian culture: heavy emphasis on morality, fairly dogmatic, linear, and authoritative. Because my experience was so homogenous and my skill set included Flying Right, I found wild success within the paradigm. My interpretations were rarely challenged by diversity, suffering, or disparity. Since the bull’s-eye was good behavior (we called it “holiness”), I earned an A.

Church is important to most folks in the South. So the most important thing going is basically ruled by men as decreed by the Big Man himself. Not only that, but the church puts pressures on women that it does not put on men. Young women are expected to be chaste, moral, and pure, whereas young men are given way more leeway, ’cause, ya know, boys will be boys. Girls are expected to marry young and have kids, be a helpmate to their husbands (who are basically like having another child), and, of course, raise perfect little Christian babies to make this world a better place. So while it’s the preacher man who controls the church, it’s the women—those helpmates—who keep that shit going. They keep the pews tidy and wash the windows; type up the bulletins; volunteer for Sunday school, the nursery, youth group, and Vacation Bible School; fry the chicken for the postchurch dinners; organize the monthly potluck dinners, the spaghetti supper to raise money for a new roof, and the church fund drive; plant flowers in the front of the church, make food for sick parishioners, serve food after funerals, put together the Christmas pageant, get Easter lilies for Easter, wash the choir robes, organize the church trip, bake cookies for the bake sale to fund the church trip, pray unceasingly for their husband and their pastor and their kids and never complain, and then make sure their skirts are ironed for Sunday mornin’ service. All this while in most churches not being allowed to speak with any authority on the direction or doctrine of the church. No, no, ladies, the heavy lifting—thinkin’ up shit to say, standing up at the lectern telling people what to do, counting the money—that ain’t for yuns. So sorry.

Unfortunately, the Hospital Fund Raising Committee, to which Elizabeth was assigned, spent most of its time mired down in petty trivialities and rarely made a decision on anything. In a fit of bored frustration, Elizabeth finally asked Ian to step into their drawing room one day, while the committee was meeting there, and to give them the benefit of his expertise. “And,” she laughingly warned him in the privacy of his study when he agreed to join them, “no matter how they prose on about every tiny, meaningless expenditure-which they will-promise me you won’t point out to them that you could build six hospitals with less effort and time.” “Could I do that?” he asked, grinning. “Absolutely!” She sighed. “Between them, they must have half the money in Europe, yet they debate about every shilling to be spent as if it were coming out of their own reticules and likely to send them to debtors’ gaol.” “If they offend your thrifty sensibilities, they must be a rare group,” Ian teased. Elizabeth gave him a distracted smile, but when they neared the drawing room, where the committee was drinking tea in Ian’s priceless Sevres china cups, she turned to him and added hastily, “Oh, and don’t comment on Lady Wiltshire’s blue hat.” “Why not?” “Because it’s her hair.” “I wouldn’t do such a thing,” he protested, grinning at her. “Yes, you would!” she whispered, trying to frown and chuckling instead. “The dowager duchess told me that, last night, you complimented the furry dog Lady Shirley had draped over her arm.” “Madam, I was following your specific instructions to be nice to the eccentric old harridan. Why shouldn’t I have complimented her dog?” “Because it was a new fur muff of a rare sort, of which she was extravagantly proud.” “There is no fur on earth that mangy, Elizabeth,” he replied with an impenitent grin. “She’s hoaxing the lot of you,” he added seriously. Elizabeth swallowed a startled laugh and said with an imploring look, “Promise me you’ll be very nice, and very patient with the committee.” “I promise,” he said gravely, but when she reached for the door handle and opened the door-when it was too late to step back and yank it closed-he leaned close to her ear and whispered, “Did you know a camel is the only animal invented by a committee, which is why it turned out the way it has?” If the committee was surprised to see the formerly curt and irascible Marquess of Kensington stroll into their midst wearing a beatific smile worth of a choir boy, they were doubtlessly shocked to see his wife’s hands clamped over her face and her eyes tearing with mirth.

Extract from 'Quixotic Ambitions': The crowd stared at Katy expectantly. She looked at them - old women in black, exhausted young women with pasty-faced children, youths in jeans and leather blousons chewing gum. She tried to speak but the words wouldn’t come. Then, with a sudden burst of energy, she blurted out her short speech, thanking the people of Shkrapova for their welcome and promising that if she won the referendum she would work for the good of Maloslavia. There was some half-hearted applause and an old lady hobbled up to her, knelt down with difficulty, and kissed the hem of her skirt. She looked at Katy with tears rolling down her face and gabbled something excitedly. Dimitar translated: ‘She says that she remembers the reign of your grandfather and that God has sent you to Maloslavia.’ Katy was embarrassed but she smiled at the woman and helped her to her feet. At this moment the People’s Struggle Pioneers appeared on the scene, waving their banners and shouting ‘Doloy Manaheeyoo! Popnikov President!’ Police had been stationed at strategic points and quickly dispersed the demonstrators without any display of violence, but the angry cries of ‘Down with the monarchy!’ had a depressing effect on the entertainment that had been planned; only a few people remained to watch it. A group of children aged between ten and twelve ran into the square and performed a series of dances accompanied by an accordian. They stamped their feet and clapped their hands frequently and occasionally collided with one another when they forgot their next move. The girls wore embroidered blouses, stiffly pleated skirts and scarlet boots and the boys were in baggy linen shirts and trousers, the legs of which were bound with leather thongs. Their enthusiasm compensated for their mistakes and they were loudly applauded. The male voice choir which followed consisted of twelve young men who sang complicated polyphonic melodies with a high, curiously nasal tenor line accompanied by an unusually deep droning bass. Some of their songs were the cries of despair of a people who had suffered under Turkish occupation; others were lively dance tunes for feast days and festivals. They were definitely an acquired taste and Katy, who was beginning to feel hungry, longed for them to come to an end. At last, at two o’clock, the performance finished and trestle tables were set up in the square. Dishes of various salads, hors-d’oeuvres and oriental pastries appeared, along with casks of beer and bottles of the local red wine. The people who had disappeared during the brief demonstration came back and started piling food on to paper plates. A few of the People’s Struggle Pioneers also showed up again and mingled with the crowd, greedily eating anything that took their fancy.

I DO NOT BELIEVE that such groups as these which I found my way to not long after returning from Wheaton, or Alcoholics Anonymous, which is the group they all grew out of, are perfect any more than anything human is perfect, but I believe that the Church has an enormous amount to learn from them. I also believe that what goes on in them is far closer to what Christ meant his Church to be, and what it originally was, than much of what goes on in most churches I know. These groups have no buildings or official leadership or money. They have no rummage sales, no altar guilds, no every-member canvases. They have no preachers, no choirs, no liturgy, no real estate. They have no creeds. They have no program. They make you wonder if the best thing that could happen to many a church might not be to have its building burn down and to lose all its money. Then all that the people would have left would be God and each other. The church often bears an uncomfortable resemblance to the dysfunctional family. There is the authoritarian presence of the minister—the professional who knows all of the answers and calls most of the shots—whom few ever challenge either because they don’t dare to or because they feel it would do no good if they did. There is the outward camaraderie and inward loneliness of the congregation. There are the unspoken rules and hidden agendas, the doubts and disagreements that for propriety’s sake are kept more or less under cover. There are people with all sorts of enthusiasms and creativities which are not often enough made use of or even recognized because the tendency is not to rock the boat but to keep on doing things the way they have always been done.

MY PROCESS I got bullied quite a bit as a kid, so I learned how to take a punch and how to put up a good fight. God used that. I am not afraid of spiritual “violence” or of facing spiritual fights. My Dad was drafted during Vietnam and I grew up an Army brat, moving around frequently. God used that. I am very spiritually mobile, adaptable, and flexible. My parents used to hand me a Bible and make me go look up what I did wrong. God used that, as well. I knew the Word before I knew the Lord, so studying Scripture is not intimidating to me. I was admitted into a learning enrichment program in junior high. They taught me critical thinking skills, logic, and Greek Mythology. God used that, too. In seventh grade I was in school band and choir. God used that. At 14, before I even got saved, a youth pastor at my parents’ church taught me to play guitar. God used that. My best buddies in school were a druggie, a Jewish kid, and an Irish soccer player. God used that. I broke my back my senior year and had to take theatre instead of wrestling. God used that. I used to sleep on the couch outside of the Dean’s office between classes. God used that. My parents sent me to a Christian college for a semester in hopes of getting me saved. God used that. I majored in art, advertising, astronomy, pre-med, and finally English. God used all of that. I made a woman I loved get an abortion. God used (and redeemed) that. I got my teaching certification. I got plugged into a group of sincere Christian young adults. I took courses for ministry credentials. I worked as an autism therapist. I taught emotionally disabled kids. And God used each of those things. I married a pastor’s daughter. God really used that. Are you getting the picture? San Antonio led me to Houston, Houston led me to El Paso, El Paso led me to Fort Leonard Wood, Fort Leonard Wood led me back to San Antonio, which led me to Austin, then to Kentucky, then to Belton, then to Maryland, to Pennsylvania, to Dallas, to Alabama, which led me to Fort Worth. With thousands of smaller journeys in between. The reason that I am able to do the things that I do today is because of the process that God walked me through yesterday. Our lives are cumulative. No day stands alone. Each builds upon the foundation of the last—just like a stairway, each layer bringing us closer to Him. God uses each experience, each lesson, each relationship, even our traumas and tragedies as steps in the process of becoming the people He made us to be. They are steps in the process of achieving the destinies that He has encoded into the weave of each of our lives. We are journeymen, finding the way home. What is the value of the journey? If the journey makes us who we are, then the journey is priceless.

Robert Askins Brings ‘Hand to God’ to Broadway Chad Batka for The New York Times Robert Askins at the Booth Theater, where his play “Hand to God” opens on Tuesday. By MICHAEL PAULSON The conceit is zany: In a church basement, a group of adolescents gathers (mostly at the insistence of their parents) to make puppets that will spread the Christian message, but one of the puppets turns out to be more demonic than divine. The result — a dark comedy with the can-puppets-really-do-that raunchiness of “Avenue Q” and can-people-really-say-that outrageousness of “The Book of Mormon” — is “Hand to God,” a new play that is among the more improbable entrants in the packed competition for Broadway audiences over the next few weeks. Given the irreverence of some of the material — at one point stuffed animals are mutilated in ways that replicate the torments of Catholic martyrs — it is perhaps not a surprise to discover that the play’s author, Robert Askins, was nicknamed “Dirty Rob” as an undergraduate at Baylor, a Baptist-affiliated university where the sexual explicitness and violence of his early scripts raised eyebrows. But Mr. Askins had also been a lone male soloist in the children’s choir at St. John Lutheran of Cypress, Tex. — a child who discovered early that singing was a way to make the stern church ladies smile. His earliest performances were in a deeply religious world, and his writings since then have been a complex reaction to that upbringing. “It’s kind of frustrating in life to be like, ‘I’m a playwright,’ and watch people’s face fall, because they associate plays with phenomenally dull, didactic, poetic grad-schoolery, where everything takes too long and tediously explores the beauty in ourselves,” he said in a recent interview. “It’s not church, even though it feels like church a lot when we go these days.” The journey to Broadway, where “Hand to God” opens on Tuesday at the Booth Theater, still seems unlikely to Mr. Askins, 34, who works as a bartender in Brooklyn and says he can’t afford to see Broadway shows, despite his newfound prominence. He seems simultaneously enthralled by and contemptuous of contemporary theater, the world in which he has chosen to make his life; during a walk from the Cobble Hill coffee shop where he sometimes writes to the Park Slope restaurant where he tends bar, he quoted Nietzsche and Derrida, described himself as “deeply weird,” and swore like, well, a satanic sock-puppet. “If there were no laughs in the show, I’d think there was something wrong with him,” said the actor Steven Boyer, who won raves in earlier “Hand to God” productions as Jason, a grief-stricken adolescent with a meek demeanor and an angry-puppet pal. “But anybody who is able to write about such serious stuff and be as hilarious as it is, I’m not worried about their mental health.” Mr. Askins’s interest in the performing arts began when he was a boy attending rural Texas churches affiliated with the conservative Lutheran Church-Missouri Synod denomination; he recalls the worshipers as “deeply conservative, old farm folks, stone-faced, pride and suffering, and the only time anybody ever really livened up was when the children’s choir would perform.” “My grandmother had a cross-stitch that said, ‘God respects me when I work, but he loves me when I sing,’ and so I got into that,” he said. “For somebody who enjoys performance, that was the way in.” The church also had a puppet ministry — an effort to teach children about the Bible by use of puppets — and when Mr. Askins’s mother, a nurse, began running the program, he enlisted to help. He would perform shows for other children at preschools and vacation Bible camps. “The shows are wacky, but it was fun,” he said. “They’re badly written attempts to bring children to Jesus.” Not all of his formative encounters with puppets were positive. Particularly scarring: D

As a church, as the Choir, we must stop at nothing to find our joy. Not in a ruthless, cutthroat way but in a way that is genuine and determined. We choose joy in all its constant delighting. After all, there is no group more practiced at fretting and worry than human beings. Delighting is a real

People grew afraid of someone who didn’t agree with them. Friendships were called off, family was ostracized, and we all went to our separate corners to gloat and pout. But even that didn’t help, because the rules of acceptable beliefs within each group became so complex they began to conflict with one another, and it became a choir-to-choir shouting match. Even atheists were trying to prove they were holier than thou. Irony went completely unnoticed. There was no pleasing anyone. In the end it was best if you just didn’t feel anything at all. - An entry from the journal of the Post-Apocalyptic Nomadic Warrior dated “after

was because you had a small penis and the other side had run out of arguments and resorted to third-grade tactics. Every belief was labeled as extreme. Every ideology was decried as far this or far that. Everyone else was either a racist, a misogynist, or a homophobe, Islamophobe, or ammophobe. And everyone was Hitler. Part of the problem was that everyone was an expert on everything so any chance for debate was quashed by superior credentials such as, “I read it on Wikipedia,” or “the TV station that thinks like I do agrees with me and told me everyone else was too stupid to understand.” Opinions were treated like concealed weapons, and every time one was offered it was a showdown. Words turned to sticks and stones and hurt people everywhere. People grew afraid of someone who didn’t agree with them. Friendships were called off, family was ostracized, and we all went to our separate corners to gloat and pout. But even that didn’t help, because the rules of acceptable beliefs within each group became so complex they began to conflict with one another, and it became a choir-to-choir shouting match. Even atheists were trying to prove they were holier than thou. Irony went completely unnoticed. There was no pleasing anyone. In the end it was best if you just didn’t feel anything at all. - An entry from the journal of the Post-Apocalyptic Nomadic Warrior dated “after

It is this people, then, the priestly people, the body of Christ and the community of Christ, who are the ‘subject’ of liturgical celebrations. In other words, it is they who celebrate the liturgy, and the form of the liturgy must be of such sort as to make this possible. The Christian liturgy by its nature cannot be the monologue of a single participant. It is the action of a whole community. On the other hand, it is not an unstructured community. Each member, and indeed each group of members (e.g. the choir), has its role to fulfil and all by these funcitons are exercising the priesthood that they share with Christ and Chruches, an indispensable part of this structure is the priesthood, which is a ministry...of the priesthood of Christ and is in no way opposed to the priesthood of the people but is complementary to it. There is but one priesthood, that of Christ, which the whole Church exists to seve and make actual in the here and now. In the liturgical assembly the ministers of Christ have a special role of leading, of presiding, of preaching of uniting all in self-offering with Christ. For their part, the people not only act and offer through the priest-celebrant, they act and offer with him. By virtue of their baptism, they share in the priesthood of Christ and...they have their various roles to perform.

The battle within Colditz was now a two-sided conflict between the British and the Germans. There was no longer a danger that an escape plan secretly mounted by one nation might trip up another. Colditz became a British prison: the hierarchy of rank was more pronounced, as was the control exerted by the escape committee, and the opportunity for one-man ventures was reduced. The Dutch Hawaiian band, the French cuisine, and the Polish choir were gone. The informal cultural osmosis between nationalities was over, as was the fruitful Anglo-Dutch partnership and the daily babble of diverse languages in the inner courtyard. Padre Platt noticed that as an all-Anglo prison, the place seemed more cliquey, with “small friendship groups, complete in themselves and almost exclusive.

Whether the music is traditional or contemporary, classical or popular, there are some things that just should not be put before the assembly because some music doesn’t lend itself to group singing. Some songs have been written with a soloist in mind. Some hymns and songs have easily learned refrains but stanzas that are irregular. The stanzas can be sung by cantors or choirs while the people sing the refrain. Responsorial singing is an old practice in the history of liturgy that can make worship more dynamic. It is often used today in Roman Catholic liturgy as a means of singing psalms and canticles.

Myron wasn’t sure if the question was rhetorical or not. The corridor had the stale stench of spilled beer and academic worry. There was a bulletin board overloaded with flyers, meetings for all kinds of groups and clubs, everything from badminton to belly dancing, from feminist thought to flute choir. There were clubs with names Myron didn’t understand, like Orchesis or Gayaa or Taal, and what was the Venom Step Team? “For

How long you guys been renovating?” Craig asked Arianna. “About a month.” “How much longer?” Arianna sighed. “The contractor messed up the counters, so who knows.” “Preaching to the choir.” “Yeah?” “Oh, yeah. But in the end everything turned out for the best.” “How so?” “Well, for one, I switched from laminate to granite.” “Granite . . .” She exhaled, confounded, as if the granite countertop quandary was the most perplexing philosophical question of all time. “Yeah . . .We’re torn.” “More expensive, but aesthetically superior,” Craig lobbied. “Also retains value longer.” Knowing the sexual perversity about to transpire, I couldn’t reconcile that I was suddenly in an episode of Extreme Makeover: Home Edition. Granted, I didn’t know from normal pre–group sex discussion topics, but I was pretty sure home improvement wasn’t on the list.

A single voice cannot make a choir. A single tree cannot make a forest.

Pat and I felt rather insignificant in a throng that included not only England’s most important, famous, and titled citizens but also most of western Europe’s royalty and heads of state from all over the world. The marriage of the heir to the English throne was very much a grand state occasion, in contrast to the ball, which had been a private celebration. The relative intimacy of the ball and the chance to visit with Diana made the party the more dazzling experience for us that week. Nonetheless, our spirits were buoyed by the happy fact that we actually knew the bride. Given our lack of social or political stature, Pat and I had joked that our assigned seats were likely to be at the very back of the nave and behind a pillar. Silently, we gave each other wide-eyed looks of surprise as the usher led us slowly up and up the center aisle to seats under the famous crossing dome, less than a dozen rows from the very front of the nave. We were floored! We would have an unobstructed view of the ceremony taking place on the dais on the front edge of the choir. As we entered our row to the left, we noticed Mrs. Thatcher, somber in dark blue, on the aisle in the same row to the right. Once again, I regretted my timidity two nights earlier. Pat and I couldn’t understand how we had ended up so near to the front of the cathedral. We assumed some error had been made, but were grateful for the mistake. Years later, when I was in London for Diana’s funeral, I learned that she had been allowed only one hundred personal invitations to her own wedding. We must have been in that small group, fortunately placed near the front of the church. As we waited almost breathlessly for the ceremony to being, Pat and I gazed discreetly at our splendid surroundings and the other guests privileged to be inside the cathedral. Once again, we didn’t know a soul and we would only see Diana from a distance today.

Given our lack of social or political stature, Pat and I had joked that our assigned seats were likely to be at the very back of the nave and behind a pillar. Silently, we gave each other wide-eyed looks of surprise as the usher led us slowly up and up the center aisle to seats under the famous crossing dome, less than a dozen rows from the very front of the nave. We were floored! We would have an unobstructed view of the ceremony taking place on the dais on the front edge of the choir. As we entered our row to the left, we noticed Mrs. Thatcher, somber in dark blue, on the aisle in the same row to the right. Once again, I regretted my timidity two nights earlier. Pat and I couldn’t understand how we had ended up so near to the front of the cathedral. We assumed some error had been made, but were grateful for the mistake. Years later, when I was in London for Diana’s funeral, I learned that she had been allowed only one hundred personal invitations to her own wedding. We must have been in that small group, fortunately placed near the front of the church.

She remembers the last perfect evening before everything happened, perfect even though she didn’t know everything was about to change. Karaoke night. A bunch of kids from choir cheering each other on. When it was her turn, Hallelujah belted out “Total Eclipse of the Heart.” She went for every melodramatic note, closing her eyes and beating her chest. She got the whole group to sing along. She remembers Jonah taking the stage next. When he sang the opening lines to Garth Brooks’s “Friends in Low Places,” the room went nuts. He put on a cowboy drawl and sent the low notes reverberating through the wooden floorboards. She remembers him tipping an imaginary Stetson at her when he was done. In a week, Hallelujah would get caught making out with Luke Willis. He would humiliate her and start spreading lies about her. She would become someone quiet and sad and resentful. But right then, performance-flushed and surrounded by friends, she couldn’t stop smiling.

bringing in folding chairs to place in the aisles. She didn’t know Reverend Kelley, but she had met his elder daughter, Kim Randall, through her community service, and her heart went out to the Kelley family. The life of every clergyman in the region was at risk, including Dewan’s life, a thought she could hardly bear. But everyone had to be wondering who the killer would target as his next victim. With her head held high and a brave expression on her face, she entered the sanctuary and found her spot in the front row between Deacon Fuqua and his wife, Dionne. She leaned across and spoke to the deacon. “Should someone adjust the air-conditioning? With so many people packed inside the church, it’s bound to get hot.” “It’s being done,” Deacon Fuqua told her. “Can you believe this crowd? I see God’s hand in this prayer vigil that Dewan organized.” “God’s hand is in everything my husband does,” she said. A flurry of activity up on the podium at the front of the sanctuary gained Tasha’s attention. The members of the choir, decked out in their white and gold robes, were taking their places and preparing to sing God’s praises. She closed her eyes, her every thought a prayer for all those whose hearts were heavy tonight. Patsy and Elliott Floyd had arrived in time to find seats in the middle aisle, a few pews from the back of the building. As she glanced around, Patsy was pleased to see so many of her parishioners here this evening. She had sent out e-mails to the entire congregation and made numerous personal phone calls. Tonight’s prayer vigil was of great importance on several different levels. First and foremost, Bruce Kelley needed the combined strength of this type of group praying. Second, holding this vigil at the black Baptist church went a long way toward bridging the gap between black and white Christians in the area. Third, this was an example of how all churches, regardless of their doctrine, could support one another. And coming together to pray for one of their own would bring strength and comfort to the ministers and their families who were living each day with fear in their hearts. As they sat quietly side by side, Elliott reached between them and took her hand in his. They had been married for nearly thirty years, and they had stayed together through thick and thin. They had argued often in the early years, mostly because Elliott had never been at home and she’d been trapped there with two toddlers. She had not been as understanding as she should have been. After all, Elliott had been holding down a part-time job and putting

It was fascinating to see how much Sherry benefited from her massage therapy. She felt more relaxed and adventurous in her day-to-day life and she was also more relaxed and open with me. She became truly involved in her therapy and was genuinely curious about her behavior, thoughts, and feelings. She stopped picking at her skin, and when summer came she started to spend evenings sitting outside on her stoop, chatting with her neighbors. She even joined a church choir, a wonderful experience of group synchrony.

Etymologically, paroikia (a compound word from para and oikos) literally means “next to” or “alongside of the house” and, in a technical sense, meant a group of resident aliens. This sense of “parish” carried a theological context into the life of the Early Church and meant a “Christian society of strangers or aliens whose true state or citizenship is in heaven.” So whether one’s flock consists of fifty people in a church which can financially sustain a priest or if it is merely a few people in a living room whose priest must find secular employment, it is a parish. This original meaning of parish also implies the kind of evangelism that accompanies the call of a true parish priest. A parish is a geographical distinction rather than a member-oriented distinction. A priest’s duties do not pertain only to the people who fill the pews of his church on a Sunday morning. He is a priest to everyone who fills the houses in the “cure” where God as placed him. This ministry might not look like choir rehearsals, rector’s meetings, midweek “extreme” youth nights, or Saturday weddings. Instead, it looks like helping a battered wife find shelter from her abusive husband, discretely paying a poor neighbor’s heating oil bill when their tank runs empty in the middle of a bitter snow storm, providing an extra set of hands to a farmer who needs to get all of his freshly-baled hay in the barn before it rains that night, taking food from his own pantry or freezer to help feed a neighbor’s family, or offering his home for emergency foster care. This kind of “parochial” ministry was best modeled by the old Russian staretzi (holy men) who found every opportunity to incarnate the hands and feet of Christ to the communities where they lived. Perhaps Geoffrey Chaucer caught a glimpse of the true nature of parish life through his introduction of the “Parson” in the Prologue of The Canterbury Tales. Note how the issues of sacrifice, humility, and community mentioned above characterize this Parson’s cure even when opportunities were available for “greater” things: "There was a good man of religion, a poor Parson, but rich in holy thought and deed. He was also a learned man, a clerk, and would faithfully preach Christ’s gospel and devoutly instruct his parishioners. He was benign, wonderfully diligent, and patient in adversity, as he was often tested. He was loath to excommunicate for unpaid tithes, but rather would give to his poor parishioners out of the church alms and also of his own substance; in little he found sufficiency. His parish was wide and the houses far apart, but not even for thunder or rain did he neglect to visit the farthest, great or small, in sickness or misfortune, going on foot, a staff in his hand… He would not farm out his benefice, nor leave his sheep stuck fast in the mire, while he ran to London to St. Paul’s, to get an easy appointment as a chantry-priest, or to be retained by some guild, but dwelled at home and guarded his fold well, so that the wolf would not make it miscarry… There was nowhere a better priest than he. He looked for no pomp and reverence, nor yet was his conscience too particular; but the teaching of Christ and his apostles he taught, and first he followed it himself." As we can see, the distinction between the work of worship and the work of ministry becomes clear. We worship God via the Eucharist. We serve God via our ministry to others. Large congregations make it possible for clergy and congregation to worship anonymously (even with strangers) while often omitting ministry altogether. No wonder Satan wants to discredit house churches and make them “odd things”! Thus, while the actual house church may only boast a membership in the single digits, the house church parish is much larger—perhaps into the hundreds as is the case with my own—and the overall ministry is more like that of Christ’s own—feeding, healing, forgiving, engaging in all the cycles of community life, whether the people attend

Maybe instead of being the exception to the rule, what Heaven’s Gate really proves is that different techniques work on different people,” Darger said. “Co-opting an existing group works for a guy like Ham or Jim Jones, because they’re kind of preaching to the choir, so to speak. They’ve already got a group of believers. On the other hand, there are plenty of people out there still searching for something. Something to believe in. A place where they belong. And the Heaven’s Gate types can speak to this big secret no one wants you to know. I think that would be very appealing to someone who’s maybe drifting a little. Here’s someone telling you, ‘Oh yes. There’s more. And it’s not what everyone else thinks it is. You can be one of the chosen that gets to know the truth.’” “Pretty much,” Loshak said. “It’s the next part that makes less sense to me.” Darger rested her skull against the headrest. “When the followers have to prove that they’re worthy by renouncing all worldly possessions and agreeing to do everything their leader says. I mean, it makes sense to me in theory. I’ve seen people blindly follow something or someone enough times to know it happens. But on a personal level, I don’t understand it at all. When someone tells me what to do, no matter what it is, there’s a part of me that always thinks, ‘Fuck you, now I want to do the exact opposite.

I love the church. I like the waxed candles that remind me people think of people. I love the bouquet of flowers on the altar that a group of grandmas grow in their gardens and pridefully donate every week. I admire the wooden statues of craftsmanship, of a mother staring at you with the kind of pure, loving look I forgot to ask from mine. I like the skinny man nailed to the cross reminding me that people are capable of sacrificial love. I like to stare at the art on the stained-glass windows, of angels, of lambs, and of fruit. I love running my hands over mosaics and tracing the lips of saints. I love the hymns and joy of the choir, who sing regardless if you’re too scared. I love watching the collective sway of bodies subconsciously comforted by their environment after finally saying “Peace be with you.” And most of all, I love being surrounded by people trying. They wear Christ around their neck and squeeze a rosary for dear life, admitting their weaknesses and sins. Tell me, where do you find that? There is an honesty in the church, spilling from kneeling persons, that gives me the hope humans can take care of each other and our planet can be a good one. Where else can I be exposed to the practice of morality on such an emotional level? I love everything about the church—the shiny pews, the smoky incense, the Bible and its purpose – because when all is considered, it makes sense. It is a template of discipline and thoughtfulness. Why call religious people idiots when they’re the few paying attention to their own lives? And there are other ways to be moral of course, but not many ways to practice. I’ve learned that to believe in God doesn’t subtract any life from you. It is additional. It is the world and God. If someone wears a jacket over their shirt, they aren’t naked. They’re double-layered.

I can still see it in my mind, even after 20 years. South Miami High, that canary yellow bunker on the corner of Southwest 53rd Street and Southwest 68th Avenue. It was a short walk from the house where I lived with my mom, Sarah Garraty, ever since my dad died in the early years of America’s lost crusade in South Vietnam. I didn’t need a bike or a car to get there. It was close enough to smell the cafeteria food and hear the bell ring. "Cobra Country" was a warehouse for 2100 kids and 150 grown-ups, as one of the Cobras joked once. It was built in 1971, when the world was going crazy with wars and scandals and generational strife. It had three floors of classrooms, chemistry labs, a library, a student publications room, a Little Theater for the drama classes, an auditorium for the various choirs and modern dance groups, and walls lined with rows of lockers. It was a place full of secrets and surprises. It was where life happened, for better or worse.

St. Thomas adopts a division of the nine choirs into three groups, according to their intellectual perfection and consequent nearness in being to God—Seraphim, Cherubim, Thrones; Dominations, Virtues, Powers; Principalities, Archangels, Angels. Other writers suggest different arrangements; and there is a mass of magnificent theological speculation as to the difference of function between one choir and another. But the Church has defined nothing upon this matter.

The beauty of this group, I’m coming to understand, is that it allows all of us—whatever our level of self-understanding, whatever issues we’re struggling with—to listen to each other. Listening is an under-rated art. When we offer our attention to someone else, dropping any preconceived notions we might have, our sense of having to be right, or having to prove anything, drops away. Life is fleeting and fragile. Our friends and loved ones will one day be gone. We’re all struggling to find our way. But it braces me to see how, exercising our vulnerability and courage in this way, walking through our little corner of the world, we can’t help but learn from each other.

The sound of our voices filling the space, echoing through the little stone church, brought a burst of joy inside of me: the thrill of singing as a group again, the soft music of intertwining voices, for once staying in tune.

What the research is showing us is that the feeling of being in a collective is really an essential part of [social activism]. We have that famous quote from Bill McKibben when he's asked, what's the one thing I can do to solve this problem? What's one thing? And he says, stop being just I, stop just being you. Start to see yourself in this broader collective, start to plug in to a collective, because a collective actually has kind of the effects that are, the sum is greater than the parts. And I use the metaphor of the choir, right? When you're in a choir, and you're lots of people singing, and you need to catch your breath, or maybe you have a little frog in your throat or something, you can take a moment out and kind of settle your body again, get your voice back, knowing that the rest of the choir is carrying that song. Whereas if you feel like you're the only one singing, there's no space for that, right? And so you just keep singing, and you just sing through the suffering of it.

Neither camp appears ever to have considered whether maybe the way prescriptive SWE was traditionally taught had something to do with its inutility. By “way” here I’m referring not so much to actual method as to spirit or attitude. Most traditional teachers of English grammar have, of course, been dogmatic SNOOTs, and like most dogmatists they’ve been extremely stupid about the rhetoric they used and the audience they were addressing. I refer specifically to these teachers’58 assumption that SWE is the sole appropriate English dialect and that the only reasons anyone could fail to see this are ignorance or amentia or grave deficiencies in character. As rhetoric, this sort of attitude works only in sermons to the choir, and as pedagogy it’s disastrous, and in terms of teaching writing it’s especially bad because it commits precisely the error that most Freshman Composition classes spend all semester trying to keep kids from making — the error of presuming the very audience-agreement that it is really their rhetorical job to earn. The reality is that an average US student is going to take the trouble to master the difficult conventions of SWE only if he sees SWE’s relevant Group or Discourse Community as one he’d like to be part of. And in the absence of any sort of argument for why the correct-SWE Group is a good or desirable one (an argument that, recall, the traditional teacher hasn’t given, because he’s such a dogmatic SNOOT he sees no need to), the student is going to be reduced to evaluating the desirability of the SWE Group based on the one obvious member of that Group he’s encountered, namely the SNOOTy teacher himself. And what right-thinking average kid would want to be part of a Group represented by so smug, narrow, self-righteous, condescending, utterly uncool a personage as the traditional Prescriptivist teacher?

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