December 2017 - OE - lists.wedgeblade.net

Death Bed
by Richard 14 Dec '17

14 Dec '17

Death Bed After being at the October Chicago ICA Celebration of the Band of 24, being my birthday (76years), I thought it would be appropriate to share some of my history. For the last 6 years I have supported ICA Chicago’s work on Accelerate 77. This first helped me to get familiar with the Southside of Chicago as Seva Gandhi (ICA Director of Programs and Partnerships) and I visited Accelerate 77 Southside partners. This familiarization helped me to take the One Earth Film Fest to the Southside. The Southside is great In working on the Southside, I discovered one of the great community organizers was Saul Alinsky. Terry Bergdall loaned me his autobiography (Let Them Call Me Rebel) that highlighted Alinsky taking on the University of Chicago and Mayor Daly. Alinsky was a master in mobilizing local people. But what really caught my attention was one of the key figures in the book is Monsignor Jack Egan who brought resources and people to the table for Alinsky’s effort. I became acquainted with Egan when I was assigned for a week to go to Trenton New Jersey to work with Egan as his facilitator for a gathering of the diocesan development coordinators. Monsignor Egan was at the University of Notre Dame, at that time, heading up the Urban Ministry Institute. He would give these great talks and then I would follow him to lead the group in strategic planning. Egan would kick them in the pants and then I would capture their new energy. So when Alinsky mentioned Egan, I looked for and found a book about Monsignor John Egan called An Alley in Chicago. I was sure there would be something in the book about ICA/EI. And there was: Egan was assigned to Presentation Parish, which is right next to 5th City. That is how he became a great friend of Joe Mathews. Then on page 269 the book tells the story of Egan being asked to come to Joe’s death bed and to hear his ‘patrimony to the world’: “We’ve tried to get the established Church to see that it’s not about peddling abstract dogma but about awakening men into life and significant engagement in the historical process so that they might truly experience the glory of life through intensification of consciousness, and intensification of engagement. Jack Egan prayed with his friend Joe Mathews, blessed him, and knelt for the blessing of this very beautiful and bright man… and to this day, I am a member of the Ecumenical Institute’s board of directors” Wow, is this not what we are still about? Ok, change men to people Dick Alton, RS-1, 1968 in Philadelphia. Richard H.T. Alton 166 N. Humphrey Ave, Apt, 1N Oak Park, IL 60302 T:1.773.344.7172 richard.alton(a)gmail.com Don't let the fear of striking out hold you back Babe Ruth

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Re: [Oe List ...] Greetings at the ending of the year. Sending our love and best wishes
by Zoe Barley 13 Dec '17

13 Dec '17

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Fox: Order of the Sacred Earth (book/inaugural event 12/21)
by Ellie Stock 13 Dec '17

13 Dec '17

Hi Folks, Check out Order of the Sacred Earth, an Intergenerational Vision of Love and Action (by Matthew Fox, Skylar Wilson, and JenniferListug). >From a mailing: The Order of the Sacred Earth (OSE) is an emergent, self-organizing, co-creative movement and community whose goal is to revitalize, respiritualize, and contextualize the many social, political, economic, and environmental movements happening right now and to provide a spiritual grounding and a committed community for what comes next. The essence of OSE is a common vow we all will make: I promise to be the best lover and defender of the Earth that I can be. This vow will underscore the principles through which we operate and the values we strive to fulfill. The inaugural event (come as a vow-taker or supporter) will be on the Winter Solstice this year, December 21st, in Berkeley, CA, and will be live-streamed onour website. Talk about the Order with others where you live and start up your own chapter of OSE and create your own ceremony on December 21st and live stream with ours. Visit our website to learn more at: www.orderofthesacredearth.org Ellie :) elliestock(a)aol.com

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12/07/17, Vosper/Spong: A Shift in the Season: One Congregation’s Story; Spong revisited
by Ellie Stock 07 Dec '17

07 Dec '17

HOMEPAGE MY PROFILE ESSAY ARCHIVE MESSAGE BOARDS CALENDAR A Shift in the Season: One Congregation’s Story Rev. Gretta Vosper Several months ago, I wrote about the Season of Relief, those long weeks following Easter when clergy don’t have to deal with lectionary passages that fuse themselves to church doctrine. Strangely, it seems like just a few short weeks ago; but then, the cycles of doctrinal seasons in the church are just that: cycles. Another liturgical season So here we are, well into Advent, and well into the annual grating of teeth that takes place whenever we are exposed to saccharine Christmas music purring or prancing from over-decorated storefronts and selling everything from the tiniest stocking stuffer to cars. And here we are, back to those lectionary passages that bond themselves to church doctrine that gives many a church leader hives. Or indigestion. The stress of the “high holy days” seeps in. Cue the reverential organ while we light the candles on the Advent wreath – Hope. Peace. Joy. Love. Blocking the commercial clatter from our Sunday morning services, we reverently steer our congregations toward the well-worn path that leads past the overbooked inn to a lowly stable and the nativity of our Lord. Wait a holy minute, Casavant! Screeeeeeech! Wait a holy minute, Casavant! What do you mean by “the nativity of our Lord”? Are progressive Christians still able to embrace the implications of those words? Or must we examine it, like everything else, and risk losing something we have loved for so long? I’m for the latter, obviously. We help our children hang up their stockings with a twinkle in our eye, knowing that sooner or later, we’ll fill them in on the fairy tale nature of the story and their responsibilities within it. But we often neglect to fill them in on the mythical nature of the nativity as the same growth in wisdom and rational thinking emerges within them. There, we’re more likely to remain quiet, their consequent assumption being that we really believe in virgin births, stars, shepherds. and magi. Not just gathering dust There isn’t much that can or should elude the glaring light of nineteenth century scientific method and the impact it has had on everything, including biblical scholarship. Over the intervening century or so, we’ve pried loose so many previous interpretations of scripture that we likely couldn’t count them all if we wanted to. Still, we let them lie about, not only collecting dust and the disdain of critical scholars but attracting the interests of those for whom they might still offer solace or its evil twin, power. Wielded as the latter, our discarded beliefs have toppled regimes, led murderous campaigns, and denied many the dignity they deserve. Maintaining traditions for the warm, cozy feelings they bring pales in the light of the damage those traditions have promulgated in the world. And so, for us at West Hill, where the scholarly pursuit of understanding was coupled with the need for integrity in our gatherings, the challenge became clear. We had to explore our Christmas traditions more deeply in order to find what it was that truly inspired us in this liturgical season. What did we derive from the story and season of Christmas that was too important to lose and what was so problematic that losing it was a necessity? These questions were explored over several Christmas seasons, each providing an opportunity for change and the final emergence of a new tradition. Christmas traditions shift When I arrived at West Hill, the congregation had two evening Christmas services: one an early service for families with young children; the other a communion service timed to conclude at midnight. It was a pretty traditional package and offered something for everyone. Shortly after I arrived, we initiated a Blue Christmas service in the middle of December. Never very well attended, it was yet a serious attempt to acknowledge that the season wasn’t all Christmas jingle and high spirits for everyone. We went through a few riotous years when everyone in the early service was filed through the lounge on their way into the sanctuary. As they went through, they were dressed up as angels, stars, magi, shepherds, animals and, yes, members of the holy family. The whole congregation participated in a hilarious re-enactment of the Christmas story all crazily held together by a central premise – like a late night talk show or a famous comedian’s rendition of the Christmas story. It was total chaos, exhausting, and wonderful. The midnight service, for a couple of those cold years, included a labyrinth walk out of doors under the starry, starry night. Candle-lit with torches waiting in the centre, it was a beautiful embrace of an ancient tradition of a different sort. As the years went by and the work of the church evolved to create a space welcoming to believers and non-believers alike, the reading of each Christmas text was introduced with the words, “Once upon a time….” That little addition signalled that things had changed and shared the subtle but unmistakable message that these stories were just that, stories. Then, in 2010, we shifted a little bit further. Because people attending West Hill were less and less invested in the retelling of the nativity narrative – they simply did not believe it to be true – we decided to create a liturgy that built on the special nature of the season rather than the biblical stories that had inspired it. After years of honouring that tradition, we simply shifted our focus from the story of the birth of Jesus to the impact its long telling has had upon our culture; from the fictional details of a crude, stable birth, to the very real show of love and generosity and the willingness to see past our differences that is so prevalent at this time of the year. It was a shift that gave the congregation a meaningful reason to gather together in what, for us in the north, is also the coldest and darkest time of the year. We created a Longest Night event to augment our traditional services. Darkness and light The roots of the longest night reach deep into the murky past out of which our traditional Christmas stories emerged. Placed on December 25th in 336 CE by Pope Julius I, the date Jesus’ birth came to be celebrated may have been chosen to overtake the celebrations of the sun which took place on that same date. Scholars are divided as to whether these celebrations were tied to the birth of Mithras, god of the Mithraic Mystery religion prominent at the time, or existed independently. Regardless, the date has held a special place in the hearts and practices of humans long before Christianity made it a central element of its own traditions. The Christian celebration eventually won our over whatever had gone before. The Longest Night service at West Hill, celebrated on the Winter Solstice each year, was born that winter. It is a gathering that acknowledges the waning of the light and the darkness that too often prevails in our world through stories and readings that place our privilege in perspective. And it is a gathering that is also filled with beauty and wonder, as a pool of light is created, one tealight at a time, by those who recommit to making a difference. At the same time as we weave together images of light and darkness, we hold to some of the deeply formative elements of the traditional story, the significance of birth and the fragility of the dreams, and the possibilities inherent in them. Birth emerges out of darkness. Primitive communities knew this and early Christians wove stories around such truths. And so, sprinkled with all the joy and “magic” we have long associated with the season, the Longest Night became a service that reminds us of the wonder we each are, born as we are, into limitless possibility. A candlewick bracelet is slipped onto each wrist, and every participant is reminded, “You are the light of the world.” As participants disperse into the night, they take that responsibility with them and are reminded to see each person they meet as exactly the same thing: a light in the darkness, a possibility unfolding. I stand in awe In 2012, my partner, Scott Kearns, dove into the spirit of the season and wrote a new song to be sung to the tune of “O Holy Night”. “A Winter’s Night Carol” has been sung at West Hill each Longest Night since, with the congregation soaring as they sing the final lines of each verse. It has been a powerful addition to this new and beautiful tradition. A Winter’s Night Carol Tune: Cantique de Noel Traditional Song: O Holy Night Out in the night, with myri’d stars above me, I walk alone on a pathway of snow. Trees bending low, their sparkling branches laden, and all is bright ‘neath the moon’s tender glow. And hidden deep the promise of the springtime with summer’s warmth to follow in its time. Myst’ry it is – this rolling of the seasons. I stand here in awe – at the wonder of this world. I stand in awe – at life, this life sublime. Out in the night, with myri’d stars above me, I seem alone, yet there’s life all around. Creatures asleep and others now awak’ning to search for food and to care for their young. And far away in ocean depths and jungle the whole wide earth is teaming with its life. Myst’ry it is – this pageant of the living. I stand here in awe – at the wonder of this world. I stand in awe – at life, this life sublime. Out in the world, with myri’d lives around me, I’m on my own path but not all alone. Though far apart, we share this life together; the needs of one are the needs of us all. And ‘round the world are those that offer comfort, and millions lend their hands to conquer pain. Justice their cause – compassion is what moves them. I stand here in awe – at the wonder of this love. I stand in awe – at love, this love sublime. Ever may this be – the reason for our living; the wonder of life and the wonder of this love. I stand in awe – at life and love sublime. Scott Kearns © 2012 R. S. Kearns(1),(2) Light shines within us in the darkest night When we held our first Longest Night gathering in 2010, there was no intention to replace our Christmas service. But the following year, the committee responsible for our inspirational gatherings decided to discontinue the traditional celebration on Christmas Eve altogether. The Longest Night had been exceptionally well received, drawing participants from across our city and beyond. It has since become our signature seasonal celebration and Longest Night services have been popping up all over as others, within and beyond traditional congregations, find purpose in gathering on this darkest of nights. Perhaps, seventeen centuries or so after Christmas was scheduled for the darkest night in the northern hemisphere, we have once again found something else to refocus our attentions, to rekindle hope for this evolutionary experiment we call humanity. Perhaps, deep in our winters, north in December, south in June, we can find reason to remind ourselves of the light that shines within us, our own love, the full value of which is only realized when it is utterly spent. Perhaps, long, long ago, we knew that already. ~ Rev. Gretta Vosper Read the essay online here. About the Author The Rev. Gretta Vosper is a United Church of Canada minister who is an atheist. Her best-selling books include With or Without God: Why The Way We Live is More Important Than What We Believe, and Amen: What Prayer Can Mean in a World Beyond Belief. She has also published three books of poetry and prayers. ---------------------- (1) A Winter’s Night Carol is included in the collection Sing It Forward: Traditional Hymns Recast and Rewritten for Religious and Humanist Communities, by Scott Kearns and Gretta Vosper. Copyright permissions extend to all use excluding printing for publication without permission of the copyright holder (2) Scott and I had spoken, once, about writing words that would allow the song to be sung in the Southern Hemisphere at Christmas but I’m not so sure that is the point. Maybe it is in the cold and the dark that we are most powerfully drawn together, gathering strength from one another. Maybe it is time to unmoor the importance of the return of the light from the Christian festival that has overshadowed it for so long. Question & Answer Charles T. from the Internet asks: Question: Sir, with all due respect, you shared well concerning how Jesus did not die because of sins. Please share your views on the reason or why Jesus died. Answer: Fred C. Plumer Dear Charles, I do not know the actual reason that Jesus was killed. The Bible gives us some hints when you remove some of the theology that was added over the next two hundred years in its development. It is difficult for people living in modern society to imagine the conditions the Jewish people were living under Roman rule. Most of the Jews had suffered terrible treatment by the Roman soldiers and the Romans in general. And if you lived in Galilee, a distance in those days, it could be even more difficult. The Galileans lived in a hilly area, full of big boulders and caves. The men were known to be excellent “street fighters” who would create a fracas near the city and get the soldiers to follow then into the hills and then attempt to slaughter as many of them as they could, hiding behind the boulders and in the caves. But they paid a price for these activities. Galileans were particularly hated or feared by the Roman soldiers, and as a result were treated accordingly. Also it is important to understand that when Jesus went into Jerusalem, it was during the Passover Holy day. This is was and is a very important celebration of the Jews escaping Egyptians slavery. Every year, for decades, this was one of the most turbulent times in the region. Most of the Jews were trying to eke out a living farming what land they still had and paying taxes to the Romans. Many of them had to give up owning their land and essentially becoming tenant farmers to the Empire because, in part at least, they could not pay their taxes. And here they were supposedly celebrating being freed, no longer slaves to the Egyptians but they knew they were slaves again. During these holidays, Rome would send an additional 10,000 soldiers to surround the city and they were instructed to kill anyone who did not seem like they were following orders. Do not kid yourself. There were no courts, no judges, and no leniency for the Jews, if they tangled with a Roman soldier. And finally, it is clear that the act of crucifixion was used as an intimidating tool by the Romans, as it was by the Syrians rulers before them. There were five entrances into the city that could be quickly closed off. However, the Romans would pick a spot near any of the gates for the crucifixion. They would normally let the bodies hang there for days, waiting for the men or women to die and then for the birds to eat the flesh. It is estimated that in most cases, it took days for the “criminals” to die. Death by crucifixion was, by Roman law, supposed to be reserved for those who had done a serious crime but one of the most serious crimes was insurrection, defying Roman rule. These crucifixions were done in such a way that anyone going into Jerusalem would have to pass one of those crosses. There were literally thousands of men, women and even children killed in this manner. Sadly, crucifixion was not unusual and it had been that way for hundreds of years. Jesus chose to walk into the city on this high intensity day. Did the Romans assume his being there was reason enough? Did the Romans kill him because he supposedly claimed to be the King of the Jews? Did they arrest and kill him because he would not bend his knee to the Roman rule? Was it the fracas in the Temple with coin changers? Was he part of a plot or suspected of being part of a plot to defy the Emperor? Was he just caught up in a raid of trouble makers from Galilee? I cannot tell you but I assure you if there is any truth in our Gospels, Jesus gave them plenty of reasons to be put to death. But I prefer to believe that he was not an intentional martyr but one who believed his own words, “Do not be afraid.” He risked his life on behalf of others and lost his own life. He spoke truth and loved people he tried to save. We should all live that way. I hope this helps you understand better. If you would like more details I would recommend Bandits, Prophets and Messiahs, by Richard A. Horsley with John Hanson. Trinity Press, International. 1999 ~ Fred C. Plumer Read and share online here About the Author In 1986 Rev. Plumer was called to the Irvine United Congregational Church in Irvine, CA to lead a UCC new start church, where he remained until he retired in 2004. The church became known throughout the denomination as one of the more exciting and progressive mid-size congregations in the nation. He served on the Board of Directors of the Southern California Conference of the United Church of Christ (UCC) for five years, and chaired the Commission for Church Development and Evangelism for three of those years. In 2006 Fred was elected President of ProgressiveChristianity.org (originally called The Center for Progressive Christianity - TCPC) when it’s founder Jim Adams retired. As a member of the Executive Council for TCPC he wrote The Study Guide for The 8 Points by which we define: Progressive Christianity. He has had several articles published on church development, building faith communities and redefining the purpose of the enlightened Christian Church. His book Drink from the Well is an anthology from speeches, articles in eBulletins, and numerous publications that define the progressive Christianity movement as it evolves to meet new challenges in a rapidly changing world. __________________________________________________ Bishop John Shelby Spong Revisited Making Much of What Cannot Matter Much to God I ask my readers’ indulgence this week as I roam over some of the terrain of my own ministry. My reminiscence revolves around a simple phrase: “when we would make much of that which cannot matter much to God.” These words have echoed in my mind for at least 50 years. I associated them primarily with one of my genuine heroes, a man named John Eldridge Hines, who served as the presiding bishop of the Episcopal Church from 1964 to 1973. In my opinion John Hines was the greatest Christian leader my church produced during the entire 20th century. He used these words to open almost all of his sermons. I had heard it from him so many times that I simply assumed that he had coined the phrase. A thousand times during my career as a bishop as I watched the Christian Church in operation, ‘making much of that which cannot matter much to God,” has been the phrase that immediately pops into my mind. Recently I gave a series of lectures at Christ Church in Dayton, Ohio, and met there the Rev. Gordon Price, the rector emeritus of this very impressive congregation. Gordon Price is 88 years old. He has been retired for 22 years but he is still vital, alive and his mind is as clear as a bell. He is one of those quintessential Episcopalians whose memory spans not just his own life, but through him the past seems to flow into the present. He knew personally those heroes of church life on whose shoulders the 20th century stood. This familiar phrase happened to come up at dinner and in that conversation, I attributed the words to John Hines. “I don’t think that is correct,” Gordon said immediately. “I believe Will Scarlett is the one who wrote those words.” Now non-Episcopalians might think themselves back in the world of Robin Hood, but Will Scarlett was also the name of the Episcopal bishop of Missouri in the early part of the 20th century. He was a mighty force in America as a confidant of Franklin D. Roosevelt, from the time of his bout with polio in the 1920’s until he presided over the president’s funeral in 1944. He was also a powerful exponent of what came to be called ‘the social gospel,’ and as such developed a close friendship with the influential liberal theologian Reinhold Niebuhr, who shaped mainline theology in America, as did no other figure during the decades of the depression and World War II. Will Scarlett had even offered the position of Dean of the Episcopal Cathedral in St. Louis to the non-Episcopalian, Protestant Niebuhr, a dramatically controversial if exciting step at that time. Niebuhr declined but later, with his brother H. Richard Niebuhr, German born theologian Paul Tillich and Old Testament scholar James Muilenberg all working under the deanship of Henry Pitt Van Dusen, he helped to turn Union Seminary in New York into the Mecca of theological institutions in the western world. Attributing this oft-quoted line to Bishop Scarlett made sense to me for he was John Hines’ mentor, role model and close friend. John indeed served under Bishop Scarlett’s direction early in his career when he was rector of Trinity Church in Hannibal, Missouri, the town Mark Twain made famous by using it as the setting for his popular novels about the adventures of Tom Sawyer and Huck Finn. If John Hines had gotten this prayer from Will Scarlett, it was an authentic line. However, Gordon Price was too careful a historian of oral church lore to lean only on memory and supposition so when he went home that evening he researched this line. The source turned out to be neither Hines nor Scarlett but Willard L. Sperry, the dean of the Harvard Divinity School, who was a contemporary and friend of Will Scarlett. When he presented me the next day with a complete text of the Sperry prayer, fully documented, I was delighted. It was like finding an old friend to discover the true source of a quotation that had meant so much to me for so long. I share with my readers the context in which this single, provocative line was born: “Give to us, O Lord, A right discernment between that which comes first in our faith and that which follows after. And when we would make much of that which cannot matter much to thee, recall us to the heart of our Christian profession, Jesus our Lord. Amen. I began to think anew about what those words might mean if contemporary Church life could be viewed through their lens. Sometimes the message of the Church is so inanely petty. I think of the recent dispute between a particular Catholic family whose child has an allergic reaction to wheat. This family asked their priest if their daughter might receive a communion wafer made with rice flour instead of wheat so that she could continue to receive the Sacrament. Instead of simply granting this request in a pastorally sensitive way, the pastor sent the decision up the hierarchical chain of command to the Vatican itself. From on high the ruling came down that “wheat was required for the Sacrament to be valid.” It seems that Jesus used bread made of wheat. Rice flour, presumably, cannot be the bearer of the ‘body of Christ!’ The Vatican was making much of that which cannot matter much to God. How much, do you suppose, does God get excited by proper liturgy and how God’s people worship? Yet in the history of Christianity no battles have been more emotional and drained more energy than liturgical battles. Look at the way worshipers have responded when prayer books or worship manuals have been altered or revised. Some people were quite sure that God could not be worshiped apart from the Latin language when the reformation embraced the vernacular in the 16th century and when the Roman Catholics finally gave up the Latin Mass in the 20th century. Tiny groups of Episcopalians still gather in protest worship services around the 1928 Book of Common Prayer. Many Anglicans in England stand ready to defend to their deaths the 1662 version of the Book of Common Prayer. Inside both Roman Catholicism and Anglicanism people abandoned their congregations and even their faith, in some cases, in protest over these changes. The Latin Mass is still quietly celebrated in known places in America, England, France and Italy with faithful, if aging, constituencies gathered. They claim that God must always be addressed “in the original language” of our faith. That is like the elderly lady, who is supposed to have said to the young pastor when he read the lessons in church from a modern version of the Bible, “Son, if King James’ English was good enough for Jesus, it should be good enough for you.” Is this not making much of that which cannot matter much to God? Look next at the battles that Christians have fought over denominational loyalties and those strange claims made by various groups to be “the only true church.” What divides Episcopalians, Lutherans, Presbyterians and Roman Catholics in the immigrant population of the United States, Canada, Australia and New Zealand today is not some great theological principle or truth but rather which country in Europe shaped our various ancestors. Episcopalians or Anglicans came originally out of an English heritage. Lutherans tend to be descended from those who migrated from Germany or Northern Europe and Scandinavia, Presbyterians generally are descendents of people from Scotland and Roman Catholics normally reflect the heritage of Ireland, Italy and Southern Europe. Jesus did not know there was an England, a Scandinavia, a Scotland, an Ireland or an Italy. But disciples of Jesus have far too often acted as if these tribal distinctions are the essence of the gospel. As Dean Sperry suggested, we have “made much of that which cannot matter much to God.” On and on we could go. Dean Sperry’s words call us to judge institutional Christian life by a very different standard from the one churches so often use. Why do we not ask, “Does this contentious issue have any ultimate significance? Does this debate serve the cause of Christ?” Do most of the things that churn our life in the Church today, from the ecumenical movement to the uninformed hostility toward gay and lesbian people not fall into the category of minor importance? Why can we not admit that no person and no church has the competence to define God? No one can tell another person who God is or what God is. That is simply not within the human capacity. All any of us can ever do is to tell another how we believe we have experienced the holy, the divine. Even then we need to face the fact that we might be delusional, for too many people seem to think they experience a God of division and violence. This also means that no church can claim that its leader is infallible or that its Bible is inerrant. No religious tradition can claim that it has cornered the market on salvation so that its adherents can say, “No one comes to the Father” but through our religious system. No one can brand those whose opinions are contrary to the traditional content of one’s faith as heretical, since nobody possesses the true faith. There is no such thing as that which the Epistle of Jude sought to establish, namely, “a faith once delivered to the saints.” Every religious war is an aberration within the human consciousness. Every heretic burned at the stake was nothing other than an act of murder. Every fundamentalism is based on idolatrous claims as its adherents identify their tiny understanding of truth with the truth of God. Every religious fanatic and every religious terrorist is finally someone who covers evil with piety. The marching orders for Christian disciples seem to be recorded in the words of Jesus when he was said to have defined his purpose. Jesus did not come to make us religious, moral or orthodox, he came to give us abundant life. That is the entire purpose of religion everywhere unless we are those who insist on “making much of that which cannot matter much to God.” Thanks, Gordon Price, for helping me identify Willard L. Sperry as the source of the words that I have quoted for years and that I believe must be the standard by which Christianity will live in the future. ~ John Shelby Spong Originally Published October 20, 2004 Announcements ProgressiveChristianity.org is a small non-profit trying to do big things ... this newsletter is one of them! Please consider supporting us during our annual campaign, every donation helps!

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Global Buzz December 2017
by ICA International 05 Dec '17

05 Dec '17

Enjoy catching up with what is happening in ICAs across the globe.....If you wish to SEND a report...send to your ICA contact person OR...go to the members section on the ICA International website Please click the link below for the latest issue of the Global Buzz Global Buzz Report: December 2017 or copy and paste this URL into your browser's address bar http://globalbuzz.icai-archives.org/7dayreport-17/2017-12-01.php ICAI Communications

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Solar power in Machakos
by Timothy Wegner 04 Dec '17

04 Dec '17

I saw this PBS piece about solar power in Kenya and noticed it concerned Machakos. I meant to post to our lists but forgot, then Roxana reminded me, see below! Tim ---------- Forwarded message ---------- Hi, Tim -- I thought the attached might be something the broader OE Community might be interested in: Peace, Roxana https://www.pbs.org/newshour/.../in-remote-kenyan-villages- solar-startups-bring-light If you think so, too, by all means pass it on! -- *"Even if I knew that tomorrow the world would go to pieces, I would still plant my apple tree."* -- Martin Luther

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Re: [Oe List ...] George Holcombe Recovery & Healing Stage of Pancreatic Cancer
by Rod Rippel 02 Dec '17

02 Dec '17

Dear George and Wanda, The image that comes to mind is that of a Waltz. Facing the healing process you are both going through is not a March, head on. Or, maybe it’s one of George’s N.O. jazz numbers. Thinking of you on this Journey, one step at a time. G + P, Rod and Pauline Rippel From: Holcombe Wanda via OE Sent: Tuesday, November 14, 2017 10:53 AM Cc: Holcombe Wanda Subject: [Oe List ...] George Holcombe Recovery & Healing Stage of Pancreatic Cancer The Holcombe Family THANKS YOU for your caring support of cards, emails, food, visits and travel assistance to us during George’s journey to meet the challenge of Pancreatic Cancer diagnosis and during his surgery on September 8th at the new Dell Seaton Medical Center Hospital in Austin with the good care of his surgeon, staff and students at the new UT Medical School. The journey to date has not been without complications, but each Emergency Room visit and ride in the Ambulance from the ER in Round Rock to the Medical Center for Surgery to insert a stint for the cyst that had formed; has reminded us how recovering one’s health and healing happens with the care of medical staff, family and community near and far. NOW George is on his new cancer healing journey for six months of weekly (each Wednesday) Chemo (Gemcitabine) infusions. OR….when he and his doctor determines a change is needed. We were profoundly grateful that George’s cancer was found early at stage 2, but his Oncology Doctor recommended this particular Chemo treatment for extra precaution since over 50% of the people who have had Pancreatic Cancer have a recurring experience. Plus since George is 84…..the hope is that this will give George the extra years of living and caring for others will happen as he faces and lives this healing life’s journey. Grace and Peace, George & Wanda Holcombe 14900 Yellowleaf Trail, Austin TX 78728 Geo Cell: 512-252-2756 Geo Email: geowanda1(a)me.com Wanda Cell: 512-619-3469 Wanda Email: wandah70(a)gmail.com -------------------------------------------------------------------------------- _______________________________________________ OE mailing list OE(a)lists.wedgeblade.net http://lists.wedgeblade.net/listinfo.cgi/oe-wedgeblade.net

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