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Post Communion Prayer

rogermac — Sun, 01 Nov 2009 07:39:17 CST

God of all, we give you thanks and praise,
that when we were still far off
you revealed yourself to us through Jesus and brought us home.
Dying and living, he declared your love,
Showed us grace and opened the gates of glory.
May we who share in this communion live Christ’s risen life;
May we who drink his cup bring life to others;
May we whom the Spirit lights give light to the world
Keep us firm in the hope you have set before us,
so we and all your children shall be free,
and the whole earth live to praise your name. Amen.

Progressive Christian Alliance Gathering 2009

rogermac — Tue, 20 Oct 2009 00:16:45 CDT

There is no abstract available for this page revision.

Celebrating Progressive Spirituality

superfly31 — Fri, 16 Oct 2009 12:59:43 CDT

From The Center for Spiritual Growth

Prelude Jacqueline Rose Fisher
Sixth Sonata Felix Mendelssohn-Bartholdy

Welcome and news of the community Bob Kleinheksel
Musical inspiration Garrett Borns
Gathered in community
Community awaits and is created by the likes of us! It is re-created and sustained
and enjoyed by all who come to be comforted, challenged and unleashed into the
world. Visions and values come alive; identified, clarified! Come, all of you. You
are welcome no matter where you have been and what you have done. Welcome
home to a place that is yours to benefit from, to support and enjoy. We are not
islands, insulated from each other. Rather, we are connected in our unity and
variety.
One: We all share in this community together; we are members and
supporters, benefactors of so much more that is valuable, essential,
beautiful and real.
All: We are one in spirit.
One: We drink from one water, breathe from one air. We live under one
sky, sharing in the joys and challenges of life, community and learning
together.
All: We are one in community.
One: We are all shareholders, living and loving. Together we live, together
we die.
All: We are one in Life and all things.
One: We are a people of memory and tradition; we are a maverick people
embracing visions of hope, prophetic justice and vital spiritual growth.
All: We are one in our laughter, our tears and our love.
One: We all share in this community together, whether you have been here
often or not, you are welcome here!

*Congregational song
ONE IN LOVE, WE MEET TOGETHER
One in love, we meet together, one in time, and never apart.
We in flesh as brother, sister makes us one in mind and heart.
All incarnate, we would offer, all we most sincerely prize,
Learning though traditions differ how they join to make us wise.
One in outlook, always searching not to bind in common creed,
As a people, be more ready to respond to other’s need.
Here we are so finely fashioned, understanding, here to serve,
Never narrow in compassion, empathy without reserve.
As in Christ, may we discover that to give is to receive
That in God the good is present, ever, always we perceive.
Not by chance the world’s creation, not by chance was life begun,
God is love and our vocation is to love ‘til love has won.
Text adapted by Betty Van Till, tune Hyfrydol

Children’s message Garrett Borns
The children are invited forward at this time for their children’s message. All children
are welcome to participate.

Readings Carla Flanders
Now there was a man of the Pharisees named Nicodemus, a ruler of the
Jews. This man came to Jesus by night and said, “Rabbi, we know you
are a teacher from God, for no one can do what you are doing unless God
is with him.” Jesus answered him, “Truly, truly I say to you, unless one is
born anew, he cannot see the kingdom of God.” Nicodemus said, “How
can a man be born when he is old? Can he enter a second time into his
mother’s womb and be born?” Jesus answered, “Truly, truly I say to you,
unless one is born of water and the spirit, he cannot enter the kingdom of
God. That which is born of the flesh is flesh, and that which born of spirit
is spirit. Do not marvel that I said to you, ‘You must be born anew.’ The
wind blows where it will, and you hear the sound of it, but you do not know
whence it comes or whither it goes; so it is with every one who is born of
the Spirit.” Nicodemus said to him, “How can this be?” Jesus answered,
“Are you a teacher of Israel and yet do not understand this?”
— John 3: 1-10

Say, I Am You
I am the dust particles in the sunlight.
I am the round sun.
To bits of dust I say, Stay.
To the sun, I say Keep moving.
I am the morning mist,
and the breathing evening.
I am the wind in the top of the grove,
and surf on the cliff.
Mast, rudder, helmsman, and keel,
I am also the coral reef they founder on.
I am a tree with a trained parrot in its branches.
Silence, thought and voice.
The musical air coming through the flute,
a spark of stone, a flickering in metal.
Both candle,
and the moth crazy around it.
Rose, and the nightingale
lost in the fragrance.
I am all order of being, the circling galaxy,
the evolutionary intelligence, the lift,
and falling away. What is,
and what isn’t. You who know
Jelaluddin (Rumi), You the One
In all, say who
I am. Say, I am You.
— Jelaluddin Rumi, The Essential Rumi, translated by Coleman Barks

Musical inspiration Garrett Borns
Prayer Bob Kleinheksel
Sermon Fred Plumer
Why Are We Here?

Offertory Jacqueline Rose Fisher
Chorale Variation Dietrich Buxtehude

*Blessing
Go out as individuals,
Celebrating your rightful and important presence and voice...
Go out as community,
Connected in unity and variety with and for each other;
Go with both pride and humility,
Go out with lightness of heart and deep respect...
For life is not as serious as you suppose,
Yet more precious than to take it for granted even for a moment.

*Postlude Jacqueline Rose Fisher

Recessional in G Major John Stanley

Confession of Cowboy Christian and Practising Buddist

superfly31 — Fri, 16 Oct 2009 12:45:27 CDT

from The Center for Progressive Christianity

Worship Material (order of service/liturgy)

Confessions of a Cowboy Christian and Practicing Buddhist

Beyond miles and miles of Sonoran and Chihuahuan desert
Criss-crossing the Southwest and Northern Mexico,
Where local folks know how to stand "tall in the saddle" as they say
Across a landscape that seems to go nigh on to forever
Even beyond the Boundlessness of you, O' God,
Here imaginations may touch the beauty of all creation
And horizons meet the very edge of eternity.

Here you may see from Terlingua to Tuscon,
Marfa to Manhattan, Edna to El Paso
Across vistas of high desert plains,
Mountains, valleys, arroyos,
Streams and rivers merging together.
Where fingers of saguaro cactus
Point upwards in prayer,
While honey and velvet mesquite,
White-thorn acacia,
Althorn, ocotillo, lechugilla,
Agave and creosote bush
Bow with grace when touch by the breath of God
Traveling on windblown currents.

O Lord, let such a landscape echo back through each of us,
Expanding our sight, to become a vision
That comes to see heaven reflected
Through your divine made eyes.

May such a vision arise in us each
As it did for Christ and the Buddha
To echo, again and again
As we view heaven
Through divine made eyes.

Eco-Spiritual Chants

superfly31 — Fri, 16 Oct 2009 12:43:50 CDT

Eco-Spiritual Chants
from The Center for Progressive Christianity

By Jim Burklo
JUST A PINCH by Jim BurkloA pinch of yeast within the flour
A treasure hidden in the ground
We know not the day nor hour
When the pearl is finally found
Secrets held in mustard seeds
Salty grains give food its worth
All our small but loving deeds
Show your presence in the earth
YOURS THE PRAISE by Jim BurkloFire who burns inside the mountain
Earth who feeds the trees
Sea who sprays up like a fountain
Wind who sighs the leaves
You, the source of inspiration
You the beauty bring
Yours, the power in creation
Yours, the praise we sing

Prayer for Authenticity

superfly31 — Fri, 16 Oct 2009 12:42:08 CDT

Prayer for Authenticity
From the Center for Progressive Christianity

By Bob Kleinheksel
In these quieter moments, may optimism's glow creep in and then pervade our spirits and countenance. May hope, possibility and inward smile (at least) abide side by side with any worries, fears and the rest of our human repertoire and jumble of thoughts and emotions. Summer flourishes with abundance and warmth; the litany of flowers in turn take center stage, blooming, bowing, then relinquishing their unique splendor and spray. Tiger lilies, then black-eyed susans, and on and on. As nature and emergence marches on, may we too, celebrate the now and who we are....and also who we are yet becoming.We take our places in life. We gather together to take our places in community, in relationships and in our families. We gather together to affirm the importance of taking responsibility for our thoughts, words and actions. We join side by side to identify, challenge and move beyond excuses and the ways we limit and side step much of life and relating. And we would humbly reside here now to affirm, encourage and commend each other to live fully in a spirit and reality of authenticity and service. As we arrive into our greater humanity - including deeper expressions of compassion and greater reception of love and other's divine presence - let us now not forget the work and joy of being connected to each other: Through meals made and delivered, through support of the sojourning Bhutanese families in our midst, of embraces, smiles and tears shared upon good or sobering news. Those anticipating surgical procedures, those recovering, those living in and through radiation and chemotherapy. Let us not forget. Let us re-member with love, initiative, service, sacrifice, laughter, honesty and vulnerability. And let us do so with fewer excuses and rationalizations; let us jump back into life with greater gumption and grace.
We proceed now into a time of silent reflection. Let go. Take on. Wonder. Be emptied so that your mind and life might be so full and fulfilled. Doze and awaken as you will.Silence May our resourcefulness and resiliency be more fully demonstrated; may our god-likeness and divine presence be known, heard and felt; may this community of care cause inspiration and be inspired as this day unfolds. In honor of life itself, in honor of heroes, sages, saints and saviors we esteem and reverence...and in honor of those we now gather with....with humbly pray. Amen.

Shelter Community Church

PastorColin — Thu, 27 Aug 2009 19:38:37 CDT

Voices In The Wilderness
Working towards 100 prayers of Global Peace

CHILDREN OF THE WORLD, CHILDREN OF GOD PEACE BE WITH YOU ALL, AND WITH ALL OF GOD’S CREATION
Peace be to all peoples, peace be to all of God’s creation, and peace be to all children of Christ.
Lord our God, please bless us with everlasting peace the world over, and bring love to all peoples of the world.
Risen Lord, Jesus Christ you are the King of Peace, may you forever bless this world and all of creation
Jesus Christ with your everlasting heart open it to all peoples of the world and bring peace forever to all creation.
Creator God, everlasting Holy Spirit fill the hearts of all people with peace and non-violence.
Peace be to all peoples of the earth may you have everlasting joy from the grace of God.
May the Holy Spirit rain down on all peoples of God and bless them forever.
May tongues of flame of the Holy Spirit descend upon all peoples, of all times, of all nations, forever and ever.
Lord Jesus Christ, prince of peace, spread forgiveness around the entire world for all of Creation.
Holy Spirit, pour down tongues of peace and non-violence for all peoples.
Lord our God, breathe peace and joy into all of your glorious creation.
May we pray that love becomes our only choice for relations with others, love all, love everlasting, and love for any reason.
Love God, love his creation and above all, love all peoples of all nations forever and ever.
May we all be true children of Christ and love our neighbors unconditionally, along with all of God’s creation.
Peace be with all peoples of the World may they all glorify our loving Creator in Heaven.
Creator God, may the love for your creation give you never ending forgiveness for all people of all nations.
Jesus Christ bring everlasting peace and rebirth to the world through the Holy Spirit.
Creator God, may your love teach us to love the whole of creation through both your son, Jesus Christ and the Holy Spirit.
Peace be with all peoples of all nations under God, may accept that every person is a child of God in their own right.
Holy Spirit, grant peace to all peoples, let all of creation speak the language of love.
Peace to all of god’s creation may all creation find peace in Jesus Christ.
Love all people for whom they are, all people are children of God and Christ.
Creator God, rain down peace upon al of your creation. Your creation provides heaven among us.
Jesus Christ, Son of God, have mercy on us, and give the earth everlasting peace among peoples.
Peoples of the earth, praise our creator in peace and in love for all people and all of creation.
Peace, joy, and love to all people of all nations and to all creatures under God.

Community Creed

rogermac — Mon, 06 Jul 2009 23:59:05 CDT

There is no abstract available for this page revision.

4 Paths of Creation Spirituality

revjason — Wed, 24 Dec 2008 23:06:45 CST

Creation Spirituality recognizes that all of creation exists within cycles, rhythms, and seasons of growth. Just as there are four seasons, four winds, and four geographical directions, so too there are four paths of spirituality. Understanding these paths helps us to find our place in our spiritual journey and in the larger scheme of things. Path I: Awe and Wonder -- These are the joyful, ecstatic moments in our lives when we are filled with praise and thanksgiving for the beauty and grandeur of life. Path II: Letting Go -- These are the lonely, quiet moments in our lives when we are asked to sink into darkness and nothingness, to let pain be pain, and accept the mysteries of life. Path III: Creativity -- These are the fertile moments in our lives when we find creative expression and outlet for all the joy and suffering of our existence. Freeing creativity helps us to move beyond our sorrow or stagnation. Path IV: Compassion and Justice -- These are the prophetic moments in our lives when we are called to share our talents and gifts with the hurting, fractured, dysfunctional aspects of our society. By assisting those less fortunate than ourselves and by protecting our natural resources, as well as the diversity of species, we feel more connected to all of creation.

Creation Spirituality

revjason — Wed, 24 Dec 2008 23:04:03 CST

A good summary of the main tenets of Creation Spirituality can be found in the 2004 book Who Is My God?, which lists ten major principles.

The universe is basically a blessing, that is, something we experience as good.
Everyone is a mystic--born full of wonder and capable of recovering it at any age.

Creation Spirituality is a socially conscious, earth-centered, unorthodox Christian spiritual system formulated in the 1970s by Matthew Fox, then a Catholic priest. Fox identifies Creation Spirituality in the Old and New Testament, ranging from the prologue to the Gospel of John to the Book of Revelation. Creation Spirituality is also found in the teachings of the Greek fathers of the Church. The high point of the Creation Spirituality development was from the 12th to 15th centuries with the theories and practices of mystic-prophets such as: Hildegard of Bingen, Thomas Aquinas, Meister Eckhart, and Nicholas of Cusa. Theologian and Episcopal priest Matthew Fox, formerly a Roman Catholic priest of the Dominican Order claims that revelation is found in two places: the Bible and nature. Therefore, the bulk of his teachings and texts lie in these two foundations. It is a mystical philosophy that celebrates the universe, emphasizes creativity as a key component of the universe, and believes that all people have a divine creative impulse. It espouses a panentheist view of God. The history of the ideology of Creation Spirituality Fox says, "is the oldest tradition in the Bible, and the way of indigenous peoples." Fox contends that Creation Spirituality is not a new religion, but is concerned with renewing theologies and practices within religion and culture that promote personal wholeness, planetary survival, and universal interdependence. Creation Spirituality begins with the notion of creation as an original blessing as opposed to original sin. For Fox sin results not so much from disobedience with God's laws as it does from disconnectedness to God's creation. He compares the seven traditional sins to seven principles of Creation Spirituality: cosmology, feminism, liberation, compassion, prophecy, creativity, and community. Fox formulated his beliefs in several books, including The Coming of the Cosmic Christ and Original Blessing.

Everyone is a prophet, a mystic in action, who is called to interfere with anything that interrupts authentic life.

Humans have to dig and work at finding their true self.

Salvation is best understood as "preserving the good."

The journey that marks that digging can be named as a fourfold journey: 1) via positiva: delight, awe, wonder, revelry; 2) via negativa: darkness, silence, suffering, letting go; 3) via creativa: birthing, creativity; and 4) via transformativa: compassion, justice, healing, celebration.

Everyone is an artist in some way, and art as meditation is a primary form of prayer.

We are all sons and daughters of God; therefore, we have divine blood in our veins, the divine breath in our lungs; and the basic work of God is: Compassion.

Divinity is Mother and Father, Wife and Husband, Son and Daughter, Creative Mystery, History of God, and is as much encompassing all beings as filling all beings and aspects of Creation.

We experience the Divine in all things and all things are in the Divine.

Postmodern 95 Theses

revjason — Wed, 24 Dec 2008 23:02:30 CST

A NEW REFORMATION
By Fr. Matthew Fox
In English and German
http://www.matthewfox.org/sys-tmpl/htmlpage19/

Like Luther, I present 95 theses or in my case, 95 faith observations drawn from my 64 years of living and practicing religion and spirituality. I trust I am not alone in recognizing these truths. For me they represent a return to our origins, a return to the spirit and the teaching of Jesus and his prophetic ancestors, and of the Christ which was a spirit that Jesus’ presence and teaching unleashed.
Wie Luther stelle ich 95 Thesen vor, oder in meinem Falle 95 Glaubensbeobachtungen, die aus den 64 Jahren meines Leben und meiner religiösen und spirituellen Praxis stammen. Ich bin sicher, daß ich mit der Erkenntnis dieser Wahrheiten nicht allein dastehe. Für mich stellen sie eine Rückkehr zu unseren Ursprüngen dar, eine Rückkehr zum Geist und der Lehre Jesu und seiner prophetischen Vorfahren, und zu dem Christus, dessen Geist durch die Gegenwart und Lehre Jesu entfaltet wurde.

1 God is both Mother and Father.
1 Gott ist Mutter und Vater.
2 At this time in history, God is more Mother than Father because the feminine is most missing and it is important to bring gender balance back.
2 In unserer Zeit ist Gott mehr Mutter als Vater, denn das Weibliche fehlt am meisten, und es ist wesentlich, das Gleichgewicht der Geschlechter wieder herzustellen.
3 God is always new, always young and always “in the beginning.”
3 Gott ist immer neu, immer jung und immer „im Anfang“.
4 God the Punitive Father is not a God worth honoring but a false god and an idol that serves empire-builders. The notion of a punitive, all-male God, is
contrary to the full nature of the Godhead who is as much female and motherly as it is masculine and fatherly.
4 Gott als strafender Vater ist keine anbetungswürdige Gottheit, sondern ein Götze, der den Imperialisten dient. Die Vorstellung eines strafenden, männlichen Gottes widerspricht
dem umfassenden Wesen der Gottheit, die ebenso weiblich und mütterlich wie männlich und väterlich ist.
5 “All the names we give to God come from an understanding of ourselves.” (Eckhart) Thus people who worship a punitive father are themselves punitive.
5 "Alle N amen, die wir Gott geben, stammen aus unserem Selbstverständnis." (Meister Eckhart*) Deshalb sind diejenigen, die Gott als strafend bezeichnen, selbst strafend.
6 Theism (the idea that God is ‘out there’ or above and beyond the universe) is false. All things are in God and God is in all things (panentheism).
6 Der Theismus (die Vorstellung, daß Gott irgendwo `da draußen´ ist oder oberhalb oder außerhalb des Universums) ist falsch. Alle Dinge sind in Gott, und Gott ist in allen
Dingen (Panentheismus).
7 Everyone is born a mystic and a lover who experiences the unity of things and all are called to keep this mystic or lover of life alive.
7 Jede und jeder ist als MystikerIn geboren und als LiebendeR, der oder die die Einheit aller Dinge erlebt und berufen ist, dieses Mystische und diese Lebensliebe lebendig zu erhalten.
8 All are called to be prophets which is to interfere with injustice.
8 Alle Menschen sind berufen Prophetinnen und Propheten zu sein, was bedeutet, sich in Ungerechtigkeit einzumischen.
9 Wisdom is Love of Life (See the Book of Wisdom: “This is wisdom: to love life” and Christ in John’s Gospel: “I have come that you may have life and have it in
abundance.”)
9 Weisheit ist die Liebe zum Leben (siehe das Buch der Weisheit: „Weisheit heißt: das Leben zu lieben.“ und Christus im Johannes-Evangelium: „Ich bin gekommen, damit ihr das
Leben habt, Leben in Fülle.“)
10 God loves all of creation and science can help us more deeply penetrate and appreciate the mysteries and wisdom of God in creation. Science is no enemy of
true religion.
10 Gott liebt die ganze Schöpfung, und die Wissenschaft kann uns helfen, tiefer in die Mysterien und die Weisheit Gottes in der Schöpfung einzudringen. Wissenschaft ist kein
Feind echter Religion.
11 Religion is not necessary but spirituality is.
11 Religion ist nicht notwendig, wohl aber Spiritualität.
12 “Jesus does not call us to a new religion but to life.” (Bonhoeffer) Spirituality is living life at a depth of newness and gratitude, courage and creativity, trust
and letting go, compassion and justice.
12 "Jesus ruft uns nicht zu einer neuen Religion, sondern zum Leben" (nach Bonhoeffer*). Spiritualität heißt, das Leben in tiefer Neuheit und Dankbarkeit zu leben, in Mut und
Kreativität, Vertrauen und Gelassenheit, Mitgefühl und Gerechtigkeit.
13 Spirituality and religion are not the same thing any more than education and learning, law and justice, or commerce and stewardship are the same thing.
13 Spiritualität und Religion sind ebensowenig das gleiche, wie Bildung und Wissen, Gerechtigkeit und Gesetz oder Treuhänderschaft und Kommerz.
14 Christians must distinguish between God (masculine and history, liberation and salvation) and Godhead (feminine and mystery, being and non-action).
14 Christen müssen unterscheiden zwischen Gott (männlich und Geschichte, Befreiung und Erlösung) und Gottheit (weiblich und Mysterium, Sein und Nicht-Handeln).
15 Christians must distinguish between Jesus (an historical figure) and Christ (the experience of God-in-all-things).
15 Christen müssen unterscheiden zwischen Jesus (einer historischen Gestalt) und Christus (der Erfahrung von Gott-in-allen-Dingen).
16 Christians must distinguish between Jesus and Paul.
16 Christen müssen zwischen Jesus und Paulus unterscheiden.
17 Jesus, not unlike many spiritual teachers, taught us that we are sons and daughters of God and are to act accordingly by becoming instruments of
divine compassion.
17 Ähnlich anderen spirituellen Lehrern lehrte Jesus uns, daß wir Söhne und Töchter Gottes sind und uns deshalb als Werkzeuge des göttlichen Mitgefühls zu verhalten haben.
18 Ecojustice is a necessity for planetary survival and human ethics and without it we are crucifying the Christ all over again in the form of destruction of forests,
waters, species, air and soil.
18 Ökologische Gerechtigkeit ist für das Überleben des Planeten und eine menschliche Ethik notwendig. Ohne eine solche kreuzigen wir den Christus immer wieder in Form der
Zerstörung von Wäldern, Wasser, Spezies, Luft und Boden.
19 Sustainability is another word for justice, for what is just is sustainable and what is unjust is not.
19 Nachhaltigkeit ist ein anderes Wort für Gerechtigkeit, denn was gerecht ist, ist auch nachhaltig, und was ungerecht ist, nicht.
20 A preferential option for the poor, as found in the base community movement, is far closer to the teaching and spirit of Jesus than is a preferential option for the
rich and powerful as found in, for example, Opus Dei.
20 Eine Option für die Armen, wie beispielsweise in der Bewegung der Basisgemeinden, ist der Lehre und dem Geist Jesu viel näher als die Option für die Reichen und Mächtigen,
wie beispielsweise im Opus Dei.

21 Economic Justice requires the work of creativity to birth a system of economics that is global, respectful of the health and wealth of the earth systems and that works for all.
21 Ökonomische Gerechtigkeit braucht das Wirken der Kreativität, um ein Wirtschaftssystem hervorzubringen, das global ist, das Achtung hat vor der Gesundheit und dem
Reichtum der planetaren Systeme und das für alle Menschen funktioniert.
22 Celebration and worship are key to human community and survival and such reminders of joy deserve new forms that speak in the language of the twenty-first century.
22 Feier und Kult sind Schlüssel zur menschlichen Gemeinschaft und zum Überleben. Derartige Anstösse zur Freude verdienen neue Formen, welche die Sprache des 21.Jahrhunderts sprechen.
23 Sexuality is a sacred act and a spiritual experience, a theophany (revelation of the Divine), a mystical experience. It is holy and deserves to be honored as such.
23 Sexualität ist eine heilige Handlung und eine spirituelle Erfahrung, eine Theophanie (Offenbarung des Göttlichen), eine mystische Erfahrung. Sie ist heilig und verdient es, als solche geehrt zu werden.
24 Creativity is both humanity’s greatest gift and its most powerful weapon for evil and so it ought to be both encouraged and steered to humanity’s most God-like activity which all religions agree is: Compassion.
24 Kreativität ist sowohl die größte Gabe der Menschheit wie auch ihre mächtigste Waffe für das Böse. Deshalb müssen wir zum Mitgefühl ermutigt und gelenkt werden, das – wie
alle Religion übereinstimmend sagen – die gottesähnlichste Handlung der Menschheit ist.
25 There is a priesthood of all workers (all who are doing good work are midwives of grace and therefore priests) and this priesthood ought to be honored as sacred and workers should be instructed in spirituality in order to carry on their ministry effectively.
25 Es gibt eine Priesterschaft aller Arbeitenden (die gute Werke tun und Hebammen der Gnade sind und darum PriesterInnen), und diese Priesterschaft sollte als heilig geehrt werden, und die Arbeitenden sollten in Spiritualität unterrichtet werden, um ihr Amt wirksam ausüben zu können.
26 Empire-building is incompatible with Jesus’ life and teaching and with Paul’s life and teaching and with the teaching of holy religions.
26 Imperialismus ist nicht verträglich mit dem Leben und der Lehre Jesu und dem Leben und der Lehre des Paulus und mit der Lehre der heiligen Religionen.
27 Ideology is not theology and ideology endangers the faith because it replaces thinking with obedience, and distracts from the responsibility of theology to adapt the wisdom of the past to today’s needs. Instead of theology it demands loyalty oaths to the past.
27 Ideologie ist keine Theologie, sondern gefährdet den Glauben, weil sie das Denken durch Gehorchen ersetzt und von der Verantwortung der Theologie ablenkt, die Weisheit der Vergangenheit an die heutigen Bedürfnisse anzupassen. Statt Theologie verlangt sie Loyalitäts-Eide auf die Vergangenheit.
28 Loyalty is not a sufficient criterion for ecclesial office—intelligence and proven conscience is.
28 Loyalität ist kein ausreichendes Kriterium für ein Kirchenamt – wohl aber Intelligenz und ein unter Beweis gestelltes Gewissen.
29 No matter how much the television media fawn over the pope and papacy because it makes good theater, the pope is not the church but has a ministry within
the church. Papalolotry is a contemporary form of idolatry and must be resisted by all believers.
29 Ganz gleich wieviel die Fernsehanstalten den Papst und das Pontifikat hofieren, weil das eine gute Show macht, ist doch der Papst nicht die Kirche, sondern hat nur ein Amt
innerhalb der Kirche. Pontifikalismus ist eine zeitgenössische Art des Götzendienstes, dem alle Gläubigen widerstehen müssen.
30 Creating a church of Sycophants is not a holy thing. Sycophants (Webster’s dictionary defines them as “servile self-seeking flatterers”) are not spiritual people
for their only virtue is obedience. A Society of Sycophants — sycophant clergy, sycophant seminarians, sycophant bishops, sycophant cardinals, sycophant religious orders of Opus Dei, Legioneers of Christ and Communion and Liberation, and the sycophant press--do not represent in any way the teachings or the
person of the historical Jesus who chose to stand up to power rather than amassing it.
30 Eine Kirche von Sycophanten zu schaffen ist nichts Heiliges. Sycophanten (laut Lexikon „unterwürfige, sich selbst suchende Schmeichler“) sind keine spirituellen Menschen,
denn ihre einzige Tugend ist der Gehorsam. Eine Gesellschaft der Sycophanten – sycophantischer Klerus, sycophantische Seminaristen, sycophantische Bischöfe, sycophantische Kardinäle, sycophantische religiöse Orden wie Opus Dei, die Legionäre Christi oder `Gemeinschaft und Befreiung´, sowie eine sycophantische Presse – vertreten in keiner Weise die Lehren oder die Person des historischen Jesus, der sich gegen die Macht aufgelehnt hat statt sie anzuhäufen.
31 Vows of pontifical secrecy are a certain way to corruption and cover-up in the church as in any human organization.
31 Pontifikale Verschwiegenheitseide sind in der Kirche ein ebenso sicherer Weg zur Korruption und Vertuschung wie in allen anderen menschlichen Organisationen.
32 Original sin is an ultimate expression of a punitive father God and is not a Biblical teaching. But original blessing (goodness and grace) is biblical.
32 Die Ursünde ist äußerster Ausdruck eines strafenden Vatergottes und keine biblische Lehre. Der ursprüngliche Segen (Güte und Gnade) aber ist biblisch.
33 The term “original wound” better describes the separation humans experience on leaving the womb and entering the world, a world that is often unjust and unwelcoming than does the term “original sin.”
33 Der Ausdruck „ursprüngliche Wunde“ beschreibt besser als „Ursünde“ die Trennung, die die Menschen beim Verlassen des Mutterleibes erleben und beim Betreten einer Welt, die oft ungerecht und abweisend ist.
34 Fascism and the compulsion to control is not the path of peace or compassion and those who practice fascism are not fitting models for sainthood. The seizing of
the apparatus of canonization to canonize fascists is a stain on the church.
34 Faschismus und Kontrollzwang sind kein Weg zu Frieden oder Mitgefühl. Und diejenigen, die Faschismus praktizieren, sind keine passenden Vorbilder der Heiligkeit. Der Mißbrauch des Kanonisierungs-Apparates zur Kanonisierung von Faschisten ist ein Schandfleck auf der Kirche.
35 The Spirit of Jesus and other prophets calls people to simple life styles in order that “the people may live.”
35 Der Geist Jesu und anderer Propheten beruft die Menschen zu einem einfachen Lebensstil, damit „die Menschen leben mögen“.
36 Dancing, whose root meaning in many indigenous cultures is the same as breath or spirit, is a very ancient and appropriate form in which to pray.
36 Tanzen hat in vielen ursprünglichen Kulturen die gleiche Bedeutungswurzel wie Atmen oder Geist und ist eine sehr alte und angemessene Form des Betens.
37 To honor the ancestors and celebrate the communion of saints does not mean putting heroes on pedestals but rather honoring them by living out lives of
imagination, courage and compassion in our own time, culture and historical moment as they did in theirs.
37 Die Vorfahren zu achten und die Gemeinschaft der Heiligen zu feiern, bedeutet nicht, Helden auf ein Podest zu heben, sondern sie dadurch zu ehren, daß wir in unserer eigenen Zeit, Kultur und Geschichte phantasievoll, mutig und mitfühlend leben, wie sie es in ihrer taten.
38 A diversity of interpretation of the Jesus event and the Christ experience is altogether expected and welcomed as it was in the earliest days of the church.
38Wie in der Frühzeit der Kirche ist eine Deutungsvielfalt für die Ereignisse um Jesus und die Christus-Erfahrung erwartungsgemäß und erwünscht.
39 Therefore unity of church does not mean conformity. There is unity in diversity. Coerced unity is not unity.
39 Einheit der Kirche bedeutet deshalb nicht Konformität. Es gibt eine Einheit in der Vielfalt. Erzwungene Einheit ist keine Einheit.
40 The Holy Spirit is perfectly capable of working through participatory democracy in church structures and hierarchical modes of being can indeed interfere with
the work of the Spirit.
40 Der Heilige Geist ist durchaus in der Lage in partizipatorisch demokratischen Kirchenstrukturen zu wirken; und hierarchische Modelle können das Wirken des Geistes auch
behindern.
41 The body is an awe-filled sacred Temple of God and this does not mean it is untouchable but rather that all its dimensions, well named by the seven charkas, are
as holy as the others.
41 Der Körper ist ein ehrfurchtsvoller Tempel Gottes. Und das bedeutet nicht, daß er unberührbar sei, sondern daß alle seine Dimensionen – benannt als die sieben Chakren –
gleichermaßen heilig sind.
42 Thus our connection with the earth (first chakra) is holy; and our sexuality (second chakra) is holy; and our moral outrage (third chakra) is holy; and our love that stands up to fear (fourth chakra) is holy; and our prophetic voice that speaks out is holy (fifth chakra); and our intuition and intelligence (sixth chakra) are holy; and our gifts we extend to the community of light beings and ancestors (seventh chakra) are holy.
42 Deshalb ist unsere Verbindung mit der Erde heilig (erstes Chakra); und unsere Sexualität ist heilig (zweites Chakra); und unsere moralische Empörung ist heilig (drittes Chakra); und unsere Liebe, die sich gegen die Angst stellt, ist heilig (viertes Chakra); und unsere prophetisch sich äußernde Stimme ist heilig (fünftes Chakra); und unsere Intuition und Intelligenz sind heilig (sechstes Chakra); und unsere Gaben, mit denen wir an der Gemeinschaft der Lichtwesen und Vorfahren teilhaben, sind heilig (siebentes Chakra).
43 The prejudice of rationalism and left-brain located in the head must be balanced by attention to the lower charkas as equal places for wisdom and truth and Spirit to act.
43 Das Vorurteil des Rationalismus und der nur im Kopf angesiedelten linken Hirnhälfte muß ein Gleichgewicht finden mit einer Aufmerksamkeit auf die unteren Chakren, die ebenso
Weisheit und Wahrheit und handelnden Geist verkörpern.
44 The central chakra, compassion, is the test of the health of all the others which are meant to serve it for “by their fruits you will know them” (Jesus).
44 Das zentrale Chakra, das Mitgefühl, ist der Prüfstein für die Gesundheit aller anderen, die ihm dienen sollen, denn „an ihren Früchten werdet ihr sie erkennen“ (Jesus).
45 “Joy is the human’s noblest act.” (Aquinas) Is our culture and its professions, education and religion, promoting joy?
45 "Freude ist das edelste Werk des Menschen." (Thomas von Aquin) Fördern unsere Kultur und ihre Berufe, die Bildung und Religion wirklich Freude?
46 The human psyche is made for the cosmos and will not be satisfied until the two are re-united and awe, the beginning of wisdom, results from this reunion.
46 Die menschliche Seele ist für den Kosmos geschaffen und wird nicht zufrieden sein, solange diese beiden nicht vereint sind und Ehrfurcht, der Beginn der Weisheit, aus dieser Verbindung entsteht.
47 The four paths named in the creation spiritual tradition more fully name the mystical/prophetic spiritual journey of Jesus and the Jewish tradition than do the three paths of purgation, illumination and union which do not derive from the Jewish and Biblical tradition.
47 Die vier von der Schöpfungstradition benannten Pfade repräsentieren die mystisch-prophetische geistige Reise Jesu und der jüdischen Überlieferung besser als die drei Pfade der Läuterung, Erleuchtung und Vereinigung, die nicht aus der jüdischen und biblischen Tradition stammen.
48 Thus it can be said that God is experienced in experiences of ecstasy, joy, wonder and delight (via positiva).
48 Deshalb kann man sagen, daß Gott in einer Erfahrung der Ekstase, der Freude, des Staunens und der Begeisterung erlebt wird (via positiva).
49 God is experienced in darkness, chaos, nothingness, suffering, silence and in learning to let go and let be (via negativa).
49 Gott wird erlebt in Dunkelheit, Chaos, Nichtigkeit, Leiden, Stille und im Erlernen des Geschehen- und Seinlassens (via negativa).
50 God is experienced in acts of creativity and co-creation (via creativa).
50 Gott wird erfahren in Taten der Kreativität und der Mitschöpfung (via creativa).
51 All people are born creative. It is spirituality’s task to encourage holy imagination for all are born in the “image and likeness” of the Creative One and “the fierce power of imagination is a gift from God.” (Kaballah)
51 Alle Menschen werden kreativ geboren. Es ist eine Aufgabe der Spiritualität die heilige Phantasie zu ermuntern, denn alle sind "im Ebenbilde" des Schöpferischen geboren und "die
wilde Kraft der Vorstellung ist eine Gabe Gottes" (Kabbala).
52 If you can talk you can sing; if you can walk you can dance; if you can talk you are an artist. (African proverb and Native American saying)
52 Wenn du sprechen kannst, kannst du auch singen: wenn du gehen kannst, kannst du auch tanzen; wenn du sprechen kannst, bist du ein Künstler. (Afrikanisches und indianisches Sprichwort)
53 God is experienced in our struggle for justice, healing, compassion and celebration (via transformativa).
53 Gott wird erlebt in unserem Kampf für Gerechtigkeit, Heilung, Mitgefühl und Feier (via transformativa).
54 The Holy Spirit works through all cultures and all spiritual traditions and blows “where it wills” and is not the exclusive domain of any one tradition and
never has been.
54 Der Heilige Geist wirkt durch alle Kulturen und alle spirituellen Überlieferungen und "weht wo er will" und ist und war niemals einer Tradition exklusiv vorbehalten.
55 God speaks today as in the past through all religions and all cultures and all faith traditions none of which is perfect and an exclusive avenue to truth but all of which can learn from each other.
55 Gott spricht heute wie in der Vergangenheit durch alle Religionen und alle Kulturen und alle Glaubensüberlieferungen, die alle nicht vollkommene oder alleinige Wege zur Wahrheitsind, sondern alle voneinander lernen können.
56 Therefore Interfaith or Deep Ecumenism are a necessary part of spiritual praxis and awareness in our time.
56 Deshalb ist eine glaubensübergreifende oder Tiefenökumene notwendiger Teil einer zeitgemäßen spirituellen Praxis und Bewußtheit.
57 Since the “number one obstacle to interfaith is a bad relationship with one’s own faith,” (the Dalai Lama) it is important that Christians know their own
mystical and prophetic tradition, one that is larger than a religion of empire and its punitive father images of God.
57 Da "das Haupthindernis für eine Glaubensbegegnung eine schlechte Beziehung zum eigenen Glauben ist" (der Dalai Lama), ist es für Christen wichtig, ihre eigene mystische und
prophetische Tradition kennenzulernen, die umfassender ist als eine Religion des Imperiums und ihr strafend väterliches Gottesbild.
58 The cosmos is God’s holy Temple and our holy home.
58 Der Kosmos ist Gottes heiliger Tempel und unsere heilige Heimat.
59 Fourteen billion years of evolution and unfolding of the universe bespeak the intimate sacredness of all that is.
59 Milliarden Jahre Evolution und Entfaltung des Universums weisen auf die innerste Heiligkeit allen Seins hin.
60 All that is is holy and all that is is related for all being in our universe began as one being just before the fireball erupted.
60 Alles, was ist, ist heilig, und alles, was ist, steht zueinander in Beziehung, denn alles Sein in diesem Universum begann als ein Sein, bevor der Urknall geschah.
61 Interconnectivity is not only a law of physics and of nature but also forms the basis of community and of compassion. Compassion is the working out of our
shared interconnectivity both as to our shared joy and our shared suffering and struggle for justice.
61 Wechselseitige Verbundenheit ist nicht nur ein physikalisches und Naturgesetz, sondern stellt auch die Grundlage unserer Gesellschaft und des Mitgefühls dar. Mitgefühl ist die
Umsetzung unserer gegenseitigen Verbundenheit sowohl in bezug auf unsere gemeinsame Freude wie auch in bezug auf unser gemeinsames Leid und unseren Kampf um Gerechtigkeit.
62 The universe does not suffer from a shortage of grace and no religious institution is to see its task as rationing grace. Grace is abundant in God’s universe.
62 Das Universum leidet nicht an einem Mangel an Gnade und keine religiöse Institution darf ihre Aufgabe in der Rationierung von Gnade sehen. In Gottes Welt gibt es genügend Gnade.
63 Creation, Incarnation and Resurrection are continuously happening on a cosmic as well as a personal scale. So too are Life, Death and Resurrection
(regeneration and reincarnation) happening on a cosmic scale as well as a personal one.
63 Schöpfung, Inkarnation und Auferstehung geschehen auf kosmischer wie auf persönlicher Ebene ständig. Und das gilt auch für Leben, Tod und Auferstehung (Regeneration und
Reinkarnation), die in kosmischem wie persönlichem Maßstab geschehen.
64 Biophilia or Love of Life is everyone’s daily task.
64 Biophilie oder Liebe zum Leben ist unser aller tägliche Aufgabe.
65 Necrophilia or love of death is to be opposed in self and society in all its forms.
65 Der Nekrophilie oder Todesliebe muß in uns selbst und in der Gesellschaft in allen Formen widerstanden werden.
66 Evil can happen through every people, every nation, every tribe, and every individual human and so vigilance and self-criticism and institutional criticism are always called for.
66 Das Böse kann durch jede Nation, jedes Volk, jeden Stamm und jedes Individuum geschehen. Deshalb sind Wachsamkeit, Selbstkritik und institutionelle Kritik jederzeit gefragt.
67 Not all who call themselves “Christian” deserve that name just as “not all who say ‘Lord, Lord’ shall enter the kingdom of heaven” (Jesus).
67 Nicht alle, die sich als „Christen“ bezeichnen, verdienen diesen Namen auch, wie auch nicht alle, „die `Herr, Herr´ sagen, ins Himmelreich eingehen werden“ (Jesus).
68 Pedophilia is a terrible wrong but its cover-up by hierarchy is even more despicable.
68 Pädophilie ist ein furchtbares Vergehen, aber ihre Vertuschung durch die Hierarchie ist noch abscheulicher.
69 Loyalty and obedience are never a greater virtue than conscience and justice.
69 Loyalität und Gehorsam sind niemals größere Tugenden als Gewissen und Gerechtigkeit.
70 Jesus said nothing about condoms, birth control or homosexuality.
70 Jesus hat nie etwas über Kondome, Geburtenkontrolle oder Homosexualität gesagt.
71 A church that is more preoccupied with sexual wrongs than with wrongs of injustice is itself sick.
71 Eine Kirche, die sich mehr mit sexuellem Fehlverhalten als mit Ungerechtigkeit beschäftigt, ist selbst krank.
72 Since homosexuality is found among 464 species and in 8 percent of any given human population, it is altogether natural for those who are born that way and is
a gift from God and nature to the greater community.
72 Da Homosexualität sich bei 464 Spezies und bei 8 % jeder menschlichen Population findet, handelt es sich bei denen, die so geboren sind, um eine völlig natürliche Sache, um eine
Gabe Gottes und der Natur für die größere Gemeinschaft.
73 Homophobia in any form is a serious sin against love of neighbor, a sin of ignorance of the richness and diversity of God’s creation as well as a sin of exclusion.
73 Homophobie ist in jeder Form eine ernste Sünde gegen die Nächstenliebe, eine Sünde gegen den Reichtum und die Vielfalt in Gottes Schöpfung wie auch eine Sünde der Ausgrenzung.
74 Racism, Sexism and militarism are also serious sins.
74 Rassismus, Sexismus und Militarismus sind ebenfalls ernsthafte Sünden.
75 Poverty for the many and luxury for the few is not right or sustainable.
75 Armut für die vielen und Luxus für wenige ist weder rechtens noch nachhaltig.
76 Consumerism is today’s version of gluttony and needs to be confronted by creating an economic system that works for all peoples and all earth’s creatures.
76 Konsumismus ist die zeitgenössische Variante der Genußsucht und muß dadurch nicht Frage gestellt werden, daß ein Wirtschaftssystem aufgebaut wird, das allen Völkern und allen
Wesen der Erde dient.
77 Seminaries as we know them, with their excessive emphasis on left-brain work, often kill and corrupt the mystical soul of the young instead of encouraging the
mysticism and prophetic consciousness that is there. They should be replaced by wisdom schools.
77 Die Universitäten, wie wir sie heute kennen, mit ihrer extremen Betonung der linken Hirnhälfte, töten und korrumpieren die mystische Seele der Jugend statt das vorhandene
mystische und prophetische Bewußtsein zu ermutigen. Sie sollten durch Weisheitsschulen ersetzt werden.
78 Inner work is required of us all. Therefore spiritual practices of meditation should be available to all and this helps in calming the reptilian brain. Silence or
contemplation and learning to be still can and ought to be taught to all children and adults.
78 Innere Arbeit ist von uns allen gefordert. Deshalb sollten allen Menschen spirituelle Praktiken und Meditationen zugänglich sein und dabei helfen, das Reptiliengehirn zu beruhigen.
Alle Kinder und Erwachsenen sollten Stille oder Kontemplation und Stillwerden lernen.
79 Outer work needs to flow from our inner work just as action flows from non-action and true action from being.
79 Die äußere Arbeit muß von unserer inneren Arbeit ausfließen, so wie Handlung aus dem Nicht-Handeln entsteht und wahres Handeln aus dem Sein.
80 A wise test of right action is this: What is the effect of this action on people seven generations from today?
80 Eine weise Prüfung für rechtes Handeln ist: Wie ist die Wirkung dieser Handlung auf die Menschen der siebten Generation nach uns?
81 Another test of right action is this: Is what I am doing, is what we are doing, beautiful or not?
81 Ein anderer Test für rechtes Handeln ist: Ist meine Handlung, ist unsere Handlung schön?
82 Eros, the passion for living, is a virtue that combats acedia or the lack of energy to begin new things and is also expressed as depression, cynicism or sloth (also known as “couchpotatoitis”).
82 Eros, die Leidenschaft für das Leben, ist eine Tugend, die der Trägheit entgegenwirkt oder dem Energiemangel, Neues zu beginnen, der sich auch als Depression, Zynismus und Faulheit ausdrückt.
83 The Dark Night of the Soul descends on us all and the proper response is not addiction such as shopping, alcohol, drugs, TV, sex or religion but rather to be with the darkness and learn from it.
83 Die dunkle Nacht der Seele befällt uns alle; und die angemessene Antwort darauf besteht nicht in einem Suchtverhalten wie Einkaufen, Alkohol, Drogen, TV, Sex oder Religion,
sondern darin, mit der Dunkelheit zu gehen und daraus zu lernen.
84 The Dark Night of the Soul is a learning place of great depth. Stillness is required.
84 Die dunkle Nacht der Seele ist ein Ort sehr tiefen Lernens. Dazu bedarf es der Stille.
85 Not only is there a Dark Night of the Soul but also a Dark Night of Society and a Dark Night of our Species.
85 Es gibt nicht nur eine dunkle Nacht der Seele, sondern auch eine dunkle Nacht der Gesellschaft und eine dunkle Nacht unserer Spezies, der Menschheit.
86 Chaos is a friend and a teacher and an integral part or prelude to new birth. Therefore it is not to be feared or compulsively controlled.
86 Chaos ist ein Freund und Lehrer und ein notwendiger Teil oder ein Vorspiel jeder Neugeburt. Deshalb braucht man es nicht zu fürchten oder zwanghaft zu kontrollieren.
87 Authentic science can and must be one of humanity’s sources of wisdom for it is a source of sacred awe, of childlike wonder, and of truth.
87 Echte Wissenschaft kann und muß eine der Weisheitsquellen der Menschheit sein, denn sie ist eine Quelle heiliger Ehrfurcht, kindlichen Staunens und der Wahrheit.
88 When science teaches that matter is “frozen light” (physicist David Bohm) it is freeing human thought from scapegoating flesh as something evil and instead
reassuring us that all things are light. This same teaching is found in the Christian Gospels (Christ is the light in all things) and in Buddhist teaching (the
Buddha nature is in all things). Therefore, flesh does not sin; it is our choices that are sometimes off center.
88 Wenn die Wissenschaft lehrt, daß Materie „gefrorenes Licht“ sei (Physiker David Bohm), dann befreit sie damit die Menschheit davon, das Fleisch zum Sündenbock des Bösen zu
machen und versichert uns statt dessen, daß alle Dinge Licht sind. Die gleiche Lehre findet sich in den Evangelien (Christus ist das Licht in allen Dingen) und in den buddhistischen
Lehren (die Buddha-Natur ist in allen Dingen). Deshalb ist das Fleisch nicht sündig; unsere Entscheidungen sind es, die manchmal an der Sache vorbeigehen.
89 The proper objects of the human heart are truth and justice (Aquinas) and all people have a right to these through healthy education and healthy government.
89 Die angemessenen Ziele des menschlichen Herzens sind Wahrheit und Gerechtigkeit (Thomas von Aquin), und alle Menschen haben ein Recht, mit Hilfe von gesunder Bildung und gesunder Regierung dahin zu gelangen.
90 “God” is only one name for the Divine One and there are an infinite number of names for God and Godhead and still God “has no name and will never be given a name.” (Eckhart)
90 "Gott" ist nur ein Name des Göttlichen. Es gibt unzählige Namen für Gott und die Gottheit, und doch „hat Gott keinen Namen und wird niemals benannt werden“ (Meister Eckhart)
91 Three highways into the heart are silence and love and grief.
91 Drei Wege ins Herz sind die Stille, die Liebe und die Trauer.
92 The grief in the human heart needs to be attended to by rituals and practices that, when practiced, will lessen anger and allow creativity to flow anew.
92 Wir müssen uns mit Hilfe von Ritualen und Übungen um die Trauer im menschlichen Herzen kümmern, die die Wut mindern und die Kreativität wieder in Fluß bringen.
93 Two highways out of the heart are creativity and acts of justice and compassion.
93 Zwei Wege aus unserem Herzen sind die Kreativität und Taten der Gerechtigkeit und des Mitgefühls.
94 Since angels learn exclusively by intuition, when we develop our powers of intuition we can expect to meet angels along the way.
94 Da Engel ausschließlich durch Intuition lernen, können wir bei der Entwicklung unserer intuitiven Kräfte damit rechnen, Engeln zu begegnen.
95 True intelligence includes feeling, sensitivity, beauty, the gift of nourishment and humor which is a gift of the Spirit, paradox, being its sister.
95 Echte Intelligenz umfaßt Gefühle, Sensibilität, Schönheit, die Gabe der Zuwendung und des Humors, der eine Geisteskraft ist, mit der Paradoxie als Schwester.
* Aus Zeitmangel konnten leider die Zitate, deren ursprüngliche Sprache deutsch ist (Eckhart, Bonhoeffer) nicht im Original gefunden werden, sondern sind aus dem Englischen rück-übersetzt. (Anm. d. Übersetzers) Für die Übersetzung ins Deutsche verantwortlich:
Matthew Fox
President Emeritus
Wisdom University

Are We Progressive?

RevJarrod — Mon, 22 Dec 2008 18:47:34 CST

A We Progressive?

As our name - The Progressive Christian Alliance - suggests, we are considered to be by many that are a part of the "inner circle" of Mainstream Christiantiy progressive. However, I've been having a difficult time with being labeled "progressive" simply for attempting to take Jesus and his message seriously.

I think if anything, we are regressive. We are attempting to capture the heart, the imagination, and the radical nature of the early Jesus movement over two thousand years ago. Of course, when you attempt to follow this without attempting to attach all the "baggage" that the Christian Religion brings with it, you're going to be considered on the outside (see the following terms when used negatively: liberal, progressive, radical, heretic, etc.).

To be honest, I have a hard time wrapping my head around calling followers of Jesus' teachings and lifestyle "progressive." I mean, after all, did not Jesus live over two thousand years ago? However, when I look at the current state of the Church; how we have gradually become the very establishment - the man, if you will - that Jesus spoke against, I guess I can see how actually attempting to follow the actual teachings of Jesus would seem a progressive.

Loving your enemies. Practicing non-violence. Welcoming all as children - our brothers and sisters - of our heavenly Parent.

These ideas are not new. Unfortunately practicing them seems to be.

Accesible Acceticsim

revjason — Mon, 22 Dec 2008 09:53:47 CST

Accessibleasceticism by Aiden Enns
Religious “rules,” like the Rule of St. Benedict for example, have inspired noble souls for centuries. At best, they stabilize our traditions and guide us into a deep sustaining way of life. With the age of indulgence almost at its peak, disillusioned consumers need gentle instruction on embarking upon retreat, stepping back from the stress of acquisition and forward into the bliss of letting go. Here’s our suggestion for a new religious rule for today.

Chapter 1. On the nature of material goods that enter our lives. Let simplicity and function be our guide. Beauty in usefulness; usefulness in beauty. Excess is cumbersome and tends to the ugly.
Chapter 2. On the nature of each morning. Days are numbered in increments of thousands, if we have the presence of mind to behold the moment, if even for a while. Pause before eating. Wait before leaving. Breathe upon stepping outside. In so doing, practice the presence of infinity.
Chapter 3. In regards to downward motion. For those in higher positions, a downward move brings vulnerability and depth of spirit. Upward mobility is the pathway of acquisition, attachment and insecurity. The pathway down is dark, but resplendent with grace. It is the journey of the cross, where death is overcome.
Chapter 4. On our orientation to the center. Life on the periphery, at the edges of society, is where, surprising joy is found. This is the secret of places abandoned by elites: inter-dependence and community. Back lanes, inner cities and rural towns: dwell here and meet the holy, un-packaged, un-glamorous and astounding.
Chapter 5. On the dangers of media. Recognize the distance the mind must travel to comprehend messages mediated by technology. Resist the temptation to succumb to these distractions – in part to appreciate that which is unspectacular, in part to reduce the power of the message senders, and in part to enjoy silence and the company of others.
Chapter 6. On recognizing life. Be aware of the face of life itself in all people. In the rich – who may struggle with humility and generosity, who need compassion and critical words. Also in those whom we fear, those we consider strange, those who are in need and even in yourself. Our attachment to material things can blind us to the light within each person. This needs our constant attention.
Chapter 7. On the direction of our worship. Make your worship pertain to this world. God is here and everywhere, in the beginning and the end. The very moment, in the current place, is a possible encounter with the fullness of life. Some are prone to fantasy and struggle with the temptation to escape. Small, concrete actions of gentle love are enough. Sing a song with friends. Know that the present moment is full of adequate mystery and divinity.
Chapter 8. Of our manner of acquisition. Let workers be recognized for their labor, for our connection is to all who toil for the goods we acquire. Seek the closest connection with workers and production; make an effort to produce your own goods. Learn names and think of them as you acquire goods through barter, scavenging or purchase.
Chapter 9. On the role of generosity. It foils false desire and fosters lightness of touch that leads to joy. Let an easy way be your guide in caring for things. Give to those in need, and let the spirit of life guide you to the joy of just redistribution of wealth. Even charity must be tested: guard against collective generosity when it fortifies the power of those who give.
Chapter 10. As grace pertains to children . Innocence and play, trust and affection – these are virtues found among children. Allow children to interfere with plans; interruptions full of obvious questions and irrational conduct. These are lessons of life itself.
Chapter 11. Regarding the role of tradition. Consider religious institutions as anchors, keeping us ever steady in the sea of change. At the same time, question official piety and power, especially when it adopts a rigid stance toward the weak and disenfranchised. This is the healthy tension of community.
Chapter 12. On the manner of prayer. Pray regularly, with words as needed, but mostly with posture. Life itself beckons us. We participate in this abundance as we seek the gentle liberation of the earth and its inhabitants.
Finally, practice non-violence in speech and conduct, and proceed into a world teeming with life itself with a spirit of openness.

UU Confession of Faith

revjason — Mon, 22 Dec 2008 09:47:33 CST

-OUR CONFESSION- We believe in one God, the Creator and Preserver of all things, And in Jesus Christ, whose teachings and life form the standard of our faith and practice, And in the holy spirit, the influence of God within us; We believe in the divine element in conscience, In free will and the responsibility that comes with it, In the inspiration and sanctity of Scripture, In the forgiveness of sins, In God's universal love for all humankind, And in the future advancement of the whole human family to holiness and happiness.
http://www.ucfsandiego.org/

UU Worship Patterns

revjason — Mon, 22 Dec 2008 09:45:13 CST

How do Unitarian Christians Worship?

1) We worship in community.
When I read the Bible, I get the sense that Jesus was a bit of a party animal. He loved life, he loved people. He liked to eat, he liked to drink. Hey, when they started to run out of wine at Cana, who made sure that there was plenty to finish up the party? Jesus’ movement was a fellowship movement; we come together to praise God and to celebrate this unearned life we share. And we continue His fellowship path today, when we gather around to break bread and remember His ministry.
2) We share table fellowship.
This was obviously a central element of Jesus’ ministry, and Jesus’ table was radically egalitarian. And we as UU Christians should welcome all to our table, because it’s what we believe, and because it’s right.
3) We share the Bible when we are together.
It’s a story that moves us, a path that is revealing to us, and we know that it is possible (and imperative) to take the Bible seriously, and not literally.
4) We study the Bible on our own.
I wasn’t raised much with the Bible, which may seem like a surprise to those of you who know I’m a Catholic. But my Post-Vatican II experience kept the Bible mostly to the Sunday worship experience. I’ll open it up to a page and see what that page has to say to me. This summer I had a despairing moment when I was seeking guidance about whether there was a UU path for me. UUs can sometimes seem so opposed to anything with the “taint” of Christianity about it, that I worried about having a place at the table. So I stuck my finger in the Bible and it landed on Paul’s letter to the Romans, Chapter 12, on Service and the community. I highly recommend it, but I’ll share a little bit:

“Love in all sincerity, loathing evil and holding fast to the good…With unflagging zeal, aglow with the Spirit, serve the Lord. Let hope keep you joyful; in trouble stand firm; contribute to the needs of God’s people; and practice hospitality.”

5) Here’s sure to be a controversial one: UU Christians pray. For healing in the world and for others.

Jesus seems to have been one of those amazing people who had a direct and continuous relationship with the divine. And he seemed to have an open and ongoing conversation with God. Whether you believe in something called God, a “creative force” or “energy” in the Universe, a Flying Spaghetti Monster, or none of the above, I believe that prayer always matters. Prayer for me is where I focus myself and direct my energies on those things of ultimate concern.

Prayer also helps me to stay humble, and ward off the ridiculous human propensity to believe we’re the top of the heap. I can’t know who or what is listening or responding, but I can know that I am casting my energy forth into the universe, and that is enough.

UU Worship Practice

revjason — Mon, 22 Dec 2008 09:37:31 CST

UU Christian Practices

August 5, 2007 on 10:03 pm | In Theological Reflection, Unitarian Universalism | Mama G has asked a really excellent question of Unitarian Universalist Christians that very rarely gets put to us: what do UU Christians do? I find this question refreshing because I’m getting a bit tired of the old, “How can you be a UU and be a Christian?” that constantly comes my way. So, Mama G, thanks for asking. Christianity is for me a religion of practice, not just of thought and reflection. One of the key reasons I became a Christian is because Unitarian Universalism offers no clear direction about what a good UU “does” beside the same kind of thing that all good people do, namely works of mercy, justice and compassion. For spiritual practices we’re all over the place: you can jog, garden, quilt, write poetry, play the piano or make out checks to the ASPCA. Those are all worthy and good things, but they do not invite me into a disciplined transformation of my life (in a word, discipleship). Even more problematic for me, I have found that it is nearly impossible to create a compelling common language and sacred narrative for a community whose spiritual practices are so various and sundry. So what do (UU) Christians do? Here is my own personal list. 1. Christians worship together in community. The Christian movement is all about the community of the faithful. It is not about kinship ties but spiritual ties. Christians need to be together to praise God according to Jesus’ model. Christians do not do this alone. This means that I need to make a commitment to worship in a Christian church or with UU Christians on a regular basis, and I do. This was a commitment I made when I was baptized, as I believe that one cannot be a Christian “solitary.”
I have learned the stories and the songs that bond me to Christians all over the world, and this has brought immeasurable depth and meaning to my life. That said, Mama G, I like SC Universalists idea for your group. 2. Christians read and preach from the Bible when they are together. The Bible contains the sacred story for Christians and should be read and studied and marveled at and delved into by those who seek to know, and to live by, the spirit of Jesus. 3. Christians read and study the Bible when they are alone. I encourage all UU Christians to read the Bible (OT and NT) daily and to study the commentaries, both Jewish and Christian. I think that UU Christians have a special responsibility to affirm the sibling relationship that exists between Judaism and Christianity, and to acknowledge the latter’s debt to the former. UU Christians have a unique ability to keep reminding the Christian world that Jesus was a Jewish man ministering within a Jewish community. We can, and should be, bridge-builders between the two communities. 3. Pray as a Christian.
To pray as a Christian means to name God as the One who hears our prayers, who is actively involved in the world, and who loves us. To pray as a Christian means to ask for healing in the name of Christ, the healer. It means to learn the Lord’s Prayer and to develop a personal understanding and relationship with each of the phrases. To pray as a Christian means to pray for others and to assume that doing so is never an empty gesture. Christian UUs should be praying people and offer to pray for anyone who asks, including agnostics, skeptics, and anyone who thinks that maybe a prayer “couldn’t hurt.” We are not required to believe that prayer “works” but I think we are required to keep faith that prayer matters. 3. Christians share table fellowship.
Eat! Break bread together! 4. Christians should feed the hungry, visit the prisoner, clothe the naked, etc., as per Jesus’ instructions. UU Christian groups will want to consider doing something along these lines together. 5. Christian UUs should become friends with the communion of saints from our tradition, and consider it their privilege and responsibility to know the religious teachings of our great Christian ministers (and lay men and women as you can find them). SO, what DON’T UU Christians do? 1. UU Christians don’t proselytize or make claims that theirs is the one true faith. They just choose this path for themselves. 2. UU Christians don’t exclude people from fellowship for expressing doubts or irreverent thoughts about the Bible, Jesus or God. 3. UU Christians don’t worry about who’s going to hell and they don’t engage in competetive spiritual development. 4. UU Christians assume that all are capable of taking on leadership, and they share the responsibility of planning, setting up and cleaning up. I’m sure my readers will have other ideas. Have at it, gang.

http://www.peacebang.com/2007/08/05/uu-christian-practices/

Unitarian Universalist Christian Fellowship Worship

revjason — Mon, 22 Dec 2008 09:33:35 CST

Below is a sample "order of service" from the West Shore UU Church in Rocky River, OH. This group has been meeting since 2001, and since their inception have studied two cycles of the lectionary, The Parables, and most recently, "Understanding the Bible" by John Buehrens. This particular group always has some form of worship combined with study. In addition, they have sponsored several services of communion (Good Friday and Christmas Eve) and participated in the annual Tenebrae service. Outline #1

Unitarian Universalist Christian Fellowship
Call to Deeper Reflection
Lighting of the Chalice
- Leader: O God of Light, Wisdom of the Most High
  Let Your Light lead us all our way
  People: Be the truth of all our thinking
  Be the joy of all our pleasure
  Be the strength of all our doing
  And the glow of all our friendship
  
  Leader: Give us knowledge enough to live sensibly
  Give us faith enough to live deeply
  Give us love enough to love greatly
  
  ALL And bring us safely through all the shadows to your lamp and your light.
Joys and Concerns
Pastoral Prayer
Music (a time of silent meditation/reflection)
Bible Reflection & Study
Closing Prayer
Benediction/Extinguishing of the Chalice

Outline #2 - Unitarian Universalist Christian Fellowship (at the beginning of the year)

Lighting the Chalice We kindle this light to join with the Great Light—the light of hope, the light of compassion, the light of peace.
Annual Reflection on the Group’s Purpose & Norms
The purpose of the UU Christian Fellowship is to deepen our understanding of the Christian story as seen through the lens of Unitarian Universalism. We do this through worship, Bible Study, discussion and support of one another as brothers and sisters in Christ.
Group Norms include:
- Respectful listening. No one is “right” or “wrong,” all opinions are welcomed.
- Silence between sharing allows for those less verbal to formulate his/her thoughts, and for the Holy Spirit to be present in the spaces “in-between.”
- Leadership for the monthly gathering is shared. In the spirit of the early Christian communities, leadership is a shared responsibility.
- The UUCF is more like a Connection Circle style group than a book discussion/debate group.
- The group is open to Christians and non-Christians alike. It is clear, however, that the focus of this group is on the Christian story.
- The direction of the group, style and format may change over time.
- We pray for those who are sick, suffering and absent.
- When we gather together, God’s presence is among us.
Joys and Concerns
Spoken and Silent Prayer
Music for Reflection
Scripture Reflection & Discussion (look at the lectionary reading for that upcoming Sunday. Best resource is the Revised Common Lectionary from Vanderbilt University, found at: divinity.library.vanderbilt.edu/lectionary)
Closing Words (unison)
- Love is the Spirit of this Church and service its law.
  This is our great covenant:
  To dwell together in peace,
  to seek the truth in love and to help one another.
http://www.uuchristian.org/S_Outline.html

Service for Inclusive Marriage

RevMcGuire — Sat, 20 Dec 2008 09:24:22 CST

Order For Marriage an inclusive version This order has been adapted from United Church of Christ Book of Worship Order for Marriage to provide language that may be used for any marriage, regardless of gender. INTRODUCTION The essence of marriage ∗ is a covenanted commitment that has its foundation in the faithfulness of God’s love. The marriage ceremony is the glad occasion on which two people unite in the mutual exchange of covenant promises. The one presiding acts as an official representative of the church and gives the marriage the church’s blessing. The congregation joins in affirming the marriage and in offering support and thanksgiving for the new family. It is the responsibility of the one who presides to meet with the couple prior to the marriage ceremony in order to counsel them concerning the Christian understanding of this relationship. Congregational participation, ethnic traditions, and local customs may be taken into consideration when planning the Order for Marriage. Hymns and other music of joy, praise, and thanksgiving may be included in the service after consultation with the congregation’s music leaders and in keeping with a sense of the appropriateness of their use in a religious service. Psalms may be sung or said responsively, and other readings or statements may be used. The one presiding may invite the couple to share in the writing and planning of their service. A Christian marriage ceremony is a service of worship offered to God. Family and friends of the couple may be invited to share the leadership of the service by reading scripture or by offering prayers or in other ways. If the couple desires to be married within the regular Sunday service of the congregation, the Order for Marriage may be celebrated following the sermon. If a couple requests Holy Communion on the occasion of their wedding, a Service of Word and Sacrament may be used as indicated in this order. The one presiding needs to use informed judgment as to circumstances in which Holy Communion can be celebrated meaningfully and with theological and biblical integrity. The religious affiliations of those to be assembled for the wedding will affect the decision. When a Service of Word and Sacrament is used, the prayers and other elements of the service printed here may be substituted in the proper places in that service. All present may more easily participate in the service if a copy of this order is available to them in a bulletin. It is the responsibility of the one presiding at the marriage to understand and conform to the laws in the place where the ceremony is to be held. ∗ Some may choose, for legal or personal reasons, to substitute other terms such as “holy union” or “sacred covenant” throughout this order. OUTLINE Prelude Entrance Greeting Introduction Prayer Reading of Scripture Sermon Declaration of Intention Pledge of Support Vows of the Marriage Covenant Exchange of Symbols Announcement of Marriage Blessing Passing the Peace Order for Holy Communion Prayer of Thanksgiving Prayer of Our Savior Benediction Hymn or Postlude PRELUDE ENTRANCE Banners, ribbons, flowers, candles, white carpeting, or other items may be used in the procession in accordance with local custom. A hymn, psalm, canticle, or anthem may be sung, or instrumental music may be played. The couple to be married may enter the sanctuary together or separately. They may be accompanied by their parents, other members of the family, and friends. People in the congregation who are able may stand for the processional. GREETING The couple to be married and the wedding party may stand, if they are able, facing the one presiding. The one presiding may use one of the following greetings or another one based on scripture. A PASTOR The grace of our Lord Jesus Christ and the love of God and the communion of the Holy Spirit be with you all.1 PEOPLE And also with you. B PASTOR Love comes from God. Everyone who truly loves is a child of God.2 Let us worship God. INTRODUCTION The one presiding may state the Christian understanding of marriage, using one of the following or other words. A PASTOR Dearly beloved, we are gathered here as the people of God to witness the marriage of name and name . We come to share in their joy and to ask God to bless them. Marriage is a gift of God, sealed by a sacred covenant. God gives human love. Through that love, two persons come to know each other with mutual care and companionship. God gives joy. Through that joy, they may share their new life with others as Jesus shared new wine at the wedding in Cana. With our love and our prayers, we support name and name as they now freely give themselves to each other. B PASTOR Dear Friends, we have come together in the presence of God to witness the marriage of name and name , to surround them with our prayers, and to share in their joy. The scriptures teach us that the bond and covenant of marriage is a gift of God, a holy mystery in which two become one flesh, an image of the union of Christ and the church. As this couple give themselves to each other today, we remember that at Cana in Galilee our Savior Jesus Christ made the wedding feast a sign of God’s reign of love. Let us enter into this celebration confident that through the Holy Spirit, Christ is present with us now. We pray that this couple may fulfill God’s purpose for the whole of their lives. PRAYER One of these, a prayer of confession with an assurance of pardon, or a prayer for illumination may be offered. PASTOR Let us pray. A ALL O God, we gather to celebrate your gift of love and its presence among us. We rejoice that two people have chosen to commit themselves to a life of loving faithfulness to one another. We praise you, O God, for the ways you have touched our lives with a variety of loving relationships. We give thanks that we have experienced your love through the life-giving love of Jesus Christ and through the care and affection of other people. At the same time, we remember and confess to you, O God, that we often have failed to be loving, that we often have taken for granted the people for whom we care most. We selfishly neglect and strain the bonds that unite us with others. We hurt those who love us and withdraw from the community that encircles us. Forgive us, O God. Renew within us an affectionate spirit. Enrich our lives with the gracious gift of your love so that we may embrace others with the same love. May our participation in this celebration of love and commitment give to us a new joy and responsiveness to the relationships we cherish; through Jesus Christ we pray. Amen. PASTOR Through the great depth and strength of God’s love for us, God reaches out to us to forgive our sins and to restore us to life. Be assured, children of God, that God’s love enfolds us and up builds us so that we may continue to love one another as God has loved us.3 B ALL Gracious God, always faithful in your love for us, we rejoice in your presence. You create love. You unite us in one human family. You offer your word and lead us in light. You open your loving arms and embrace us with strength. May the presence of Christ fill our hearts with new joy and make new the lives of your servants whose marriage we celebrate. Bless all creation through this sign of your love shown in the love of name and name for each other. May the power of your Holy Spirit sustain them and all of us in love that knows no end. Amen. READING OF SCRIPTURE The congregation may be seated. One or more scripture lessons may be read by the one presiding, by members of the family, or by members of the wedding party. If Holy Communion is to be celebrated, it is appropriate that the readings include a Gospel lesson. A hymn, a psalm, or other music may be offered between readings or before or after the sermon. Passages for consideration for use include the following ecumenical suggestions. OLD TESTAMENT Genesis 1:26-28, 31; 2:18-24 Ruth 1:1-8, 14-17 1 Samuel 18:1b, 3, 20:16-17, 42a Psalms 23, 33, 34, 37:3-7, 67, 100, 103, 112, 117, 121, 127, 128, 136, 145, 148, 150 Song of Solomon 2:8-13, 8:6-7 Jeremiah 31:31-34 Isaiah 54:5-8 Hosea 2:16-23 EPISTLES Romans 8:31-39; 12:1-2, 9-18 1 Corinthians 6:15-20, 13:1-13 Ephesians 3:14-21; 5:2, 21-33 Colossians 3:12-17 1 Peter 3:1-9 1 John 3:18-24, 4:7-16 Revelation 19:1, 5-9 GOSPELS Matthew 5:1-12; 5:13-16; 7:21, 24-29; 19:3-6; 22:35-40 Mark 10:6-9, 13-16 John 2:1-11, 15:9-17 SERMON A brief sermon, charge, or other response to scripture may be given. Depending on the religious affiliations of those gathered for the marriage service, it may be appropriate for all who are able to stand and say a creed or affirmation of faith. Forms of the United Church of Christ Statement of Faith, historic creeds, and other affirmations are in the Resource Section, beginning on page 509. DECLARATION OF INTENTION PASTOR addressing the couple Before God and this congregation, I ask you to affirm your willingness to enter this covenant of marriage and to share all the joys and sorrows of this new relationship, whatever the future may hold. PASTOR addressing one name , will you enter into the covenant of marriage with name , and will you love her/him faithfully as long as you both shall live? ONE I will, with the help of God. PASTOR addressing the other name , will you enter into the covenant of marriage with name , and will you love her/him faithfully as long as you both shall live? ONE I will, with the help of God. PLEDGE OF SUPPORT This pledge of support should be used at the discretion of the pastor and in consultation with the people involved. It allows the family and congregation to pledge their support and encouragement to the couple. It is important to consider use of the pledge when there are children from previous relationships. Children who will share in the new family may be addressed in these or similar words. They may stand, if able, at their places or may move near the couple. PASTOR addressing each child by name, name(s) , you are entering a new family. Will you give to this new family your trust, love, and affection? EACH CHILD I will, with the help of God. PASTOR addressing the couple name and name , will you be faithful and loving parents to names of child(ren) ? COUPLE We will, with the help of God. The pastor may invite the immediate families of the couple, including adults or younger children from previous relationships, to stand in place, if they are able, and to offer their support in these or similar words. PASTOR addressing the families Will the families of name and name please stand/please answer in support of this couple. Do you offer your prayerful blessing and loving support to this marriage? If so, please say, “I do.” FAMILY MEMBERS I do. All family members may be seated. Person(s) who escorted the couple may be seated with their families. The pastor may address the congregation in these or similar words. PASTOR addressing the congregation Do you, as people of God, pledge your support and encouragement to the covenant commitment that name and name are making together? If so, please say, “We do.” PEOPLE We do. An intercessory prayer, using the following or other words, may be offered. PASTOR God of our mothers and of our fathers, hear our pledges encouraging and supporting this union of name and name . Bless us as we offer our prayerful and loving support to their marriage. Bless them as they pledge their lives to each other. With faith in you and in each other, may this couple always bear witness to the reality of the love to which we witness this day. May their love continue to grow, and may it be a true reflection of your love for us all; through Jesus Christ. Amen. VOWS OF THE MARRIAGE COVENANT The pastor may introduce the covenant promises in the following or similar words. A PASTOR name and name , by your covenant promises shared with us, unite yourselves in marriage and be subject to one another out of reverence for Christ. B PASTOR name and name , speak your covenant promises that you have come to offer God. If able, the couple may face each other and join hands. They may say these or other words of covenant. ONE name , I give myself to you in the covenant of marriage. I promise to love and sustain you in this covenant, from this day forward, in sickness and in health, in plenty and in want, in joy and in sorrow, as long as we both shall live. ONE name , I give myself to you in the covenant of marriage. I promise to love and sustain you in this covenant, from this day forward, in sickness and in health, in plenty and in want, in joy and in sorrow, as long as we both shall live. EXCHANGE OF SYMBOLS It is recommended that the giving and receiving of rings or other symbols be shared equally by both partners. PASTOR name and name , what will you share to symbolize your love? The couple may name the symbol(s) and present them/it to the pastor, who may hold or place a hand on the symbol(s) and offer one of these or another prayer. A PASTOR By these symbols/this symbol of covenant promise, Gracious God, remind name and name of your encircling love and unending faithfulness that in all their life together they may know joy and peace in one another. PEOPLE Amen. B PASTOR Eternal God, who in the time of Noah gave us the rainbow as a sign of promise, bless these symbols/this symbol that they/it also may be signs/a sign of promises fulfilled in lives of faithful loving; through Jesus Christ our Savior. PEOPLE Amen. If both partners receive symbols, options A and B are used. A ONE name , I give you this/these symbol(s) as a sign of my love and faithfulness. PARTNER name , I receive this/these symbol(s) as a sign of our love and faithfulness. ONE name , I give you this/these symbol(s) as a sign of my love and faithfulness. PARTNER name , I receive this/these symbol(s) as a sign of our love and faithfulness. ANNOUNCEMENT OF MARRIAGE If able, the couple may stand or kneel and join hands, and the pastor may place a hand on their joined hands while announcing the marriage, using one of these or other words. A PASTOR addressing the couple name and name , you have committed yourselves to each other in this joyous and sacred covenant. Become one. Fulfill your promises. Love and serve God, honor Christ and each other, and rejoice in the power of the Holy Spirit. addressing the congregation By their promises made before us this day, name and name have united themselves in the sacred covenant of marriage. Those whom God has joined together let no one separate.4 B PASTOR addressing the congregation Those whom God has joined together let no one separate.5 addressing the couple name and name , you are married with the blessing of Christ’s church. Be merciful in all your ways, kind in heart, and humble in mind. Accept life, and be most patient and tolerant with one another. Forgive as freely as God has forgiven you. And, above everything else, be truly loving. Let the peace of Christ rule in your hearts, remembering that as members of one body you are called to live in harmony, and never forget to be thankful for what God has done for you.6 BLESSING If they are able, the couple may stand or kneel, with children from previous relationships who will share their household, if any, standing nearby. A blessing may be given for the couple or the family. A blessing for the couple PASTOR The grace of Christ attend you; the love of God surround you; the Holy Spirit keep you that you may grow in holy love, find delight in each other always, and remain faithful until your life’s end. PEOPLE Amen. B blessing for the family PASTOR May the God of Sarah and Abraham, who watches over all the families of the earth, bless your new family and establish your home in peace and steadfast love. PEOPLE Amen. PASSING THE PEACE The one presiding may invite those who are able to stand and exchange gestures of peace. PASTOR The peace of God be with you always. PEOPLE And also with you. The couple may embrace. Using the same words as the pastor or similar ones, they may move among the congregation exchanging the peace. After passing the peace, the people may be seated, and the couple may return to their places. If Holy Communion is to be celebrated, the service continues on page 341; if it is not celebrated, the prayer begins. PRAYER OF THANKSGIVING The people may be seated. One of these or a similar prayer of thanksgiving and intercession may be offered. PASTOR Let us pray. A PASTOR Most gracious God, we give you thanks for your tender love. You sent Jesus Christ to come among us, to be born of a human mother, and to make the way of the cross into the way of life. We thank you, too, for consecrating the union of two people in Christ’s name. By the power of your Holy Spirit, pour out the abundance of your blessing on name and name . Defend them from every enemy. Lead them into all peace. Let their love for each other be a seal on their hearts, a mantle about their shoulders, and a crown on their heads. Bless them in their work and in their companionship, in their sleeping and in their waking, in their joys and in their sorrows, in their lives and in their deaths. Nurture them in a community of the faithful gathered about you. B PASTOR Merciful God, we thank you for your love that lives within us and calls us from loneliness to companionship. We thank you for all who have gone before us. We thank you for our own parents, and for all, whether married or single, who are mother or father to us, and for countless parents whose names we do not know. We thank you as we grow to the fullness of the stature of Christ. Bless name and name , that they may have the grace to live the promises they have made. Defend them from all enemies of their love. Teach them the patience of undeserved forgiveness. Bring them to old age, rejoicing in love’s winter more fully than in its springtime. The following words of the prayer may be used if children who will share in the couple’s household are present. If these words are not used, continue with option A or B of the prayer. PASTOR Bless this child/these children, name(s) of children , that he/she/they may find in this new home a haven of love and joy where Jesus Christ is honored in kind words and tender deeds. A PASTOR Finally, in your mercy, bring name and name to that table where your saints feast for ever in your heavenly home; through Jesus Christ our sovereign Savior who, with you and the Holy Spirit, lives and reigns, one God, for ever and ever. PEOPLE Amen.7 B PASTOR At the last, receive them and all of us at the love feast prepared for all the faithful in your eternal home, where Jesus Christ, with you and the Holy Spirit, one God, reigns in love for ever. PEOPLE Amen. PRAYER OF OUR SAVIOR Standing, sitting, or kneeling, all may sing or say the prayer received from Jesus Christ. A ALL Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as in heaven. Give us today our daily bread. Forgive us our sins as we forgive those who sin against us. Save us from the time of trial and deliver us from evil. For the kingdom, the power, and the glory are yours now and for ever. Amen.8 B ALL Our Father who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, for ever and ever. Amen. C ALL Our Father who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, for ever. Amen. D ALL Our Father-Mother, who is in the heavens, may your name be made holy, may your dominion come, may your will be done, on the earth as it is in heaven. Give us today the bread we need; and forgive us our debts, as we have forgiven our debtors; and do not put us to the test, but rescue us from evil. For yours is the dominion, and the power, and the glory for ever. Amen.9 If Holy Communion is not to be celebrated, continue with the benediction. ORDER FOR HOLY COMMUNION If the sacrament of Holy Communion is to be celebrated, a Service of Word and Sacrament may be used, beginning with the offering of the communion elements. The newly married couple, others in the wedding party, or members of the family may bring the communion elements to the table. The invitation and prayers below may be substituted for ones in a Service of Word and Sacrament. Holy Communion is properly the supper of Jesus Christ, and all Christians who are present are invited to participate. Practical arrangements for the wedding party will be necessary, such as chairs for them during parts of the service. INVITATION The pastor may go to the table and give this or another invitation. PASTOR This table is open to all who wish to receive Jesus Christ in company with all believers in all time and beyond time. This is the joyful feast of the people of God. Christ is present with gifts of new life, as once Christ was present at Cana in Galilee with the gift of new wine. We come to know Christ in the breaking of bread and the pouring of wine. COMMUNION PRAYER All who are able may stand. This prayer may replace the communion prayer in a Service of Word and Sacrament. PASTOR God be with you. PEOPLE And also with you. PASTOR Lift up your hearts. PEOPLE We lift them to God. PASTOR Let us give thanks to God Most High. PEOPLE It is right to give God thanks and praise. PASTOR Blessed are you, O God our Creator. From the womb of your being you brought forth worlds. Into mere dust you blew the breath of life, creating women and men to bear your likeness in the world. You create, love, and care for all that is. We praise and thank you, nurturing God, that in Jesus you bring joy and hope to loving hearts, and offer health and power to human relationships. Even the powers of sorrow and death could not contain Christ’s joy. From the tomb our risen Savior came to share bread again among the beloved. In the glory of your banquet hall, Christ prepares a wedding feast for all the faithful who even now praise you. PEOPLE Holy, holy, holy God of love and majesty, the whole universe speaks of your glory, O God Most High. Blessed is the one who comes in the name of our God! Hosanna in the highest! The people may be seated or those who are able may kneel. At the words concerning the bread and wine, the one presiding may indicate the elements. PASTOR Merciful God, we remember that on the night of betrayal and desertion, Jesus took bread, gave thanks to you, broke the bread, and gave it to the disciples, saying: “Take and eat, this is my body broken for you.” Likewise, Jesus took the cup of blessing and said: “Drink of this cup. It is the new covenant in my blood, poured out for you and for many for the forgiveness of sins. Do this in memory of me.”10 With joy we thank you, God of gladness and warmth, that at Pentecost you sent your Holy Spirit to dance about the heads of your people, enabling your word to be heard afresh. Now send your Holy Spirit on these gifts of bread and wine and on us that we may be set afire with your love and leap with joy at your presence. Pour out your blessing on name and name . May they sing a new song of your great love in communion with you and all your saints in heaven and on earth. May their love for each other proclaim the love of Christ for all of us. May the faithful service of all your people bring peace, justice, joy, and love to all the world; through Christ, with Christ, and in Christ, in the unity of the Holy Spirit, all glory and honor are yours, Holy God, now and for ever. PEOPLE Amen. If the Prayer of Our Savior has not been said earlier in the service, it may be said before the sharing of the communion elements. The people may come forward or receive the elements where they are seated. If they come forward, the pastor may give each person the bread, and the newly married couple may offer the chalice(s) or individual cups. If trays of individual cups are used, the couple may be positioned at the sides of the pastor, next to attendants with empty trays for the used cups. Hymns of joy and thanksgiving may be sung by the congregation while the elements are being shared. PRAYER OF THANKSGIVING When all have been served and the table is in order, the wedding party may return to its place and all who are able may stand for the prayer of thanksgiving. PASTOR Let us pray. ALL Thank you, O God, for refreshing us at your table. By your grace you have nourished us with the living presence of Christ, the bread of life, that we may share life together. Send us forth in the power of your Holy Spirit to give ourselves in love until your entire human family is gathered at your table, glorifying and praising you in the name of Jesus Christ. Amen. BENEDICTION All who are able may stand. One of these or another blessing may be given for all present. A PASTOR Go forth in the love of God; go forth in hope and joy, knowing that God is with you always. And the peace of God, which passes all understanding, keep your hearts and minds in the knowledge and love of God and of Christ Jesus;11 and the blessing of God, Creator, Redeemer, and Sanctifier, be with you, and remain with you always. PEOPLE Amen. B PASTOR May God bless you and keep you. May God’s face shine upon you and be gracious to you. May God look upon you with kindness and give you peace.12 PEOPLE Amen. HYMN OR POSTLUDE A hymn may be sung or other suitable music offered as the wedding party and congregation depart. Footnotes: 1. 2 Corinthians 13:14, adapted. 2. Based on 1 John 4:7. 3. Based on an unpublished prayer by Ann Asper Wilson. 4. Based on Matthew 19:6. 5. Based on Matthew 19:6. 6. Adapted from The Worshipbook – Services. Copyright © 1970 The Westminster Press. Adapted by permission. 7. This prayer, except for the blessing of the children, is adapted from The Episcopal Church The Book of Common Prayer (Boston: Seabury Press, 1979). 8. International Consultation on English Texts. 9. From Orders for Morning Prayer and Evening Prayer, The New Century Hymnal, Copyright ©1994 The Pilgrim Press 10. Based on Gospel and Epistle accounts. 11. Phillipians 4:7, adapted.
12. Numbers 6:24-26, adapted.

Rev. Rick Warren Controversy

JimRamelis — Fri, 19 Dec 2008 07:52:16 CST

President-elect Obama is taking some heat for his selection of Pastor Rick Warren to deliver his inaugural invocation. Pastor Rick Warren was a big supporter of Prop. 8 in the recent election in California. Warren has been outspoken in his opposition to woman’s right to choose as well as Gay Rights. I admit I was surprised at Obama’s choice and did agree with Progressive voices that felt sold out. Warren has a goatee and a patch, and wears Hawaiian shirts, but otherwise is just a younger, hipper, smoother version of Jerry Falwell. (He even looks a little like him). Same old intolerance just repackaged. Warren is doing some good work for AIDS/HIV, and does seem to have some concern for leading people to God and encouraging some spiritual introspection.He isn’t all about getting his followers to vote for the conservative agenda. This is all to his favor. Politically though, it did appear as if Obama had just picked the biggest star on the evangelical scene , regardless of Warren’s views that conflicted with those of some of Obama supporters. I listened to Thom Hartmann on Air America for a while yesterday though, and my heart got a little softer. Hartmann pointed out that Obama is reaching out to someone who doesn’t agree with him on all issues. We just had 8 years of ideology first and to heck pragmatism and reality, a my way or the highway mentality, and a you are either for us or against us philosophy. You better believe George Bush would not have a United Church of Christ liberal doing his inaugural invocation. I was fuming about Bush now talking about a “managed bankruptcy” for the auto industry, this would allow for the destruction of the U.A. W, the same idea the Southern Senators who led the way against rescuing the auto industry in the Senate, had in mind. Like Thom Hartmann, I thought for once Bush was going to put the needs of the country before his failed conservative ideology, WRONG! And what does this have to do with the inauguration? Obama is not demanding that everyone involved be loyal to his ideology exclusively. he is being inclusive. I then read Obama’s talking points on the issue and some of them do make sense. Obama points out this is going to be the most open and inclusive inauguration ever and it includes participation of a group representing LGBT in the inaugural parade. Obama says he is committed to bring all sides of the faith community together. And Obama points out that he and Warren agree on many social justice issues, poverty relief, and working for a sustainable planet. Rev. Joseph Lowery is going to give the invocation and he has been pro-Gay rights in the past. Okay, I guess I can live with Obama’s decision for now. I will still believe for the time being. I have said all along that the struggle for Gay rights is not going to be like any other civil rights issue. It is going to be much harder. It is going to be the equivalent of man walking upright or discovering fire. It is going to require a huge shift in consciousness in the human race.

An Order for Communion

revjason — Wed, 17 Dec 2008 12:33:57 CST

MINISTER: The Lord be with you.
People: And also with you.

Minister: The earth is the Lord's and all that is in it
People: Let the heavens rejoice and the earth be glad
Minister: Our help is in the name of the Lord
People: Who made heaven and earth
Minister: I was glad when they said to me
People: Let us go to the house of the Lord
Minister: Praise the Lord
People: The name of the Lord be praised

Minister Let us pray

All Almighty God, you bring to light things hidden in darkness, and know
the shadow of our hearts: cleanse and renew us by your Spirit, that we may
walk in the light and glorify your name, through Jesus Christ, the Light
of the world. Amen.

THE SUMMARY OF THE LAW:
Minister Our Lord Jesus Christ said: the first and great commandment is this:
"Hear O Israel, the Lord our God is the only Lord. You shall love the Lord your God with all your heart, with all your soul, with all your mind and with all your strength." The second is this: "Love your neighbour as yourself." There is no other commandment greater than these.
People Amen. Lord have mercy and write these laws in our hearts, we pray.

Confession and Absolution

Minister God is love and we are his children.
There is no room for fear in love.
We love because he loved us first.

Let us confess our sins in penitence and faith.

ALL Almighty God, Creator of all, you marvellously made us in your image; but we have corrupted ourselves and damaged your likeness by rejecting your love and hurting our neighbors. We have done wrong and neglected to do right. We are sincerely sorry and heartily repent of our sins. Cleanse us and forgive us by the sacrifice of your Son; Remake us and lead us by your Spirit, the Com- forter. We ask this through Jesus Christ our Lord.
Amen.

Minister Almighty God, whose steadfast love is as great as the heavens are high above the earth, remove your sins from you, as far as the east is from the west, strengthen your life in His kingdom and keep you in good ness to the last day; through Jesus Christ, our merciful High Priest. Amen.

THE INTERCESSIONS
Minister: Let us pray.

Leader: May the leaders of our churches have wisdom and speak with one voice.
People: Amen. Lord have mercy.
May the leaders of our country rule with righteousness.
Amen. Lord have mercy.
May justice be our shield and defender.
Amen. Lord have mercy.
May the country have peace and the people be blessed.
Amen. Lord have mercy.
May the flocks and the herds prosper and the fish abound in our lakes.
Amen. Lord have mercy.
May the fields be fertile and the harvest plentiful.
Amen. Lord have mercy.
May we and our enemies turn towards peace.
Amen. Lord have mercy.
May the love of the Father touch the lonely, the bereaved and the suffering.
Amen. Lord have mercy.
May the path of the world be swept of all dangers.
Hallelujah. The Lord of Mercy is with us.

Reading of the Psalm

ALL: Glory be to the father, and to the son and to the Holy Spirit. As it was in the beginning, is now and will be forever. World without end. Amen.

Minister: Now as our Brother Christ has taught us , we are bold to pray:

All: Our Father, Who art in Heaven, hal lowed be Thy Name. Thy Kingdom come, Thy will be done on earth, as it is in Heaven. Give us this day our daily bread, and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, the power and the glory , for ever and ever. AMEN

A reading from the Gospel

Sermon:
Communion Rite

Minister: My friends, sisters and brothers, as we gather to this table, we remember that this is not the table of this parish or of the Progressive Christian Alliance or of any church. This is the table of God, and Jesus is our host. If you would like to share in this feast, do.

Eternal one, we come to this table, your children who live in uncertainty. As we strive to do the right thing, we often fail. Broken as we are, we still come, filled with hope, for we trust in your promise to make us whole.

We remember how Jesus walked and
talked and taught and healed. We
remember how he brought hope and joy to all those he loved. We remember how he promised to always be with us. We re member his passion.

On the night he was to be betrayed, while gathered at table with his friends, he took a loaf of bread. He gave thanks and then he blessed and broke the bread. He passed it around to all present and said:

Take from this, all of you, and eat of it. This bread is my body, which is broken for you. Whenever you do this, remember me.

Then he took also a cup filled with wine. Again he gave thanks and blessed the cup. He passed it around to all present and said:

Drink from this, all of you, for this is the cup of salvation, the cup of my blood which is poured out for all the world. Whenever you drink from it, remember me.

Holy Spirit, your essence gives life to all that is. We honor your presence. Come now upon these simple gifts that they may be made holy and become for us the body and the blood of our Beloved Jesus, who draws us together into one family. Come upon this community and renew within us the power of our common identity: your children. Empower us to be messengers of peace, of healing, and of reconciliation in our world, so to live the Good News of Jesus. As we share in the one loaf and one cup, we remember that we are one people, diverse in our gifts, talents, and callings, yet unified in our source and in our destiny. This is our prayer. Amen.

The gifts of God for the people of God…
(come forward and kneel for communion)

Post Communion Prayer:

All Almighty God, eternal Father, we have sat at your feet, learned from your word and eaten from your table. We give you thanks and praise for accepting us into your family. Send us out with your blessing, to live and to witness for you in the power of your Spirit, through Jesus Christ, the First Born from the dead. Amen.

Minister: Blessing

Leader: Benediction

compiled and written by:
Rev. Melissa McClellan
Rev. Roger McClellan
Prince of Peace PCA