The Feast of the Baptism of the Lord marks the end of the Christmas season. Jesus’ baptism in the River Jordan signaled the formal beginning of His mission.
For today’s gospel scene we see the Holy Spirit descending upon Jesus in visible form. For the evangelist Luke, contrary to the three other evangelists, the baptism of Jesus is not important in itself, for he does not even describe it. He is more concerned with the coming of the Holy Spirit on Jesus. And after this initial scene, Luke will be at pains to mention the Holy Spirit as often as possible in connection with the ministry of Jesus. Seventeen times in his gospel he will mention the Holy Spirit in connection with Jesus. This is Luke’s way of telling us that Jesus was inspired (inspirited) in all his actions, empowered with his heavenly Father’s energy, enabled always to act as a beloved Son fulfilling a beloved Father’s wishes. And so, it is not a mere coincidence that, with the appearance of the Holy Spirit in this baptism scene, the son-ship of Jesus is emphasized, “You are my beloved Son.” Essentially, Jesus is a Son in his innermost being. And the Holy Spirit is the burning fire of love which unites him to his heavenly Father. For him to receive the spirit is to experience his son-ship at a new depth. It is the Holy Spirit that leads Jesus to accomplish his mission and made the Father say, “with you I am well pleased.”
I remember two years ago, I was on a vacation back home in the Philippines. After celebrating Mass at my home parish, one of my friends from high school came up to me for a small chat. He grew up in a poor family but worked his way to success with sheer talent and perseverance. He is a self-made man. He heads four businesses today that are making good money. “There’s nothing more I can ask for, Father. God is good. He has given me everything that I need and more,” he shared with me. But after a short pause he added, “except that I never knew if my father was proud of what I have accomplished.” His relationship with his father has been strained since after college. After that conversation, it hit me. The human heart is not made for success. It is made for significance.
Success is a matter of doing. Significance is a matter of being. And since we are not human doings but human beings, it makes sense that our heart yearns for something more than just success. It yearns for significance — the significance of meaningful relationships, mission, and yes, affirmation. Success does not always lead to significance, but significance always leads to a deep sense of success. Like the voice from the heavens that affirmed Jesus in His baptism, every human heart longs to hear the words, “in you I am well pleased.”
Isn’t it a wonder that, according to studies, almost eighty percent of substance abusers are successful people, and almost fifty-five percent of these successful people end up committing suicide? Without meaning to pass judgment, could it be that significance was missing on top of their successes?
The Baptism of the Lord reminds us not only about Jesus’ mission, but our very own mission to make a difference, to be a significance in the lives of others by showing them what really matters in our Christian lives. So that like Jesus, the Father would say to all of us, “In you I am well pleased.”
Fresco by Giotto di Bondone in the Scrovegni Chapel – 1303
A new year begins. A year that will be filled with grace freely offered, seeking only hearts open to receive it.
People dance in the streets, celebrating this outpouring of divine life into our daily reality. Enemies embrace. The fearful step out with undaunted courage. Young men and women move confidently into their unknown future and old ones see visions of great hope.
What if this were the reality of our transition into this new year? How could it come to be? Dare we ever hope for such a gift? It seems too good to be true, especially as we confront the turmoil and dangers of today’s world.
Yet this is the promise to which we are called. Jesus quotes the prophet Isaiah (Is 61:1), “I come to bring glad news, ….” He echoes Tobit’s instructions to his son Tobiah (Tob 4:16): “Share your bread, clothe the naked ….” He goes one step further even and tells us that this is the basis on which our faithfulness is to be evaluated. To the degree we do this to the least among us, we do it to him (Mt 25:40).
This is the reality, unseen though it may be, to which we are called. The great mystery of the life, death, and resurrection of the Lord has come to pass in our human history. They continue to be a living reality in our Eucharist and in our daily lives. Peter’s words to the crowds on that first Pentecost are a call to each of us. Open your eyes. God is doing something fantastic here. Yes, the empires remain. Yes, powerful people continue to bully and oppress the poor. Yes, the rich will get richer and the poor will get poorer and greater in number.
But do not lose hope! Grace has burst into our world. It flows into each of us and out into that world. So dance with joy. See the sun, the moon, the flowers, the smiles of children and old ones. Smile with the beggars and give thanks to the Lord for sharing his abundant life with us!
Then roll up your sleeves and move out into this wonderful world. Be the eyes and ears, the voice, hands, and feet of the risen Lord, the Word made flesh, God with us. And let’s get busy caring for our sisters and brothers who need a hand, our Earth, our communities, refugees at our borders, and our families. Let’s do it in joy, peace, cooperation, and hope.
Peace be with you, now and always.
Photo: “Plum Flower” by Dario Sabio – Public Domain Images
Archbishop Oscar Romero came from modest circumstances in a village in El Salvador. His family did have somewhat greater financial circumstances than most others, but they were still poor. He attended a school in the village which only went to the third grade and then was tutored at home. During those years he worked as a carpenter with his father who had taught him the trade. After he decided he wanted to be a priest, he went to the seminary from age thirteen on. At one point he left the seminary for three months when his mother became ill. While he was home, Oscar worked in a gold mine with his brothers.
After he was ordained, Fr. Oscar Romero worked in a village parish for 20 years. Eventually his superiors saw his talent with administration and his high level of pastoral care. Ordination to bishop followed and he was the Secretary-General for the Catholic Episcopal Secretariat of Central America. By the time he was appointed as Archbishop of San Salvador, he had had broad exposure to the repressive policies and actions of a number of national governments against the poor. But he remained traditional and conservative.
As Archbishop, Oscar was aware of the poverty and terrorizing of the poor by the military in his country. He was also aware that a number of the priests under him were organizing protests, teaching organizational skills to their parishioners, and some were advocating violence. For a number of years he advocated the unity and interior conversion of all as a way to remedy the injustices and bring forth mercy. Archbishop Romero was well loved by many families of the ruling class. He tried not to “rock the boat.” He was worried that would bring on more repression.
After a close priest friend, Rutilio Grande, was assassinated, Archbishop Romero stepped forward much more strongly. His homilies and weekly radio broadcasts then emphatically identified the marginalization and injustices and even ordered the perpetrators to put down their arms and refuse to take orders from their superiors. Romero visited and ate with both the rich and the poor. He baptized the babies of both social classes, often in the same groups, which infuriated the elite. He had very little support, including from church officials.
He was a loving and very pious man. He wrote in his diary that he examined his conscience every day and strove constantly to be a son of the Church. This was very difficult because many of the church hierarchy were of the wealthy class in power. They knew there was injustice and torture, but the official policy was tolerance. Active mercy was the last thing on their minds.
Archbishop Romero was suspected of being an extremist or at least of backing them. He was no such thing. In fact, he ordered the extremists, priests and laity, not to confront the governmental violence with violence. He further did not subscribe to the Latin American versions of Marxism, although he was accused of this. His entire focus was on the suffering of the poor and the peril of the souls of the perpetrators. On March 24, 1980, after attending a day of recollection for priests, Romero celebrated Mass in a hospital chapel. As he raised the consecrated Host, he was shot.
This was an unlikely man, called to something which was foreign to his background, personality, and his superiors. Romero did not go looking for controversy or seek to be famous. Rather, in his diary he wrote of his desire to follow Jesus and for holiness. He saw Jesus particularly in the faces of those suffering. His willingness to be available to God opened his heart to mercy.
“The Daily Examen is a technique of prayerful reflection on the events of the day in order to detect God’s presence and discern his direction for us. The Examen is an ancient practice in the Church that can help us see God’s hand at work in our whole experience.”
Prayer of the Examen is characteristic of Ignatian spirituality and is included in the Spiritual Exercises. Members of the Society of Jesus pray this prayer at least twice daily, at noon and at the end of the day.
Steps in praying the Examen include:
1. Become aware of God’s presence.
2. Review the day with gratitude.
3. Pay attention to your emotions.
4. Choose one feature of the day and pray from it.
5. Look toward tomorrow.
Disney Pixar and Erik Erikson’s Eight Stages of Development
Discerning God’s Will – God’s dream for us requires an in-depth knowledge of how people grow and develop. In particular, if we are going to understand ourselves, which is our first step in responding to God’s grace, we need to know where we are in our development. We also need to see what went right and what went wrong in our own growth and development.
James Fowler’s Stages of Faith Formation
Our faith also has stages of development based on our human development. Many adults can reject their faith because they don’t realize that their faith formation is still that of a small child. On the other hand, there are many people who are religious churchgoers that are still clinging to a childhood faith for a variety of reasons that are not healthy.
In God’s Presence, Conquering Addiction through Dance is the title of Elizabeth Delancy’s dissertation. It is a study of how black women have surmounted addiction by moving in God’s presence. Although, it is a little technical, it documents how this works. Resolving to do better is the key dynamic of reconciliation. It is the celebration of a brighter future. It is the combination of hope and optimism.
Hope conveys a certain practicality of steps that can be taken to move forward through crisis. Optimism is more expressive of a personality style. It expresses itself in positive emotions and actions. Hope and optimism are key foundations for our internal dialog, the messages we consciously hear and repeat within ourselves. Sacramentality in dance, movement, writing, gesturing, and conversing is fundamental to the reunion of friends, the healing of relationships, and our life in God.
Shame is a focus on self, guilt is a focus on behavior. Shame is, “I am bad.” Guilt is, “I did something bad.” How many of you, if you did something that was hurtful to me, would be willing to say, “I’m sorry. I made a mistake?” How many of you would be willing to say that? Guilt: I’m sorry. I made a mistake. Shame: I’m sorry. I am a mistake.
One of the key challenges in even looking at our behavior and our relationships is not guilt, but shame. Our thoughts and feelings can run off the rails and we think, “I did something bad. That means that I am bad.” Guilt becomes confused with shame. That’s why shame is such a big part of addiction, depression, anxiety, eating disorders, and bullying. According to Brene Brown, shame for women is, “Do it all. Do it perfectly and never let them see you sweat.” For men, shame is, “Do not be perceived of as weak.”
Shaming is something we see often with pets. When a dog misbehaves we are tempted to say, “Bad dog!” We don’t say,” You chewed my slipper. You did something wrong, but you are a good dog.” However, that can be very confusing and threatening for the dog. According to animal behavior specialists, it is much clearer if we say, “No chew!” when the dog is chewing a slipper. “Good dog” should be an ongoing message that is conveyed by the way we handle the dog.
Invalidating or shaming others is a fundamentally evil act, since it contravenes God’s view of us and all creation as fundamentally good. For someone to take on the view that they are bad is to identify with evil, to identify with non-being. Some people can reject the notion that they are bad but respond by defining the people who are shaming them as fundamentally bad. Through this fundamental rejection of a person, we make them something completely apart from us. They are the other. This unfortunate behavior in ourselves and other primates makes it possible for us to destroy members of our own species and even our own families. David Eagleman explains in an episode of The Brain how genocide occurs when we turn off our empathy.
Asking for God’s pardon is an acknowledgement that we have not lived up to what we actually are. Yes, we have done something wrong, and we feel bad about what we have done, but we know that we are loved and good because God sees all that he has made and says that it is good.
The important thing in this step is not to get overwhelmed. Pick one area that you would like to work on in consultation with your spiritual director and reflect on it over time – or not.
If I am honest and accountable, I will keep my word and commitments, accepting responsibility for my behavior without trying to justify it based on another’s behavior. It is, of course, appropriate to confront the other’s behavior and to own our feelings about that behavior. It is very different to say, “When I witnessed this behavior, I had this feeling,” than to say, “Your behavior caused me to feel this or caused me to behave in this manner.” Inappropriate behavior is inappropriate. If my boundary system and self-discipline are so poor that I rage, demean, call names, etc., it is my responsibility to protect you from me. My emotional reaction to you or to a situation does not lessen my responsibility to be appropriate. Blaming and whining are close relatives. It is manipulation if I try to affect the outcome by blaming others or by trying to evoke pity so that I am not held accountable and consequences disappear.
Mellody provides a good check list for personal integrity and healthy relationships. Very often it is easy to look at various “failings.” I was rude. I was impatient. I had too many doughnuts. Yet, what is it that gets in the way of my being the person God made me to be? What keeps me from being whole, happy, and healthy?
Most of the time we focus on our individual actions or failures to act. However, the question is really about the nature of my relationship with myself, others, and God. A few of us can behave “perfectly” in terms of our manners and speech. But what is in our hearts?
Sometimes we focus on the notion of sacrificing our self for others. After all, didn’t Jesus do that? Aren’t we supposed to do that? As the Divine Word Made Flesh, Jesus has his being in the healthiest of all relationships – pure relation. Jesus gives of himself by having compassion and empathy and serving others because of their own inherent dignity. He set limits and boundaries. Jesus took time for Himself. Jesus did not try to impress or control others. He was at peace within Himself and had close friends.
If we look carefully, we find that our unhappiness has to do with our relationships. Some types of dysfunctional relationships are called codependence. Mellody describes five symptoms of codepedence. They are signs of these unhealthy ways of relating to other people that keep us from realizing God’s Dream for Us. These types of dysfunction can be very minor in ourselves and our relationships. However, most of our problems in life are all about relationship.
Wait a minute! Shouldn’t I be examining my conscience keeping the Ten Commandments and the Laws of the Church? That’s the big difference between going through a checklist of failings and offenses and understanding how I hang onto sin and misery that are the causes of these “listed” sins. I can focus on bad acts or good things left undone. The only problem with that approach is that I am not working on a healthy relationship with God and people in my life.
If we don’t pay attention to the health of our relationship with God and with others, we can become bitter, resentful, holier-than-thou, or worse. We can become self-satisfied and cut ourselves off from love and happiness. This is what Hell is. In the fire of our pain and hurt which we keep receiving and inflicting, all kinds of problems and addictions are rooted. Tragically, we often do this to our children and perpetuate the cycle. How holy, and righteous am I if I observe all the details of the religious law outwardly but all of my relationships are suffering, and I am cold and alone in my self-satisfaction? I am rejecting Christ.
St. Ignatius talks about temptation in the “guise of good.” In other words, people who are living fairly good lives can be tempted to do things that look good. St. Ignatius always advised moderation and encouraged people to take a closer look at their motivations and the effect of their outcomes. It may look like we are doing something good for someone, but are we really? Dysfunctional behavior can be motivated by the best of conscious intentions, but something else can be at work.
Have an excessive and unhealthy tendency to rescue and take responsibility for other people.
Derive a sense of purpose and boost your self-esteem through extreme self-sacrifice to satisfy the needs of others.
Choose to enter and stay in lengthy high-cost caregiving and rescuing relationships, despite the costs to you or others.
Regularly try to engineer the change of troubled, addicted, or under-functioning people whose problems are far bigger than your abilities to fix them.
Seem to attract low-functioning people looking for someone to take care of them so they can avoid adult responsibility or consequences or attract people in perpetual crisis unwilling to change their lives.
Have a pattern of engaging in well-intentioned but ultimately unproductive, unhealthy helping behaviors, such as enabling. (This means helping people by making it easier or possible for them to engage in harmful behaviors such as helping an alcoholic get liquor.)
Being grateful and spreading the message is the 12th step of recovery. If we look at recovery from addiction in its many forms – drugs, alcohol, food, sex, or work – it seems like starting with gratitude is starting at the end and not the beginning. To the extent that the 12 steps are an ongoing process jumping on the recovery wheel at Step 12 not only represents a transformation but also occasions a deeper one. Gratitude connects us with God directly because we can see beyond the world of “want and need” to the riches around us and in our souls. You can’t be grateful without feeling good to some degree about yourself and your sobriety.
Gratitude is the acceptance and return of love’s expression as complete self-giving. Hip Hop is often a style of dancing that can be foreign and off-putting for older generations and yet it is the common world language of youth culture today. “Clean Love” speaks to the dynamic of Love / Gratitude and Gratitude / Love.
It is easy in some ways, to think of the Examen as something for people who already have things figured out. We can think that the Examen is for people without any problems. They always make good choices and it is merely a question of discerning a better choice. Once we have really entered the presence of God, there can only be gratitude. If there isn’t, there is something between us and God. Clearly, that is why the regular sequence of the 12 steps is necessary. For St. Ignatius Loyola, the key problem or sin is ingratitude toward God. “Godspell” the 70’s musical reflects a take on Love / Gratitude and Gratitude / Love that reflects a divine naivete and fearless authenticity.
Since gratitude is a positive socio-emotional-physical experience, it can heal those deep wounds and injuries from early in our lives that pain us into various methods of non-feeling expressed in addiction. It is important to be grateful for ourselves and our talents. Having appropriate self-esteem is to acknowledge that God gave us certain gifts and talents. This is acknowledging the truth and it can help us to affirm other people in their gifts and talents.
Our thankfulness can take many forms, but it is rooted in God’s love for us in the life, death, and resurrection of Jesus and what that means for us. From the earliest times we enter the divine presence in song and dance.
Let them praise His name with dancing and make music to Him with tambourine and harp. For the LORD takes pleasure in His people; – Psalm 149: 3-4
Responding fully to God’s grace is far from intellectual. It requires a joyful choreography of mind, body, and spirit. What is it like to be fully alive, to be an integrated human being, to praise, reverence, and serve God our Lord? These young dancers give us a glimpse of what this feels and looks like. We see the person fully alive. A little too “young” for you? Remember, just sitting in your chair and moving with music evokes all of those wonderful physical and emotional movement of the dancers in your own body and soul. This is the basis of culture, society, and dance therapy.
Okay. So how about something more traditional?
Entering God’s presence is not a “head trip.” It is a leap into the profoundly unknown and unknowable. Come, enter the dance!
The expanded treatment of St. Ignatius Loyola’s Examen that follows is meant to show the richness of this format of prayer for incorporating spiritual / psychological learning and insights for closer union with God through a genuine repentance of our sins and freedom from shame, so that we can “praise, reverence, and serve God Our Lord.” For St. Ignatius, that is what life is all about: life to the full for the Glory of God.
Given our linear style of thinking in the West, it can be easy to look at the Examen of St. Ignatius as a set of check boxes. However, it is an ongoing dynamic spiral that moves us closer to perfect freedom and love or moves us away into the realm of shame and darkness.
God has a dream for each of us. As we journey through each day of our lives, we move towards or away from that dream. We move freely into God’s life and dream for us or we move away from God
How can we move freely and fully into God’s life every day? How do we know if we are on track or headed in the right direction? Once again Jesus has shown us the way and even explicitly told us to pray and to listen attentively with our heart, soul, and mind. Becoming aware of God’s activity in our lives, intuitively and consciously, is the act of theological reflection. According to Donald D. St. Louis, the Examen of St. Ignatius Loyola can be a method for theological reflection on one’s ministry. It can also be a method of reflection on one’s daily life that can help us focus on the Way of Jesus, the path of our calling that is God’s Dream for Us.
St. Ignatius shows the way in the five points of the Examen.
“Taking time each day to practice centering in God for the direction of our day and our lives is necessary. There are many ways to do this: journaling, walking a labyrinth, and having a spiritual counseling session are ways to think and pray through where I am in my life, where I feel drawn, and what God sees in me that I might benefit from. Another way to have an experience of being counseled by God is the Ignatian Examen.
Very briefly, sit quietly and think of or imagine things you are truly grateful for. They can be big or small: Clean sheets, good food, your dog, ways you have been loved, accomplishments, a family member or friend, your house or job etc. Tell God what you are grateful for. See, if God has given you things you are grateful for: a rescue in life, money you needed, safety, a trip you took. Then think of the things in yourself or your life which you have chosen that have harmed you, undermined your wellbeing, or side-tracked you. These can also be big or small: being resentful, feeling superior, or not being willing to do something new that you need to do. Ask God to help you with these fears or hurts that have held you away from Him. Lastly, ask God how you can spend the next part of your day or life doing what is best. You will get answers. You can surrender to what is best and see how much more peace-filled you are. I do this every day, sometimes more than once. I act on what I hear, and I am much more at peace”
The desire to be closer to God requires letting God tell me what would please him. That sounds very old fashioned and odd. But, there’s no way around it. Knowing God is knowing what is best — best for me and best for the world. I cannot eat sugar and refined carbohydrates and feel good. I just can’t. I love that stuff!! Knowing God and growing in holiness means that I would like to know which actions in my life would help me to be happy. Discernment is the skill with which I can learn to evaluate what is the best choice at any juncture in my road every day, all day long. There are certain feelings and thoughts that characterize good decisions and others which characterize poor decisions.
The End is the Beginning
Certainly, St. Ignatius never intended for the Examen to be a long exercise – perhaps 10 or 15 minutes. It was part of his view of being a contemplative in action. We see and experience God all around us every day in everything. The Examen, in my view, was meant to reinforce a fundamental behavior and mindset that action for the Kingdom of Heaven is contemplation. Clearly, prayer and contemplation are prominent in the Spiritual Exercises.
As we move through our daily lives, the Examen offers a quick opportunity to check our direction through the day’s activities. It should not take a long time. It is simply a tool, like a road map, to help us stay on the road, on the Way of Jesus to God’s dream for us.
Spirituality is often seen as something separated from the everyday. It is something for the life beyond according to many. Holiness is sometimes seen as something not related to the physical. It is above the emotions and promises a respite from the messiness of daily life. From the earliest years of Christianity, we have a very different view.
We enter the mystery of God by following the grace and example of Jesus. In one of the earliest songs we have from the Christian community to whom St. Paul wrote in his letter to the Philippians, the way of Jesus is complete self-giving in freedom.
Although He existed in the form of God, he did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. (Phil 2:6-8)
St Irenaeus writes around the year 185 that the human person fully alive is the glory of God. As we grow and develop in our new life in Christ, we become like unto God through the mystery of God’s death and resurrection. We become “divine-ized” or more properly “divinized.” Like Jesus, we become truly human and truly divine in the gift of God’s Holy Spirit. The divinity of Christ raises humanity to its highest manifestation in the Word Made Flesh.
Many times, there can be an apparent tension between “human fulfillment” and complete self-giving in freedom. There can be the mistaken notion that we are supposed to be miserable in this world and happy in the next. The more we “deny” ourselves, the holier we become. St. Irenaeus and the early followers of Jesus saw it differently. Our complete human integration in happiness is God’s dream for us. This doesn’t mean that life is without striving, suffering, and confusion. It does mean that being true to the person God intended us to be from all eternity is our purpose. Being “real” or authentic, being the person that we really are at our core, can cause serious problems if we deny it. On the other hand, being true to our calling, to be who we are, can cause serious problems as it did for Jesus.
There are also the negative forces of people not following God’s love and inflicting their pain and hurt on newborns and small children. Despite their best intentions, their hurts and wounds, whether they are parents, grandparents, or caregivers, “infect” the most vulnerable little ones and even strong adults. This is what we call original sin. It helps us to explain or come to terms with a world that is messed up, relationships that are toxic, and why things seem to never work out.
Our baptism is God’s way of pulling us out of this mess through His death and resurrection and placing us squarely in the triune God, that is, the relation of love itself. The Three Persons welcome us to their eternal dance of the Speaker / Creator, the Word / Redeemer, and the Spirit of Infinite, Unconditional Love – the Father, Son, and Holy Spirit. We are blessed and anointed in Confirmation in the Trinity and enter into that ever-present joy of Thanksgiving called the Eucharist when we attend Mass and share in the banquet that celebrates and renews all creation.
So, what has psychology got to do with it? All we need to do is to believe, obey the commandments, and say our prayers. Right? Shrinks are for people who are sick and messed up. I don’t need a padded cell! Then again, maybe each of us has built our own custom padded cell to keep away the hurt and pain we suffer.
St Augustine in his study
Often we think of psychology as something secular. Actually, the study of the soul, psychology is a key part of western philosophy from Greek times to the present. St. Augustine (354 – 430) is considered to be one of the great psychologists of the west. His autobiography, The Confessions shows a depth of insight into the conflicts within his own personality. St Ignatius Loyola (1491-1556) was also known for his spiritual psychology as seen in his Spiritual Exercises. Freud and other 20th century secular psychologists talked about the way we use religion, saying that it is an illusion. Carl Jung and Erick Erickson took psychology in a more spiritual direction. Catholic philosophers and theologians in the 20th century, such as Bernard Lonergan and Karl Rahner, used many of these insights to give us a deeper insight into the study of the soul. There is an entire area of study in Catholic and secular philosophy that focuses on how we perceive things.
Contemporary psychology – both secular and spiritual – provides a framework for pastoral counseling and spiritual direction. These powerful tools can bring physical and mental wellness through profound spiritual insights and healing: “the glory of God is man fully alive.”
What a delight it was to chat with you by phone a few minutes ago. I’m very proud of you both and your dear family.”
Armand Nigro, S.J.
Society of Jesus, Northwest Province
January 14, 2008
Theologika is a refreshing stream of faith-full and faithful reflection and renewal.
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There's so much more to say, but I would rather let the silence speak more what can't be spoken. Suffice it to say that for you both, I am grateful.
Two By Two Ministries
January 3, 2009
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