spirituality – Southwest Conference Blog

We Wait

by Rev. Lynne Hinton

Advent begins. This season of waiting needs not be waited for any longer. It is here. So, now we mark this time. And we wait.

How do you rate your ability to wait? Is the season of anticipation an opportunity for sitting still, for being exactly where you are, noticing what is going on around you? Or can you “wait” as I once watched Pastor TD Jakes demonstrate in a sermon as a servant serves? Tray in hand, one arm behind your back, bowed in submission.

The truth is, we probably don’t do either. We pick another brand of “waiting” altogether. We read a book, or work on a laptop, play games on our phone, using our “wait time” as another opportunity to be distracted from where we are, to be somewhere other than the waiting.

Perhaps we choose a different way of waiting this year. Maybe it would benefit our monkey minds just to sit in what feels like “mindless wander” but might actually be “mindfulness.” Perhaps we ask, ‘what is this place I am waiting? What am I even waiting for? How is it in my heart now that I am still and can listen?’

Or perhaps our waiting could involve serving, to learn a new way of humility, of surrender to someone else’s idea, to let go of our need to be recognized, honored, or served, and instead, “wait” on someone else.

If you’ve been in church for any length of time, you understand Advent as the waiting for Christ’s coming. And we change the liturgical colors and we light candles on a wreath. We sing songs of anticipation, we hear passages of hope; but our waiting gets filled up with new activities, more tasks, more busyness so that we find ourselves neither really serving others or being still. We just simply fill up this season like we do all the others.

You could do it differently, you know. Advent, I mean. You could choose this to be your season to be still, to listen to your heart, your body, to honor what is, not what you expect to come, to accept the liminal space of “not yet.”

I’d like to mark this time as slightly different than how I typically manage the month of December. I’d like this time to be more than writing the Christmas letter, getting all the cards mailed on time, buying gifts because this has become the acceptable way to say I love you.

I’d like to be still, to learn humility. I’d like not to have to distract myself when there are a few minutes before the next thing. I’d like to learn how to wait well.

I hope you learn it too.

We Are All Connected

by Rev. Lynne Hinton

Writer Joseph Campbell tells a story of a police officer saving a young man’s life as he was planning to commit suicide by jumping off a bridge. The police officer saw the person about to jump, exited the car from the passenger’s side, ran to him, and grabbed the man just as he fell, then slipping and falling with him. They were both then rescued by the driver of the car, the other police officer, and both were pulled to safety.

Campbell writes about this encounter, “Do you realize what had suddenly happened to that policeman who had given himself to death with that unknown youth? Everything else in his life had dropped off – his duty to his family, his duty to his job, his duty to his own life – all of his wishes and hopes for his lifetime had just disappeared. He was about to die.”

Later a newspaper reporter asked the officer, ‘why didn’t you let go? You would have been killed.’ And his reported answer was, ‘I couldn’t let go. If I had let that young man go, I couldn’t have lived another day of my life.’”

“Why?” Campbell wanted to know. Why would anyone defy the supposedly first law of nature, self-preservation, to save another person? Why would someone risk their life for someone else? Campbell believes it is because there are other laws, stronger and deeper laws, operating within us. Wayne Muller describes these laws as coming from, “a deep mutuality that resonates within us, an inner knowing that we share the same life, the same breath, the same spirit, and the suffering of any single being somehow diminishes us all.”

Campbell sums it up this way: “Our true reality is our identity and unity with all life.”

Despite our differences, our unique individuations, we are all connected and we all share this life together. We are one. We are together.

As we move towards election day in this country, a day of marked division across our nation, may we be mindful that we are truly united by more than what divides us. May we be mindful of the deep and strong laws within us. And may we continue to live with the truth that the suffering of any single being somehow diminishes us all.

The Wisdom of “Praise Allah and Tie Your Camel to the Post”

by Christopher Schouten

I learned a phrase long ago in my spiritual education from the deep well of Sufi wisdom: “Praise Allah and tie your camel to the post.” This phrase offers profound insight into the balance between faith and personal responsibility. On the surface, it appears to be a simple proverb, but its deeper meaning touches on the core of how we live our spiritual and practical lives. We are both divine AND a we are fundamentally a biological, physical reality. As I reflect on this phrase, I find it speaks volumes to me about the interplay between trust in the divine and our own responsibilities in the world, and the partnership we must create between Creator and created in order to not only live up to our own full potential, but also to create the Kin-dom of God on Earth.

The Balance of Faith and Responsibility

At its heart, this saying emphasizes the importance of combining faith with action. “Praise Allah” signifies the need for spiritual devotion and trust in a higher power. It reminds us to acknowledge and revere the divine presence in our lives, to give thanks for the guidance of the Holy Spirit and the blessings we receive. This aspect of the phrase encourages us to cultivate a relationship with the divine, to recognize the divity within all of creation, and to surrender our worries and trust that we are cared for by a loving and omnipotent presence.

However, the second part, “tie your camel to the post,” brings in the crucial element of personal responsibility. It underscores that faith alone is not enough; we must also take practical steps to ensure our well-being and the well-being of those we care for. It suggests that while we trust in the divine, we are also expected to use our wisdom, skills, and resources to take care of our duties and responsibilities. This balance prevents us from falling into the trap of passivity or fatalism, where we might otherwise expect things to happen without our active participation.

Practical Application in Daily Life

In our modern context, this wisdom can be applied in numerous ways. For instance, in our professional lives, it means that while we may trust in our abilities and the opportunities that come our way, we must also put in the necessary work and preparation to succeed. We can pray for guidance and support, but we must also draft the proposals, attend the meetings, and refine our skills.

In personal relationships, it means that while we may trust that love and harmony will prevail, we must also engage in open communication, show empathy, and put in the effort to nurture and maintain these bonds. Trust in the goodness of our relationships must be paired with the active work of caring for them.

In terms of personal health and well-being, it suggests that while we might have faith in our body’s ability to heal and thrive, we must also engage in healthy habits, seek medical advice when necessary, and take steps to care for our physical and mental health.

Contrasting with Evangelical Theology: Letting Go vs. Active Participation

Contrasting this with certain strands of evangelical theology, we see a marked difference in the approach to divine intervention and personal responsibility. Phrases like “letting go and letting God” and “Jesus take the wheel” often emphasize a more passive reliance on divine action, suggesting that believers should surrender control entirely and trust that God will handle their challenges. While this perspective can provide comfort and peace, it sometimes leads individuals to abdicate their personal accountability and responsibility. In this framework, there is a tendency to wait for divine intervention rather than actively engaging in problem-solving or taking proactive steps. “Praise Allah and tie your camel to the post” offers a counterbalance, advocating for a partnership between divine trust and human effort. It encourages believers to see themselves as co-creators with God, recognizing that while divine support is essential, their own actions and decisions are equally vital in shaping their lives. This integrated approach fosters a more dynamic and participatory spirituality, where faith and action are seen as complementary forces working together to bring about positive outcomes.

Understanding God’s Plan: Biblical Underpinnings

Determining God’s plan for our lives is a complex and deeply personal journey that involves prayer, reflection, and seeking wisdom from sacred texts. This Sufi philosophy also resonates with many biblical principles, suggesting a harmonious blend of faith and action that can indeed be seen as part of God’s plan for us.

Biblical Underpinnings

Faith and Works: The Bible consistently emphasizes the importance of both faith and works. In James 2:14-17, we read, “What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them? … In the same way, faith by itself, if it is not accompanied by action, is dead.” This passage highlights that true faith is demonstrated through our actions, aligning well with the Sufi emphasis on trusting in God while also taking practical steps.
Responsibility and Stewardship: The parable of the talents (Matthew 25:14-30) teaches about the responsibility of using our gifts and resources wisely. The servants who actively invested their talents were praised, while the one who hid his talent was reprimanded. This parable underscores the idea that we are expected to be proactive and responsible stewards of what God has given us.
Partnership with God: In Philippians 2:12-13, Paul writes, “Therefore, my dear friends, as you have always obeyed—not only in my presence but now much more in my absence—continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill God’s good purpose.” This passage reflects the dual aspect of human effort and divine guidance, suggesting that we are co-creators with God in our spiritual journey.

God’s Plan in Daily Life

Recognizing that God’s plan involves both our trust in God and our active participation can bring clarity and purpose to our daily lives. The Sufi wisdom does not contradict biblical teachings but rather complements them by emphasizing that our faith in God should inspire us to take responsible actions. By praising God and tying our camel to the post, we acknowledge that while we trust in God’s provision and guidance, we also play a crucial role in manifesting God’s plan through our efforts.

In practice, this means seeking God’s will through prayer, studying scripture for guidance, and using our God-given abilities to act responsibly and diligently in our circumstances. By doing so, we honor both the divine and our own human agency, living out a faith that is both trusting and proactive. This integrated approach can help us navigate life’s challenges with confidence, knowing that we are working in partnership with a loving and guiding God.

Reclaiming Evangelism: The Good News

by Rev. Dr. Derrick Elliott

Come on, you can say it? I am sure you can! I help you out; e.van.ge.lism. Now, does that feel good? It’s not a bad word, after all! All kidding aside, in recent times, the word “evangelism” has become a controversial and, to some, an unpopular term. For many, it conjures images of aggressive proselytizing or insincere attempts to convert others. Some might say this word is pure, unadulterated hate. Don’t worry; I was once there myself early in my faith walk! This perception has led some siblings to shy away from the term altogether. However, as we reflect on our mission as followers of Christ, we must reclaim and redefine evangelism in a way that speaks to the heart of the Gospel.

From the scriptures, Jesus’ command in the Great Commission is clear: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and the Holy Spirit, teaching them to observe all that I have commanded you” (Matthew 28:19-20). This call to evangelism is not about coercion or manipulation. Instead, it is about sharing the transformative love and grace received through Jesus Christ.

At its core, evangelism is about spreading the Good News. It is about sharing our personal experiences of God’s love and grace. It offers hope, peace, and a sense of belonging to those who may feel lost or marginalized. When we share our faith authentically and lovingly, we embody the message of Jesus and invite others to experience the fullness of life that He offers.

In addition, it is essential to differentiate between proselytizing and evangelizing. Proselytizing often involves a forceful or insistent approach to converting someone to a particular faith, sometimes disregarding the individual’s journey or beliefs. We have seen this happen in church history. Some examples are the missionary’s treatment of Native Americans, the indigenous people of Hawaii, and the enslavement of people from the African diaspora. On the other hand, evangelizing is about witnessing the love of Christ through our actions and words, inviting others to explore faith respectfully and compassionately. Evangelism is rooted in genuine relationship-building and empathy rather than persuasion and pressure.

In our modern context, evangelism should be reimagined as an act of love and service. It involves listening to others, understanding their struggles, and offering a message of hope that speaks to their needs. It is about building genuine relationships and demonstrating the love of Christ through our actions. As St. Francis of Assisi famously said, “Preach the Gospel at all times. When necessary, use words.”

As we strive to live out our calling to evangelize, let us remember that evangelism is not about increasing church membership or winning debates. It is about sharing Jesus’s life-changing message in a humble, compassionate, and authentic way. It is about witnessing the power of God’s love in our lives and inviting others to join us on this faith journey.

When we look into the history of the United Church of Christ, we are blessed with five historic streams that shape our identity and mission: Congregational, Christian, Evangelical, Reformed, and Afro-Christian. I am not naive about the history of some of these streams regarding evangelism. I recognize the need to address restorative justice for past wrongs and harms associated with evangelistic efforts.

However, each stream can bring some unique perspective and rich heritage that informs how we live out our faith and engage in evangelism.

-The Congregational Stream emphasizes the local church’s autonomy and the importance of community and covenant.

-The Christian Stream focuses on the unity of all believers and the simplicity of the Gospel message.

-The Evangelical Stream calls us to a personal relationship with Jesus Christ and a commitment to sharing the Good News.

-The Reformed Stream reminds us of the sovereignty of God and the importance of continuous reform and renewal.

-The Afro-Christian Stream highlights African American Christians’ rich spiritual traditions and resilience, emphasizing justice, liberation, and communal worship.

By embracing the diverse gifts and insights from these streams, we can approach evangelism with a deeper understanding and a broader perspective. This diversity enriches our witness and allows us to connect with people from various backgrounds and experiences.

We must also acknowledge the challenge of biblical illiteracy in our society. ( I have more to say about this topic in a blog post) Many people today lack a basic understanding of the Bible and its teachings. This makes our role as evangelists (Yes, that’s you)even more critical. We are called to be educators and guides, helping others to discover the richness of Scripture and its relevance to their lives. Through thoughtful study, compassionate teaching, and living out biblical principles, we can address this gap and bring the transformative power of God’s Word to a broader audience.

In a world that is often filled with division and despair, the message of the Gospel is more needed than ever. Let us not be afraid to embrace the call to evangelize. Let us now reclaim this word and live it out in a way that reflects the heart of Jesus. By doing so, we can bring the light of Christ into the lives of those around us and fulfill our mission to spread the Good News to all corners of the earth.

For resources, check out this link: https://www.evangelismconnections.com

Balancing Justice Work, Worship, and Spirituality: Being the Church

by Rev. Dr. Derrick Elliot

Twelve years ago, one of the things that drew me to the United Church of Christ was our commitment to justice work and the inspiring God Still Speaking campaign (spiritual and worship) on TV. This journey began as a member of Casas Adobes Congregational Church UCC, where I became a Member in Discernment. Now, I am the pastor of two UCC churches. Throughout this journey, I have seen the importance of balancing our call to justice work with our worship and spiritual life. In the United Church of Christ, we are deeply committed to all three. Our work for justice, our worship, and our spiritual practices are not mutually exclusive but rather three essential aspects of our mission of being the church in the world.

Biblical Foundations

The Bible offers us numerous examples of the inseparability of justice, worship, and spirituality. The prophet Micah summarizes this beautifully: “He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8). This verse encapsulates the essence of our calling—justice, mercy, and humble devotion to God.

Jesus himself emphasized this balance. In Matthew 23:23, He rebukes the Pharisees, saying, “Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill, and cumin. But you have neglected the more important matters of the law—justice, mercy, and faithfulness.” Here, Jesus points out the necessity of both outward acts of justice and inner spiritual devotion, which includes worship.

The early church also embodied this balance. In Acts 2:42-47, we see the early Christians devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and prayers, while also sharing their possessions and ensuring that no one among them was in need. Their worship and communal life were deeply connected to their acts of justice and mercy.

The Consequences of Imbalance

When we heavily focus on justice work without nurturing our spiritual life and worship, we risk burnout and disillusionment. Justice work can be demanding and emotionally taxing. Without a solid spiritual foundation and regular worship, the relentless pursuit of justice can lead to feelings of frustration and exhaustion. For example, activists who neglect their spiritual practices and worship may find themselves overwhelmed by the enormity of the issues they are addressing, leading to a loss of hope and motivation.

Conversely, when we focus solely on spirituality and worship without engaging in justice work, our faith can become insular and disconnected from the world around us. Spiritual practices and worship that do not inspire action can lead to a form of complacency where we feel spiritually fulfilled but fail to address the pressing needs of our neighbors. This imbalance can result in a church that is rich in spiritual life and worship but poor in social impact, failing to live out the Gospel’s call to love and serve others.

Real-Life Applications (Evangelism)

Evangelism isn’t a dirty word; it’s a heartfelt invitation to share the love and hope found in our faith. I would like to write more about this in another article. However, balancing our call to justice work with worship and spiritual life is essential, as they are all integral aspects of our mission in the United Church of Christ.

Community Engagement, Prayer, and Worship: Many churches find that organizing regular food drives to support local food banks is an effective way to serve their community. These drives provide much-needed resources for food banks, which in turn help families in need. To integrate spirituality, each food drive can start and end with a short prayer, led by a volunteer or one of the participants. Incorporating moments of worship, such as singing a hymn together or sharing a scripture about generosity and caring for the hungry, can also deepen the connection between giving and faith. This practice grounds the act of giving in faith and emphasizes the importance of compassion and sharing God’s blessings with others. By intertwining justice work with moments of prayer and worship, churches reinforce the message that acts of service are expressions of spiritual commitment.

Education, Meditation, and Worship: Churches offer educational programs that address social justice issues, ensuring these sessions begin and end with meditation or prayer. Including moments of worship, such as reflective songs or responsive readings, can help participants connect their learning and activism with their spiritual growth. This practice, as seen in many series on racial justice, helps participants connect their learning and activism with their spiritual growth. This echoes the instruction in James 1:22, “Do not merely listen to the word, and so deceive yourselves. Do what it says.” Education coupled with worship encourages us to be doers of the word.

Personal Balance: On a personal level, it’s crucial to integrate justice, worship, and spirituality into daily life. Many people find that setting aside time each morning for scripture reading, meditation, and worship helps them approach justice work with a spirit of compassion and humility. Additionally, engaging in justice work with a prayerful and worshipful heart transforms tasks from burdensome duties into acts of devotion. Colossians 3:17 reminds us, “And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.” This scripture encourages us to integrate our faith into every action, making our justice work an extension of our worship.

The Wisdom of Spiritual Leaders

Howard Thurman, a prominent theologian and civil rights leader, often emphasized the critical need for maintaining a deep spiritual life while engaging in social activism. He believed that neglecting one’s spiritual foundations could lead to a disconnection from the very essence that drives meaningful and sustainable social change. Thurman’s writings, such as “Meditations of the Heart” and “Jesus and the Disinherited,” highlight how spiritual discipline and inner reflection are essential for those involved in justice work, ensuring their actions remain rooted in a profound sense of purpose and humanity.

Henri Nouwen, a Catholic priest and theologian, emphasized the necessity of balancing activism with times of prayer and reflection. He argues that without returning to a quiet place of contemplation, our actions risk losing their grounding in God’s love and can become self-serving and disconnected from their true purpose. Nouwen’s extensive writings, such as those found in “The Way of the Heart” and “Out of Solitude,” highlight the importance of integrating inner spiritual practices with outward actions to maintain a deep connection with God and ensure our activism remains aligned with divine love and purpose.

Parker Palmer, a noted Quaker author and educator, emphasizes the necessity of balancing activism with times of rest and reflection to maintain a connection with one’s inner light. He argues that true social change arises from a deep spiritual grounding. In his book “A Hidden Wholeness,” Palmer highlights that living with wholeheartedness requires integrating our inner spiritual practices with our outward actions. He states, “The power for authentic leadership is found not in external arrangements, but in the human heart” (Palmer, 2009). This underscores the importance of inner reflection and grounding in sustaining meaningful and effective social change.

Balancing justice work, worship, and spirituality requires intentionality. As members of the Southwest Conference, let us embrace this threefold calling. Let us act justly, love mercy, and walk humbly with our God, knowing that our work for justice is deeply rooted in our spiritual life and worship. By doing so, we truly embody what it means to be the church in our world today.

Too Many Beets in the Bucket

by Rev. Lynne Hinton

“You got too many,” I tell him. “I know,” he replies, “that’s why I’m thinning them out.”

I watch my husband as he pulls out the tiny red threads from the bucket of soil. A few weeks ago, he threw a handful of beet seeds in a blue plastic bucket and now they’re all springing up. It’s kind of miraculous to bear witness to life bursting from seeds; but it’s also not very productive; it’s not good to plant that many seeds in such a tiny plot of earth.

Beets are one of several cultivated varieties of Beta vulgaris, plants grown for their edible taproots and leaves. We mostly just eat the roots; and if you want a good beet root, you got to give it space. In fact, you need as much, if not more space, to have the root grow into a delicious red ball as you need for the leaves to spread out on top of the ground. Thinning is required to grow this plant.

Author Wayne Muller writes about the need for thinning in his book, Sabbath: Restoring the Sacred Rhythm of Rest. He writes about a friend sharing what she learned about thinning and pruning a garden in a letter she wrote him one spring.

In one of the Sabbath practices found at the end of every chapter, Muller tells the reader, “Frances writes to me: We have an abundance of growing vegetables…I couldn’t believe how you could plant seeds and then all this stuff would just come up with abandon. I knew I needed to thin those turnips and carrots – but I just couldn’t bring myself to do it. I thought maybe they’ll grow anyway. So I never did thin or prune… They also never did grow. Not one turnip did I get – although there were tons of greens.”

Muller goes on to say that “thinning is, as Francis says, making space for life. We plant so many seeds, and they seem so small, so benign, they take up hardly any space at all. But everything, as it grows, needs space.”

Spring is a great season for planting. It’s a wonderful time to throw out seeds and dream of a plot of land teeming with life. It’s the great season of growth.

But it’s also a great time to be intentional about what we’re hoping to accomplish, what we want growing in our gardens. It’s the season of plenty but it’s also the season of discernment.

As you enjoy the warming of the earth, the green bursting around you, the flowering trees, the blades and stems of bulbs breaking through ground, remember not to try and do too much, plant too many seeds, involve yourself in too many projects. Remember that thinning and pruning, discarding, letting go, is also a part of a healthy garden. Just remember and pay attention to everything you’re agreeing to do; and don’t plant too many beets in the bucket.

What kind of day is Palm Sunday?

by Rev. Paul A. Whitlock

It’s the observance of a tragedy. It’s not a day of simple optimism. We know all about optimism; we’ve tried to be optimistic while the various countries of the world, including our own, position for war. We’ve tried to be optimistic while our government is falling apart and lacks the moral leadership to dig us out of this hole.
Palm Sunday is the observance of a tragedy, but not a day of despair.

Palm Sunday is one bright and glorious moment in human history when we proclaim the courage and the integrity of God in Christ. Palm Sunday isn’t a day when we throw up our hands because Jesus was killed. It’s not a day of pessimism when we condemn the people of the first century, the crowds which later became ugly. It’s not a day when we get morose over the money changers in the temple and declare that nothing ever turns out well.

Palm Sunday, rather, is a day when knowing…

People are fickle and get tired of parades and go home
Religious leaders like things neat and tidy and kill reformers
The humble truth teller is walked upon
People will sell their souls for a handful of silver
Even good friends will sleep while we suffer

Knowing all of this, Jesus still came riding into town.

Palm Sunday is a bright and glorious day when love turned into courage and integrity and became a small parade headed for the gallows. It’s the day that Jesus the Christ, knowing the facts of life – the truth about our person, and the truth of what we do when we get together – knowing all this Jesus loving does what he is called to do, and does it without bitter and ill feeling towards us. It’s so tragic that it had to come to this. It’s so tragic that God had to do that for us.

Palm Sunday is a tragedy, but a tragedy worth celebrating.

photo credit: Rev. Paul A. Whitlock, Church of the Palms UCC

Put it to death

by Rev. Deb Beloved Church

“Sometimes things need to be destroyed so that something new can be created.” So my spiritual director said to me on the first occasion of our meeting–a meeting I had sought as I desperately tried to make sense of my growing understanding that my marriage was coming to an end.

I recently came upon that same idea in the book we’re discussing in our Sunday morning Adult Education class, [Where We Meet: A Lenten Study of Systems, Stories, and Hope, by Rachel Gilmore, Candace Lewis, Tyler Sit, and Matt Temple]: “Sometimes things must die so that something more in harmony with the (kin)dom of God can emerge.” (Where We Meet, p. 50)

Certainly, that idea is not new, nor is it limited to those two occurrences! Indeed, those statements encapsulate a central tenet of the Christian faith: that resurrection comes only after death. That new life comes only after something dies. That rebirth into a new way of being comes only after the old way of being is no more.

And while we might long for that resurrection while it’s still far off, and welcome that new life once it comes, and celebrate that new way of being once we’re in it–we generally do not like the prospect of “it” [the thing that needs to die, whatever it is] being no more; we’re typically quite resistant to the process of it dying; we’re quite uncomfortable with the reality of its death…

And yet…it is only through death that we get to resurrection.

And so, in these remaining two weeks of Lent, I invite you to join me in considering, what is it that needs to die in our lives so that something new–and more in alignment with God’s desires for peace, for healing, for joy, for reconciliation, for wholeness, for justice, for abundance–and all of that for all of God’s creation!–might be born?

Perhaps we need to put to death a grudge, or a desperately-held, long-harbored hurt. Or our certainty about what’s right and who’s right. Or a hurtful relationship or a self-destructive habit.

Perhaps we need to put to death a diminished view of ourselves or others, or possibly, a grandiose view of ourselves or others. Or the lens through which we look, that judges others as less than–or more than–based on their education or ethnicity or religious affiliation or lack thereof. Or our blindness to our privilege or our secret and subtle self-righteousness.

Perhaps we need to put to death our secret, soul-sucking excesses–alcohol, shopping, fault-finding, Facebook, working, gambling, people-pleasing, eating, or simply endlessly comparing ourselves to others.

What would you add? What needs to die in our lives, both individually and collectively, right here and right now, so that something new and more in alignment with God’s desires for each of us and all of us and for all of God’s creation might be born?

Where do we need death, so that we might prepare for and truly experience resurrection??

Peace and courage be with us all.

Pastor Deb

Return to the deep sources

by Rev. Talitha Arnold, Senior Pastor, United Church of Santa Fe

Return to the deep sources, nothing less
Will nourish the torn spirit, the bewildered heart. . .
Will teach the stiff hands a new way to serve,
To carve into our lives the forms of tenderness.

“Return to the deep sources,” wrote poet May Sarton. “Nothing less will nourish the torn spirit, the bewildered heart.” The seasons of the Christian calendar—Advent, Christmas, Epiphany, Easter, and Pentecost—Lent can lead us back to such deep sources. Whether we live in New Mexico or elsewhere, the Christian seasons call us to particular places—a stable in Bethlehem, a wedding in Cana, the courts of Herod, and a hill called Calvary. Sometimes the journey to such places can be hard. But, it also holds the promise of healing and strength, even new life.

In the Middle Ages, Christians went on pilgrimages to the holy places of the Christian story, like Jerusalem or Rome. For those who couldn’t undertake such treks, cathedrals had labyrinths as a way to go on pilgrimage without leaving home.

The liturgical year of the Christian church offers us a “pilgrimage in time.” Like those medieval journeys to Jerusalem or the labyrinth’s path to the sacred center, the Christian year calls us time and again to find our place alongside people like Moses in the Sinai wilderness or Mary at Calvary. With them, we find our way home to God, be it from the slavery of Egypt or the grief of the cross.

Lent in particular calls us to return to the deep sources. Step into the sanctuary and you know you’re in a different world from the week just past. Gone are the colors and candles of Epiphany and Mardi Gras, replaced with a purple banner with a thin red cross in its center. Just as we give up things for Lent, the sanctuary itself is stripped-down to its essence this season.

The same is true musically. For six weeks, we neither sing nor say “Alleluia” or “Hallelujah.” Monastic chants, spirituals from a time of suffering, hymns from the heart—the music is often in a minor key, sometimes a cappella. Services end with no postlude.

We use ancient prayers of confession, with phrases like “lost and strayed” or “erred from thy ways.” They sound harsh and unfamiliar, just like the barrenness of the sanctuary and the dissonance of the music.

And that’s the point. When we come to worship in Lent, we know we are in the wilderness and we’re going to be there for a while.

But when we come to this Lenten wilderness, we also know we’re not alone. Lent begins with Jesus in the desert, where he wrestles with his demons, faces his temptations, and finds his angels. He also finds the deep sources of his courage and hope. May we find the same this Lent.

As writer Frederick Buechner says about Lent, “if sackcloth and ashes are at the start of it, something like Easter may be at the end.”

This Lent, let us take that life-giving journey together.