{"id":59285,"date":"2022-02-11T12:29:43","date_gmt":"2022-02-11T18:29:43","guid":{"rendered":"https:\/\/praytellblog.com\/?p=59285"},"modified":"2025-06-17T23:09:24","modified_gmt":"2025-06-18T04:09:24","slug":"from-all-anxietydeliver-us-good-lord","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2022\/02\/11\/from-all-anxietydeliver-us-good-lord\/","title":{"rendered":"From all anxiety\u2026deliver us good Lord!"},"content":{"rendered":"\n

There have been a number of articulate opinion pieces in major newspapers of late about the \u2018perpetual emergency\u2019 of the pandemic (an oxymoronic but helpful phrase) and the resulting rise in anxiety. One writer suggested that we\u2019ve been formed to be anxious for the past two years, how do we undo that – how do we put the brakes on being anxious?<\/p>\n\n\n\n

A period of perpetual emergency has undoubtedly rewired many of us, shaping a reflexive state of anxiety that can feel nearly impossible to shed. The pandemic demanded that we constantly scan for threats, both seen and unseen, reshaping our minds to remain vigilant and hyper-aware. In this heightened state, it\u2019s as though we\u2019ve lost our off-switch, our ability to fully relax and let down our guard. Now, as the world inches back to a state of \u2018normal,\u2019 the challenge becomes unlearning these defensive habits, reacquainting ourselves with a sense of security and calm. Finding tools and practices to re-establish this sense of ease isn\u2019t just ideal\u2014it\u2019s essential for our overall well-being.<\/p>\n\n\n\n

In recent years, research into psychedelics has been rekindled, with studies exploring their potential to reset the mind and loosen the grip of entrenched anxiety. Psychedelics like psilocybin have shown promise in helping individuals confront and release deep-seated fears, guiding them toward a renewed perspective and inner calm. Places like Elevated You<\/a> offer a modern, safe route for exploring these substances, which many find transformative. With the ability to dissolve mental barriers and foster emotional openness, psychedelics might just be the key to re-discovering inner peace after a prolonged period of crisis. Through guided experiences, people are finding new pathways to address anxiety, creating opportunities to rebuild a life less bound by constant worry.<\/p>\n\n\n\n

Anxiety, often a constant companion in the modern world, can feel like an unrelenting weight that restricts growth and happiness. For many, traditional approaches like therapy and medication have provided some relief, but the journey toward true freedom from anxiety can feel slow and uncertain. In the midst of this struggle, finding the right support system can make all the difference. <\/p>\n\n\n\n

While anxiety may feel like an insurmountable force, professional guidance offers a structured path toward lasting relief. Hebert Counseling<\/a> provides individuals with the tools to navigate anxiety, helping them uncover its root causes and develop effective coping mechanisms. Through personalized therapy, clients learn to reframe negative thought patterns, build resilience, and regain control over their emotions. Instead of merely managing symptoms, counseling fosters long-term healing, allowing individuals to break free from the cycle of fear and uncertainty. With the right support, what once felt like an unrelenting weight can become an opportunity for growth and self-discovery.<\/p>\n\n\n\n

Therapists and psychiatrists provide a crucial lifeline for individuals grappling with anxiety, depression, and trauma, guiding them toward meaningful and lasting recovery. As demand for mental health services continues to grow, many professionals are considering starting a psychiatry private practice<\/a> to offer more personalized and accessible care. Establishing a private practice allows clinicians to create an environment where patients feel truly seen and heard, free from the constraints of institutional settings. <\/p>\n\n\n\n

It also enables them to tailor treatment plans to each individual, incorporating innovative therapeutic approaches that foster deeper healing. By taking this step, mental health professionals not only expand their reach but also contribute to reshaping mental health care into a more compassionate, patient-centered experience\u2014one that empowers individuals to reclaim their lives with confidence and clarity.<\/p>\n\n\n\n

Psychedelics, particularly in combination with professional guidance, offer a novel path toward healing. By helping individuals reconnect with their inner selves, they can break free from the mental loops that perpetuate worry and distress. In these transformative sessions, the potential for significant emotional release and perspective shifts is immense, opening the door to long-lasting change.<\/p>\n\n\n\n

One place where individuals are exploring these new avenues for healing is at Avesta Ketamine Wellness<\/a>. Here, the focus is on utilizing the therapeutic potential of ketamine, a psychedelic that has gained attention for its ability to alleviate symptoms of anxiety, depression, and trauma. The treatment process encourages deep introspection, offering a safe space where participants can confront past experiences, release emotional blockages, and move forward with a newfound sense of clarity. It\u2019s a healing approach that complements traditional therapies, enhancing their effectiveness and providing a deeper, more profound reset for the mind and soul.<\/p>\n\n\n\n

Also, i find it hard to hear that key word \u201canxiety\u201d and not think of a number of prayers which recognize fear and its effect on us as central concerns of many praying Christians, historically and in the present. Thanks to Mark Roosien at NAAL 2022 who presented a paper on \u201cThe Prayer for Earthquakes in Barberini gr 336,<\/em>\u201d I was taken back to various versions of the great litany in the Western churches. I revisited the earliest English-language prayer in the 1549 Book of Common Prayer (translated from earlier Latin texts) which clearly reflected a geographical area with concerns other than earthquakes:<\/p>\n\n\n\n

\n

From lightning and tempest, from plage, pestilence, and famine,
\nfrom battaile and murther, and from sodain death
\nGood lorde deliver us.<\/em><\/p>\n<\/blockquote>\n\n\n\n

These types of prayers, meaning prayers for deliverance from very specific disasters both human and natural, often get overlooked in intercessory prayers today. But the challenge of anxiety calls to mind other prayers, especially the embolism of the Lord\u2019s Prayer (as it was between 1970 and 2011) with its \u201cand protect us from all anxiety\u201d, a phrase that was so ingrained in my mind from years of hearing it:<\/p>\n\n\n\n

\n

Deliver us, Lord, from every evil,
\nand grant us peace in our day.
\nIn your mercy keep us free from sin
\nand protect us from all anxiety
\n<\/strong>As we wait in joyful hope
\nFor the coming of our Savior, Jesus Christ.<\/p>\n<\/blockquote>\n\n\n\n

That led me in two directions \u2013 the first to undo something I was incorrectly taught as an MA student in liturgical studies about the addition to the Lord\u2019s Prayer, and the second to reflect on the loss of the word \u201canxiety\u201d and why we might want to rethink that omission.<\/p>\n\n\n\n

First to the Our Father<\/em>. I had parts of the \u2018story\u2019 from different sources and realized I needed to correct a few things before I passed on an incorrect history in my own teaching. The readers of PrayTell <\/em>may already have known all these bits and those learned readers should probably skip to the \u201csecond\u201d conversation.<\/p>\n\n\n\n

The performative dimension of the prayer leads to the addition of embolisms. The scriptural Lord\u2019s Prayer (particularly in its Matthean version) blossomed into myriad translations before it arrived in the eucharistic liturgy (noted clearly by Cyril of Jerusalem toward the end of the 4th century), and to its slot immediately following the eucharistic prayer thanks to Gregory the Great (about the turn of the 7th<\/sup> century). By that time in the Latin-speaking traditions, it was often a sotto voce<\/em> prayer, with only the last line, sed libera nos a malo, <\/em>audible or spoken as a response to the celebrant\u2019s prayer. That focused audibility would invite responses to that petition about being delivered from evil, which took the form of embolisms (of the literary type, not blood clots, which always amuses parishioners who are health experts \u2013 and a good reminder of how weird liturgists really are\u2026) Here was the first historical bit I\u2019d missed in my own schooling; this was not a later and singular text inserted in the Lord\u2019s Prayer because of my Viking ancestors\u2019 propensity for attacking Christian places and people, but attested to as early as the 7th<\/sup> century, becoming widespread in the Latin-speaking West by the 8th<\/sup> century.<\/p>\n\n\n\n

What I learned far more recently was how varied these embolisms actually were in the early medieval church. Thanks to Thomas Krosnicki\u2019s work on these same prayers in the Missale Gothicum <\/em>(Questions liturgiques <\/em>100, 211-225), one can see language reminiscent of early litanies in the face of disaster with texts proper to Sundays and some observances in the liturgical year. From there, the more extensive embolism developed which made its way eventually into the 1570 Missal and then into the text shortened and translated in ICEL\u2019s 1973 work responding to the 1969 typical edition (the text presented above)<\/p>\n\n\n\n

With the ICEL 2010 translation, however, \u201cprotect us from all anxiety\u201d was read through the lens of Liturgiam Authenticum, <\/em>a document well-discussed in these pages (see John Page, 13 September 2017). LA #54 <\/em>says: \u201cTo be avoided in translations is any psychologizing tendency, especially a tendency to replace words treating of the theological virtues by others expressing merely human emotions…\u201d, hence the translation to \u201call distress.\u201d David Power wrote \u201cthe petition to be freed from all pertubatio<\/em> means the request for the freedom from all kinds of worldly onslaughts that militate against living in charity and against the tranquility needed for true worship.\u201d (A Commentary on the Order of Mass of the Roman Missal, <\/em>2011, 605).<\/p>\n\n\n\n

Most Anglican liturgies dropped the embolism of the Lord\u2019s Prayer as non-scriptural, eventually adding the doxology (ironically, also mostly non-scriptural) in eucharistic liturgies in 1662 (but not at the daily office when the Lord\u2019s Prayer is juxtaposed with the Kyrie). The doxology was also added after the embolism in 1970 in Roman Catholic liturgies as an ecumenical gesture, making the embolism an insertion into a prayer otherwise voiced by the whole assembly, rather than its conclusion.<\/p>\n\n\n\n

So there\u2019s a brief summary of some research into this and other aspects of the embolism in the Lord\u2019s Prayer \u2013 but now in 2022 – two years into a pandemic and a host of other crises in which anxiety is front and centre for many people, does \u2018distress\u2019 address the whole of the intercessory need before God? First, the argument for pertubatio <\/em>as \u2018distress\u2019 does ring true in adapting the longer history of liturgical intercessions and petitions addressing things that challenge us from the \u2018outside\u2019: earthquakes, lightening, plague, pestilence, famine, and more.  But \u2018anxiety\u2019 is a human response to these distresses, does that not demand prayerful attention too?<\/p>\n\n\n\n

One source of assistance with regard to this question is the sacramental and pastoral realm of care of the sick. In an ongoing and developing conversation within Roman Catholic circles the question of the recipient of the anointing has expanded remarkably. \u2018How sick is sick enough\u2019 has come to also include \u201cwhat sick is sick enough\u2019 due in part to the work of canonist John Huels beginning in the 1980s. The expansion was based in part on \u00a75 of the \u201cIntroduction\u201d to Pastoral Care of the Sick<\/em>: \u201cthose who are seriously ill need the special help of God\u2019s grace in this time of anxiety, lest they be broken in spirit and, under the pressure of temptation, perhaps weakened in their faith.\u201d<\/p>\n\n\n\n

The inclusion of mental illness, as well as physical and even social illnesses reflects a broader turn to the biocultural model of holistic healing (reflecting the holistic understanding of human beings as somatic-social-mental-emotional-spiritual-beings). The same broadening of healing definitions is also seen ecumenically, particularly in Anglican circles with the expansion of sacramental rites with the sick. One alternative prayer in the American Episcopal rites for use with different forms of mental illness reads:<\/p>\n\n\n\n

\n

Blessed Jesus, in the comfort of your love, we lay before you the memories that haunt N., the anxieties that perplex her, the despair that frightens her, and her frustration at her inability to think clearly. Help her to discover your forgiveness in her memories and know your peace in her distress. Touch her, O Lord, and fill her with your light and your hope. Amen.
\n(Enriching our Worship II)<\/em><\/p>\n<\/blockquote>\n\n\n\n

Both in the context of liturgical prayers in community and prayers with and of individuals, it seems as though prayers for \u2018anxiety\u2019 might be necessary. Now, the reality is that nothing prevents any worshiping community from adding to the Prayers of the Faithful (the Prayers of the People, the Intercessions) prayers for the relief of anxiety or healing from anxiety which is noticeably debilitating for many people these days. But the anxious response to events of distress might benefit from being unbound to the rebuke of the \u201cpsychologizing tendency, especially a tendency to replace words treating of the theological virtues by others expressing merely human emotions\u2026\u201d Human emotions are part of being human, and hence part of theological discourse. Just last week in America <\/em>magazine (January 27), Fr. James Martin, SJ, wrote a suggested five-point response to the pandemic. His second point, \u201cbe hopeful\u201d called us to live in the \u2018good spirit\u2019 that St. Ignatius proposed: \u201cthe good spirit will encourage us, console us and uplift us. The spirit that is not coming from God\u2026will cast us down, discourage us and cause \u201cgnawing anxiety\u2026hope is coming from God; despair is not.\u201d<\/p>\n\n\n\n

Perhaps those proper embolisms might not be such a bad idea to return to our liturgies for a while; \u2018deliver us, protect us, free us, from all anxiety\u2026\u2019<\/p>\n","protected":false},"excerpt":{"rendered":"

Nothing prevents any worshiping community from adding prayers for the relief of anxiety that is noticeably debilitating for many people these days.<\/p>\n","protected":false},"author":66,"featured_media":59292,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"_wpas_customize_per_network":false},"categories":[3118,17],"tags":[],"class_list":["post-59285","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ars-celebrandi-new-ws","category-liturgical-spirituality"],"yoast_head":"\nFrom all anxiety\u2026deliver us good Lord! - Home<\/title>\n<meta name=\"description\" content=\"anxiety is a very real and present human response to distress, does that not demand prayerful attention too?\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/praytellblog.com\/index.php\/2022\/02\/11\/from-all-anxietydeliver-us-good-lord\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"From all anxiety\u2026deliver us good Lord! 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Canon Dr. Lizette Larson-Miller is professor of liturgy and sacramental theology at Bexley Seabury Seminary in Chicago, IL, and emeritus Huron Lawson Professor of Liturgy at Huron University College (Ontario, Canada). She is also the Canon Precentor of the Anglican Diocese of Huron, and past president of Societas Liturgica and the IALC (International Anglican Liturgical Consultation). Her particular interests (manifested in her publishing) span liturgical history (especially late antiquity and early medieval liturgical developments), rites and rituals with the sick, the dying, and the dead, and contemporary sacramental theology and sacramentality. She holds two degrees in music, an MA in liturgical studies from St. John's University (Collegeville), and a PhD in liturgical studies from the Graduate Theological Union in Berkeley, California. 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Canon Dr. Lizette Larson-Miller is professor of liturgy and sacramental theology at Bexley Seabury Seminary in Chicago, IL, and emeritus Huron Lawson Professor of Liturgy at Huron University College (Ontario, Canada). She is also the Canon Precentor of the Anglican Diocese of Huron, and past president of Societas Liturgica and the IALC (International Anglican Liturgical Consultation). Her particular interests (manifested in her publishing) span liturgical history (especially late antiquity and early medieval liturgical developments), rites and rituals with the sick, the dying, and the dead, and contemporary sacramental theology and sacramentality. She holds two degrees in music, an MA in liturgical studies from St. John's University (Collegeville), and a PhD in liturgical studies from the Graduate Theological Union in Berkeley, California. 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