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Saturday, October 31, 2015

How To Be a Person of Peace



Jonah C. Steinberg Become a fan
Jewish Chaplain at Harvard University
How To Be a Person of Peace
Posted: 10/29/2015 5:43 pm EDT Updated: 10/30/2015 10:59 am EDT

peace
"He asked, 'Why do you go to him today? It is not New Moon and not Sabbath.' And she answered, 'Peace.'" (II Kings 4:23)
In the context of that bit of dialogue between the Shunammite woman and her husband - about whom we read in the prophetic accompaniment to our Torah-reading this week - the wife, recently blessed with a son who now seems to have expired, is saying, 'Don't worry,' or perhaps, 'Don't pester me with questions at this moment,' as she rushes to seek the help of the holy-man who promised her the child in the first place.
Twenty years ago, this happened to be the reading in our synagogues on the Sabbath following the assassination of Israel's Prime Minister Yitzhak Rabin. With images fresh in our minds of likely the largest pilgrimage to Jerusalem in history - almost a quarter of the population of Israel went up that winding road to pass by the body of the slain statesman - the words echoed with new meaning:
"Why do you go to him today? It is not New Moon and not Sabbath." And the answer, "Peace."
College students today are mostly too young to have firsthand memories of King Hussein standing in Jerusalem - which from 1948 to 1967 had been part of his Hashemite domain - recalling his grandfather, King Abdullah I, murdered before his boyhood eyes in 1951, by a Palestinian, as he prayed at the Al Aqsa Mosque, and saying, in the present, over the funeral bier of the former IDF Chief of Staff - who, in the Six Day War, had fought him over the very spot on which he now stood - "When my time comes, I hope it is like my grandfather's, and like my friend Yitzhak Rabin's."
That, too, was a moment echoing of prophecy - the words almost straight out of the biblical story of the seer, Balaam, engaged by a different Transjordanian king to curse Israel, finding himself unable to do so, and saying instead, "May I die the death of the upright, and may my end be as his." (Numbers 23:10)
We hear so often of religion as a divisive force, as the cause of wars, as a zero-sum game, a clash of conflicting absolute truths - or make-believes. What gets forgotten in such characterizations is that not just conflicts but solutions, too, arise because they speak to our souls; and solutions can prevail only if they ring in our hearts as sacred truths and holy imperatives.
Take Abraham, our storied, shared ancestor, as we find him at the start of our Torah-reading this week, sitting in the opening of his tent, in the heat of the day. He lifts up his eyes and, "Behold, three people standing over him." And, despite the vulnerable moment in which he finds himself, Abraham rushes to greet the visitors, and brings them into his camp, and he and Sarah prepare food for them, and Abraham stands over them as they eat, beneath a tree.
A glance toward the continuation of the story (at least in the view of Jewish interpretation) reveals Abraham's three guests to be angels, messengers come to foretell the birth of Isaac, and to overthrow the cities of S'dom and 'Amorah. And a very early rabbinic commentary on the narrative notices that when these three figures first appear, they are "standing over" Abraham; but when Abraham serves them the meal he and Sarah have prepared he is "standing over them." We might easily dismiss this matter of who stands over whom literarily, in terms of idiom, or literally, as describing the action of a fastidious host, rising to hover attentively over honored guests. But the rabbinic commentary dares a very different interpretation, in terms of hierarchy, as it suggests: "Before Abraham did right by them, they stood over him. Once he had done right by them, he stood over them. The awe of him was cast upon them. The angel Gabriel trembled. The angel Michael trembled."
In its time, that rabbinic reading of the story of Abraham and his visitors was challenging a very common spiritual conception in which human beings existed at a fixed point on a continuum ranging upward from inanimate objects to animals to people to angels to God. For at least a moment, according to the rabbinic teaching, Abraham leapfrogged over the very highest angels in status - and all he did was feed his guests a meal. The rabbinic interpretation is saying that a human being engaged in a righteous act, even the most quotidian of good deeds, is an awe-inspiring reality. Angels of heaven descend to visit Abraham and find themselves looking up in wonder at the man - at this creature capable of a free decision to practice kindness, to consider the needs of strangers, to forge community with others.

How do we achieve transcendence in a time of confrontation? How do we discover solutions of peace that ring as holy truths in our own souls and echo as sacred imperatives in our hearts?
Wherever we start - and let's remember that Yitzhak Rabin and King Hussein started in war over Jerusalem - perhaps our deepest question should be about ourselves, asking what kind of "image of the Divine" we wish to be in this world, to borrow terms from Genesis.
Whatever we confront in those opposite us - and, to be sure, in any given decade or day, we can point categorically at obstacles and willful devastations of peace - perhaps we all should aim, ultimately, to be Abrahamic heirs who venture across our thresholds out of interest in the other, to discover how we can be of service, to give generously of what is our own so as to receive the blessings that can be annunciated only when we sit for some time together.
Perhaps all of us, as spiritual descendants of Abraham, can strive to be the kind of holy people about whom the dialogue may be spoken:
"Why do you go to him today? It is not New Moon and not Sabbath."
"Peace."

Posted by Rev. Edgar S. Welty at 2:19 AM No comments:

Friday, October 30, 2015

Shabbat and Powering Down


Shabbat and Powering Down

Posted: 10/30/2015 12:02 pm EDT Updated: 10/30/2015 12:59 pm EDT
SHABBAT CANDLES
We're both powerfully drawn to the idea of a day of rest, particularly in an age when it seems increasingly unlikely that we can power down or ever power off. We spoke about our different ways of observing the Sabbath and what it has come to mean to us personally and to our families.
EB: How do you observe the Sabbath in your own home?
DG: Our observance is limited to Friday night dinner. It started very slowly, and in the beginning was not terribly meaningful. The kids threw the bread and talked during the prayers. But our ritual grew and has blossomed into a wonderful meal at our dining room table. The kids wear nice clothing, and we often invite guests, Jews and non-Jews alike.
My favorite time is the quiet while the kids are getting dressed and my wife is on the way home from the office. I make myself a martini and sit in the living room reading the weekly parsha [Torah portion] and commentary from Rabbi Jonathan Sacks. I really feel the week ending and my mind quieting. I find myself looking forward to this time like never before in my life. It's not just the meal we love -- featuring challah and hummus -- it's our conversation about who needs our special thoughts and prayers this week and what we are thankful for. What are your favorite rituals?
EB: I love lighting Shabbat candles at the onset of Shabbat. It helps me create a strong and firm demarcation of time. The next 25 hours in our home will be free of working, driving, cooking, using any type of screens or electricity. In fact, because I am very time conscious and want to make the most of every moment, I make it a practice to remove my watch before I light the candles as if to suggest that for this brief period, my life must transcend time. If we are indeed created in God's image, then we, too, must create and then we, too, must rest. My husband and I also bless each of our children every Friday night. Even when our children travel and have been halfway around the world, they call for a blessing every Friday.
David, did you find it difficult to start a Sabbath practice?
DG: It was difficult because I wanted it more than anyone else. And I was impatient. When the children were young I had just launched on this path of learning and deepening my faith, I was ambitious about making big leaps of progress. They were less interested. My children were more interested in sitting on Beth's lap or making strange noises during the prayers. Beth counseled me on more than one occasion to be patient and allow the ritual to grow.
We moved from having quick candle lighting, to very fast dinners at the dining room table to what we have now which is quite meaningful. And by the way, one of our traditions is having the kids clear the entire table. It's fantastic. And you?
EB: Although my family became much more observant in my late teenage years, I took to religion at about age 12; it was very hard for me to be Sabbath observant as a kid in a home which was not Sabbath observant. I think my parents thought the whole Jewish thing was a phase. Instead I made a life of it. I would advise anyone who is at the start of a rest ritual like the Sabbath, to take it slowly and grow incrementally into it. Recognize that it will be hard at first. It's a discipline but then it is a true and deep joy.
My oldest daughter wrote her college essay about our Shabbat table. I read it and had a good cry and realized that we had succeeded -- I hope -- in passing down the beauty of rest to the next generation. Without question, it's the glue of our family life. What made you persist from those difficult first attempts, David?
DG: What stands out for me is the sound of our children's voices in prayer. Each of them saying the prayer over the candles, the Kiddush or the Motzi (blessings over wine and bread). To hear these young kids learning the prayer and reciting it with intention creates for us a deep connection that speaks to the soulful bond we have through our tradition. The connection to something larger during Shabbat and at the same time deepening our family time together is also important.
EB: Are there any prayers which speak to you about Shabbat or that you say on Shabbat?
DG: We begin with a meditation that I find very special from the Sim Shalom siddur (prayerbook): "As I light these Shabbat candles, I feel the frenzied momentum of the week slowly draining from my body. I thank you, Creator, for the peace and relaxation of Shabbat, for moments to redirect my energies toward those treasures in my life which I hold most dear. Had You not in Your infinite wisdom created this Shabbat day, I may not have stopped in time."
I like this because Shabbat asks us to stop and observe rather than build and do. It asks us to pay attention to the need for rest and reflection in our lives and to consider the Divine Presence and what it means to us. And, of course, like your family, the blessing of the children creates a very powerful moment for us.
EB: I love going to synagogue on Friday night and being swept in the melodies. Everyone seems more friendly and unburdened by the week and ready to be taken elsewhere. Does any particular Shabbat memory have staying power with you?
DG: I spent a special Shabbat with my twins Ava and Jed while visiting my Dad and stepmother Kaye in Florida last winter. I suggested that we have a meal Friday night, and we invited my father's first cousin Stanley. Kaye made a great rack of lamb. I bought challah from a kosher market in the area. My Dad has never observed Shabbat, so my children and I led the way. Our conversation around the table was blessed.
After dinner, Jed sat with my father, me and Stanley and we looked through old photo albums of my dad's family and saw photos of his father, who died when Dad was just four. It was so clear that night what a void that had left in my dad's life. I was so thankful that he was there for me and that he was there for my kids who so enjoyed sharing an evening spanning across the generations. Days later, my father was really thankful for our Shabbat meal and time together. He felt the entire evening was elevated. These are the evenings when I feel the presence of God hovering
Posted by Rev. Edgar S. Welty at 6:40 PM No comments:

Risk and Restoration


Risk and Restoration
November 08, 2015
Written by Kathryn Matthews (Huey)
Sunday, November 8
Thirty-second Sunday in Ordinary Time
Focus Theme
Risk and Restoration
Weekly Prayer
God our redeemer, in sustaining the lives of Naomi and Ruth, you gave new life to your people. We ask that from age to age, new generations may be born to restore life and nourish the weak, by returning to you those things that we once thought ours. Amen.
Focus Scripture
Ruth 3:1-5; 4:13-17
Naomi her mother-in-law said to her, "My daughter, I need to seek some security for you, so that it may be well with you. Now here is our kinsman Boaz, with whose young women you have been working. See, he is winnowing barley tonight at the threshing floor. Now wash and anoint yourself, and put on your best clothes and go down to the threshing floor; but do not make yourself known to the man until he has finished eating and drinking. When he lies down, observe the place where he lies; then, go and uncover his feet and lie down; and he will tell you what to do." She said to her, "All that you tell me I will do."
So Boaz took Ruth and she became his wife. When they came together, the Lord made her conceive, and she bore a son. Then the women said to Naomi, "Blessed be the Lord, who has not left you this day without next-of-kin; and may his name be renowned in Israel! He shall be to you a restorer of life and a nourisher of your old age; for your daughter-in-law who loves you, who is more to you than seven sons, has borne him." Then Naomi took the child and laid him in her bosom, and became his nurse. The women of the neighborhood gave him a name, saying, "A son has been born to Naomi." They named him Obed; he became the father of Jesse, the father of David.
All Readings For This Sunday
Ruth 3:1-5; 4:13-17
Psalm 127
Hebrews 9:24-28
Mark 12:38-44
Focus Questions
1. What sort of provisions have we made for the poor in our society? Have we done enough?
2. Who are the invisible poor who escape our attention?
3. What do you think motivated Boaz to help Ruth and Naomi? What motivates us today to help those who are struggling?
4. How do you respond to the words of Naomi's friends at the end of this reading?
5. Where is God in this story? Where is God in stories that do not have happy endings?
Reflection by Kate Matthews (Huey)
If last week's passage from the Book of Ruth was about making a commitment, this week's passage is about living out a commitment of concern for another's welfare. These two women, Naomi and Ruth, an unlikely pair as mother-in-law and daughter-in-law, live on the edge of survival in a patriarchal culture that has at least made some provisions for them. There are certain practices like gleaning, where young women can follow the harvesters and take the leftovers in the field, the hard-to-reach pieces easily left behind. And there are legal provisions like levirate marriage, which provides a husband from the family of one who has died. Of course, another way to look at it is that the surviving relative has the right to claim both the property and the wife of the deceased one; this is actually a factor in the story of Ruth, if one reads the entire narrative. In chapter four, Boaz announces that he has "acquired" the property of Elimelech and his sons, as well as Ruth, the widow of one of those sons (4:9-10).
Even so, it takes Naomi's concern and initiative to make better arrangements for Ruth's future than a hand-to-mouth dependence on gleaning. This concern in itself is significant, since Naomi (whose name, ironically, means "pleasant") has spent most of the story being understandably bitter and sad; we remember that when she returned to her circle of friends back home, she told them that she had a new name, Mara, or "bitter" (1:20). However, at this moment, just as she did on that dusty road when she told her daughters-in-law to go back home rather than tie their futures to hers, Naomi wants to make sure that "it will go well" with Ruth (3:1). She's able to extend herself, to put another person's welfare first, and she's also able to think about Ruth's future, even though she feels she has no future herself.
More than Naomi could ask or imagine
Much of the story, even though it's short, has been cut out of today's passage, but the summary assures us that Ruth and Boaz, the next-of-kin candidate for marriage and security, get together and have a child. First, however, a little dramatic tension is provided by the technicality that another, closer relative has the right of first refusal on both the property and the widow; fortunately, he gives up his rights to both, and Boaz can step in as the redeemer of the two widows. That in itself would be happy ending enough, but as often happens in Scripture, there is still something too wonderful for us to have imagined: the baby will be the grandfather of David, the greatest king in the history of Israel!
But we're getting ahead of ourselves. First, the women must make a way to survival; they have to work the system they have, use the tools and abilities they have, and make do the best they can: they have to be, as Martin Copenhaver describes them, "safe harbor" for each other. Perhaps there are two kinds of people in our society, those who live on the edge of survival, and those who don't. Where we are situated between the two must certainly affect our outlook and our theology, and our reading of this story as well.
What desperation makes necessary
The methods and means of Ruth and Naomi may sound a bit strange, but are not unknown in our own age, if we think of the way marriage has represented security for women right up until the last generation or two. Even now, women are not treated equally in many workplaces, schools and churches, or, in subtle ways, they are not given the same respect and opportunities. Is it really so unreasonable, however regrettable, that women, consciously or unconsciously, find it necessary to offer themselves, or let themselves be given by another, in order to secure their future?
Walter Brueggemann sees the threshing floor, where Ruth "goes to" Boaz (many commentators see a sexual component to the story at this point), as a place where God works mysteriously with and through human beings to make a radically new future imaginable, no matter how things look and work today. Brueggemann finds this future for Israel rooted in the simple things of this story: faithfulness, love, loyalty, trust, hard work, interdependence, sharing, mourning and rejoicing, community, the promise that each new child represents. Through these very real experiences of everyday people, God works wonders and moves along the grander story of which we are all a part, as we learn at the end of this one, when we meet Obed, the grandfather of David and the ancestor of Jesus.
What motivated Boaz?
There was one important but perhaps easy-to-miss moment in the story that commentators have not focused on: what inspired Boaz's compassion toward Ruth. In reading only a few verses chosen by the lectionary editors, we miss the part of the story where Boaz first sees Ruth and tells his workers to look after her and provide as much grain as she needs. What had gotten his attention? Perhaps Ruth is extraordinarily beautiful, as the happy ending suggests. But that telling of the story misses an important moment, when Ruth asks Boaz why he is being so kind to her, "a foreigner." Boaz replies that he has heard all about Ruth's kindness and steadfast care for her mother-in-law (2:10-12). It's not insignificant that Boaz was inspired by Ruth's goodness to do something good himself. Her fidelity inspired his fidelity, way before they met on the threshing floor. When has the generosity and compassion of another person inspired you to greater generosity and compassion?
Perhaps, in many ways, it is still a man's world, but women have managed nevertheless in every age to bear children, raise families, take care of business, farm the land, and sometimes, even to give expression to their artistic longings. In fact, throughout the ages, most women (except the very wealthiest, and the wives of the wealthiest men) have had to do physical labor all day in order to survive. Naomi and Ruth's survival skills are less important than the depth of their concern for each other, for that kind of concern, called "hesed" in this story, is something upon which to build churches, communities, and a better world. The covenant of care is a place, and an experience, where we can get a taste, just a taste, of God's own steadfast and life-giving love for us. In Ruth, we might even say that we understand just a little better what it means to be created in the image of God, an image we encounter in the most unexpected of people, in the most unlikely of circumstances.
Ruth and the church today
Many scholars connect this story of Ruth with our own experience of community in the church. Ruth, after all, left her birth family behind and went on to a new place and a new family, and a new community as well: we see them gathered around her at the end, describing her as Naomi's "daughter-in-law who loves you, who is more to you than seven sons" (4:15b). And that draws our attention to our life within the community of faith, a people of ancient roots and stories, practices and laws.
I was taught in seminary that the church is a "voluntary association," a rather dry term, I suppose, but doesn't it say that we freely choose to respond to God's call to come together--often if not always with complete strangers--on God's terms, to live out God's dreams the best we can, here, in our time and our place? However, the "voluntary" part of this may be something we have to exercise on many more days than just the day we became a member of the congregation. We choose one another each day, just as Ruth and Naomi did, stubbornly remaining faithful no matter what. At least, that is the ideal that Martin Copenhaver lifts up: that we will remain faithful, in both family and church, to those we are "stuck with," in the same way that the "God who is stuck with us all" remains stubbornly faithful to us.
Families of choice
We have to wonder how all of this sounds, however, to those in our congregations who have been rejected by their families, and to those out in the world who have been ejected from their churches. For example, within the gay and lesbian community there is something called a "family of choice," when a person who has lost their birth family (a family that evidently did not feel "stuck with" them) gathers around them a group of loving friends with whom to share their lives, fashioning a new family in which to live in faithful and supportive and loyal love and affection. We remember that even Ruth had a choice to stay with her family; others may not have that possibility open to them, and the only road is the road ahead, to a new and different but beloved community.
The church is indeed called to offer hospitality to those who have not known hospitality in their own homes, to be the beloved community especially for those who have been pushed to the margins of society. I once had the privilege of watching Martin Copenhaver baptize a baby and then carry the child around the church, saying, "In this family of faith, water is thicker than blood." I remember those moving words to this day as a reminder of our baptismal ties to one another, and the covenant with one another in which we live.
A covenent of care and faithfulness
That covenant of care and fidelity is at the heart of who we are as people of faith. G. Malcolm Sinclair notes that organized religion is not explicitly prominent in this story, and God is "mentioned only in passing," but God, he says, can be experienced as "the glue in life rather than some extraneous royal being before whom all ordinary conversation stops." We might say that God is between the lines of this story, just as God is always present in our own lives, "the glue" of our lives that holds us together, whether we recognize it or not, or whether religious institutions cooperate or not. For example, in last week's reflection, we noted that Ruth represented the Moabite people who were often seen as the enemy, and there were laws as well against marrying foreign women (Ezra 9-10). The priestly tradition in the Bible is very concerned with purity issues; ironically, the greatest king, David, "was not a purebred Israelite," Lawrence Farris writes, "but had a Moabite great-grandmother of astonishing faith and love."
In her book, When Women Were Birds, Terry Tempest Williams reflects on the story of Ruth and Naomi, a story, she says, that "honors the loyal bonds between women. To care for one another reaps the harvest of love. Ruth's empathy and toil gives birth to authentic power." In this way, Williams writes, a compassionate "outsider" becomes the ancestress of both King David and Jesus himself. Williams then invites us to "glean from the stories of other women," a practice that requires a different perspective when reading the Bible. It's been said that those who are marginalized must read the Bible "from below," and they find plenty of grace, plenty of hope, when they do: a God who loves "the poor," and even, liberation theologians say, exercises "a preferential option" for them. In that case, it seems fair to say that God was "on the side" of those two poor, struggling widows.
A conversation with God and one another
What, then, might the Stillspeaking God be saying to us here? Marcia Mount Shoop sees more in this story than simply a happy ending, for we are invited through this story to listen in on a conversation within the Bible as it wrestles with God's own deep and sometimes perplexing hospitality toward the stranger, and our call to offer the same, whether or not we're comfortable with that, and no matter what the rules may say.
We don't ordinarily think of the Bible as a conversation, and yet that explains four Gospels instead of one, and the tension between the law against marrying foreigners and this story of a pagan foreign woman as both heroine and ancestor of David. Shoop claims that Ruth's story of unexpected welcome and faithfulness "shines a light" on God's own generosity and grace in "new situations and problems, which once again suggests that God is still speaking in new times and new conditions, and expects us to be open to a fresh word, new insights, and unexpected gifts.
Little stories and the "dirt-real lives of the many"
Malcolm Sinclair expands on this tension between the burdens and the blessings of what many call "organized religion." The setting for this little story is very different from the grand story of the kingdom and the temple, after the wandering people of Israel settled down. In the wilderness, Sinclair notes, things were simpler and more focused on the day-to-day realities and needs of the people of faith. Once they reached the Promised Land, settling in led to the institutionalization of that faith, with "rule imposed from above," he writes, "the thickening of tradition, the abuses of power and privilege, and the silencing of all but official voices." Sinclair calls Ruth "a firebreak between the lush, green aspirations of the whole tribe and the consuming flames of the powerful few."
We might note at this point that the Gospel text for this Sunday expresses Jesus' judgment on a religious system that took the last "mite" from a widow, "all that she had to live on" (Mark 12:44b). It is our great hope that in building our communities of faith, we will stay mobile, that we might travel light, like the people of Israel in the wilderness, creatively responsive to the needs at hand, and sensitive, as our communities take more shape, to the risks of structures and leadership that bear down on the people, especially those most vulnerable and in need.
How are we all doing?
Speaking of the needs of the most vulnerable in our midst: we read this story in the midst of yet another election season, with local elections just past and next year's presidential campaign already heating up. As we listen to candidates debate economic issues, we might recall the worn-out question from a campaign years ago, "Are you better off today than you were four years ago?" Such a self-centered question might be better replaced with, "Are the widow and the orphan and the stranger in our midst better off today?"
Or perhaps we might care so much about one another and our shared life that simply asking, "Are we all better off today?" would lead us to see our futures as inextricably entwined, like those of Naomi and Ruth, and of all Israel itself.
A preaching version of this commentary (with book titles) can be found at www.ucc.org/worship/samuel.
The Rev. Kathryn Matthews (Huey) serves as dean of Amistad Chapel at the national offices of the United Church of Christ in Cleveland, Ohio (https://www.facebook.com/AmistadChapel).
You're invited to share your reflections on this text on our Facebook page: https://www.facebook.com/SermonSeeds.
For further reflection
Leonardo da Vinci, 16th century
"The depth and strength of a human character are defined by its moral reserves. People reveal themselves completely only when they are thrown out of the customary conditions of their life, for only then do they have to fall back on their reserves."
Natalie Angier, 20th century
"Hard as it may be to believe in these days of infectious greed and sabers unsheathed, scientists have discovered that the small, brave act of cooperating with another person, of choosing trust over cynicism, generosity over selfishness, makes the brain light up with quiet joy."
Mother Teresa of Calcutta, 20th century
"If we have no peace, it is because we have forgotten that we belong to each other."
Michael W. Smith, 21st century
"I think if the church did what they were supposed to do, we wouldn't have anyone sleeping on the streets."
Booker T. Washington, 20th century
"Lay hold of something that will help you, and then use it to help somebody else."
Jane Goodall, Harvest for Hope: A Guide to Mindful Eating, 21st century
"We have so far to go to realize our human potential for compassion, altruism, and love."
Jane Addams, 20th century
"In the unceasing ebb and flow of justice and oppression we must all dig channels as best we may, that at the propitious moment somewhat of the swelling tide may be conducted to the barren places of life."
Nora Ephron, 21st century
"Above all, be the heroine of your life, not the victim."
Virginia Woolf, Night and Day, 20th century
"'What is nobler,' she mused, turning over the photographs, 'than to be a woman to whom every one turns, in sorrow or difficulty?'"
About Weekly Seeds
Weekly Seeds is a United Church of Christ resource for Bible study based on the readings of the "Lectionary," a plan for weekly Bible readings in public worship used in Protestant, Anglican and Roman Catholic churches throughout the world. When we pray with and study the Bible using the Lectionary, we are praying and studying with millions of others.
You're welcome to use this resource in your congregation's Bible study groups.
Weekly Seeds is a service of Local Church Ministries of the United Church of Christ. Bible texts are from the New Revised Standard Version, © 1989 Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Prayer is from The Revised Common Lectionary ©1992 Consultation on Common Texts. Used by permission.
Posted by Rev. Edgar S. Welty at 9:10 AM No comments:

Sunday, October 25, 2015

MEXICAN NATIONAL ANTHEM


MEXICAN NATIONAL ANTHEM

CHORUS

Mexicans, at the cry of war
Lend your swords and bridon;
retiemble in their centers and land
To the roar of the canon.

Cina-oh motherland! your brow with olive
Peace of the divine archangel,
For in heaven your eternal destiny
By the finger of God he wrote.
But should a strange enemy
To profane your ground with his,
Think, beloved fatherland! heaven
A soldier in each son gave you


Posted by Rev. Edgar S. Welty at 8:57 AM No comments:

PAI SCHOOL YEAR 2014-2015

WE WERE HAPPY TO START THE NEW SCHOOL YEAR 2014-2015 WITH 76 STUDENTS!
25 first year students joined with 25 second year students and 26 third year students.
Your generous support makes education possible for our students.
We are excited to have our new school year underway. We start with new personnel: Patricia (Paty) Bautista as our principal, Elena González as Principal’s Assistant, Leticia (Lety) Bautista as secretary, Martha Yañez as guidance counselor and new teachers as well.
First day usually begins with students cleaning the school building, our cook making food for everyone and our staff working happily assuming the challenges of a new school year.
Another exciting activity is giving each student back-packs filled with school supplies, such as colored pencils, markers, pens, letter size paper and notebooks. All those items donated by our sponsors.
Several students need aid to buy their uniforms and to pay for their daily transportation to school; you can help them through the Adopt-A-Student Program! Sponsor a student with $35 per month or $420 per school year, this provides free breakfast, as needed and upon availability of funds, uniforms and bus fares.
Posted by Rev. Edgar S. Welty at 7:41 AM No comments:

Saturday, October 24, 2015

Spirituality: It Helps Build Resilience

Service Members Build Resilience
Spirituality: It Helps Build Resilience Hotline Help Numbers

Spirituality: It Helps Build Resilience

Can you relate to any of these scenarios?

You’re worried because you have fallen behind in a bill payment, and a collection agency is hounding you. Unexpectedly, you receive a call from a friend, who says he has just mailed you a check for the loan you advanced him more than a year ago. This fortunate timing could be written off as a coincidence but you don’t believe in coincidences, so you say a quiet prayer of thanks.

You have just come back from a mission. While out, your squad had to make some hard choices that have left you shaken. You take a few deep breaths and reach into your pocket to find your familiar prayer beads. You recite a mantra that helps you regain balance in a difficult time.

The deployment has been long and every new day seems like the last. You’re tired and bored, and you’ve lost focus and meaning in your job. You take a few moments to go on deck and look at the sunset. Its beauty is awesome and you remember teachings from your childhood that all living things have a purpose; there is a balance in nature. It’s a refreshing experience and you feel revitalized.


Spirituality is a key characteristic of resilience, but what exactly is it?

Many people use the terms religion and spirituality interchangeably, but they are two separate concepts that often overlap. Simply put, religion is a belief system that adheres to a doctrine or doctrines, while spirituality is a personal belief, which may or may not include a belief in God.

Spirituality acts as a filter through which a person sees and interacts with the world. Think of it like this:

Religion and spirituality diagram

Spirituality and religion usually influence how a person lives, how he or she reacts to stressful situations and how well and how quickly a person recovers from emotional strain.

People with a spiritual or religious orientation may view a variety of life’s areas as sacred and thus seek help when they feel their physical and emotional well-being is threatened. Some may view life through such a filter as the one above. They believe there is an ultimate purpose for them, and they glean hope from that belief even in the most tragic and distressing of circumstances.

A spiritual or religious orientation is associated with better mental health. It can help increase self-esteem, find meaning in life, improve family and special relationships, decrease drug and alcohol abuse and lead to less sexual promiscuity. Spirituality provides a moral compass to help navigate life.

Posted by Rev. Edgar S. Welty at 11:39 AM No comments:

Wherever You Go


Wherever You Go

November 01, 2015
Written by Kathryn Matthews (Huey)
Sunday, November 1
Thirty-first Sunday in Ordinary Time
Focus Theme
Wherever You Go
Weekly Prayer
Beloved Companion, you deal with us kindly in steadfast love, lifting up those bent low with care and sustaining the weak and oppressed. Release us from our anxious fears, that we, holding fast to your commandments, may honor you with all we that we are and all that we have. Amen.
Focus Scripture
Ruth 1:1-18
In the days when the judges ruled, there was a famine in the land, and a certain man of Bethlehem in Judah went to live in the country of Moab, he and his wife and two sons. The name of the man was Elimelech and the name of his wife Naomi, and the names of his two sons were Mahlon and Chilion; they were Ephrathites from Bethlehem in Judah. They went into the country of Moab and remained there. But Elimelech, the husband of Naomi, died, and she was left with her two sons. These took Moabite wives; the name of the one was Orpah and the name of the other Ruth. When they had lived there about ten years, both Mahlon and Chilion also died, so that the woman was left without her two sons and her husband.
Then she started to return with her daughters-in-law from the country of Moab, for she had heard in the country of Moab that the Lord had considered his people and given them food. So she set out from the place where she had been living, she and her two daughters-in-law, and they went on their way to go back to the land of Judah. But Naomi said to her two daughters-in-law, "Go back each of you to your mother's house. May the Lord deal kindly with you, as you have dealt with the dead and with me. The Lord grant that you may find security, each of you in the house of your husband." Then she kissed them, and they wept aloud. They said to her, "No, we will return with you to your people." But Naomi said, "Turn back, my daughters, why will you go with me? Do I still have sons in my womb that they may become your husbands? Turn back, my daughters, go your way, for I am too old to have a husband. Even if I thought there was hope for me, even if I should have a husband tonight and bear sons, would you then wait until they were grown? Would you then refrain from marrying? No, my daughters, it has been far more bitter for me than for you, because the hand of the Lord has turned against me." Then they wept aloud again. Orpah kissed her mother-in-law, but Ruth clung to her.
So she said, "See, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law." But Ruth said,
"Do not press me to leave you
   or to turn back from following you!
Where you go, I will go;
   where you lodge, I will lodge;
your people shall be my people,
   and your God my God.
Where you die, I will die—
   there will I be buried.
May the Lord do thus and so to me,
   and more as well,
if even death parts me from you!"
When Naomi saw that she was determined to go with her, she said no more to her.
All readings for this Sunday
Ruth 1:1-18
Psalm 146
Hebrews 9:11-14
Mark 12:28-34
Focus Questions
1. How does this ancient story of Ruth enrich your appreciation for the times when our church has stood with the widow, the orphan, and the stranger in our midst?
2. How is your church striving to keep promises purely out of love and faithfulness, in spite of societal pressure and conventional wisdom about a safer, more reasonable course?
3. How does this text shine a light on the edges of our communities, and what, or whom, does it illuminate there?
4. What sort of faith do you think Ruth had? What do you think was her image of God?
5. Why does Ruth's place in history as an ancestor of David matter?
Reflection by Kate Matthews (Huey)
Like the Book of Job, the story of Ruth really needs to be read from beginning to end in order to understand even these beginning verses, so familiar to just about anyone who has ever attended a wedding. Fortunately, the Book of Ruth is much shorter than the Book of Job, about the length of a modern short story, and its meaning for us today lies between the lines rather than in its probable meaning for a culture long ago and far away from our own. Of course, the meaning "between the lines" is there in every age, as God speaks to us in marvelous and mysterious ways, right here in the midst of our own purposes and our own life stories.
The narrative as a whole explains, and perhaps justifies, the ancient practice of levirate law, in which the nearest male relative of a dead husband was required to marry (and therefore protect and provide for) his relative's widow. However, it might also represent a response and a critique of the exilic laws that forbade Israelite men from marrying foreign women. According to David Watson, we find in Ezra 9-10 purity prohibitions against such marriages, in fact, foreign women and children, who were considered "unclean," weren't even permitted to live in the midst of the people of Israel. One thinks, of course, of how often religious laws are used in every time, including our own, to define some of God's children as "unclean" or "unacceptable." However, Watson suggests that the lovely story of Ruth, set in a time of violence and lawlessness, is more "welcoming" of foreigners, and emphasizes faithfulness rather than purity as what matters most. What great counterpoint to such a law, right within the canon itself, for Ruth is nothing less than heroic in her actions and her fierce determination. How could anyone object to a marriage to a woman of such exemplary faithfulness and profound goodness?
Between the lines, and in a powerfully moving way, the narrator of the book of Ruth tells a story with great artistry and deep feeling. The characters that really matter, even more than the powerful Boaz (who would typically be the hero of the piece), are those most on the margins, the least powerful, those with the fewest resources except for their wits, their determination, their faithfulness to each other. Perhaps in every age a foreigner is seen as a threat or a problem; perhaps in every age some people think they need to "protect" themselves from "the other" (just think of our current controversies over issues related to immigrants, migrants, and refugees, especially - but not only - from Syria, Mexico and Central America); certainly, in every age there are those who have to glean from the edges of the excess (or leftovers) of others just so that they can survive from one day to the next. Perhaps in every age and every culture, and too easily forgotten in an age when a few (just a few) women have reached high places of power and authority, women still suffer from sexism and even misogyny embedded in patriarchal institutions and traditions that render them voiceless and powerless, and yet still they survive and thrive and look after one another and their young.
The system doesn't always work
In such a patriarchal society, Naomi, Orpah, and Ruth are nobodies once their husbands die. The system collapses for them, and they have to resort to last resorts, that is, the young women should return to living with their parents; the text curiously refers to the houses of their mothers, so they may be fatherless as well. Unfortunately, their worth on the marriage market is now compromised, and the old woman, Naomi, the "bitter" one, can only return to her people, it seems, to live out her days without the promise of anything new, without the prospect of delight once again in her life. In fact, it appears that her life is over because her husband's life is over.
At this moment, Naomi thinks first of the welfare of the two younger women traveling with her, leaving their homeland behind them and hoping that somehow Bethlehem, "the house of bread," will be a place to find nourishment and safety and a new life. Naomi assesses the situation, makes a decision not in her own best interest, and tries to send them back home. She does this with a word of blessing, which is in itself a kind of theological statement: John Hamlin observes that Naomi's blessing suggests that "the Narrator" of this story believes that "the circle of Yahweh's steadfast love is as wide as the earth and is present among all peoples." Naomi's God is an inclusive, expansive God, even in the midst of suffering and want, even when Naomi feels that God has abandoned her (1:13).
A story of tears and doing the reasonable thing
We may know the story of Orpah's tears and her turning back home. No one can blame her, of course, because she's doing the reasonable and rational thing for someone on the edge of survival. However, we are more likely to know the story of Ruth's incomprehensible and stunning declaration of a covenant commitment that puts many marriages, both contemporary and historical, to shame: she promises lifelong faithfulness, support and care to this bitter old woman, not even her own kin, a foreigner to her and her people. The family of Naomi is in a distant land because they were driven there to survive a famine: need and desperation drove them to be aliens in a strange land. Now, in turn, Ruth puts herself second to the needs of this other woman, and promises to make a life with her in a land foreign to her but holding the promises of a God she does not know. "Your God will be my God," she says, and what a response from God, who makes her the foremother of David, the ancestor of Jesus, and, in faith, of each of us!
Ruth is like Abraham and Sarah
Here we might make an interesting comparison of Ruth to Abraham and Sarah, the patriarch and matriarch who left their homeland and all that was familiar, trusting in the promises of God and becoming the ancestors of a great people they would never see, descendants as numerous as the stars in the sky. Of course, Ruth didn't have the advantage of a direct conversation with God, but then a call from God can come in many different ways. Like Abraham and Sarah, Ruth takes that uncertain journey into the unknown and the unfamiliar, trusting in God, and in doing so, she becomes an important part of the story of the people she embraces as her own. Surely she never imagined such a thing! Lawrence Farris observes that "Abraham became the father of a nation, [but] Ruth will be the mother of its line of kings."
I've sometimes wondered what inspired such loyalty in Ruth toward Naomi, whose best side is perhaps not visible by the time we meet her. We might imagine what their relationship back in Moab, as mother-in-law and daughter-in-law, might have been; perhaps Naomi had been particularly kind and even motherly to Ruth and Orpah. In any case, Farris suggests that Naomi had a kind of faith that inspired Ruth, a stubborn (even though it sounds more like resigned) faith that led Ruth to her own new life, in a new place, with a new people.
The image of God in unexpected people
This simple yet beautiful story leads us to deeper and timely reflection on the experience of refugees and immigrants, and on the pressing need for survival that impels them to leave home. It may also suggest, as feminist theologians have observed, that God often chooses the most unexpected places and times to let one of us "clay pots" reveal the treasure within, the image of God, in which we were created: who would expect that a woman of a historic faith, one of God's own people, might encounter the image of God in the unconditional, faithful love of a pagan widow, a foreigner on a lonely and perilous road in a place far from home?
Another approach to the text might be a reflection on the covenant commitment of marriage, since so many weddings incorporate this reading because of its beautiful pledge of faithfulness: on a dusty road on the way to Bethlehem, a young pagan woman, utterly low in the social class structure, powerless and yet remembered even today for her fierce loyalty and her tenderness of heart, makes promises that couples today so easily repeat and then find so hard to fulfill. That these promises were made by one woman to another woman is rarely acknowledged. It makes us think twice about the beauty of families of all kinds, and the promises that hold them together, no matter what.
Risking the new and the different
Gary Charles reminds us that Ruth faces formidable challenges and tremendous risk in continuing this journey to a place where everything would be different, from food and language to religious and social practices, and her unfamiliarity with all of these things would mark her as an outsider, much as we might recognize someone as "from somewhere else" by their accent. Ruth was definitely leaving her comfort zone behind. Remember that the people of Israel were forbidden from dealing with the Moabites in any positive way (even though Moses himself was buried in Moab): Deuteronomy 23:6 warns Naomi's people, "You shall never promote their welfare or their prosperity as long as you live." In Images of Faith: Spirituality of Women in the Old Testament, Judette Gallares provides this translation of that text: "You shall never share your prosperity or happiness with these peoples." What great irony and deep poignancy, then, that Ruth is willing to share Naomi's desperate poverty and uncertain future, at a time when prosperity and happiness seem a distant memory for them both.
God is certainly at work here, in subtle but powerful ways, even if seas do not part and manna does not fall from the sky. Farris sees God's own faithfulness in Ruth's faithfulness, and God's lovingkindness embodied in the tender and faithful care Ruth offers Naomi; hesed, or lovingkindness, is at the heart of this story just as it is at the heart of God's covenant with the people, and at the heart of discipleship today. Farris then recalls the question Jesus was asked by his disciples in the Gospel of John: "Lord, to whom shall we go?" (6:68). Ruth and Israel, he writes, "cling" to God and refuse to "turn aside," to go to someone else, to other options, even if these make more sense in the eyes of the world. And Gary Charles connects this kind of faithfulness with another Gospel text, when Jesus asks his disciples "to cling to him" rather than the things and beliefs that they hold dear. In a world and a church that are both deeply, lamentably "polarized," Charles writes, we can learn some important lessons from this foreigner, this outsider, this lowly widow, about reaching beyond our own protective walls and opening ourselves to unexpected and new life.
A time for re-commitment to the covenant
Dale Andrews reminds us that Orpah makes a reasonable decision in returning home, not an unloving or cowardly or selfish one, but Ruth offers Naomi "the extra measure" of love and fidelity. We might say that she goes "the extra mile." This is a beautiful theme for the time of year when many churches ask their members and friends to re-commit to the mission of God as it is lived out in their congregation and in the wider church as well. In fact, our pledge of time, talent, and treasure in the coming year is a renewal of covenant promises like the renewal of marriage vows. Out of love and commitment, we look back in love and gratitude, and then look forward in love and hope, even in the face of uncertain and challenging circumstances, and re-state our promise of faithfulness to the covenant we share in the church. We can join Ruth and Naomi on the road, during a difficult economic time ourselves, and offer the gift of ourselves in return for the many gifts God has given us. (Perhaps it's no wonder that our giving beyond the basic pledge is called "second-mile giving.")
June Jordan has written a lovely essay on this exquisitely beautiful text, "Ruth and Naomi, David and Jonathan: One Love," in Woman Writers on the Bible. Her reflection comes from her experience of the love and care provided by her friends during her fight against breast cancer. She recognizes the difficult and courageous decisions made by Ruth and Naomi, two women who have far less power and place than David and Jonathan (although she recognizes the beauty of the love of these two friends, too). Naomi and Ruth, she writes, "could not ride horses into battle and slay the sources of their grief or slay the enemies of their joy." They were poor women, not princes, but their love was every bit "the equal" of those two more famous and more powerful men. We don't remember Ruth for her political greatness but for being the mother of the grandfather of King David himself. We also remember her, Jordan writes, for the kind of love she showed Naomi, "a love that takes you to its bosom and that saves your life." No wonder, then, that Ruth's name means "Beloved."
A preaching version of this commentary (with book titles) can be found at www.ucc.org/worship/samuel.
The Rev. Kathryn Matthews (Huey) serves as dean of Amistad Chapel at the national offices of the United Church of Christ in Cleveland, Ohio (https://www.facebook.com/AmistadChapel).
You're invited to share your reflections on this text on our Facebook page: https://www.facebook.com/SermonSeeds.
For further reflection
Unknown, perhaps Johann Wolfgang von Goethe, 18th century
"If all my friends were to jump off a bridge, I wouldn't follow. I'd be at the bottom to catch them when they fall."
Mother Teresa, 20th century
"Spread love everywhere you go: First of all in your own house...let no one ever come to you without leaving better and happier. Be the living expression of God's kindness; kindness in your face, kindness in your eyes, kindness in your smile, kindness."
J.R.R. Tolkien, The Fellowship of the Ring, 20th century
"You can trust us to stick to you through thick and thin–-to the bitter end. And you can trust us to keep any secret of yours–-closer than you yourself keep it. But you cannot trust us to let you face trouble alone, and go off without a word. We are your friends, Frodo. Anyway: there it is."
Confucius, 6th century B.C.E.
"Hold faithfulness and sincerity as first principles."
Paul Carvel, 20th century
"Faithfulness lives where love is stronger than instinct."
Terry Tempest Williams, When Women Were Birds: Fifty-four Variations on Voice, 21st century
"The book of Ruth honors the loyal bonds between women. To care for one another reaps the harvest of love. Ruth's empathy and toil gives birth to authentic power."
Dr. Seuss, Horton Hatches the Egg
"I meant what I said and I said what I meant."
About Weekly Seeds
Weekly Seeds is a United Church of Christ resource for Bible study based on the readings of the "Lectionary," a plan for weekly Bible readings in public worship used in Protestant, Anglican and Roman Catholic churches throughout the world. When we pray with and study the Bible using the Lectionary, we are praying and studying with millions of others.
You're welcome to use this resource in your congregation's Bible study groups.
Weekly Seeds is a service of Local Church Ministries of the United Church of Christ. Bible texts are from the New Revised Standard Version, © 1989 Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Prayer is from The Revised Common Lectionary ©1992 Consultation on Common Texts. Used by permission.

Posted by Rev. Edgar S. Welty at 7:07 AM No comments:

Sunday, October 18, 2015

Sikhs Serve Thousands Free Lunch At Utah Conference To Demonstrate Equality

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  • Sikhs Serve Thousands Free Lunch At Utah Conference To Demonstrate Equality

    "We’re all equal before God."

    Headshot of Antonia Blumberg
    Antonia Blumberg Associate Religion Editor, The Huffington Post
    Posted: 10/17/2015 08:51 PM EDT
    The scent of curry wafted from a conference hall in Salt Lake City, Utah, Saturday as thousands lined up for a free meal at the Parliament of the World’s Religions, an international gathering that, every five years, brings together thousands of people from different religious and spiritual traditions.
    Nishkam Centre, a U.K.-based Sikh organization, hosted the free lunch with the help of dozens of volunteers. The meal, called a langar, is a fundamental component of the Sikh faith and offered diners a taste of worship at its most egalitarian.
    <span class='image-component__caption' itemprop="caption">Thousands partook of a free langar meal on Saturday, Oct. 17, 2015, during the Parliament of the World's Religions.</span> Antonia Blumberg/The Huffington Post Thousands partook of a free langar meal on Saturday, Oct. 17, 2015, during the Parliament of the World's Religions.
    As visitors entered the hall, volunteers instructed them to remove their shoes and make their way to the dining area. There, another set of volunteers approached those whose hair was uncovered and placed a simple white bandana on their heads.
    "You are about to eat food that has been blessed, and so we cover our heads out of respect," one volunteer told The Huffington Post.
    Geetika Kaur, another volunteer, stood at the front of the line offering a quick explanation of the langar tradition to those about to partake in the feast.
    “The gurus started this tradition to say, ‘Regardless of who you are, where you come from, what your background is, you’re welcome into this space,'" Kaur told HuffPost. People are encouraged to break bread together, she added, and "share that common humanity that binds all of us together.”
    Langar meals were offered every day of the five-day conference. Amrick Singh Ubhi, the director of Nishkam Centre, estimated that up to 6,000 people had been fed on Saturday alone.
    <span class='image-component__caption' itemprop="caption">Thousands partook of a free langar meal on Saturday, Oct. 17, 2015, during the Parliament of the World's Religions.</span> Antonia Blumberg/The Huffington Post Thousands partook of a free langar meal on Saturday, Oct. 17, 2015, during the Parliament of the World's Religions.
    "Guru Nanak [the founder of the Sikh faith] started the concept of langar and said, 'Share with each other. There is no difference between you; we’re all equals," Singh Ubhi said. 
    "In modern day terms it is simply a case of equality," he continued. "It doesn't matter if you arrived in your private jet outside or whether you had to scrounge money together to get bus fare to get here. We’re all equal before God."
    Once diners got to the front of the line they were invited to sit on the ground and were offered a plate, spoon and cup. One by one, volunteers came by dispensing spoonfuls of vegetable curry, raita, rice and salad from giant buckets. They handed out naan, apple and banana slices and poured generous cups of water and mango lassi. Anyone who desired another helping of food needed only to ask to receive it.
    <span class='image-component__caption' itemprop="caption">The langar meal included two types of curries, rice, raita (a side dish made from yogurt), salad, naan (an Indian flatbread) and mango lassi.</span> Antonia Blumberg/The Huffington Post The langar meal included two types of curries, rice, raita (a side dish made from yogurt), salad, naan (an Indian flatbread) and mango lassi.
    "We sit on the floor in order to sit amongst equals," Singh Ubhi said. "It is about keeping good company."
    For William Hwang, an educator who lives in San Diego, the langar was more than a shared meal. It was a form of spiritual fellowship that "feeds your body and feeds your soul."
    A volunteer approached Hwang at one point and asked if he was done eating. Even though he was, Hwang gripped the plate for a moment, reluctant to be waited on. The volunteer smiled, looked in his eyes and said, "It's okay. Let me serve you."
    The experience invoked in Hwang an "instantaneous sense of gratitude," he said.
    "In my culture you bus your own tray," Hwang said. He felt grateful, he added, "that someone would say, 'I want to serve you,' and happily do that."
    That sense of service and gratitude is at the heart of langar, said Singh Ubhi.
    "Everybody that's arriving here is coming with humility, coming to receive something," he said. "But the people serving are also doing so with utter humility because they're seeing God in everybody."
    Those thousands of people experiencing the langar might share its message of equality with their communities, Singh Ubhi said, and that has a ripple effect that can transform the world.
    Posted by Rev. Edgar S. Welty at 1:07 PM No comments:
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    About Me

    Rev. Edgar S. Welty
    I am an experienced hearer, teacher and preacher of the gospel. This began early in life, in the Congregational Church where I was I raised and my father was a pastor. Over the years, I have heard the perspective of many different denominations including: United Church of Christ, Church of Religious Science, Anglican and a union congregation of Presbyterians and United Methodists. My teaching began as an Elder. My preaching began as a Lay Speaker. At San Francisco Theological Seminary I earned a Master of Divinity Degree. In 2000, I was ordained as a Minister in the UCC. I have served city, village and suburban churches. My lay service was in an interracial inner city neighborhood. As a teacher and preacher, as a lay leader and as a minister, I have consistently taken a different approach. Most Bible study and sermons are based on single passages or a single line of text. But I explored linkages between several passages. Every week for years I wove together ideas from the assigned gospel, the other New Testament passage, the weekly psalm and passage from the Hebrew scripture. To prepare for this holistic approach I read the entire bible.
    View my complete profile