How To Give A Diaperenima

At home, amid the struggles

March 27, 2011

3rd Sunday of Lent. A. Year

Exodus 17:1-7 Psalm 95

Romans 5:1-11 John 4:5-42

God is the water living that flows through every aspect of our lives, celebrations, challenges, encounters and battles.

The water flows from a rock. God pours his love, like water, in our hearts. God comes to us as the water of life in the figure of a stranger. Clearly expected to see this common theme running (streaming) through the readings for this week. But there are many issues at work in these passages. They all speak of the life of God flowing through us, when we are beyond our comfort zones "when we break with the conventional behavior, when talking to strangers, when endure the suffering, even when we question and struggle with God.


Dialogues in John 4:5-42 violate all sorts of boundaries, as is Holly Hearon quick to point out. Jesus and women transgress the boundary between Jews and Samaritans, the social constraints on the interaction between men and women (note that the disciples were surprised that Jesus is talking to a woman in verse 27). The woman proves to be a worthy partner in theological dialogue with Jesus.


Helene Russell imagines the woman today wearing tight jeans, a shirt that shows too much hair combed, chewing gum and blowing bubbles and smoking a cigarette. I really do not know much about her private life. She should be considered "limited" in various ways, as suggested by Michael Miller. There a variety of possible assumptions about the meaning of their various relationships. But this conversation violates all sorts of behavior "appropriate." Jesus's behavior must ask the woman for ulterior motives. But Charles Allen notes that when Jesus begins to speak of living water, the same conversation begins to "flow" and both Jesus and the woman are "at home" among them, in a manner that amazes those who know.


The woman, in effect, assumes the role of apostle and returns to his own people proclaiming their delight and amazement at having found "at home" with one who knew all about it. Its people also is at home with this strange and and realize that have not met a stranger, but with El Salvador in the world, of Jews, Samaritans, and around the world. No one is beyond God's comfort zone.

What do we look when we start to talk to strangers? Have you ever realized that a move from everyday conversation to a deeper exchange? Could it be God speaking to both and through both?

According to Paul in Romans 5:1-11, when the love of God flows through our hearts, even our sufferings are transformed. Our sufferings are not just obstacles to share the glory of God, says Michael Miller. On the contrary, are another way to share. Charles Allen sees a direct connection between our suffering and love self-gift of God even by his enemies. Can make us be open to grow in compassion.


Holly Hearon impressed by the sequence highlights suffering Paul> perseverance> strength of character> hope [New Version] . Did not think much character development except maybe in films, or perhaps when we assume a character [ character in English] (like when you through). But Paul refers to the character that has been tested. We can laugh at the "roles" [characters] that LGBT people can take, but in a sense this paper is a response to the tests that are submitted by the society.

Where does the mutual love and self-donation when it flows in our hearts? When friends or family you have been rejected, what makes you stay in the gap? How does your pain has opened to compassion for the pain of others?

Reading Exodus 17:1-7 invites us to look at history from different points of view-the narrator, that of the Israelites, Moses and God. The narrator concludes: "the Israelites they contended with him and provoked the Lord saying:" Is or is not the Lord among us? "" (Verse 7). But the story itself, all complaints, challenges and questions are addressed to Moses. Moses who equates fighting with him to fight with God (and the narrator continues with this perspective). The Israelites were angry with Moses. Moses gets angry with Israel and would be angry at God. When Moses cried out to God in exasperation, God of remains surprisingly calm and water supplies - a rock! In this story God is not angry with Moses and the Israelites (as opposed to narrative, see Numbers 20:1-13 and Psalm 95 on Sunday).

Holly Hearon read this as a text about the struggles of life in community as God's people. The riskier the road, the greater the likelihood of fights, dissent and questions about whether or not God is among us. The inclusion of LGBT people within communities of faith is a risky business. When the going gets tough, the accusations begin to surface (do we have brought here to kill us?).

Clearly, notes Michael Miller, the Israelites seem to have lost sight of God's ability to provide. Charles Allen, also says that Moses seems to have lost sight of God's presence. But God promises to Moses: "I will stand before thee there upon the rock." Everyone is grumbling and God's answer is to make water out of a rock that is harder than it could be anyone's heart. God remains a presence that surpasses even when people are fighting.


How is God present in your anger with others? What about the anger of others with you? Who do you cry when you're on the edge?

inclusive Prayer

Water of Life,

flowing among us and bring us life.

Pour Your love into our hearts

until our compassion grows

to embrace our conflicts deeper

and our troubles.

Amen.

Meat Food Option For Wedding Invitation

March 20, 2011

2nd Sunday of Lent. A. Year

Genesis 12:1-4a Psalm 121

Romans 4:1-5, 13-17

John 3:1-17

or

Matthew 17:1-9

God calls us to follow a unpredictable way, born again of the Spirit "and calls it a blessing.

For those of us who push the boundaries of "normality", the call of Abraham in Genesis 12:1-4a sets the stage for understanding these biblical texts. Charles Allen is intrigued by the fact that, although Abraham does not have any Bible that authorizes the call with a few selected proof texts, he ventures out of the only known family values. Still a voice that apparently only he has heard. But this is not a choice of private spirituality, as Helene Russell points out, is expected to bring choice blessing to all families everywhere. Your family may not have accompanied it, but not forgotten.

Holly Hearon impress him two aspects of this passage from Genesis: first, the passage can describe the experience of many LGBT people, leaving behind the "house" of our fathers (verse 1) to go to a new land ( "Somewhere over the rainbow?) where God shows us our identity as LGBT people. We are led to a new ground not only in terms of our identity, but also in terms of the communities to which we belong and a new way of being in the world. But this is one way that God reveals himself.
Second

(echoing suggesting Helene Russell), God tells Abraham to be blessed so that it can be a blessing. This invites LGBT people to consider the particular blessing they bring to the world. Such blessings include qualities such as hospitality, welcoming the stranger, the importance of community, and the ability to enter into life with joy and humor. Similarly, Michael Miller believes it is important to note that regardless of family pressure, social and religious Abraham was exerted on their growth implied a new understanding of God and of himself in relation to the rest of the world. With confidence in their new understanding of God and of himself, was capable of challenging the status quo and initiate a risky path of self-discovery, discovery of the other and discovery of God.

When have you had to fight for yourself no guarantee of your family or faith community? What voice heard? How could this be a blessing for everyone, even those not with you?

reflection of Paul in Romans 4:1-5,13-17 on the faith of Abraham has been used by later Christians to minimize the importance of the Torah, the Jewish scripture and tradition. But as much as Holly Hearon Charles Allen insist remember that Paul's attitude toward the Torah is complex. Here you are trying to show why non-Jews are, and were always included in the promises of God.


Abraham, says Holly, was in a sense still a heathen when he believed in God had not yet received the sign of circumcision. For Charles, Paul's observation that the promise did not come through the law, is another reminder that Abraham had no Bible to support its risky decision. That does not mean that the Torah or the Bible are unimportant, but suggests that the voice of God not limited to them. Michael Miller agrees that the Torah does not point to a narrow orthodoxy, but to an ideal manner that reflects the common life of God with us. This does not mean confining the action of God or the voice of God.

As many of us today, Paul is struggling to honor their own writing so that leaves room for God to speak in new ways, apparently without precedent. God spoke before the Torah. He spoke through the Torah. He spoke after the Torah. And still speaking.

How do we honor the voice of God in the Bible and hear God speaking in ways yet unheard? What leave space for other voices? What we leave space for the voice of God?

The wind blows where it says Jesus in John 3:1-17. The voice of God is not confined. Michael Miller hear Jesus saying to Nicodemus that faith creates the kind of openness to the dynamic presence of God (represented by the notion of Spirit) that allows radical changes that are only adequately represented in the notion of being born again. Holly Hearon, the story of Nicodemus reflects the history of those who still have not "come out" whatever way they can apply that term. It is the story of anyone who sees her identity, but only can approach it in the shadows because they fear being caught and losing their status - their employment or position of privilege. Born of the Spirit is to embrace our status as children of God. God's purpose is to have life-even if we have to approach God from the shadows: it's a start.

The alternative gospel reading in Matthew 17:1-9 tells the Transfiguration. It's pretty predictable that Holly Hearon and Charles Allen would see this as another story of how Jesus is "taken out" by God. Charles joked: "What is amazing is not?" Helene Russell hears the "no fear" of Jesus (verse 7) as a guarantee that we need not fear our own transformations.


Psalm 121 reminds us that God, our creator, we embraced, abundant life we \u200b\u200bwant for our integrity and honor as God's children.


Where is blowing in your life the wind of the Spirit? Are you willing to respond with openness? If not, what other responses are available to you right now? How can God transfigure our circumstances?


inclusive Prayer

Convócanos, Oh God, from the family environment.

Lead us to unexplored regions,

and make our lives a blessing to those we meet.

Give us courage exam and explore ourselves openly.

Amen.

Waldorf Wholesale Under The Nile

Called No need

March 13, 2011
1 Sunday of Lent. A. Year


Genesis 2:15-17;
3:1-7 Psalm 32

Romans 5:12-19 Matthew 4:1-11


God invites us to a life completely open, without fear of deportation.


When we live and love in unconventional ways, often we are accused of ignoring the clear commands of God. Sometimes it is said that everything went wrong from Adam and Eve began to ask questions. As the host of God, lived among us in Jesus, exceeds any fear of expulsion, God asks us to live our lives openly.


According to Matthew, when Jesus was baptized, was revealed by the Spirit of God as the beloved of God. The Gospel reading this week, Matthew 4:1-11, Jesus shows struggling to discern how to live with such knowledge. Like Adam and Eve, says Charles Allen, Jesus ponders whether it is sufficient to be a fragile creature it is. Holly Hearon see Jesus fighting between allowing someone hostile (the tempter of verse 3) define their identity by him, or decide for themselves what it means to be a child of God. Similarly, Michael Miller questions whether Jesus is tempted by the idea of \u200b\u200bhaving to prove their "belonging" to someone else, as expected. Who, among all the creatures of God, has the authority to question the relationship between Jesus and God, or yours or mine? Helene Russell focuses on the question of power. Jesus is tempted by the vision of a kingdom of God in terms of control-releasing around the world and the pain itself, assuming all the power, and thus make a mockery of any genuine love.


When God has called you "Beloved"? How are you tempted by others to doubt the word of God matters of unconditional acceptance? Who dice que tienes que probar algo a alguien?


No es ninguna sorpresa que la historia de las tentaciones de Jesús estuviera vinculada a la historia de la primera tentación en Génesis 2. Una serpiente parlante le cuenta a Eva la verdad. Ella y Adán no caerán muertos cuando coman el fruto prohibido; en cambio se parecerán más a Dios. Sus ojos se abrirán para discernir el bien y el mal. Y eso es más o menos lo que pasó.


Sin embargo, dice Charles Allen irónicamente, una vez que Adán y Eva conocieron la diferencia entre bien y mal, malinterpretaron su propia desnudez como algo "no bueno". They were ashamed of their fragility as creatures and stopped (they got in the closet) with fig leaves. They hid from God, and in doing so, they expelled themselves from the presence of God, and before they were expelled from Eden.


Michael Miller warns that no always can see the difference between God and disobedience to a legitimate questioning of the limits, although both modes who push the limits will feel exposed and vulnerable. Holly Hearon asked if nudity was the question when the couple's eyes widened. Maybe it was his awareness of what could easily be fooled, its capacity to sin. In it were still far from being as God.


How do you distinguish good from evil? Who will listen? When is it good to change the rules? When you are tempted to hide who you are?


In Romans 5:12-19, Paul uses the story of Genesis to establish a contrast with the story of Jesus. Eva falls in history and Adam takes all the blame. Adam prefigures Christ, in both figures, their actions have an effect on all humanity. Both are universal, says Helene Russell. But for Paul, the faithfulness of Jesus (or the faithfulness of God in Jesus) than Adam's transgression.


The unconditional acceptance of God, life, death and resurrection of Jesus is the ultimate truth about God and about us. In fact, says Holly Hearon, God somehow "violates" our sense of what is just and right, because God's desire is that all may have life. This gift always-on-rise and "transgressive" of grace provides a safe space, says Michael Miller, in which we can deal honestly with all that is involved in exploration, adventures and discoveries of our lives, even our challenge the limits. In fact, Charles Allen suggests, we are invited to bring our times even more skeptical of the very presence of God without fear of expulsion. We do not have to put in the closet any part of ourselves.


Feeling accepted by God, accepted unconditionally? What you allow yourself to put in the way of the reception of God? What are you hiding?


Psalm 32 celebrates the joy of living without pretense. "Blessed are those ... in whose spirit is no deceit" (verse 2). Living without pretense requires confess our sinfulness. We need forgiveness, suggests Holly Hearon, not because same sex relationships, but often they do not embody the unconditional acceptance of God, even our life-giving relationships. LGBT people we should never hesitate to admit that we are as sinful as any other, Charles Allen insists. No extravagant love of form and transgressive as God has loved us. And perhaps the greatest failure is to hide our faults. Confession is the moment when we realize that God is the true hiding place [shelter] (verse 7), the safe space where we can live in complete openness.


How do you feel calling yourself a sinner? Do you feel it as degrading or you can feel liberating?


inclusive Prayer


God who always welcomed us
invite us to bring all that we are,
our questions and our failures,
to your life-giving presence.
Give us the courage to live with you without pretense,
we can know the joy of forgiveness and renewal
without fear of deportation.
Amen.

Brad And Tiffany Granath

cabinet sounds the alarm: there is devastation in the country is on the mountain

March 9, 2011

Ash Wednesday. A. Year

Joel 2:1-2, 12-17

or

Isaiah 58:1-12

Psalm 51:1-17

2 Corinthians 5:20 b-6: 10

Matthew 6:1-6, 16-21

Ash Wednesday is not just a moment to look in depth to the reality of our own humanity, is also the beginning of Lent. Is the time when the Christian people are called to discern and respond to the principalities and powers that have devastated lives.

texts topics this week range from the trial and repentance to an attack on the religion concerned and dehumanizing. They also include a personal appeal for forgiveness, enemies are reconciled and the call of the gospel to do with humility our spiritual and religious practices. There is much to say about LGBT lives in relation to each of these issues. However, the prevailing theme overwhelmed the hearts and minds of the authors this week is a horrible plague and devastation that the prophet Joel says so vividly. The authors of the commentary this week and do not claim an objective experience of reading these passages. Rather, as two lesbians and a gay man who is, invite us to "hear" the conversation face-to-face that had to deal to these texts in relation to their lives and the lives of the LGBT community.

In Joel 2:1-2, 12-17 the prophet called to repentance before the terrible disaster that will descend on the country unless the people "tremble" (verse 1) and revise roads with fasting, weeping and mourning "(verse 12). If priests and ministers of God cry "between the porch and the altar" (verse 17) and the people "ripping" their hearts (verse 13) and changes dramatically, maybe God is punishing regret.

repentance How do you understand your own individual life and the life of a religious community? What kind of repentance is necessary in many of our churches to end the devastation of LGBT lives?

One of the first things that religious people must face this kind of reading passages of trial and repentance is God's way and their actions were understood at the time that the text was written . People often thought: if it was something terrible to a person or all the people, then God must be angry and all the people deserved to be punished. Today, we read these texts might think less of the anger and punishment of God to the interpretation of personal and social tragedies, and more violence and oppression that humans exert on each other.

Maybe we think we are the hosts of enemies (verses 1 and 2). When we have become enemies to our sisters and brothers and to the planet? We really need to repent in the country and the world, not as a means of "persuading" (verses 13, 14) to God, but as a righteous act of responsibility for all human beings have done unfairly.

The devastation that predicted by the prophet Joel as imminent in verses 1 and 2, has come across in the landscape of LGBT lives. The armies of hate and violence are still realities daily in the lives of our community. The devastation from many sectors of the church and society, continues to literally destroying the lives of LGBT young people and has cost many of us our jobs, our relationships and our intimate partner relationships.

The God described Joel seems to be at once our ally and our enemy. God seems to be next to the devastation and against the lives of LGBT people. However, on the other hand, this same God is also that we must become. It seems exhausting, but again found a God who must be pleased to stop the "scourge of violence" and encounter a God who needs to plead for mercy and forgiveness to end the punishment heterosexist.

For three of us, however, seemed too easy to just sit and talk about how the church and heterosexist society have perpetuated this "army of violence" in our lives. It is quite clear that Joel's calling to repent for "all" the people (verse 1), not just some. The LGBT community also needs to repent of something. This repentance is not about us, nor our love and same-sex sexuality, but how we were not bold enough or we are angry enough, so that even it is happening to our own lives and the lives of our family and friends.

may not have always raised our voices against religious practices involved and dehumanizing of the prophet Isaiah speaks this week. Part of that is so insidious abuse and violence is squeezing the energy of a person to act and respond in righteous indignation resisting. We have not always claimed the kind of "moral reform" that so prophetically demand Isaiah 58:6-8. In fact, many members of our community are "naked" (verse 7) and dispossessed that Isaiah calls us to attend our action. Has sometimes been easier simply to protect our "small areas" of security in our own surroundings and in the midst of our family of choice, to become the givers' burdens of oppression "(verse 6) and remove the" yoke "( verse 9) of the members of our LGBT community who are most marginalized, oppressed and vulnerable, those of us who have been well assimilated into the communities and churches open.

We have not always asked bluntly forgiveness in Psalm 51 which asks us to do so. We have some of the same defensive excuses, of which the psalmist urges the people to become, to renew their hearts and their lives (verses 1-17).

For members of the LGBT community, what seek forgiveness from other members of the LGBT community? For our allies, what prayer of forgiveness offered to God for the devastation of LGBT lives?, And how cooperation could, in concrete, loose the bonds of oppression that abound around us?

As LGBT people, humble and boldly claim the God of the prophets as well as our God. Even though we are not responsible for the bulk of the devastation of homophobic and heterosexist violence in our land, as part of the human community we feel compelled to repent, change or becoming seriously. We have not always done the work necessary to stop the devastation, but rather we have done what was required to "integrate" and try to just live a normal life. " Resist the constant invasion of armies is painful and exhausting.

The invasion has been coming for a long time and, sometimes, members of the LGBT community need to withdraw, and regenerate and renew ourselves for the long struggle for social and religious transformation. Ash Wednesday is an important time for people to discern if it is time for decisive and courageous action or the time to withdraw from the devastation to renew us themselves.

When faced with Matthew 6:1-6, 16-21, we recognize that sometimes we practice our spiritual disciplines in the type of "privacy" that urges us Matthew (verses 26, 16-18). We are involved in symbolic and real acts of prayer, fasting and alms in secret in our community life. We do this because it is a good and humble as Matthew teaches, rather what we do because we are afraid to make it public, to be more visible. We are afraid to be more radical in our "real justice" in a world where being openly gay or lesbian can still be fatal. This is not an excuse to be less visible and radical but always has a particular and unique impact on LGBT lives.

read the words of Matthew we realize that the LGBT community often live their true justice in the private worlds and create security secrets between us. Sometimes it is difficult to see us, difficult to discover. Often seems that we have a general and unifying tissue culture or reality that keeps us together as a community. So sometimes we have to practice our "true justice" in the privacy of our community. However, it is so powerful in terms of Matthew, is that he expects that each Jew actually be faithful in prayer, fasting and participating in acts of charity and justice, and therefore urges them to be humble while doing it (verses 1-6).

Reading the Gospel of Matthew is one of those texts that demand we take seriously the "context." For LGBT people could turn to the words of Matthew and, instead, strive to public expressions bravest of our lives and our practice of "justice"-as well as challenge the heterosexual community as well as a testimony of fair. Matthew calls just constant behavior because these actions do them humility.

How could God be asking LGBT people to invite all the faithful religious people engage in such deep religious acts for the benefit of our community and other oppressed people-and do so with deep humility?

When faced with the words of 2 Corinthians 5:20 b-6: 10, we are challenged to be the community of God's new creation. We realize how often we are "strangers, but well known" (verse 9) and treated as "deceiving" even though we are "true" (verse 8). Paul is defending the new religious community that is part and exhorting them to devote themselves to peace and reconciliation activities. It's reminiscing about all things oppressive to be borne in the name of God and a world transformed.

Ash Wednesday is a good moment to count how many "afflictions, hardships and calamities" (verses 3-10) must support each of us to promote justice for LGBT people and justice for all creation.

What actions have taken on behalf of LGBT people who truly have brought hardship and distress to your own life? Where do you see examples of the new creation of God in terms of lives devastated LGBT less and less oppressed?

inclusive Prayer

God of justice,
give us the courage to address all areas of our lives
where we have participated in the devastation of LGBT lives.
Help, Ash Wednesday, to be honest
oppression and repenting of
we contribute to creating and maintaining
and write a new resolution to be authentically.
faith communities that embody your new creation
to engage in acts of reconciliation and peace.
Amen.

Josh Hutchersonunderwear

March 6, 2011

Transfiguration Sunday / Last Sunday after Epiphany. A. Year

Psalm 2:6-11

Exodus 24:12-18 2 Peter 1:16-21

Matthew 17:1-9

Today's readings describe encounters with God gorgeous. What happens? Who is invited to the mountain? What influence the guests at the meeting?

mountain in the stories today, we look at the gatherings of men well known to each other and God in Search of a revelation. The men are Moses and Joshua in Exodus 24, and Jesus, Peter, James and John in Matthew 17. The stories are connected by the appearance of Moses and Elijah on the passage from Matthew.

In Exodus 24:12-18, the story of Mount Sinai, Moses and Joshua are in a cloud for six days, before Moses is called by an unidentified male voice (verse 16), is supposed to belong to God. The mountain is covered by a cloud of divine density (basic meaning of the Hebrew word kabod that the New Revised Version of the Bible translated as "glory"). Keeping the distance, we are told that the appearance "was like a burning fire" as a fiery passionate appointment "at the top of the mountain" (verse 17). We are not told what happened inside the cloud, which begs the question: what is the nature of this divine-human encounter all-male? Many images of worship in ecstasy come to mind including the Genesis story of Jacob's wrestling rolling on the floor with God as a man by the river Jabbok (Genesis 32:22-32).


When we examine the story of Exodus, we also ask: where are the women and children? Maybe together we can assume that the elderly are at the foot of the mountain. The story does not reveal its final. Rather, the lectionary passage ends with a second version of the story, leaving Moses alone with God in the mountains (verse 18). If we stick only to the reading of the lectionary, we are left not knowing whether or not Moses received the tables, we only know of his passionate encounter with God on the mountain.

What you have questions about the meeting on the mountain and the clouds? Imagine what happened and what importance do you give?

Psalm 2 on the tumult of the nations seem to be linked with the history of the Transfiguration. There is a voice from heaven (verse 4) a holy hill (verse 6). However, this psalm is less mystery and confusion. It asks an anonymous king bringing order to all this. Moreover, the story of the Transfiguration in 2 Peter 1:16-21 lacks any sense of mystery, there is no cloud. The author would be short and simply resume. However, much of the importance of the imagery of the cloud in the above story the Exodus comes from the darkness of God's action. This encounter with God in the cloud is a mystery and invites the reader to imagine all the possibilities. Those of us who work in the field LGBT (or any other social issue) we can not expect simply to explain and convince others about our commitments. Rather, we need to invite into the cloud-invite them to the experience of transformation, no matter how frightening it is.


In Matthew 17:1-9 the circle of witnesses is reduced and limited to Peter, James and John to see Jesus face glowing with dazzling dresses. Jesus met with Moses and Elijah and is instructed these ancestors (verse 3). Contemporary readers and preachers, uncomfortable with the intense male-only event, you may want to imagine women in the meeting-Deborah and Esther, Miriam and perhaps (although she may fear being cursed again turned white as snow (see Numbers 12: 10).


follows an epiphany or vision theophanic: God announces the cloud that Jesus is the Beloved (verse 5). The awe of the moment three disciples feared by men who are on the ground. The need to widen the circle is highlighted. However, the narrator does not help, but still not interested in the relationship between Peter and Jesus. So how does the transfiguration transfigured so that we become more inclusive to those who are invited to the "summit"?


We support a more inclusive meeting on the mountain. We are reluctant to limit the number of people and, instead, call an extension of the number of those are included. We maintain the same commitment to meet today in the public and political arena. When it comes to our laws, we must fight for legislation that is inclusive, especially those that impact the lives of LGBT people and oppressed people. You must be in coalition building, although the scriptures do not help us today to see the requirement to do so. An access point, however, may be the need to enlarge the circle and stop looking at the mountains. So beautiful and breathtaking as the view from the mountaintop, it diverts our collective vision of meeting God.

What are the needs and problems in the history of the Transfiguration? What are the needs and problems in the scriptures even comment on this story? What could be telling God you and your community through our thoughts?

The reference to the Holy Spirit 2 Peter 1:21 may be helpful, because at least it reminds us that the Spirit speaks through men and women . (We need to be cautious, however, not whipping the privilege of eyewitnesses.) Through these passages from the lectionary, with them, and beyond them, transformation becomes a requirement to change local and global scale.


With all these texts suggesting that only men go to the top of the mountain, how do we expand our vision transform a community? Our stories will include "Transfiguration different sexes, classes, ethnicities and abilities? How do we experience God differently in the unique vision and a vision transformed inclusive?

inclusive Prayer

very glorious and inclusive God,

help us see your powers of transfiguration,

when you are in inclusive communities .

Help us feel your powers of transfiguration

when calling our ancestors to bear witness to your hopes

for us and for our communities.

Help us to experience your powers of transfiguration,

when we find Jesus resisting the oppressive powers

in his time and ours.

Help us find transfigured before us,

when we join you in bold ministries of inclusion, privacy and fairness.

Transfigure our world.

Amen.