"Being in the know is the booby prize. Being in the mystery is the grand prize", says quantum physics scientist Fred Alan Wolf.
Life is a mystery. What happens next will always surprise us and when we think we have it under control it turns out to be not so. Wolf suggests that when we embrace mystery as the normal shape of existence then we open ourselves up to an exciting and interesting life. But if we settle for what we know, and try and fit life into that narrow and limited understanding of the world, we settle for less. By settling for less we condemn ourselves to always be disappointed and looking for answers.
Wolf challenges us to sit in the mystery of life, to resist the temptation to find easy and comfortable answers and to avoid embracing the modern myths of safety, happiness and solutions through consumerism. All around us we are asked to accept the answers of others, often others with knowledge and power, governments, drug companies, advertisers, multi-nationals, institutions and more. Some how the way we see the world as an ordinary person is discarded for that of those who are deemed to 'being in the know'. Even the church is not immune to this form of consumerism, knowledge and power with some within it claiming to 'being in the know', knowing the will of God for all and having the definitive answers to the problems we face each day.
Yet, the last two Sundays - Pentecost and Trinity - asks us to be open to 'being in the mystery' of creation, redemption and the spirit. To be open to the surprising God whose ways are not the same as ours and whose answers are unlike those we seek. God asks us to empty ourselves of 'being in the know' and be filled with the emptiness of 'being in mystery'. A life of unknowing which, paradoxically, fills us with the knowledge which saves us - the redemptive knowledge of love and truth experienced in the mystery of being alive in this world.
So I agree with Wolf - "Being in the know is the booby prize. Being in the mystery is the grand prize." But some times it is uncomfortable.....
Sunday 30 May 2010
Monday 17 May 2010
Corroboree
'Luke 24:50-53/Acts 1:10-11'
“Why do you stand there looking up”?
This is an image that lives in my memory as a regular childhood occurrence. Living out in the bush on our farm we had few visitors and when visitors came their visit was welcome. We would stand on the front verandah or lean on the fence looking for the dusty evidence of their arrival, running like excited puppies yelping “They’re here, they’re here!’ as the barely visible car bounced up the track to the house.
And when the visit was over we would stand watching as the car disappeared and became just a wisp of dust on the horizon. We would kick the dirt and go on about our chores with a sense of the joy of being visited and of despondence at the sense of loss. What to do next?
“Why do you stand there looking up?”
Jesus has gone, where we are not sure. For us post-modern people who no longer view the world in terms of a three level cosmology – heaven is up, hell down and the world in between- the ascension can be very puzzling.
It is interesting that many of the ancient religions situated their gods in the earth and had no place for heaven or hell. What was important was the interaction between what was under their feet with what was in front of them. Indigenous peoples acted from this world view and remained completely connected to their environment in a holistic way.
It wasn’t until western Christians with their 3 tiered cosmology occupied their lands did these older religions become disconnected from the earth as they were converted to western Christianity. How much different our world would be if we had understood the truth of their world view, perhaps we would have treated our planet better.
What really happened here? Where did Jesus go? And does it matter? Sometimes we can be so heavenly minded to be of no earthly use. And that is the challenge of the two young men in white robes to the disciples. It doesn’t matter where Jesus went, he had promised to return, interestingly according to the young men, in the same way ‘you saw him go, in mystery and presence’.
The cloud metaphor here is important. Jesus disappears into a cloud. Is it a physical cloud or simply the fact that the Disciples are unable to process what is happening? They are in a cloud of unknowing, of not being able to process what is happening, of “I don’t understand.’
This happens to me a lot – I get that vague look on my face, my mind feels like cotton wool and I want to find a place to process what is happening. I open the box in my head called AFL (awaiting further light) and let what I don’t get, in. And then I wait.
At the most unexpected moments the cloud is lifted and some of th things in the AFL box disappear and I know something I didn’t know before, I see things in colour instead of black and white, I hear in surround sound, not mono, and little is a little changed.
I think that’s what happened to the disciples.
Eventually the disciples move, they leave this spot taking their unknowing, their wondering, their perplexities with them and they gather together, as Luke says in 24:52 ‘And they worshipped him, and returned to Jerusalem with great joy; and they were continually in the temple blessing God’.
Despite not understanding what had happened they hold onto what they knew of Jesus and worshipped him. Worship is the act of adoration even, especially, in the midst of confusion and doubt. In that worship they find joy, not in their confusion but in their experience of Jesus and the God who was his father. Worship and joy have little or nothing to do with how we feel or what we can prove. It is always about faith in the midst of doubt and will never be any different.
The other thing they did which prepared them for the experience of the Spirits coming (Pentecost) was they ‘were continually in the temple’ reading the scriptures, telling stories about their experiences of Jesus and building up in each other the salvation story which would firstly prepare them for the return of Jesus as the spirit but secondly sustain the growing community of believers through those most difficult of days.
It wasn’t until they took time out, sat still, told yarns and corroboreed that they were ready for the power of Jesus to live within them at Pentecost. In our busy post-modern world where all is defined by its function, time out and yarning, corroboree, is little valued.
Many a night in my childhood I would sit on the outside of the group and listen to the adults in my family and community sit around a pot of tea and yarn – telling stories about their past, our past, growing sleepy to stories which embedded themselves in my being to be recalled at the most unusual of times.
Perhaps the words of the young men in Acts account are prophetic, not just for the disciples, but for us today. If we are going to sustain our lives and sustain the lives of others we have influence over, perhaps we should stop looking up for escape and salvation and sit still with others, tell our stories and wait. In waiting our stories will be validated and when the time is right they will become powerful, for us and for others.
“Why do you stand there looking up”?
The young men challenge us to change our perspective and look around. Engage the stories of others, not only those who believe like you but especially those who don’t, not only those who are the same as you but especially those who are not, and when you have made those stories your own you will find the power of the indwelling Christ and you will move freely, unencumbered through the world resisting the tendency to look up for escape or salvation. You will find that here and now, especially here in the midst of the cloud which sometimes clouds the wonder and beauty that is all around us each day.
“Why do you stand there looking up”?
This is an image that lives in my memory as a regular childhood occurrence. Living out in the bush on our farm we had few visitors and when visitors came their visit was welcome. We would stand on the front verandah or lean on the fence looking for the dusty evidence of their arrival, running like excited puppies yelping “They’re here, they’re here!’ as the barely visible car bounced up the track to the house.
And when the visit was over we would stand watching as the car disappeared and became just a wisp of dust on the horizon. We would kick the dirt and go on about our chores with a sense of the joy of being visited and of despondence at the sense of loss. What to do next?
“Why do you stand there looking up?”
Jesus has gone, where we are not sure. For us post-modern people who no longer view the world in terms of a three level cosmology – heaven is up, hell down and the world in between- the ascension can be very puzzling.
It is interesting that many of the ancient religions situated their gods in the earth and had no place for heaven or hell. What was important was the interaction between what was under their feet with what was in front of them. Indigenous peoples acted from this world view and remained completely connected to their environment in a holistic way.
It wasn’t until western Christians with their 3 tiered cosmology occupied their lands did these older religions become disconnected from the earth as they were converted to western Christianity. How much different our world would be if we had understood the truth of their world view, perhaps we would have treated our planet better.
What really happened here? Where did Jesus go? And does it matter? Sometimes we can be so heavenly minded to be of no earthly use. And that is the challenge of the two young men in white robes to the disciples. It doesn’t matter where Jesus went, he had promised to return, interestingly according to the young men, in the same way ‘you saw him go, in mystery and presence’.
The cloud metaphor here is important. Jesus disappears into a cloud. Is it a physical cloud or simply the fact that the Disciples are unable to process what is happening? They are in a cloud of unknowing, of not being able to process what is happening, of “I don’t understand.’
This happens to me a lot – I get that vague look on my face, my mind feels like cotton wool and I want to find a place to process what is happening. I open the box in my head called AFL (awaiting further light) and let what I don’t get, in. And then I wait.
At the most unexpected moments the cloud is lifted and some of th things in the AFL box disappear and I know something I didn’t know before, I see things in colour instead of black and white, I hear in surround sound, not mono, and little is a little changed.
I think that’s what happened to the disciples.
Eventually the disciples move, they leave this spot taking their unknowing, their wondering, their perplexities with them and they gather together, as Luke says in 24:52 ‘And they worshipped him, and returned to Jerusalem with great joy; and they were continually in the temple blessing God’.
Despite not understanding what had happened they hold onto what they knew of Jesus and worshipped him. Worship is the act of adoration even, especially, in the midst of confusion and doubt. In that worship they find joy, not in their confusion but in their experience of Jesus and the God who was his father. Worship and joy have little or nothing to do with how we feel or what we can prove. It is always about faith in the midst of doubt and will never be any different.
The other thing they did which prepared them for the experience of the Spirits coming (Pentecost) was they ‘were continually in the temple’ reading the scriptures, telling stories about their experiences of Jesus and building up in each other the salvation story which would firstly prepare them for the return of Jesus as the spirit but secondly sustain the growing community of believers through those most difficult of days.
It wasn’t until they took time out, sat still, told yarns and corroboreed that they were ready for the power of Jesus to live within them at Pentecost. In our busy post-modern world where all is defined by its function, time out and yarning, corroboree, is little valued.
Many a night in my childhood I would sit on the outside of the group and listen to the adults in my family and community sit around a pot of tea and yarn – telling stories about their past, our past, growing sleepy to stories which embedded themselves in my being to be recalled at the most unusual of times.
Perhaps the words of the young men in Acts account are prophetic, not just for the disciples, but for us today. If we are going to sustain our lives and sustain the lives of others we have influence over, perhaps we should stop looking up for escape and salvation and sit still with others, tell our stories and wait. In waiting our stories will be validated and when the time is right they will become powerful, for us and for others.
“Why do you stand there looking up”?
The young men challenge us to change our perspective and look around. Engage the stories of others, not only those who believe like you but especially those who don’t, not only those who are the same as you but especially those who are not, and when you have made those stories your own you will find the power of the indwelling Christ and you will move freely, unencumbered through the world resisting the tendency to look up for escape or salvation. You will find that here and now, especially here in the midst of the cloud which sometimes clouds the wonder and beauty that is all around us each day.
Monday 10 May 2010
ON THE LOOSE, UNENCUMBERED AND READY
Paul had a vision. Over the years I have had my difficulties with this crusty, hard line lawyer-come-apostle. Reading quickly through his books, it has always seemed that he was more concerned with how we behave morally than spiritually. As time has gone on, I have softened in my stance and began to open up to the mystic contemplative who lives just under surface of his life.
Paul appears to be a person with thin boundaries comfortable in the liminal space of change and challenge. By thin boundaried I mean some one who is able to transit the normally perceived world and connect with the transcendent reality which is always present but rarely experienced by the ordinary person. This is the domain of contemplative prayer or contemplation.
It is not meditation, even Christian meditation; it is not stillness or solitude, it is not private prayer. It is openness to both the immanence and transcendence of God at the very same time. Of knowing that I live in, amongst and with God every moment of life and that he is breaking in on me in ways that startle, energise and direct me; when I am open to him.
Contemplative prayer is simply the awareness of being connected to God at every breathing moment, and that his realm is not out there somewhere or something I can only encounter fully in heaven after death. Heaven is here today, and I encounter him now.
A little boy with multiple illnesses, which restricted his life greatly, approached a Christian speaker after a seminar and asked: “What is heaven like?” He was told that it was wonderful, something to behold. Incredulously he asked: “Better than here? That’s not possible.” As the speaker looked at the broken little body in front of him, the boy explained: “It can’t be better than here. Here we have everything we need and a life of opportunity. This is heaven.” The little boy went away shaking his head.
Thomas Merton says:
“The only way to get rid of misconceptions about contemplation is to experience it. One who does not actually know, in his own life, the nature of this breakthrough and this awakening to a new level of reality cannot help being misled by most of the things that are said about it. For contemplation cannot be taught. It cannot even be clearly explained. It can only be hinted at, suggested, pointed to, symbolized. The more objectively and scientifically one tries to analyze it, the more he empties it of its real content, for this experience is beyond the reach of verbalization and of rationalization”.
Paul surely had experienced it. He either had personal experience of it or had benefited from the outcomes of contemplative prayer experienced by others.
Acts 9:3-4 - His conversion
Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him. 4He fell to the ground and heard a voice saying to him, “Saul, Saul, why do you persecute me?”
Acts 9:10 – The one who was to teach him
10Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, “Ananias.” He answered, “Here I am, Lord.”
Acts 18:9
9One night the Lord said to Paul in a vision, “Do not be afraid, but speak and do not be silent; 10for I am with you, and no one will lay a hand on you to harm you, for there are many in this city who are my people.”
Acts 22:17
17“After I had returned to Jerusalem and while I was praying in the temple, I fell into a trance 18and saw Jesus saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’
Acts 27:23
23For last night there stood by me an angel of the God to whom I belong and whom I worship, 24and he said, ‘Do not be afraid, Paul; you must stand before the emperor; and indeed, God has granted safety to all those who are sailing with you.’
It is probable that there were many other such experiences that Luke the writer of the book of Acts leaves out, but there is enough evidence that Paul, the workaholic apostle, spent much time in contemplation where he encountered directly the person of the transcendent God.
These experiences occurred in the midst of his ordinary everyday life.The examples above identify that when he was at his weakest that’s when he encountered God. When we are humble and broken, unsure of our own power and sense of right, that is when God can reach us.
Part of the task of contemplative prayer is this sense of emptying ourselves of our ego and self-assurance, and paring our inner selves back to total reliance on God. It is about humility, something I once though Paul had little of, but have come to see in him.
Merton goes on:
"A humble man can do great things with an uncommon perfection because he is no longer concerned about incidentals, like his own interests and his own reputation, and therefore he no longer needs to waste his efforts in defending them.
For a humble man is not afraid of failure. In fact, he is not afraid of anything, even of himself, since perfect humility implies perfect confidence in the power of God before Whom no other power has any meaning and for Whom there is no such thing as an obstacle.”
Brueggeman says of this passage:
“Here is a narrative in which a vision leads to a new practical beginning. Paul was ready for a vision. He was seeking a way of ministry “out of no way.” That new way was given “in a vision,” a perception of reality outside the ordinary and beyond all conventionalism. This “chief apostle” is “on the loose,” unencumbered and ready for what is given by God—not a bad characterization of the church and its ministry when that ministry is not imprisoned in old thought categories or paralyzed by its traditions (or its property).”
Neither is this concept of being “on the loose, unencumbered and ready for what is given by God”, not a bad characterization of contemplative prayer. When all barriers are down and we are free to embrace whatever experience God brings our way we will see visions just as Paul did.
When I travel overseas in particular, I have developed a way of being which is a little different. I avoid as far as possible the typical tourist spots and attractions and cut myself loose from the accepted way of being abroad. It started in Paris in 2005. I simply step out into the street and walk with out any plan or preconceived idea of what I want to see. I simply want to see the city. I am on the loose, unencumbered and ready for what ever the city brings. I let the city surprise me. And it does.
Paul, the contemplative, let’s God surprise him, and he does.
The challenge is to empty our minds of the mechanical and technological knowledge of our world, the preconceived understandings of the world around us (and God as well), and to open ourselves up to the mystery of the Creator God who seeks to do miracles in our every day lives.
New ways will break in upon us when we are least expecting them, when we are empty, humble or simply “on the loose, unencumbered and ready for what is given by God”
Acts 16:9-15
Paul appears to be a person with thin boundaries comfortable in the liminal space of change and challenge. By thin boundaried I mean some one who is able to transit the normally perceived world and connect with the transcendent reality which is always present but rarely experienced by the ordinary person. This is the domain of contemplative prayer or contemplation.
It is not meditation, even Christian meditation; it is not stillness or solitude, it is not private prayer. It is openness to both the immanence and transcendence of God at the very same time. Of knowing that I live in, amongst and with God every moment of life and that he is breaking in on me in ways that startle, energise and direct me; when I am open to him.
Contemplative prayer is simply the awareness of being connected to God at every breathing moment, and that his realm is not out there somewhere or something I can only encounter fully in heaven after death. Heaven is here today, and I encounter him now.
A little boy with multiple illnesses, which restricted his life greatly, approached a Christian speaker after a seminar and asked: “What is heaven like?” He was told that it was wonderful, something to behold. Incredulously he asked: “Better than here? That’s not possible.” As the speaker looked at the broken little body in front of him, the boy explained: “It can’t be better than here. Here we have everything we need and a life of opportunity. This is heaven.” The little boy went away shaking his head.
Thomas Merton says:
“The only way to get rid of misconceptions about contemplation is to experience it. One who does not actually know, in his own life, the nature of this breakthrough and this awakening to a new level of reality cannot help being misled by most of the things that are said about it. For contemplation cannot be taught. It cannot even be clearly explained. It can only be hinted at, suggested, pointed to, symbolized. The more objectively and scientifically one tries to analyze it, the more he empties it of its real content, for this experience is beyond the reach of verbalization and of rationalization”.
Paul surely had experienced it. He either had personal experience of it or had benefited from the outcomes of contemplative prayer experienced by others.
Acts 9:3-4 - His conversion
Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him. 4He fell to the ground and heard a voice saying to him, “Saul, Saul, why do you persecute me?”
Acts 9:10 – The one who was to teach him
10Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, “Ananias.” He answered, “Here I am, Lord.”
Acts 18:9
9One night the Lord said to Paul in a vision, “Do not be afraid, but speak and do not be silent; 10for I am with you, and no one will lay a hand on you to harm you, for there are many in this city who are my people.”
Acts 22:17
17“After I had returned to Jerusalem and while I was praying in the temple, I fell into a trance 18and saw Jesus saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’
Acts 27:23
23For last night there stood by me an angel of the God to whom I belong and whom I worship, 24and he said, ‘Do not be afraid, Paul; you must stand before the emperor; and indeed, God has granted safety to all those who are sailing with you.’
It is probable that there were many other such experiences that Luke the writer of the book of Acts leaves out, but there is enough evidence that Paul, the workaholic apostle, spent much time in contemplation where he encountered directly the person of the transcendent God.
These experiences occurred in the midst of his ordinary everyday life.The examples above identify that when he was at his weakest that’s when he encountered God. When we are humble and broken, unsure of our own power and sense of right, that is when God can reach us.
Part of the task of contemplative prayer is this sense of emptying ourselves of our ego and self-assurance, and paring our inner selves back to total reliance on God. It is about humility, something I once though Paul had little of, but have come to see in him.
Merton goes on:
"A humble man can do great things with an uncommon perfection because he is no longer concerned about incidentals, like his own interests and his own reputation, and therefore he no longer needs to waste his efforts in defending them.
For a humble man is not afraid of failure. In fact, he is not afraid of anything, even of himself, since perfect humility implies perfect confidence in the power of God before Whom no other power has any meaning and for Whom there is no such thing as an obstacle.”
Brueggeman says of this passage:
“Here is a narrative in which a vision leads to a new practical beginning. Paul was ready for a vision. He was seeking a way of ministry “out of no way.” That new way was given “in a vision,” a perception of reality outside the ordinary and beyond all conventionalism. This “chief apostle” is “on the loose,” unencumbered and ready for what is given by God—not a bad characterization of the church and its ministry when that ministry is not imprisoned in old thought categories or paralyzed by its traditions (or its property).”
Neither is this concept of being “on the loose, unencumbered and ready for what is given by God”, not a bad characterization of contemplative prayer. When all barriers are down and we are free to embrace whatever experience God brings our way we will see visions just as Paul did.
When I travel overseas in particular, I have developed a way of being which is a little different. I avoid as far as possible the typical tourist spots and attractions and cut myself loose from the accepted way of being abroad. It started in Paris in 2005. I simply step out into the street and walk with out any plan or preconceived idea of what I want to see. I simply want to see the city. I am on the loose, unencumbered and ready for what ever the city brings. I let the city surprise me. And it does.
Paul, the contemplative, let’s God surprise him, and he does.
The challenge is to empty our minds of the mechanical and technological knowledge of our world, the preconceived understandings of the world around us (and God as well), and to open ourselves up to the mystery of the Creator God who seeks to do miracles in our every day lives.
New ways will break in upon us when we are least expecting them, when we are empty, humble or simply “on the loose, unencumbered and ready for what is given by God”
Acts 16:9-15
Wednesday 5 May 2010
People Have Names
Watching the local NBN News in Tweed Heads last night, I noticed something disturbing. A picture of the beautiful local model Samantha Harris was shown followed by the newsreader saying, "Is this the first indigenous supermodel?' (I do not have a transcript unfortunately). They then broke for an advertisement.
What is wrong with "this" you may ask? Almost everything. We were not looking at an object but a young lady with a name, full of aspirations and hopes who has, it seems to me, worked very hard to achieve her goals. Samantha is not a 'this', an object like a flower or a rock but a person, a subject the same as myself and the newsreader.
Here lies a major stumbling block for a society raised on analytical and rational thinking, a society which reduces all its constituents to objects so they can simply be discarded without concern at the most expedient time. It is the violence we do to others who are, for what ever reason, different to ourselves and the accepted norms of our group.
Think for a moment of all those who may have been watching last night who are different and who have not achieved the heights Samantha has. Perhaps they were thinking, "If that's how they treat someone who is successful, what do they think of me?"
Our language is important for it is the tool we use most often to build up or pull down, to change stereotypes or to maintain them, to encourage or discourage others.
For those of us who work with young people or have young people of our own, it is a timely reminder to mind our language, whether we are talking to or about the children in our care is irrelevant. What we say reflects what we think and what we think can and does change the world for others. Let that change be positive.
What is wrong with "this" you may ask? Almost everything. We were not looking at an object but a young lady with a name, full of aspirations and hopes who has, it seems to me, worked very hard to achieve her goals. Samantha is not a 'this', an object like a flower or a rock but a person, a subject the same as myself and the newsreader.
Here lies a major stumbling block for a society raised on analytical and rational thinking, a society which reduces all its constituents to objects so they can simply be discarded without concern at the most expedient time. It is the violence we do to others who are, for what ever reason, different to ourselves and the accepted norms of our group.
Think for a moment of all those who may have been watching last night who are different and who have not achieved the heights Samantha has. Perhaps they were thinking, "If that's how they treat someone who is successful, what do they think of me?"
Our language is important for it is the tool we use most often to build up or pull down, to change stereotypes or to maintain them, to encourage or discourage others.
For those of us who work with young people or have young people of our own, it is a timely reminder to mind our language, whether we are talking to or about the children in our care is irrelevant. What we say reflects what we think and what we think can and does change the world for others. Let that change be positive.
Tuesday 4 May 2010
And God Breathed and Laughed
Taking life too seriously is a health risk. Laughing is a lost art, especially the ability to laugh at your self.
Last weekend my wife and I were in Sydney. On Saturday night we shared a meal with one of Gayes' very best friends. Over a great meal and a nice bottle of wine we chatted, told stories and laughed, loudly!
When Gaye spoke to her yesterday and asked how she was, she replied "My sides still hurt!"
When was the last time you, your partner and/or your children laughed so much your sides hurt? There is something extremely liberating and freeing about laughter, perhaps it is the way we breathe down deep as we exhale in guffaws which is so therapeutic.
Breathing is essential to our being. In Genesis God breathes and the world including man comes into being. In the beginning of John's gospel we are reminded of the breath of God in the form of Jesus who is breathed into our world. The last act of Jesus on the Cross was to breathe out. At Pentecost the Spirit of God is breathed on humanity as the empowering act of God.
In the midst of all this God laughs for the breath of God confounds those who take themselves seriously. And God is still laughing. When we laugh deeply from the centre of our being we join the breath of God creating, saving and resurrecting our world.
Last weekend my wife and I were in Sydney. On Saturday night we shared a meal with one of Gayes' very best friends. Over a great meal and a nice bottle of wine we chatted, told stories and laughed, loudly!
When Gaye spoke to her yesterday and asked how she was, she replied "My sides still hurt!"
When was the last time you, your partner and/or your children laughed so much your sides hurt? There is something extremely liberating and freeing about laughter, perhaps it is the way we breathe down deep as we exhale in guffaws which is so therapeutic.
Breathing is essential to our being. In Genesis God breathes and the world including man comes into being. In the beginning of John's gospel we are reminded of the breath of God in the form of Jesus who is breathed into our world. The last act of Jesus on the Cross was to breathe out. At Pentecost the Spirit of God is breathed on humanity as the empowering act of God.
In the midst of all this God laughs for the breath of God confounds those who take themselves seriously. And God is still laughing. When we laugh deeply from the centre of our being we join the breath of God creating, saving and resurrecting our world.
Subscribe to:
Posts (Atom)