December 2021 - OE - lists.wedgeblade.net

FW: Celebration of life for John Weir Singleton, 1931-2020
by Lynda C 05 Nov '24

05 Nov '24

From: Rob Singleton <rob.singleton(a)hsc.utah.edu> Date: Saturday, July 11, 2020 at 3:51 PM To: Rob Singleton <rob.singleton(a)hsc.utah.edu> Subject: Celebration of life for John Weir Singleton, 1931-2020 This email is sent on behalf of Louise Singleton- Dear Family and Friends, We plan a virtual Gathering of Gratitude to celebrate the life of John Singleton on August 8 at 11:00 a.m. MDT. The celebration will consist of a service and, after a five minute break, a virtual reception. Details of the service and instructions for how you can participate are contained in the attached Word document. Please register to join the celebration at: http://bit.ly/johnweirsingleton which also contains additional information. With love and appreciation to all of you who made John's life abundant. Louise Rob, Martha, David, and Will Louise Singleton 3101 Old Pecos Trail, Unit 509 Santa Fe, NM, 87505 lrsingleton85(a)gmail.com<mailto:lrsingleton85@gmail.com> J. Robinson Singleton, MD Professor and Vice Chairman for VA Programs, Department of Neurology, University of Utah Chief of Service, Neurology, Salt Lake City Veterans Medical Center Office 801-581-6770 Cell- 801-201-4525

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John Epps completed life
by John Epps 16 May '23

16 May '23

Dear Communion of Saints, John's earthly existence was completed on Wednesday morning, June 24, 2020. His last words were "thank you," the same words he wrote to you on June 9 in his brief comments, "Thanks for the memories." For five days we were privileged to be in the lovely Denver Hospice which enveloped us with grace and compassion. I am grateful for your many comments of appreciation for John in response to his "Last Collegium." His remains will be interred at the Montview Presbyterian Church Columbarium in Denver. Grace and Peace, Ann

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Adventures of Joe Biden--Inauguration Day!
by mellowmilan2＠gmail.com 25 Jul '22

25 Jul '22

I wrote a lot of 'Adventures of Obama' during the times now past. Ogden Nash, who wrote comic poetry in the 1920s, wrote 'Adventures of Isabel,' a 40 line poem in rhyming couplets. I took my poetic license and wrote a series of the Adventures of Obama in 10 line segments at a time. Each stanza tells the of encountering seemingly impossible odds and turning them into victory in unexpected ways. The original Isabel was a little girl who met a ravenous bear, an ugly witch, a one-eyed giant, and a despairing doctor and used her "magic" powers to win out in the end. I am continuing to use my poetic license with a nod to Ogden Nash in the Adventures of Joe Biden. Adventures of Joe Biden-Inauguration Day Joe Biden showed up for inauguration Knowing he'd face a divided nation Mitch and his minions known for obstruction Smiling as though there'd been no eruption Of venomous attackers hunting their heads At the urging of Donald who now they did dread Joe Biden, Joe Biden didn't worry Joe Biden didn't scream or scurry He calmly took his oath, made his stand And brought civility back to our land. Milan Hamilton January 20, 2021 Milan Hamilton 80 North Center Street Redlands, CA 92373 Phone: 909-556-5815 E-mail: mellowmilan2(a)gmail.com

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Honoring 2021 and Anticipating 2022
by Karen Snyder 02 Jan '22

02 Jan '22

You may have heard about, or even participated in, the global ICA conversations December 11th. Hosted by the Global Schedule Team and the ICAI Communications Team, we honored 2021 and shared glimmerings of the future. The attached is a sharing - a bit of documentation - to give you a taste of the events, to connect you with colleagues, and to inspire you with thinking about the future that emerged in the conversations. All the best to you during these holy days and may 2022 bring you health and meaningful engagement. Peace and love, Karen

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Re: [Oe List ...] [Dialogue] A Witness at Christmas
by A.M. Noel 31 Dec '21

31 Dec '21

Dear Dahrma, So glad to hear your witness to life on behalf of the order. These are the times to which we say ????????????? A.M. Noel +1646-939-1273 On Sat, Dec 25, 2021 at 9:42 PM Dharmalingam Vinasithamby via Dialogue < dialogue(a)lists.wedgeblade.net> wrote: > "We have been on a journey away from ourselves" - this phrase from a > version of the Daily Office has stayed in my mind over the years. I am > impressed by how apt the words are. > > I feel this in myself. I do not maintain my journal as I used to. The > dialogue I have with myself in the full light of consciousness is something > I've done less and less. It's only when I think of it and miss it that I > realise the change, how much I have neglected the interior life. > > I've often thought of my companions in the Order/ICA as only part of the > past. But now I realize that it's your company, even when only imagined, > that keeps me conscious of the interior world. The journey we began has not > ended, and if we think about it, we can take heart from the knowledge that > all of us, fellow travellers, are still on the road. > > V. Dharmalingam > 26/12/2021 > > _______________________________________________ > Dialogue mailing list > Dialogue(a)lists.wedgeblade.net > http://lists.wedgeblade.net/listinfo.cgi/dialogue-wedgeblade.net >

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Wishing that the spirit of Amanda's prophetic voice may be yours in 2022
by Karen Snyder 31 Dec '21

31 Dec '21

'New Day's Lyric' --by Amanda Gorman <https://www.dailygood.org/search.php?op=auth&name=Amanda%20Gorman>, Dec 31, 2021 May this be the day We come together. Mourning, we come to mend, Withered, we come to weather, Torn, we come to tend, Battered, we come to better. Tethered by this year of yearning, We are learning That though we weren't ready for this, We have been readied by it. We steadily vow that no matter How we are weighed down, We must always pave a way forward. * This hope is our door, our portal. Even if we never get back to normal, Someday we can venture beyond it, To leave the known and take the first steps. So let us not return to what was normal, But reach toward what is next. * What was cursed, we will cure. What was plagued, we will prove pure. Where we tend to argue, we will try to agree, Those fortunes we forswore, now the future we foresee, Where we weren't aware, we're now awake; Those moments we missed Are now these moments we make, The moments we meet, And our hearts, once all together beaten, Now all together beat. * Come, look up with kindness yet, For even solace can be sourced from sorrow. We remember, not just for the sake of yesterday, But to take on tomorrow. * We heed this old spirit, In a new day's lyric, In our hearts, we hear it: For auld lang syne, my dear, For auld lang syne. Be bold, sang Time this year, Be bold, sang Time, For when you honor yesterday, Tomorrow ye will find. Know what we've fought Need not be forgot nor for none. It defines us, binds us as one, Come over, join this day just begun. For wherever we come together, We will forever overcome.

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Global Buzz reminder
by ICA International 31 Dec '21

31 Dec '21

Reminder for entries This reminder is for the Global Buzz that will be published January 5th. 2022 (Please send your entries at least a day or more ahead) Please send all your entries by regular e-mail to: inform(a)ica-international.org with your entry as an attatchment. Send details of news items, training programmes, your peer to peer connections with other ICAs, any concerns you may have and of any events that are coming up at your location. Your report can be long or short, but remember that all other ICAs would really like to know about the things that matter where you are, and what you are doing as an ICA. Peter, for ICAI Communications Pour les entrées de rappel Ce rappel est à la Global Buzz qui sera publié le 5 janvier 2022 (S'il vous plaît envoyez vos entrées au moins un jour à l'avance) Veuillez envoyer toutes vos entrées maintenant par courriel ordinaire à : inform(a)ica-international.org avec votre entrée comme un attatchment. Envoyer les détails des articles de nouvelles, des programmes de formation, vos connexions peer to peer avec d'autres CIAS, de toute préoccupation que vous pourriez avoir et de tous les événements qui sont à venir à votre emplacement. Votre rapport peut être longue ou courte, mais rappelez-vous que toutes les autres CIAS aimerait vraiment savoir à propos de choses qui importe où vous êtes et ce que vous faites comme une ICA. Recordatorio de las entradas Este aviso es para el Global Buzz que se publicarán 5 mes de enero 2022 (Favor de enviar sus entradas al menos con un día de antelación) Por favor envíe todos sus entradas ahora por correo electrónico a: inform(a)ica-international.org con su entrada como un archivo adjunto. Enviar detalles de noticias, programas de capacitación, el peer to peer las conexiones con otros convenios o acuerdos internacionales, las preocupaciones que usted pueda tener y de los eventos que se aproximan en su ubicación. El informe puede ser a corto o largo, pero hay que recordar que todos los demás convenios quisiera saber realmente sobre lo que realmente importa, y lo que están haciendo una ICA.

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12/30/2021, Progressing Spirit: Matthew Fox:Origins and Common Meanings to Hanukkah and Christmas; Spong revisited
by Ellie Stock 30 Dec '21

30 Dec '21

| | | | View this email in your browser | | | | | | | | | | | | | | Origins and Common Meanings to Hanukkah and Christmas | | | | | | | | | | Essay by Rev. Dr. Matthew Fox December 30, 2021 Hanukkah and Christmas are both stories of promise and hope in a time of darkness. And both speak to miracles or marvels. According to Rabbi Arthur Green, the story of Hanukkah begins with the original victory of the Maccabees, a “ragtag little band of guerilla warriors,” who successfully expelled the large army that was the successor to Alexander the Great’s vast imperial army. To many, this seemed like a miracle. Was it the hand of God at work? “Who knows?” answers Rabbi Green in his important book, Judaism for the World: Reflections on God, Life, and Love. But the lesson is there: Miracles happen.[1] Christians too began as a ragtag little band, a band of believers hiding from the vast and all-powerful Roman Empire. Often they had to sequester in underground caves or catacombs to meet and practice their rituals in Jesus’s name. When aboveground, it was not unusual to encounter torture and death at the hand of the empire if they were found out. When Constantine came to power in 306 AD, the prevailing religion was Mithraism. On his being converted to Christianity, he rendered Christianity the state religion and public funds were put to building churches (above ground). Constantine built the Church of the Nativity in Bethlehem in a spot said to be the birthplace of Jesus. By the end of the fourth century, Christianity banned the old forms of worship. December 25 as a Christian festival dates to the fourth century. Rome first celebrated Christmas on December 25 in the year 336. (We possess one document suggesting Christmas was celebrated in Antioch, Turkey on December 25th in the second century.) In 350 Pope Julius I declared December 25 the official date for Christmas and in 529 Emperor Justinian declared Christmas a civic holiday. The Council of Tours in 567 declared Advent a period of fast and preparation for Christmas and the time from Christmas to Epiphany (12 days of Christmas) was declared part of the festive season. Ancient peoples felt the sun was abandoning them on the Winter Solstice, December 21, and offered rituals to appease the sun to get it to return. Fire, logs, trees, gifts, sacrifices were part of the festivals. Instead of abolishing these favorite pagan Winter solstice festivals, Christianity incorporated these old traditions into the celebration of Christmas. An interesting parallel exists between Hanukkah and Christmas in this regard: Both were established deliberately, the first by rabbis who did not want to endorse the descendants of the Maccabees who were considered decadent for having sold out to Greek culture and values; and the second by the popes who, following on Constantine’s making his empire Christian, found the ancient celebrations of Saturnalia, etc. to be too libertine. But neither could simply wipe away the festivals—they were too popular and imbedded in the DNA of the culture. What to do? Both rabbis and popes therefore chose a new miracle to celebrate at that same festival time. The rabbis chose the candle miracle. The popes chose the Christmas miracle. About the former, the story of the small bit of oil that burned for eight nights became the miracle of Hanukkah. Ever since then, Hanukkah has been the festival of light (and miracles). Coming at the beginning of winter, Rabbi Green calls it “a sign of hope that the brightness will grow again.” Miracles lie at the heart of the victory of the Maccabees and the story of the fire that burned non-stop for over eight days. Rabbi Green answers the question, “What is a miracle?” with another question: “What isn’t a miracle”? In summary, Hanukkah is “all about the light.” And it is also “a time of miracles.” “Miracle” in English means that at which we marvel and Green defines it as an experience that awakens a sense of wonder within you. One responds with prayer. In Hebrew, the word for miracle, nes, means “banner.” The miracle is a ‘banner moment,’ one that sticks out, rising above the rest and calls out: “Here I see the divine presence! Let me wave its banner!” In the Christmas story, there are many wonders and banner moments: a divine child; pagan astrologers following a bright star in the sky to the manger; the appearance of angels to the poorest of the poor, shepherds, announcing peace to all people of Good Will; the birth of a child in poverty in a manger to be called a “prince of peace” from a mother, Mary, who conceived by the Holy Spirit. Lots of miracles, wonders, divine presences there; lots to wave banners about. Lots of experiences of the divine presence, the name Emmanuel—God-with-us--is invoked. Both Hanukkah and Christmas are festivals of light occurring in the darkest time of the year in the northern hemisphere. Light and Divinity are closely associated around the world. Indeed, I found in researching my book on deep ecumenism, One River, Many Wells: Wisdom Springing from Global Faith Traditions, that light is the most universal metaphor for Divinity among most cultures of the world. Rabbi Green reminds us that in the Jewish tradition, “light is the first of God’s creations.” We should remember that the light that was first created was not the sun or the moon however. They come later in the Genesis story (and today’s scientific creation story). Green tells how one “of the most ancient and beloved of Jewish legends,” is that the first light that God created was too bright for humans to handle because it would allow for no hiding and no secrets. “So God hid it away for the righteous, living in a future time when they could be trusted to handle it well.” In the Hebrew Scriptures, light very much accompanies the Divine. Psalm 27:1: “Yahweh is my light and my salvation.” Ps. 36:10: “In Your light we see light.” “Yahweh brightens my darkness (2 Sam. 22:29). “Yahweh shall be a light to you forever.” (Is. 60:20). “The soul of a human being is the lamp of Yahweh, revealing all the inmost parts.” (Prv. 20:27) The Torah too is associated with light. “Torah is light.” (Prv 6:23) Study and learning lead us to Enlightenment. Shabbat is associated with light—it begins and concludes with lighting of candles. In Jewish mysticism, Zohar means “Shining” or “Brilliance.” There is a “hidden light” also that we need to explore and eventually bring forward to share. That too is part of the mystical journey. The Christmas story also can be said to be “all about light.” Not only the light of the heavens that guided the magi, but the light of the Christ child born in the darkness of the night and in the darkest of times when the Roman empire ruled over the known world so cruelly. Indeed, its local chieftain, Herod, sought to kill the Christ child by murdering all the new-born boys in the area. So the story goes. The light of Promise vs. the darkness of Evil becomes a story that runs through the entire life of Jesus, culminating in his crucifixion at the hands of the Empire and the victorious resurrection that follows. Darkness however is not denigrated. After all, Wisdom literature tells us that in the silence and dark of the night the “stern warrior leapt to earth” to help humankind. Light comes out of the dark. So many statements on light and Jesus can be found. Matthew’s gospel tells us that Jesus’s preaching began with a citation from the prophet Isaiah (8:23-91): “The people that lived in darkness has sent a great light; on those who dwell in the land and shadow of death a light has dawned.” His message was, “Repent, for the kingdom of heaven is close at hand.” (Mt 4: 16f) Among Jesus’s teachings were these: “You are the light of the world…Do not hide your light under a bushel. Your light must shine in the sight of men, so that, seeing your good works, they may give the praise to your Father in heaven.” (Mt 5. 14-16) In John’s Gospel, we hear: “I am the light of the world.” (8:12) “Be the children of light.” (12:36) “All that came to be had life in him and that life was the light of humans; a light that shines in the dark; a light that darkness could not overpower.” (1:4f) In John’s epistle we learn that “God is light.” (1Jn 1:5) Paul talks of the “light of the glorious gospel of Christ” and the need to “give the light of the knowledge he tells us.” He tells us unbelievers have “minds the god of this world has blinded, to stop them seeing the light shed by the Good news of the glory of Christ, who is the image of God….It is the same God that said, ‘Let there be light shining out of darkness,’ who has shown in our minds to radiate the light of the knowledge of God’s glory, the glory on the face of Christ.” (2 Cor 4: 4-6). And that we “reflect like mirrors the brightness of the Lord, all grow brighter and brighter as we are turned into the image that we reflect.” (3:18) He instructs the Ephesians to “walk as children of light.” (5.8) Science contributes to the season also by telling us that “Matter is frozen light” (David Bohm). Has a more stark statement on Incarnation ever been spoken? All matter is light. No more fleeing matter to get to spirit (light) is needed. No wonder Einstein said he wanted to do nothing more than study light all his life. Jungian psychologist Marion Woodman relates how many people dream about the birth of a divine Child and “the dreamer is astonished by its beauty, and its capacity to talk with the wisdom of an elder…The old life dies; a new life is born. The soul is finding a new world.”[2] So a deep and meaningful promise is made at the time of Hanukkah and Christmas in a dark time of the year and a dark season in history. From darkness there emerges light and miracles or marvels that bring hope and empowerment, new birth and new life. May it be so. Blessed Hanukkah, Blessed Christmas to all! ~ Rev. Dr. Matthew Fox Read online here About the Author Rev. Dr. Matthew Fox holds a doctorate in spirituality from the Institut Catholique de Paris and has authored 35 books on spirituality and contemporary culture that have been translated into 74 languages. Fox has devoted 45 years to developing and teaching the tradition of Creation Spirituality and in doing so has reinvented forms of education and worship (called The Cosmic Mass). His work is inclusive of today’s science and world spiritual traditions and has awakened millions to the much neglected earth-based mystical tradition of the West. He has helped to rediscover Hildegard of Bingen, Meister Eckhart, Thomas Aquinas. Among his books are A Way To God: Thomas Merton's Creation Spirituality Journey; Meister Eckhart: A Mystic-Warrior For Our Times; Hildegard of Bingen: A Saint for Our Times; Stations of the Cosmic Christ; Order of the Sacred Earth; The Tao of Thomas Aquinas: Fierce Wisdom for Hard Times; and Julian of Norwich: Wisdom in a Time of Pandemic – And Beyond. To encourage a passionate response to the news of climate change advancing so rapidly, Fox started Daily Meditations with Matthew Fox. [1] See Arthur Green, Judaism for the World: Reflections on God, Life, and Love New Haven: Yale University Press, 2020), 153. Subsequent references are to Green’s fine chapter on “Hanukkah: All about the Light,” pp. 153-156.[2] Robert Bly and Marion Woodman, The Maiden King, p. 157. | | | | | | | | Question & Answer Q: By Denis While reading this excellent book, "Biblical Literalism: A Gentile Heresy" I am preoccupied by a burning question: The entire explanation of Matthews is based on a chronology of Jesus’ life having taken place between his birth around 4 BCE and his death around 30 CE. Both these dates are based solely on details found in the New Testament and not corroborated by any actual historic documentation that someone like Jesus was born during Herod’s reign and was put to death during Pontius Pilate’s governorship. The entire existence of Jesus is therefore based on a Jewish legend developed by Jewish preachers. Am I missing something? A: By Dr. Carl Krieg Dear Denis, The first step in the search for truth is always to ask the question, which, contrary to many trends in our society, you have done. The second step is to do some research, looking to people who have studied the issue, and have access to pertinent and reliable information. This also is a learning process contrary to many trends in our society. You and I are extremely fortunate to have at our fingertips almost unimaginable resources in books and the internet. As I was reading about your question, “Did Jesus exist?”, I became so entranced by the information on Google that I forgot all about the bread dough I had made, allowing it to over-rise, and flop. There is a lot to be learned! If you search for the historical Jesus, the historicity of Jesus, or the quest for the historical Jesus, you will find enough to keep you reading for the rest of your life, most of which is offered by scholars who have devoted their lives to answering your question. That search involves learning new languages, examining early texts, studying the evidence pertaining to first century Palestine, etc. In other words, they know their stuff. The unequivocal conclusion by the vast majority, including atheists and others who have no predisposition to be positive, is that, yes, Jesus really existed. Their conclusion is based, in part, on the non-biblical writings of Tacitus and Josephus, and is also based on careful analysis of evidence that can be gleaned from the letters of Paul as well as from the gospels themselves. There are those who believe that Jesus is “only” a myth, just as there are those who believe that the earth is flat, that there never was slavery in the United States, that the Holocaust never happened, and that the Jan 6 attack on the US Capitol was a peaceful, patriotic demonstration. Again, in all of these instances, the first task is to ask the question: what is true? and then seek reliable answers from those who have studied the issue. If we do neither of these, we are doomed to ignorance. For my own self, I have no doubt that Jesus existed, not the Jesus that church dogma presents to us, but the Jesus I have described in my other writings. The point of beginning for all our knowledge of Jesus is not when he was born, but when he encountered those who were to follow him. Had no one been so thoroughly impacted by him that they actually became his disciples, he would have disappeared into the dustbin of history as just another peasant. That these disciples so passionately believed and followed is proof enough for me that Jesus was a real person. ~ Dr. Carl Krieg Read and share online here About the Author Dr. Carl Krieg received his BA from Dartmouth College, MDiv from Union Theological Seminary in NYC and PhD from the University of Chicago Divinity School. He is the author of What to Believe? the Questions of Christian Faith and The Void and the Vision. As professor and pastor, Dr. Krieg has taught innumerable classes and led many discussion groups. He lives with his wife Margaret in Norwich, VT. | | | | | | | | | | | | | | Howard Thurman reminded us that the work of Christmas goes far beyond a single day or even a season. The work of Christmas — social justice that lies at the heart of the Gospel — is absolutely central to how we must live year-round. As we prepare for a New Year, we need your help to do continue the work of Progressive Christianity in 2022. ProgressiveChristianity.org and Progressing Spirit strive to live authentically at the intersection of faith, reason, and justice. We strive to be a bold witness for the work of Christmas that Thurman described. If you have not yet made a donation to ProgressiveChristianity.org, but believe in the work that we are doing, we hope that you’ll consider making a year-end donation. Your gift makes an enormous impact and helps to ensure that a progressive Christian voice is amplified. Thank you for your generosity. Happy New Year from your friends at ProgressiveChristianity.org/Progressing Spirit! | | | | | | | | | | | | Bishop John Shelby Spong Revisited Richard Dawkins and His Challenge to Christianity Essay by Bishop John Shelby Spong October 12, 2011 Recently, the New York Times ran a major interview with Professor Richard Dawkins of Oxford University under the banner headline of “A Knack for Bashing Orthodoxy.” This world famous professor is now better known for his attacks on what he believes is the religious expression he calls Christianity than he is for his obviously brilliant work as a biologist. His book, The God Delusion, was for many months at or near the top of the best seller list in non-fiction not only in the New York Times, but in every other book-measuring list around the world. There is obviously enormous interest in religion that is abroad today, including an interest in religion’s demise that is the vein that Dawkins mines so well. In 1991 I was a “scholar in residence” at Magdalen College of Oxford University while researching material for my book Born of a Woman: A Bishop rethinks the Birth of Jesus and the place of Women in a Male-Dominated Church. Some people at New College, Oxford, heard that I was at the university and invited me to give a lecture. Accompanying that invitation was a second one inviting Christine and me to dine that evening at the “High Table” at New College with that college’s “Fellows.” For those not familiar with English practice, “The Fellows,” another name for the tenured faculty, eat three meals a day in their respective colleges at “High Table,” which is usually at an extended table with comfortable and sometimes well padded chairs and on an elevated stage, hence its name. Each course of this elegantly prepared formal dinner served at “High Table” is accompanied by the proper wine, poured by a host of attendants who seek to meet any need a faculty member might have. Prior to the meal, the “Fellows” meet in a faculty lounge for sherry and an interdisciplinary conversation and, following the meal, they adjourn to the same room for coffee, brandy and more conversation. Meanwhile, the students sit on benches around a table in a great hall, but distinctly on a lower level than the faculty. No wine is served to them and the menu for their meal is not only different, but quite inferior to that served to the faculty. Protocol requires that the students not begin to eat until the senior “fellow” present speaks the words of the blessing, usually in Latin, and they cannot leave until they are dismissed again by the same senior “fellow” when the faculty adjourns for coffee. The ancient English class system is clearly still operative. We accepted this invitation and, properly attired, we joined a faculty line to process to our seats. I had spent that day in the Bodleian Library at Oxford, one of the two or three great libraries of the world, reading a series of recommended books. One of then was a small book with a catchy title, The Selfish Gene, by a professor named Richard Dawkins in which he looked at evolution from the perspective of a single gene and its struggle to survive. It was a fascinating piece of work and it helped me to begin to develop a new understanding of the nature of life itself and even a new way to understand the human reality that theologians of the past have called “Original Sin” and “The Fall.” At that moment, I did not know who Richard Dawkins was or where he taught. When we sat down at the table, my wife was on my right and a member of the faculty of New College was on my left. I turned to this person with my hand outstretched and said, “I am Jack Spong, who are you?” His response was instant and his smile was warm, “I’m Richard Dawkins,” he said. The coincidence was almost more than I could embrace. I told him that I had just that day read The Selfish Gene. When he discovered I was an Anglican bishop, he was surprised that I had enjoyed the book as much as I had. It was distinctly anti-religious he asserted. That conversation stuck in my mind as the years passed and Richard Dawkins became more and more of a public figure and even a television regular. His popularity was easy to understand. He is photogenic, personable, warm and articulate. He also takes what he calls an anti-religious stance. Not only does he assert his atheism, but he also delights in ridiculing his understanding of religion, regarding it as childlike, ignorant, superstitious and, to use what seems to be his favorite word, “incurious.” Figures in the ecclesiastical hierarchy of the Church of England have risen periodically to challenge him in public debate. One was John Hapgood, the former Archbishop of York, and a man of recognizable academic achievements. Another was Keith Ward, the Regius Professor of Divinity at Christ Church, Oxford, but these church-led attacks accomplished little. Each of these “defenders of the faith” suggested that Dawkins was reacting to a caricature of Christianity that would make a first year theology student wince at its naiveté. They even suggested that he study theology, suggesting that unless he did so, he would inevitably be dismissed in theological circles as “uneducated.” What none of them realized was that Dawkins was making contact with the public with his one liners and his penetrating insights, while these theologians, were seeking to make sense out of the convoluted theological explanations of the past that had been developed primarily to undergird and sustain ecclesiastical power. Before they had reached their point their audiences had turned glassy-eyed and were wearing “who gives a damn” faces. When Dawkin’s book The God Delusion came out in 2006, it was popularly received. I read it with interest and enthusiasm. What amazed me was that the God Dawkins criticized is the God that I too criticize. My primary problem with him was that he assumed that the God I worshiped was the same deity that he was so cleverly rejecting. I do not see God as an external being, supernatural in power, living above the sky and always prepared to intervene in human history to right a wrong, to do a miracle or to answer prayers. I do not see God as either a heavenly parent or a heavenly judge dispensing rewards and punishments to obedient or disobedient children according to their deserving. This rather juvenile God died centuries ago, the victim of a revolution in thought that produced the modern consciousness. This revolution was ignited by Copernicus, Kepler and Galileo, who together shattered God’s dwelling place above the sky and rendered the primitive God of the childhood of our religion to be “homeless.” Next came Isaac Newton, whose development of what later came to be called “natural law,” destroyed the idea of God as a supernatural figure, able to intervene in history by setting aside the physical laws by which this universe operated. In turn Newton rendered God “unemployed.” This God no longer had any work to do. This God did not bring victory in warfare, cure sicknesses, rescue people from peril or guarantee that God would prevail against evil. Newton was followed by Charles Darwin, who destroyed the primary myth by which Christians had traditionally told their faith story. How could there be a “fall” from an original, created perfection, Darwin asked, if evolution had moved from a single cell to cellular complexity? Without the foundational concept of a fall from perfection into “original sin” the sacred symbols of our popular faith story began to fall like bowling pins. If there was no fall, the idea that Jesus was God’s rescue operation, designed to overcome that fall, became absurd. The idea that God required the death of Jesus to pay the price of that sin became weird and seemed to define God as the ultimate child abuser, who required the death of the son before forgiveness could be extended. The off-stated Christian concept that “Jesus died for my sins” in fact filled worshipers with nothing other than debilitating guilt and the suggestion that we should be “washed in the blood of Jesus” in order to receive salvation or that we should drink the blood of Jesus in the Eucharist to be cleansed internally became grotesque images. Yet those are the things that Richard Dawkins was attacking in 2006! I can conceive of God apart from supernaturalism. I can deny the theistic definition of God without being an atheist, since the theistic definition of God is a human creation not a divine revelation. I believe I can experience a transcendent presence in the life of Jesus, which is my understanding of “divinity,” without buying the late first century explanation of the Virgin Birth and without affirming miracles as literally true. I believe that I can assert and enter the reality of eternal life while simultaneously dismissing the traditional definitions of heaven and hell. Those are, of course, not popular ideas in traditional modern religion, as we see it lived out in churches, on television and through the eyes of politicians, who use primitive religious concepts to create fear and to enhance electoral prospects. It is this popular religion to which Richard Dawkins reacts so relentlessly. Indeed in this interview he said that he wrote The God Delusion after enduring “four years of the public religion of the Bush administration.” In his Times interview, Dawkins said, “I have had perfectly wonderful conversations with Anglican bishops and I rather suspect if you ask them in a candid moment, they’d say they don’t believe in the Virgin Birth. But for every one of them, four others would tell a child she’ll rot in hell for doubting.” My friend Richard, it was not in a “candid moment,” but in a best-selling book written 20 years ago that I dismissed the birth stories of Matthew and Luke as anything more than mythological tales. Because medicine men in the past used voodoo and doctors in the 18th century bled their patients to release the evil spirits, does not mean that modern medicine still embraces these ideas. Because uneducated people and even some educated, but fragile people still cling to a fundamentalist literalism, does not mean that this is what Christianity means. Someone once asked me who I would choose if I could have dinner and conversation with anyone in the world? My answer was Stephen Hawking and Richard Dawkins. Someday perhaps that dream will come true. ~ John Shelby Spong | | | | | | | | Announcements 2022 Certificate and Degree Programs | | | | | | | Spirituality & Practice invites you to become part of the inaugural group for two training programs based on the recognition that all of life is a spiritual practice. These programs are for individual seekers, spiritual leaders and companions, caregivers and service providers, and activists in change-making organizations. Read On... | | | | | | | | | | | | Sophia Theological Seminary, a new ‘little b’ baptist seminary located in Dinwiddie, VA, proudly announces that is now actively recruiting for an inaugural cohort of students to begin in June 2022. Read On... | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | |

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12/23/2021, Progressing Spirit: Dr. Carl Krieg: Social Media: the Wizard Behind the Screen; Spong revisited
by Ellie Stock 23 Dec '21

23 Dec '21

| | | | View this email in your browser | | | | | | | | | | | | | | Social Media: the Wizard Behind the Screen | | | | | | | | | | Essay by Dr. Carl Krieg December 23, 2021 The largest human psychological event/experiment in history is happening as you read, it involves everyone, and has momentous consequences. To learn the details, tune in and watch “Our Social Dilemma”, a Netflix documentary featuring young former top executives of social media companies such as Google, Facebook, and Instagram. The common message is simple. Entities, business or political, pay the companies to influence the way people think. The influence can have two purposes: either entice people to buy my product, or entice people to behave in a certain way, such as voting, demonstrations, or activism of any kind. How do the social media companies achieve these goals? They know us, individually and collectively, as they continually gather data about us from the choices we make that are constantly being recorded on our computers, tablets and cell phones. Every day, all day. Huge memory banks hidden away in non-descript buildings contain the voluminous data that defines who we are. Given that information, which includes our personality traits deduced from our recorded behavior, they know how to fill the screen with suggestive material, the most obvious of which are advertisements, but also include content that is “suggested for you”. Raw Story, a small news organization, recently posed as a 13 year old, celebrating his birthday, who entered “Muslim” on tik tok, and within 10 days was receiving videos about killing Christians and Jews. Having initiated a search, algorithms lead us on. With the advent of biometrics [eg heartbeat recorded on your watch] the algorithm has that much more with which to work. Our excitability, as measured in our biometrics, provides suggestions as to what may be next suggested for us. Not only so, but the Artificial Intelligence, aka an algorithm, is able to identify thousands more who have the identical profile, and an army of consumers or activists becomes suddenly possible. Meanwhile, the tech companies make more money. Dopamine, along with oxytocin, serotonin, and endorphins are referred to as the “feel good” chemicals that activate the pleasure center of our brain. Inasmuch as we prefer pleasure and not its opposite, we trend to those activities and thoughts that trigger the dopamine. Integral to the grand experiment going on today is the identification of what it is that activates the pleasure center. Different individuals can be under the influence of different triggers, which can change as life moves on, but there are also triggers that appear to be quite common, if not universal: violence and community. Yes, violence, strange as it may seem. We have long known that sex, food and drugs can be addictive, and we have more recently learned that money as well can have that effect. Big Tech has seen, in actual real time human behavior, that violence entices a person to click to the next screen, indicating that dopamine has been released. Studies with animals have also shown this to be true. Bar brawls apparently excite us, and social media knows how to manipulate this violent behavior to turn a profit. Of course, it’s not only Big Tech and it’s not only social media. The insurrection of January 6, 2021 is a prime example of violence feeding on itself in a dopamine feedback loop. Integral to that loop is a second major trigger of the feel good chemicals: community. Or at least some kind of togetherness with others who share our profile. We can accept it as well-established fact that homo sapiens is a social animal. We enjoy being with others who share our worldview, just as we find it uncomfortable to be with others who have a different perspective. We much prefer to have our biases confirmed rather than challenged. Here again, social media appeals to our sense of belonging, either through advertising that draws us into a community of fashion or product, or through the spouting of social critique and commentary that draws us into a certain brand of populism and activism. We have “friends” with whom we “like” things. Thousands of people will travel thousands of miles to join up with others who share the same belief, no matter how ludicrous. Being together validates the belief, incites the violence, and activates the dopamine. Why, we may ask, do community and violence create that good feeling? From a historical, evolutionary perspective, given that we have evolved and continue to evolve, community and violence must have proven advantageous to the survival of the species. The reason might lie in our hunter/gatherer days. We once existed as small tribes who hunted and gathered the food needed for survival. Although there must have been interpersonal tension in a tribe, the overarching necessity was tribal cooperation for survival. The opposite might have been the case for inter-tribal competition. Constantly moving, it was critical to have access to areas where food was plentiful, and it is easy to see how competition and conflict between tribes could arise. However, whether in peace or in conflict, intra-tribal cooperative community was mandatory and desirable, and in inter-tribal conflict, on the other hand, violence may have proven advantageous. In addition to evolutionary analysis, we can also analyze the situation from a logical perspective. We all come into this world and are bombarded by stimuli. We order the stimuli and create a worldview through which we filter future stimuli, and in so doing create a rather limited and egocentric view of reality. Two choices present themselves. We can either realize that our worldview is limited, and through contact with others seek to learn from them and expand our understanding accordingly, or we can become closed in upon oneself and live in the illusion that your world is the real world and that everyone must agree with you. The danger in becoming open to others is that one must become vulnerable. Suppose you are aware of your limitations, meet another, share what you know, and seek to learn from the other. Unfortunately, the other takes advantage of your honesty, learns where the good hunting is, and misleads you with false information about a watering hole. The peace-lover dies out, the violent competitor wins, and he is chemically rewarded for his deceit and violence with a good feeling induced by dopamine. This might explain why egocentrism is a universal situation. It just won out. That seems to be the point of the Cain and Abel story. Cain was a farmer while Abel was a shepherd, so it could be that this is a mythological explanation of why farmers and shepherds are always fighting. But there could be more. We don’t know much about Abel, other than that God looked upon him with favor and he was happy. The impression one gains of Cain is that he was a competitive crybaby [God likes Abel better than me], was sullen and angry, and took it out on Abel by killing him. It appears to be a case where the peace-lover loses out to the violent competitor just because that’s life, and, as a mythological statement, is meant to apply to all of us. Whatever the cause, be it rooted in evolution or logical inevitability, the fact is that today violence and community are dopamine triggers. The question is: is there a different way to put the pieces together? It may be that evolution has brought us to where we are, but inasmuch as evolution is an ongoing process, we have the potential to move on to a different place and need not remain as we are. Considering community, it is the case that belonging to a community does in fact trigger good feelings. That is not at issue. The issue is: to what kind of community do we belong? The best guess is that belonging to a loving community would precipitate all sorts of good feelings, creating a powerfully uplifting environment. We already know that sexual attraction makes us “in love” through release of oxytocin. Perhaps immersion in a community of agape love would trigger a cascade of chemicals, known and unknown. And perhaps that cascade would suppress the ability of violence to be a trigger. Think about that. We already know that nurturing love is required for an infant/baby to have a chance for a happy life. Might it not be the case that nurturing community is required for a happy life? Perhaps this was what Jesus was trying to do. He gathered a family of friends to be an example of what fulfilled life could be, a microcosm of a humanity wherein it is love that triggers the dopamine. After the manner of Jesus, it is our challenge today, a challenge to both the church and secular society, to offer an alternative algorithm in which clicking leads forward in a healthful, helpful direction. The community within our grasp can begin with as few as two and grow from there. We have reached a moment in our evolution where cooperation in community is necessary for survival. We know the way. Can we do it? Disclaimer: I am neither a neuroscientist nor a historian of evolution, and, though unintended, might be in error on some of the suggested connections. Comments most welcome! ~ Dr. Carl Krieg Read online here About the Author Dr. Carl Krieg received his BA from Dartmouth College, MDiv from Union Theological Seminary in NYC and PhD from the University of Chicago Divinity School. He is the author of What to Believe? the Questions of Christian Faith and The Void and the Vision. As professor and pastor, Dr. Krieg has taught innumerable classes and led many discussion groups. He lives with his wife Margaret in Norwich, VT. | | | | | | | | Question & Answer Q: By A Reader How can I get through to my friends and relatives who have been activated by Fox News and other extremist media to be afraid of Critical Race Theory? They don’t even know what CRT is, but they sure are afraid of it. A: By Brian D. McLaren Dear Reader, Your question brings to mind an experience from a couple years ago, before CRT was widely discussed. I was driving a relative to an airport not far from where I live in Florida. He was a reluctant but firm Trump supporter, terribly anxious about Antifa, Black Lives Matter, and everything else Fox News told him to fear. He said something critical of Colin Kaepernick and I said something supportive of him and pretty soon, we were on the verge of an argument. I took a breath … I knew an argument would only solidify us in our positions. What could I say? We drove along for two or three minutes in a tense silence. I passed a sign that said, “Entering Lee County.” I started telling my relative this story, keeping my eyes on the road. “We just entered Lee County. Before 1887, this was part of Monroe County. But local folks wanted their own county, and they needed a name for it. I can’t help but wonder why Floridians in 1887 would name their new county after Robert E. Lee, the leader of the confederacy, the defender of slavery, the general who lost the Civil War.” My relative didn’t say anything, but I could tell, instead of arguing, he was wondering, imagining, thinking. Over the next few moments, the tension began to dissipate. I said. “Today, about a quarter of Fort Myers, the largest city in Lee County, is black. If Black folks here need to go to court, they have to pass by a big statue of Robert E Lee before they enter the courthouse. Then, when they stand before the judge or the county council, they will see a huge mural of Robert E. Lee there behind them. I can’t help but wonder how that would feel for them.” There was silence, and after a few moments, my relative said, “Wow. I never thought of it that way before.” I hold no illusions that my relative gave up Fox and started voting Democratic from then on. But I know that one small moment of empathy occurred and took us to a place that no argument ever could. Perhaps small moments like that add up. Admittedly, these moments are rare. But I can’t help but wonder what would happen if more of us practiced ways to invite others out of argument and fear and into empathy and compassion. ~ Brian D. McLaren Read and share online here About the Author Brian D. McLaren is an author, speaker, activist, and public theologian. A former college English teacher and pastor, he is an Auburn Senior Fellow and a leader in the Convergence Network, through which he is developing an innovative training/mentoring program for pastors, church planters, and lay leaders called Convergence Leadership Project. He works closely with the Center for Progressive Renewal/Convergence, the Wild Goose Festival and the Fair Food Program‘s Faith Working Group. His most recent book is Faith After Doubt. He is the author of the illustrated children’s book (for all ages) called Cory and the Seventh Story, The Great Spiritual Migration, We Make the Road by Walking, and Why Did Jesus, Moses, the Buddha, and Mohammed Cross the Road? Brian's next book, Do I Stay Christian?, will be available May 24, 2022 (https://read.macmillan.com/lp/do-i-stay-christian/) He is a popular conference speaker, a frequent guest lecturer for denominational and ecumenical leadership gatherings, has written for or contributed interviews to many periodicals, including Leadership, Sojourners, Tikkun, Worship Leader, and Conversations, and is a frequent guest on television, radio, and news media programs. | | | | | | | | | | | | | | | | | | Let me be honest. A year ago, we weren’t sure if our organization would survive. We, like so many religious nonprofits, have had to accept the changing realities of funding, as our traditional funding sources have evaporated. Many organizations would have given up, but we decided that this work was too important. I love the above quote from Oswald Chambers because it reminds us that we can’t just hope that God will intervene and save us… we have to work to change the things that are important to us. So, over the past year, through a great deal of determination, volunteer hours, and hard work, we have begun to turn things around at ProgressiveChristianity.org and we are certain that we will survive. However, if we are going to do the work that’s really needed – to confront the incredibly harmful and exclusionary theology proliferated by fundamentalists, while we spread the Gospel of God’s radical love – we need to not only survive, we need to thrive. We have a number of exciting things planned for 2022 that will greatly expand our impact, including a new podcast and some exciting video resources… but, if they’re going to come to fruition, we need your help. If you’re looking to make a year-end donation, we’d be very grateful if you’d consider ProgressiveChristianity.org. If you’re interested in supporting us on an ongoing basis, you might consider setting up a recurring donation. A recurring donation of $20/month could make a monumental difference for us. Thank you so much for your ongoing support and generosity! Rev. Dr. Caleb J. Lines, Co-Executive Director ProgressiveChristianity.org/Progressing Spirit | | | | | | | | | | | | Bishop John Shelby Spong Revisited Looking at Christmas Through a Rear-View Window Essay by Bishop John Shelby Spong January 7, 2009 It still has magic power. Across the Western world hearts beat lighter during the Christmas season, generosity expands and romance overflows its normal boundaries. Of course, there is a minority of the population for whom this is never true. For them the Christmas season is a cruel reminder of their plight. The picture of family members smiling around the decorated tree exacerbates the loneliness of those who have no families. The warmth of the burning fireplace seems insensitive to those who are cold. Yet, despite these hard reminders that Christmas joy is never universal, it is nonetheless true that the Christmas season grabs and warms the Western consciousness as does no other time of the year. These are data that beg the question why? Why is this the season of good cheer and romance? What is there about this season that brings dreams of peace and hope of good will so powerfully into focus? Part of the answer to this query is surely that in the Northern hemisphere the Christmas season comes at the darkest time of the year, when human beings yearn for the return of the sun that will inevitably hurl back this winter darkness. Perhaps we are still in touch, at least subliminally, with those elemental anxieties that marked our ancient ancestors, who feared each winter that the sun might be disappearing permanently and who were thus gripped by a deep sense of insecurity or angst. We do frame the Christmas story as one in which the darkness is penetrated first by a bright star in the East and later by an angelic chorus that opens the night sky to sing its heavenly message to hillside shepherds. We explain the power of Christmas through the symbol of light breaking darkness. Symbols, however, are tricky. We are always tempted to literalize them. Yet, increasingly, men and women today dismiss the literal understanding of the biblical Christmas myths. Only the biologically naïve still argue that a virgin can conceive. Only the astronomically challenged believe that a star can announce a human event or wander through the sky so slowly that wise men can actually keep up with it. Only the historically inept can still pretend that a decree was issued to all the descendants of King David ordering them to return to their ancestral home in Bethlehem to be enrolled. The time between King David and Jesus was about 1000 years, or some 50 generations. King David had multiple wives and numerous children. Stories about this family echo through the books of I and II Samuel. If this king had 50 direct heirs in his generation, which would represent a very conservative number for a royal figure in that polygamous and patriarchal age, try to imagine the number of direct heirs there would be 50 generations later. At the end of five generations the number would be approximately 30,000. Ten generations later that number would have expanded to more than 40 million and, by the twelfth generation, it would have passed the one billion number. Fifty generations would produce hundreds of billions of direct heirs. Can you imagine a real king issuing such a decree designed to reach all of the descendants of one who lived a thousand years ago, or that they would obey it? If that were literally true it should surprise no one that there was no room at the inn at Bethlehem, a village of less than 500 people! The myths are beautiful and appealing but they were never meant to be taken literally. Nonetheless, they have been read as the “Word of God,” placed into hymns, liturgies, pageants and repeated so often that most people grow up thinking of them as history. While no one with any scholarly background today regards them as literally true, their power is still undiminished. At pageants, we love to see that manger, listen to the angels sing and watch the wise men journey to Bethlehem. Something is powerfully real underneath even our non-literal symbols. Pious believers do not like to be confronted with facts. In the world of our experience, however, virgins do not conceive, stars do not wander, wise men do not leave their homes in search of a newborn king, angels do not sing and shepherds do not search for a baby lying in a manger, wrapped in swaddling clothes. Beyond that, it is an established fact that the birth stories do not appear in the Christian tradition until the ninth decade. Paul, who wrote from 51-64 CE, obviously had never heard of this tradition. Mark, the earliest gospel writer, portrays the mother of Jesus as thinking he was “beside himself,” that is, out of his mind, a kind of family embarrassment that must be put away by the time he was grown. That is not the response one would anticipate from the Jewish maiden to whom angels had made the annunciation and the promise that she would be the bearer of the “Son of the Highest.” Of course, Mark had never heard of the miraculous tales of Jesus’ birth because they had not been formulated when Mark wrote his gospel. It was in the 9th decade when Matthew first introduced this tradition to the Christian community. He did so, we now believe, to counter rampant rumors about Jesus’ questionable paternity that were being circulated by the enemies of the Christian movement. These rumors are stated quite overtly by Matthew in verse 18 of his opening chapter: “When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child…. And Joseph resolved to divorce her quietly.” Then Matthew tells us that Joseph learned from angelic sources that the child was holy and not illegitimate. Matthew explains this by saying that the miraculous birth of Jesus was predicted by the prophets and cites Isaiah 7:14 to buttress his case, but we now know that he mistranslated his proof text. Matthew said that this verse read, “Behold a virgin will conceive.” That text, however, announces only that “a woman is with child.” That is quite a difference. Matthew surely knew that and perhaps that is why in his seventeen-verse introduction to this narrative of Jesus’ miraculous birth he describes the strange genealogical line that he claims led to Jesus of Nazareth. The DNA that produced Jesus traveled, said Matthew, through some dark and sexually compromised waters. One of Jesus’ ancestors, he tells us, was born through an incestuous relationship between Tamar and her father in law, Judah. Others were born to the prostitute Rehab, through an act of seduction performed by Ruth and through the adultery of Bathsheba. That is quite a way to introduce a narrative of Jesus’ miraculous birth, but that is exactly how Matthew does it. About a decade after Matthew, Luke wrote his version of Jesus’ birth. He disagrees with Matthew on many details. Matthew says that the family of Jesus lived in Bethlehem, while Luke asserts that they lived in Nazareth. Only Matthew tells the story of a star and wise men, while only Luke has an account of angels and shepherds. Matthew has the holy family flee to Egypt, later return to their home in Bethlehem and finally make an angel driven retreat to settle in Galilee and Nazareth. Luke has this family remain in the Jerusalem area until the child is presented in the Temple on the fortieth day of his life before returning home to Nazareth in a leisurely fashion. When we come to the Fourth Gospel the birth stories, about which John must have known, simply disappear. John calls Jesus “the son of Joseph” twice, suggesting that his birth was quite natural. In this gospel it is not one’s natural birth that is significant, but one’s spiritual birth. That, John argued, was what made Jesus who he was. There is nothing even controversial about these data in the academic world where all birth stories are regarded as interpretive myths. That, however, does not diminish these myths’ power. Mythological truth is of a different order from either literalism or history. The purpose of the biblical stories of Jesus’ birth is to introduce us to this order. Hidden beneath these myths are expressions of the human hope that even in the darkness of winter we are not alone in this universe. There is within all human life a yearning to know that the realm of the spirit does enter and indeed does permeate the earthly realm that we inhabit. In our imagination we always tended to locate that spiritual realm above the sky. So our myths speak of mysterious signs in the skies of heaven all of which serve to announce that the Christ Child is the one life in whom God is experienced as fully present in the human realm. These symbols remind us that this planet earth is not just a tiny clod related to minor star located about two-thirds of the way toward the edge of our galaxy, but rather makes the claim that on this earth we bask in the direct gaze of the God, who is the source of the life that fills the universe. We further claim that it is within this life itself that we find meaning and purpose and that is how we know that we are not alone. That is the Christmas claim and its appeal is a very powerful one. That is also why we cling to our interpretive myths so tenaciously. No myth is literally true. It is the nature of myth to point to a truth that limited words cannot embrace. That is what the biblical stories of Jesus’ birth do and that is why we love them passionately and respect them so deeply. Our assertion in these stories is that there is a place in this world where God and human life come together. We call it Bethlehem, but it is not an external town located on a map, but a place deep within each of us. There is a manger at the end of the human journey where each of us lies in the crib of God, but to find it we must go deep within ourselves. There is a hunger in the human heart that only God can fill and so we tell of wise men and shepherds who take their journey in hope. That is why the search for God is always identical with and part of the search for ourselves. These meanings in the Christmas narratives never emerge until we surrender our need for truth to be literal. Perhaps that means that literal religion must die before God can be known. That idea grows on me the older I get. ~ John Shelby Spong | | | | | | | | Announcements ILLUMINATING HOPE A TRANSFORMATIONAL ONLINE GALA! As our world faces continued instabilities and uncertainties, the sacred work of wisdom keeping has never been more necessary. People everywhere are looking for hope, support, and ways to remember the sacred in everyday life. READ ON ... | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | |

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Please join Zoom meeting in progress
by A.M. Noel 22 Dec '21

22 Dec '21

Join Zoom Meeting https://us02web.zoom.us/j/89152577613 Meeting ID: 891 5257 7613 One tap mobile +13017158592,,89152577613# US (Washington DC) +13126266799,,89152577613# US (Chicago) Dial by your location +1 301 715 8592 US (Washington DC) +1 312 626 6799 US (Chicago) +1 646 558 8656 US (New York) +1 253 215 8782 US (Tacoma) +1 346 248 7799 US (Houston) +1 669 900 9128 US (San Jose) Meeting ID: 891 5257 7613 Find your local number: https://us02web.zoom.us/u/kY8DPtwYe

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