Tuesday, August 23, 2016

Anvil of God: Book One of the Carolingian Chronicles

Anvil of God: Book One of the Carolingian Chronicles

Anvil of God: Book One of the Carolingian Chronicles

ISBN: 9781475990195
Publisher iUniverse

Book Description

$2.51
Publishers Weekly - Starred Review:
Gleason's gripping historical novel offers readers a vivid mix of bloody battles, intriguing characters, and plenty of pagan sex rites.
Historical Novel Society:
Gleason's utterly confident novel is nothing short of marvelous. Highly recommended
Kirkus Reviews:
Political intrigue straight out of George R.R. Martin's A Song of Ice and Fire series, except that Gleason's novel is based on stories of real people, and this historical "game of thrones" is engrossing, with fast-paced, crisp prose and smart dialogue.

Sample Chapter

Charles Arrives
Quierzy AD 741
Stepping into the darkness of the stairwell, Sunni inhaled the musty scent of aging stone and stretched out her hand as a guide. Although the stairs were steep, she climbed with ease, having made this journey to watch for Charles every night since her husband left for Narbonne.
She did this more out of duty than necessity. When the army's banners were sighted, news of their arrival would be shouted from the rampart and echoed throughout the town. The fate of the entire court was tied up in Charles's success, and everyone from the lowest servant to Bishop Boniface would storm the staircase to see who had returned from campaign and who had not.
The banners would appear above the horizon along the eastern road, advancing in successive waves of color. The ranks of cavalry and foot soldiers would follow. In time, the sounds of their march would reach the walls, and the court would strain to see the knights' standards.
Because the absence of a standard from the ranks foretold a knight's death, those who could see would call out to those who could not, and a strange dichotomy would take over the assembled crowd. Cheers would greet the names announced while shouts for those unnamed were called forward. "Where is Stephen D'Anjou? Can you see Stephen?" and "What about Wilfred? Oh my God, not Wilfred!"
Sunni had seen families collapse in grief beside others who danced in celebration. Sobs and laughter would blend on the rampart in a discordant release until the hands of the celebrants stretched out to those who mourned, and the court would grieve its loss.
Arriving at the top of the stairs, Sunni discovered she would not be alone. A dozen steps away, Charles's daughter Trudi stared out at the horizon. They watched as the sun dipped low, casting a reddish glow to the underside of the cloud cover. A cold blast of wind made the girl shiver. Without thinking, Sunni kissed the locket she wore around her neck to ward off the night spirits.
"God help me," Trudi said. There was pain in her lament, but Sunni was reluctant to intrude. Stepmothers, she knew, are not always welcome. She found her own place on the rampart to watch the eastern road.
Trudi had her own reasons to await Charles's return. She was eighteen, old for a maiden. Charles had declared that, upon his return, he would decide whom the girl would marry. Although Trudi had never spoken to Sunni of this decision, her distaste was visible to any that knew her. Her body was coiled tight, her face a stew of emotions.
Sunni had argued for the girl, hoping to stop Charles from using his daughter as an instrument of his diplomacy, but he had insisted. Trudi would wed someone of noble blood. Charles would send her away to marry a noble on the Roman peninsula, or in Alemannia or Frisia, wherever there was an alliance to solidify, a political gain to be made. Her marriage would seal a bargain she knew nothing about.
She would be forced from the people she loved, away from the life she knew. She would be alone. Sunni's eyes welled. It was not so many years ago that she had shared a similar fate. It was, perhaps, the only thing they had in common.
Trudi had her father's face, which, although a man's face, was still handsome on her. Unfortunately, it was not the only trait she had inherited from him. She was tall for a woman, with broad shoulders and uncommon strength. Thank God, the girl had breasts and hips, Sunni thought, or she might be mistaken for a man. Trudi's hair was by far her best feature. It cascaded past her shoulders in waves of brown curls that Sunni envied for their thickness.
To Sunni's frustration, Trudi rarely did anything to enhance her beauty. Most girls her age were using the latest creams and powders. Trudi wore none. She refused to wear a dress, preferring pantaloons and vestments more suited to boys. Sunni had never seen her flirt. She had never seen her blush. The girl talked to boys her age the way they talked to each other.
Sunni had, over the years, tried to involve Trudi with the other girls at court. Such efforts, however, never kept Trudi's attention.
"They spend their time spinning thread and mooning over knights," Trudi would say, her eyes rolling. "They talk about each of the boys as if he was a prized horse. `Look at his legs,' or `I just love his shoulders.'" Trudi preferred to find her friends among the boys her age.
Making matters worse, Charles had indulged the girl's fantasy of becoming a warrior. Against Sunni's objections, he let Trudi train with the boys who would become his knights. Trudi strutted about court in armor and dismissed Sunni's advice. Sunni gently persisted, only to suffer the girl's continued rebuff. The one time Sunni's advice had been welcomed was when the girl's menses had set in. Even then, Trudi had declared it nothing more than "a nuisance."
"How do you stand it?" Trudi demanded, without turning to look at her. Sunni jumped in surprise. She hadn't thought the girl was aware of her.
"Your pardon?"
"How do you stand being married to someone you don't love?"
"I do love your father."
Trudi turned to confront her. "It wasn't even an arranged m arriage. He just took you."
"That's not true."
"Of course, it's true." Trudi turned back again to the horizon, reciting the history. "When Charles stormed Bavaria, he deposed the crazed pagan duc—"
"Grimoald isn't crazed."
"Grimoald married his own brother's widow, flogged a priest, and performed pagan rituals over his own son."
"His son was dying. The doctors couldn't save him," Sunni said.
"So Charles got rid of Grimoald, put your uncle Odilo in his place, and married you, a Bavarian princess, to bear his third son. Am I missing anything?"
Sunni's face flushed. She looked down at her hands.
"So how do you stand it?" Trudi repeated.
How dare the girl? Of course, Sunni knew the stories. She had helped spread most of them. She was the "price" for making young Odilo duc de Bavaria in place of Grimoald. She had been "tamed" by Charles, who subdued her pagan upbringing through his iron will and firm hand.
The truth was that Sunni had seduced Charles from the start. She had seen the reality of their situation. The Bavarian royal family was in disarray, and Charles's army was too large to resist. Poor Grimoald would never be acceptable to Charles or his alter ego, Bishop Boniface. And an alliance between her family and the Franks offered not only a solution, but a tremendous advantage to both families.
The day she met Charles, Sunni knew she would have him. Tall, strong, fearless, Charles had been forty-two and a widower for a year when he came to Bavaria. He had a light in his eyes that made everyone else's seem dull. He was magnificent.
And he looked at her in that way that a man does when he needs to bury himself between the legs of a woman. In less than a week, she had bound him to her. He was bound to her still.
Now at thirty-two, she played the part of the "tamed" Sunnichild for Boniface and the court. She said all the Christian words, performed their rites so that she could have Charles. But she was no Christian. She still had her cache of herbs. She still prayed to the morning sun and the phasing moon. She still communed in secret with her brethren. She even shared some of their rites with Charles. Wedding Charles Martel had been her choice. She hadn't lied to Trudi. She did love the man.
"Hiltrude," she said, "mostly I find that men's stories tend to be about men. I do love your father. And if truth be told, I chose him. Women are not powerless, despite what you think. I wasn't powerless when I met your father any more than you are powerless now."
"What do you mean?" Trudi turned abruptly.
"Rarely do men tell you anything about the role that women play in their stories."
"No. Why do you say that I'm not powerless?"
"Because you are not."
"You of all people should know my plight," the girl said.
"Women are never powerless," Sunni said. "Perhaps when you are better prepared to listen and less prepared to judge, I will tell you about it."
Sunni started for the stairs. She could feel Trudi's stare follow her.
"If anyone is interested," Trudi called down after her, "the army has arrived."
Back on the rampart, Sunni saw Boniface raise a green and red signal flag to let Charles know there was urgent business to discuss. She groaned inwardly. To Charles, matters of state always took precedence over his family. She and Trudi would have to wait until Boniface had his say.
She turned her attention to the approaching army and saw Carloman's bold red banner with the white cross and the lion of St. Mark. Charles's eldest, at least, was safe. Although, she had never been close to Carloman, Sunni liked the serious, young man he had become. Her only reservation was Carloman's rabid devotion to the Church. Boniface had been named godfather to both Charles's older boys, and the bishop had taken the role to heart. He had taught them the catechism and imbued in them a strong foundation of faith. Of the two, he was closest to Carloman. The young man willingly accepted the bishop's counsel and shared the man's passion in Christ. At twenty-seven, Carloman had grown into a formidable warrior and a clever politician, but it was Boniface who pulled his strings. And that made Sunni nervous.
Charles's second son, Pippin, was another matter. In many ways, the young man was a mystery. He had spent six years being educated on the Roman peninsula in the court of King Liutbrand and become so close to the Lombards that Liutbrand had formally adopted him as a son.
Sunni took solace in the fact that Pippin was very much like his father. Pippin looked like him, swaggered like him, commanded troops like him. And much like Charles, there was a sullenness that clung to Pippin that oft times made him combative and cruel. Sunni enjoyed a closer relationship with Pippin, but she had to admit that the young man could exhaust her. One Charles in her life was more than enough.
Pippin's green banner with the white eagle flew alongside the blue hawk of Charles's stepbrother, Childebrand. Carloman's son, Drogo, flew his banner next to Charles, as did Gripho, her son by Charles. Sunni at last let herself smile. Gripho was safe. All the heirs were safe.
Sunni descended to the main hall, but, as she suspected, Charles chose to meet with Boniface to discuss the priest's urgent news. The two disappeared with Carloman into Charles's private chambers off the main hall. Never one to be left out, Sunni went up to her quarters and stole down the back stairs into the servants' quarters. She snuck through the kitchen, stopping to taste the evening's stew, and stepped into a closet that bordered the room where Charles and Boniface met. Years ago, she had bored a small spy hole into the wall.
Through it, she could see Boniface to her right with Charles and Carloman facing her. The bishop appeared to have just finished relating his news. Silently, Sunni cursed her tardiness.
She heard Charles reply, however. "Tell him, no."
"It is a tremendous opportunity, worthy of a great deal of consideration and debate," Boniface said.
Charles dismissed this with a wave of hand. "We're not going to Rome."
Sunni's mind raced. Rome?
"It's a perfect opportunity," Boniface pleaded. "By aligning your house with the pope, you elevate it above all other families. It grants you stature with churches in every region. The pope is in a desperate place. The Lombards threaten him from the south. The emperor in Constantinople won't help. His ancient ally Eudo of Aquitaine is dead. You are the only power who can come to his aid. He's offering you the protectorate of Rome."
"No."
"We may not get this opportunity again," Carloman said.
"We're not going, Carloman. We just returned from war in Provence, and there's trouble in Burgundy."
"We crushed Maurontus and the Saracen," Carloman said. "We plundered half of Provence. And it will only take a small force to handle Burgundy. We could do it with half our troops."
"If the Saracen are committed to campaigning on this side of the Pyrenees as they did with Maurontus," Charles said, "we will need the Lombards' help ourselves. Or are you so anxious to become a follower of Muhammad?"
Carloman looked insulted. "We could split our armies. Leave Pippin at home, and I'll ride with you to Rome."
"I think you underestimate the threat, Carloman. The Lombards are formidable."
Sunni couldn't agree more. Liutbrand was a strong and clever ally, but if Charles marched on Rome, the king would become a strong and clever enemy. Charles spent years cultivating relations with him.
"If we turn up in Rome," Charles continued, "Liutbrand will unite his cousins against us as a common foe. No, they won't be so easily mastered. It will take more than a title like `protectorate of Rome' for me to turn on them."
"How about `king'?" Boniface asked. Sunni held her breath.
Charles squinted. "Did Pope Gregory say that?"
"Without a Merovingian on the throne, and with you controlling all realms of the kingdom, it's the next logical step."
"Did he say that?" Charles insisted.
"The subject can be raised."
"Then there will be too many strings attached."
"Father, this isn't like you!"
"We're not going, Carloman."
Sunni turned to go. She had known Charles long enough to know this conversation was over.
* * *
Trudi ducked under the sword and spun right, away from her attacker. The thrust had been clumsy. She positioned herself to his right, where he could do the least damage. Ansel, she knew, was better with his right arm. She would have better luck defending against a backhanded blow.
He came again. This time she parried, feinted right, and spun left, going for the back of his right knee. He dropped his shield to take the blow and chopped downward with his sword toward her shoulder. Again, he was too slow.
Trudi had been training with the warriors since the age of eight. She had started a year later than most of the boys because it had taken her a year to convince her father to give his permission. Ultimately, Charles had relented and given her a sword made by the Saracen. It had a curved blade that was lighter and more flexible than the broadswords the boys used, though it had only one edge and tended to break against the larger blades.
Her armor too was different. She didn't wear the heavy chain mail the older boys draped over their torsos. She favored the Saracen leathers protected by small armor plates strapped to her chest, shoulders, legs, and arms. She could move more quickly than they could and had developed a number of spinning moves that gave her an advantage over them. The boys liked to challenge her because she presented a different kind of swordplay. It required more than brute strength to beat her.
She and Ansel often sparred at the end of the day on the practice grounds, choosing to compete again after the others had finished. Today, the air was so thick and hot that her armor felt like it weighed three stone, and her leathers stuck to her skin like tar. Waving for a rematch, Ansel stripped to his waist and grabbed a lighter practice sword. Trudi almost wept with relief and doffed her small plates of armor to fight in her leathers. At nineteen, Ansel was massive, his muscles shining with sweat in the heat of the day. Trudi noticed that he was smiling—not at her, but to himself. Clearly, he was doing more than staying cool; he was trying to limit her advantage.
Ansel picked up a small shield. Trudi picked up a second but shorter practice sword. A shield would help her little against Ansel. He was so strong that he'd break her arm if she tried to withstand one of his blows. Speed was her only ally.
They circled inside the practice ground wall, each looking for an opening. After several feints, Ansel rushed her, hoping that the force of his larger body would unbalance her. She spun to her left. As he lumbered past, she tried but failed to trip him. They circled once more.
Trudi feinted and kicked to make Ansel overreact. The slightest opening could be exploited when fighting with two swords. Ansel blocked each legitimate threat and refrained from reacting to her feints. Trudi swore under her breath. He knew too many of her moves. They circled again.
(Continues…)
Excerpted from "Anvil of God: Book One of the Carolingian Chronicles" by J. Boyce Gleason. Copyright © 2013 by J. Boyce Gleason. Excerpted by permission. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher. Excerpts are provided solely for the personal use of visitors to this web site.


Sunday, August 21, 2016

U Turn, God Turns

by Michael Vincent Robinson

ASIN: B00GBF6WL4
Publisher Xulon Press
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Book Description

Written from the heart, ‘U Turn, God Turns’ takes readers deep into the fascinating life of the author - whose self-destructive tendencies riddled him with disease, debt, unemployment, and a secret boulevard lifestyle. Through Robinson’s unwavering belief in God and His gifts, he was saved before passing the point of no return. This author’s life story and bold wisdom inspires readers to make a U-turn on their own dead-end boulevard to prosper like they never thought possible.

Sample Chapter

Exhausted, I managed to get my date home before dawn. Soon the mists would begin to dissipate to make way for the light of day. While driving home, the Lord put me in a deep sleep. The car accelerated over a small bridge, crashed into a tree, and strategically landed in a shallow creek so that no one passing on the main street above could see me. While out of human sight, the Lord kept me on His divine radar. As I awakened and discovered being trapped inside the mangled vehicle, the Lord lifted me from the wreckage onto the main street, gave me a glorious glimpse of paradise, and allowed me to travel eastward toward the sunrise.
My steps became slower as my breathing difficulty intensified. When I didn’t recall walking, the Lord carried me in His loving arms through a busy intersection and planted me near a church where I was quickly discovered and taken around the corner to my parent’s home. This was the last thing I remembered for some moments.
When my eyes popped open from those moments, I was in ICU at Hillcrest Medical Center with my family looming over me. I felt their sadness and their love; however, the Lord’s love was the most prevalent in the room. Just as Jesus was raised from the dead on the third day, I was raised from ICU on the third day and moved to a regular room.
It was in this room where I discovered my body was stapled just as I had done so many times to paper with a stapler. Now, I was like the paper and the doctors had stapled me! The staples were necessary following the emergency surgery to mend me from a ruptured spleen and a collapsed lung. One of my fingers was broken and I suffered severe head trauma with cuts and bruises all over my body. After all, when I arrived at the hospital, I was only given ten minutes to live.
Continues...
Excerpted from "U Turn, God Turns" by Michael Vincent Robinson. Copyright © 2013 by Michael Vincent Robinson. Excerpted by permission. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher. Excerpts are provided solely for the personal use of visitors to this web site.
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Tuesday, August 16, 2016

Catholic Church Leaders In America Have Been Astoundingly Silent On Trump

Catholic Church Leaders In America Have Been Astoundingly Silent On Trump

 08/16/2016 04:45 pm ET | Updated 5 hours ago
Massimo Faggioli Professor of Theology and Religious Studies, Villanova University
After a year of Donald Trump rallies, the public has almost built up a resistance to his antics, despite them growing more and more excessive. The Republican presidential candidate crossed yet another line during one of his televised rallies earlier this month, when he suggested that “second amendment people” could act against Democratic presidential candidate Hillary Clinton.
During the initial phases of Trump’s campaign, many Americans compared him to Italian politician Silvio Berlusconi. However, a year on, it’s become clear that Trump is of an entirely different breed.
His views carry latent racism, calls to violence, and the belief in the doctrine of American exceptionalism. At the same time, his persona falls outside the norms of American politics, as signified by the marginal role religion and the pro-life debate have played in his campaign.
The debate over Trump (regardless of the results of the November election) is actually a debate over America. There could be two explanations for this political phenomenon: Trump could be regarded as a deviation from the American political (as well as cultural and moral) tradition, or as the natural evolution of U.S. politics.
 Among the leaders paralyzed in the face of the Trump phenomenon are the leaders of the Catholic Church.
The first proposition — that Trump is but a deviation from the norm — is reassuring. It suggests that Trump’s extreme views will ultimately be balanced and toned down within the political structure of the United States. This is a very American argument — in the sense that it is based on the idea that throughout its unique history, the United States has been able to overcome internal contradictions.
The second proposition — that Trump is an integral part of the “nation’s autobiography,” to quote Italian journalist Piero Gobetti — suggests that the candidate represents an extreme version of conservatism, born as a reaction to the country’s growing multiculturalism. This conservatism appeals to proponents of white America, and those who have suffered in the transition to economic globalization.
But today’s America faces many challenges besides growing conservatism, including: A political class that is enslaved to lobbies and special interest groups, mass incarceration of African-Americans, political policies that systematically penalize ethnic minorities, an economic system that has greatly exacerbated the gap between the rich and the poor, and foreign policies that are increasingly authoritarian and fail to respect international laws and conventions.
If all of the above is true, then Trump is indeed an extreme case, but not necessarily a deviation; he is but the result of the trajectory that the United States has been following over the past three decades.
Many Americans have not been able to distance themselves from an electoral platform based on provocation and calls to violence.
Among the leaders paralyzed in the face of the Trump phenomenon are the leaders of the Catholic Church, which is currently the largest and most prominent Christian church in the United States.
Pope Francis has very clearly and publicly distanced himself from Trump’s platform last February. Meanwhile, a few people within the Catholic Church have raised their voices in protest of the authoritarianism Trump envisions for America’s future.
 The American bishops who have spent the last few years battling with the Obama administration over religious freedom...have not had the same enthusiasm to fight for the religious freedom of Muslims.
Among these few dissident voices is an organization of “progressive” nuns, a group of neo-conservative and anti-Francis intellectuals and academics who supported Ted Cruz, as well as the editors of a few Catholic publications. Some bishops have individually expressed their opinions, but the Episcopal Conference has been too divided and too distracted to make a joint official declaration.
One of the most important bishops in the United States, Charles J. Chaput of Philadelphia, recently wrote a letter in which he essentially judged the two presidential candidates to be of equal character, and euphemistically described Trump as “an eccentric businessman of defective ethics whose bombast and buffoonery make him inconceivable as president.” The letter does not bring up the racist, sexist and violent language that has become the hallmark of Trump’s campaign.
The Trump phenomenon has revealed that the Catholic Church in America is endowed with a strange notion of civic duty: The American bishops who have spent the last few years battling with the Obama administration over religious freedom (which for American Catholics, means guarantees regarding the requirements for health insurance to pay for practices including abortion and contraception) have not had the same enthusiasm to fight for the religious freedom of Muslims (who are a specific target of Trump’s). It is as if the question of Muslims’ religious freedom does not touch everyone’s freedom, including that of Catholics.
Nearly a year ago, in September 2015, Pope Francis came to the United States for a visit that was an undisputed success. At the time, Trump’s campaign had only just begun. Over the course of the past 12 months, it has gained the consistent support of conservatives, as well as significant support among religious voters.
Pope Francis’s American campaign has had less support from Catholic conservatives, which reveals a lot about the complications of being the global leader of the Catholic Church today.
After the November elections, there will time to analyze the politics of the Trump phenomenon. It is not, however, too early to examine the impact Pope Francis’s visit has had on Catholicism in the United States; a pope who represents everything Donald Trump is opposed to.
As always, the debate over the United States is a religious one.
This post first appeared on HuffPost Italy. It has been translated into English and edited for clarity.
Follow Massimo Faggioli on Twitter: www.twitter.com/MassimoFaggioli 

Monday, August 15, 2016

Muslims Attend Catholic Mass Across France In Powerful Show Of Unity

Muslims Attend Catholic Mass Across France In Powerful Show Of Unity

One group of Muslims held a banner reading: “Love for all. Hate for none.”


Muslims in France expressed solidarity after the killing of a Catholic priest this week by filling the pews during Sunday church services.
Muslims gathered for Catholic Mass on Sunday in churches and cathedrals across France in a powerful display of unity following the killing of an elderly priest.
Dozen of Muslims attended Mass in Rouen, a few miles from the church in Saint-Etienne-du-Rouvray where two French teenagers slit the throat of 85-year-old Rev. Jacques Hamel on Tuesday after pledging allegiance to the Islamic State militant group.
One of the nuns who was taken hostage during the attack embraced the Muslim attendees after the service, The Associated Press reported.
“We are very moved by the presence of our Muslim friends and I believe it is a courageous act that they did by coming to us,” Dominique Lebrun, the archbishop of Rouen, said after the Mass.
“Today we wanted to show physically, by kissing the family of Jacques Hamel, by kissing His Grace Lebrun in front of everybody, so they know that the two communities are united,” said Mohammed Karabila, president of Saint-Etienne-du-Rouvray Mosque, according to the BBC.
A group of Muslims held up a banner outside the church reading:  “Love for all. Hate for none.”
Muslims in Italy also gathered in churches across the country for Catholic Mass in a powerful display of unity.
Elsewhere, Muslims attended Mass in Paris’ Notre Dame cathedral, and in the southern French city of Nice, where 84 people were killed by a truck driver also professing loyalty to the Islamic State earlier this month.
In Italy, Muslims leaders filled the pews of Catholic churches and urged peace and dialogue.
“Mosques are not a place in which fanatics become radicalised,” said a member of the Union of Islamic Communities in Italy, Mohammed ben Mohammed, per the BBC. “Mosques do the opposite of terrorism: they diffuse peace and dialogue.”
A day earlier, French Muslims joined vigils for the slain priest and took part in a “brotherhood march” in the city of of Lyon, carrying banners reading:  “This is not a religious war” and “We are all brothers and sisters.”


Friday, August 12, 2016

Bride Falls In Love With Grandma’s Wedding Dress



Bride Falls In Love With Grandma’s Wedding Dress Weeks Before Wedding

No alterations necessary!

04/06/2016 02:41 pm ET
Two weeks before her November 2015 wedding, UK bride Connie Bell tried on the dress that her grandma Margaret White wore in 1966 — and it fit like a glove.
Courtesy of Connie Bell Margaret White on her wedding day in 1966.
Connie’s wedding venue plans had just fallen through, and her beloved grandma brought out the 50-year-old floral lace wedding dress from storage in an attempt to cheer her up. Connie had only ever seen the dress in photos, and even though she had already purchased her own gown, she couldn’t help but try it on.
Molly Treanor Photography Connie Bell’s grandma’s wedding dress fit her like a glove.
“I was shocked at how well it fit and how lovely it made me feel,” Connie, who lives in Barnsley, South Yorkshire, told The Huffington Post. “I tried it on to cheer me up. I had no idea that I would be trying it on to wear on my wedding day, but I knew as soon as I had it on that I wanted to wear it.”  
Courtesy of Connie Bell Margaret and husband Michael on their wedding day.
After trying on grandma Margaret’s dress, everything began to fall into place for the wedding. Connie and her husband-to-be Sam Bell found a new wedding venue on short notice, and Connie decided to change into her original dress at the end of the reception so it wouldn’t go to waste.
Molly Treanor Photography Connie and Sam Bell on their wedding day.
She even found little pieces of confetti still tucked inside the dress from her grandma’s wedding.
“It made it more special to have pieces of confetti from 50 years ago [in the dress] and there’s now some from my day as well,” Connie said. 
Molly Treanor Photography Connie and her grandparents Margaret and Michael.
 Connie’s vintage wedding dress was a hit all around.
“Wearing my grandma’s dress made everybody so happy and emotional on my wedding day, especially my grandparents,” Connie said. “I love my grandma so much and am so pleased that we both got to wear the same dress for our special day.”

Out of the Shadow/Set Free

Out of the Shadow/Set Free
August 21, 2016 
Written by Kathryn Matthews
Sunday, August 21
Twenty-first Sunday in Ordinary Time
Focus Theme
Out of the Shadow/Set Free
Weekly Prayer
Merciful God, as we pour out the wealth you have entrusted to us, the parched places are watered; as we cease our evil talk, the rising light of peace dawns in the darkness. So lead us into faithful living that your promises may unfold in us as a woman's back, long bent, unfolds at Christ's command, to the praise of your holy name. Amen.
Focus Scripture
Luke 13:10-17
Now he was teaching in one of the synagogues on the sabbath. And just then there appeared a woman with a spirit that had crippled her for eighteen years. She was bent over and was quite unable to stand up straight. When Jesus saw her, he called her over and said, "Woman, you are set free from your ailment." When he laid his hands on her, immediately she stood up straight and began praising God. But the leader of the synagogue, indignant because Jesus had cured on the sabbath, kept saying to the crowd, "There are six days on which work ought to be done; come on those days and be cured, and not on the sabbath day." But the Lord answered him and said, "You hypocrites! Does not each of you on the sabbath untie his ox or his donkey from the manger, and lead it away to give it water? And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the sabbath day?" When he said this, all his opponents were put to shame; and the entire crowd was rejoicing at all the wonderful things that he was doing.
All Readings For This Sunday
Jeremiah 1:4-10 with Psalm 71:1-6 or
Isaiah 58:9b-14 with Psalm 103:1-8 and
Hebrews 12:18-29 and 
Luke 13:10-17
Focus Questions
1. What kinds of healing might we offer to those we may or may not notice in our places of worship?
2. In what ways do we hinder liberation and healing for the sake of rules and tradition?
3. Is the suffering of some people easier to avoid than others, or to miss entirely?
4. Have you ever experienced grace coming to you, even when you didn't have the strength or confidence to ask for it?
5. How do you imagine the bent-over woman's life was different, the day after she was healed?
Reflection by Kate Matthews
It's a simple enough story: on the way to Jerusalem, while Jesus is teaching in a synagogue, a "bent-over" woman passing by evokes Jesus' compassion. Does the woman ask for healing? No. Does Jesus seem to care that it's the Sabbath, when healing non-life-threatening conditions is not permitted? No. Without being asked, he calls her over to him, and sets her free from her longtime ailment by placing his hands on her, just as one would in blessing. The woman is blessed and freed and has sense enough to recognize the source of the freedom she's been given at last, to look forward, at the world around her, and to move through it with comfort and confidence.
Now, is everyone amazed and grateful to witness such a thing? No, indeed. The leader of the synagogue is instead upset by this breach of the Law and tells the crowd, which undoubtedly includes many others in need of healing (aren't we all?), that they should come back tomorrow, when the timing will be more appropriate for such things as healing. The tension builds as Jesus heads toward Jerusalem and his death, and the lessons for us as disciples continue.
A simple enough story, it seems. But as in all biblical narratives, there is so much more to see: when we consider the setting of the story and its parallels with other stories, we begin to experience even more of its power and meaning. This isn't the only time Jesus has healed on the Sabbath or healed while teaching in the synagogue (or both). It isn't the first time he's provoked the religious leaders, and it won't be the last.
A narrow line of vision but the ability to see the truth
Sharon Ringe describes the situation of the bent-over woman very well, this condition that could be translated as "a spirit of weakness." She calls that weakness a kind of power that kept her bent-over and captive in "a world defined by the piece of ground around her own toes or looked at always on a slant." Ironically, while this woman's line of vision has been severely affected by her ailment these many years, she has no problem seeing that help is on the way, standing right in front of her, in the person of Jesus, no problem recognizing the source of her healing. The crowd is also able to see God's hand at work and to appreciate Jesus' timing in spite of the objections of the religious leader. In fact, it's the so-called religious experts in this small but powerful incident who seem least able to see the truth right before their eyes.
Remember back in chapter four of this Gospel when Jesus stood in another synagogue and began his ministry with a statement of intent to proclaim release to the captives? Remember the reaction of the crowd then, when they ran him out of town? Remember just a few verses before this passage, in Chapter 12, when Jesus said he had come to bring division (12:51)? The reaction to this healing is a good illustration of division: the religious leaders may be clueless and outraged, but the people are carried away with joy. Joy v. outrage - that is division.
What burdens do people bear?
Woven into this story are several threads: the healing of the woman who is pressed down, held bound by Satan, as Jesus describes her, is the most obvious. Each Sunday, all sorts of burdens are carried into our churches. Some, like the bent-over woman's condition, are more visible than others. As you look around you in church, what do you see? The weight of many years of suffering on one person's face, the crushing hurt of a new and painful reality in another's eyes: divorce; the loss of a loved one; financial worries; poor health; a child who has run away, physically or emotionally. Perhaps there are people in your church who know the pain and oppression of being marginalized and alone in the greater community, if not within the church itself. Who are these people, and do we notice them, the way Jesus noticed the bent-over woman, or are they and their suffering invisible to us? Is the suffering of some people easier to avoid than others?
Just as important is our response. Our hearts may be touched by the suffering of another, but there is still another step, to compassion, and then to action in response to that suffering. What kinds of healing might we offer to those we may or may not notice in our places of worship? Then there is the question of self-examination. Regrettably, in many ways the church itself may lay burdens on the people; our commitment to accessibility is one response to a long history of taking the easier way rather than meeting the challenge of making our buildings, services, and ministries accessible to all of God's children, regardless of physical and mental limitations. For example, how many of our chancels are accessible for preachers and worship leaders who may have mobility issues? Is there a word of judgment for us in this reading from the Gospel of Luke? In what ways do we hinder liberation and healing for the sake of rules and tradition? And how often is "tradition" simply mistaken for "the way it's always been"?
All of us bear burdens of one kind or another, and most of us know what it is to suffer physically, mentally, spiritually. When have we experienced healing and/or liberation from our own burdens? Have we, like the bent-over woman, had sense enough to immediately praise God? How have we experienced grace as coming to us, even when we may not have had the strength or the confidence to ask for it?
The burdens women carry in every age
A second thread leads to reflection on Jesus' ministry with women. We see the quiet humility of a woman who has apparently come to the synagogue to pray, asking nothing for herself, and, according to Sharon Ringe, we also see the restoration to the community that Jesus offers in his healing, expressed by the unusual address (the only time it's used in the Gospels), "daughter of Abraham." Perhaps the condition of the woman is a metaphor for the experience of so many women bearing heavy burdens in every culture and time, whether they are hauling water for miles, caring for sick children without needed resources, enduring physical abuse, or treated unjustly in the workplace.
Jesus repeatedly ignores rules and customs that reinforce such marginalization and injustice, and this story embodies his attitude toward all women, not just one "victim" of "a spirit of weakness." If Jesus frees her with from the illness that kept her captive, as Ringe says, aren't we called to free today's women and girls from their captivity and burdens, not just to study the oppression of women or to acknowledge it as an unfortunate sociological phenomenon, but to actually deal with its causes? One good example of such a witness is the work of the United Church of Christ and many other people of faith who are fighting the good fight against human trafficking, which, tragically, touches most often on the lives of women and young girls.
And then there is the question of timing. This healing was a problem because of when it happened, not to whom or by whom or how it was accomplished. Come back tomorrow, the synagogue leader says, when it's alright for healings to be performed. Wait a little longer. According to Richard Swanson, the tension here is between two faithful Jewish men who are struggling with what it means to be faithful, so the religious leader is not mean-spirited but trying to press his case for obedient faithfulness. So is Jesus, of course, but both men believe they are keeping Sabbath. (We note, however, that Jesus calls the religious leaders "hypocrites.")
Were the Pharisees really so terrible?
I don't know about you, but I've spent most of my life thinking of the Pharisees and the Sadducees and the synagogue leaders back in Jesus' day as uptight, judgmental, close-minded, harsh, moralistic, religious fanatics. (By the way, recent polls show that many young people, alas, see people who claim to be Christians the same way.) Jesus was the outsider, sort of a first-century Clint Eastwood, who would come into town and stir things up by trying to set them right, because obviously the religious types had it all wrong. It was so clear, so simple: religious leaders were the bad guys, and Jesus was the good guyÖactually, the best guy of all.
However, we can approach these stories about Jesus' conflicts with the religious leaders of his day from a different perspective. What if the arguments that they had ó over the Sabbath (that was a big one, and it's at the heart of our story today), or over which people are the proper ones to eat with, or who counts as your neighbor, or whether a person can get divorced and remarry ó what if we saw those conflicts as conversations within a community, among people who shared common sacred ground, a long and holy history with a God who was always, always faithful to them, even though these people called Israel didn't agree on everything and every way to be faithful.
Trying to do the right thing
That's the thing: the religious leaders, bless their hearts, were trying in their own way to be faithful. Sure, maybe things sometimes got out of hand with thinking that some folks were somehow purer or more worthy than others, or that the way to please God was through religious observance ó worship services, impressive buildings, long prayers and fasting, focusing a lot of attention on the law, right down to every technical detail. All this even though God often told them that wasn't what mattered; what mattered most and matters even now to God is what's in our hearts, and how we treat one another, and especially how we treat those in our midst (whether we notice them or not) who are most vulnerable: as the Bible says, "the poor, the lame, the widow and the orphan, the stranger in your midst."
But still, these religious leaders were folks who got up in the morning thinking about God and how they might serve God better. They didn't always get it right, but they were sincerely trying. If we think about that for a minute, don't they begin to sound familiar? Don't they sound a lot like us?
There's more than one way to keep the Sabbath
The story really portrays Jesus as keeping the Sabbath because he sees it differently, and because he has a different sense of timing. The time for God's grace and healing is now, not later. This is an urgent matter. Jesus has just spent much of the previous chapter speaking about "the hour" and about the ability to see what is really important. This woman's ailment may not threaten her life, but her life is so precious that each day is a gift and an opportunity to praise God. According to Barbara Reid, this healing is even more appropriate on the Sabbath, because it frees the woman to observe the Sabbath in the fullest sense, that is, to praise God, and to do so on God's timing, which is right now. So it's not unreasonable to suggest, as Sharon Ringe does, that the point of all this is not keeping the Sabbath or not, but the way in which we keep it holy.
This problem of proper observance, of course, seems to be an ongoing one for the religious elites throughout the Gospels, the ones who ought to be most attuned to God at work in the world, the ones who should have a special sense of what it means to be faithful. This problem still persists in our own time as well, and brings us to our own questions and our own need for healing. We read this story in a world that doesn't know the meaning of Sabbath (no matter how much we need it!) or grasp the importance of timing.
Not one more day of weekend activity
Richard Swanson does a beautiful job of contrasting our modern approach to Sunday (our Sabbath day) and the profound regard that the people of Jesus' time would have had for the day of rest. Rather than one more day of activity on the weekend, our Sabbath observance would be enriched by Swanson's description of our ancient ancestors' practice and understanding of Sabbath as "a day of promiseÖa glimpse of God's dominion, a little slice of the messianic age dropped into the midst of regular time," and "a symbol of resistance God's people offer to tyrants of every sort and every time."
What are "tyrants" in our lives that demand our attention, our energy, our spirits? What would it require in our lives to escape such oppression, even for just one day a week? Many of us actually feel anxiety if our time and attention are not fully taken up in an activity or in some type of electronic media. What would it require for our souls to be at rest in God, here, on earth? Is it any wonder, as Swanson writes, that "Sabbath is welcomed into the house as a queen would be welcomed"? After all, it "offers a remembrance of God's promise of peace and freedom for all of creation. It is a good thing, a gift from God."
Finding the time of peace and rest that God provides
We are fortunate in many ways in our culture, but we are burdened, too. For example, many children in our society are as pressed down as the bent-over woman with schedules that leave them no time to play or to just "be" with their families, friends, and nature. We adults are the same way. Our health and the well-being of our families, our churches, and our communities are affected. Perhaps we could just begin with Sunday as a time of peace and rest, but as even more, as a time to immerse ourselves in the promises of God, the promises that sustain us each day, during "regular" time, too. As the bent-over woman's gaze was "lifted up" to God in praise, perhaps our perspective, too, will be raised and will lead us to new and deeper faithfulness and praise.
A preaching version of this commentary (with book titles) is athttp://www.ucc.org/worship_samuel.
The Rev. Kathryn Matthews (matthewsk@ucc.org) retired in July from serving as dean of Amistad Chapel at the national offices of the United Church of Christ in Cleveland, Ohio (https://www.facebook.com/AmistadChapel).
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For further reflection
Alice Walker, 21st century
"Anybody can observe the Sabbath, but making it holy surely takes the rest of the week."
Anita Diamant, 21st century
"The Sabbath is a weekly cathedral raised up in my dining room, in my family, in my heart."
Marva Dawn, 21st century
"Sabbath ceasing [means] to cease not only from work itself, but also from the need to accomplish and be productive, from the worry and tension that accompany our modern criterion of efficiency, from our efforts to be in control of our lives as if we were God, from our possessiveness and our enculturation, and finally, from the humdrum and meaninglessness that result when life is pursued without the Lord at the center of it all."
Barbara Brown Taylor, 21st century
"The great Swiss theologian Karl Barth wrote, "A being is free only when it can determine and limit its activity." By that definition, I have a hard time counting many free beings among my acquaintance. I know people who can do five things at once who are incapable of doing nothing....Since I have been one of these people, I know that saying no is a more difficult spiritual practice than tithing, praying on a cold stone floor, or visiting a prisoner on death row."
Henry Ward Beecher, 19th century
"A world without a Sabbath would be like a man without a smile, like summer without flowers, and like a homestead without a garden. It is the most joyous day of the week."

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