Parish Retreat Session 2: Formed For Image and Identity in Community

our hearts as we continue in this time together. We pray that your blessing not only on the

discussions but on a little bit later when we have time just to reflect contemplatively on

what we're diving into today. We pray your continued blessing on Dr. Entz in your son's

name. Amen. Erwin, I'll invite you back up to continue. All right. Amen. Well, I feel like,

well, you might not. I feel like in the first session I was kind of just opening a fire hose

and like shooting it at you. You might have felt like you were drinking from a fire hose as I was

going through it with a lot of speed to skipping over stuff. But I was doing that to, and I do hope

your discussions were fruitful. But I was doing that to get to this because this really is, that was

important and laying a foundation, but this is where I was trying to get us to

image and identity in community, that we are formed by God to image him

and to be his image bearers in community. And so, right, we are, what does it mean for us to be

image bearers? We talked about one aspect of that, which is so important, individual dignity,

the way that we struggle to live that out in our own selves and the way we can devalue others.

But the other aspect of this is that we are made not simply to be individuals, but we are made by God

for community. We are hardwired by God to commune with others. It is significant that the Lord says,

let's make humanity in our image according to our likeness, and it says, so he made them, male and female,

according to his image. Right? It didn't say he made him, it said he made them. So from the very beginning,

we've been hardwired for community and communion with others. And so, for me, I skipped over,

much to Pastor Tommy's chagrin, I skipped over the Herman Bovink quote, the last one. This one I'm not

skipping over because this one is money. This is my favorite quote from Dutch reform theologian,

Herman Bovink, one of my favorite dead guys to quote. In his reform dogmatics on God and creation,

in his section on the image of God, he says this. It's a long, but just stay with me.

The image of God is much too rich to be fully realized in a single human being, however richly

gifted that human being may be. It can only be somewhat unfolded in its depths and riches

in a humanity counting billions of members. Just as the traces of God are spread over many, many works

in both space and time. So also the image of God can only be displayed in all its dimensions and

characteristic features in a humanity whose members exist both successively, one after the other,

and contemporaneously side by side. Only humanity in its entirety, as one complete organism,

summed up under a single head, spread out over the whole earth as prophet proclaiming the truth of

God, as priest dedicating itself to God, as ruler controlling the earth and the whole of creation,

only it is the fully finished image, the most telling and striking likeness of God. What he's saying

is that, yes, individual dignity, right? Immeasurable value and worth for each person, no matter what your

status in life is. But you cannot get a full picture of what it means for humanity to be the image of God.

Unless you see all of humanity together. All of humanity, he says, summed up under a single head,

that's Jesus Christ. All deemed humanity, right? What God has created us to do. As prophet proclaiming

the truth of God, as priest dedicating itself to God, as ruler exercising dominion over the creation.

He says, it's the fully finished image, the most telling and striking likeness of God. And I would expand it,

I'd nuance, Bob, to say the image of God is much too rich to be fully realized in one ethnicity or one race.

It's so much of how we have lived in Christian community is that the, what it means to be the image of God is,

is summed up again in our ecclesial tribe, which is more than likely in this country, at least, monoethnic.

You can't get, so part of the point is, when we're lacking this diversity in redeemed community,

we are missing out on facets of what it means for us to be the image of God. It has very practical

implications. Paul puts it this way in Ephesians chapter 1 in this long, right, extended sentence

Ephesians 1 · chapter mention

in the Greek, this sentence of, this prayer and this praise, blessed be the God and Father of our

Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places,

even as he chose us in him before the foundation of the world, that we should be holy and blameless

before him in love. He predestined us for adoption to himself as sons through Jesus Christ, according to

the purpose of his will, to the praise of his glorious grace with which he has blessed us in the beloved.

In him we have redemption through his blood, the forgiveness of our trespasses, according to the

riches of his grace, which he lavished upon us in all wisdom and insight, making known to us, here it is,

the mystery of his will, making known to us the mystery of his will, according to his purpose, which he set forth in Christ

as a plan for the fullness of time to unite all things in him, things in heaven and things on earth.

including us. That Christ is the head. This word unite has the sense of summing up.

summing up everything in Jesus Christ. Paul says, according to the mystery of his will. He's going to use

that word mystery later on in this epistle. He's going to talk about the mystery of the gospel.

What was concealed before that is revealed now. What is the mystery of the gospel? That Jew and Gentile are

together in one body. That Christ has broken down the dividing wall of hostility to make one new man

from the two. That this summing up, this reconciling, this bringing back together, this reuniting what has

previously been divided under Jesus Christ is God's plan and purpose. That's where we're headed. And so,

Peter Lightheart, in an interview he did recently, he had a book, a book that was published in 2017,

that kind of commemoration of the 500 year anniversary of the Protestant Reformation. The title of his book is

The End of Protestantism. And by end, he means in two ways, right? The end, the telos, the goal

of Protestantism. But the goal of Protestantism is the end of Protestantism. That the Reformation wasn't

started to create some new branch of the church. It was a calling to the church, back to the scriptures

for the purpose of unifying the church, right? And so he says this, he said this in an interview

in 2017 about his book. He says, the church is a sign of a cosmic unity that all things are summed up

in Christ. And the church is to be the visible communion of human beings that anticipates the

ultimate union of all things in Christ. It is a living sign, a community where that unity is already

experienced in some degree. This is, he says, in some respects, the whole point of redemptive history,

that God is going to knit back the human race in his son. And when the church fails to be that

proleptic, that forward-looking reality of the eschatological union of all things in Christ,

then we are very deeply failing in the calling we've been given. He's talking about the church,

capital C, universal church, but I would apply it to the local church. That we, in our local

community, that the local community is going to be the same. That the whole communion is going to

be the same. That the world of the reality that God is going to knit back the human race in his son.

That we are a living sign of this. That the kingdom future reality has broken into the here and now.

You should get a taste of it in our communions. Yes and amen.

And when we are not living into that reality, we are failing, he says. We are very deeply failing

in the calling in the calling that we've been given. You see, this beautiful community, this reality

that we image God most powerfully as beautiful community, right? We are, to quote again from,

this is John Frame, one of my favorite theologians, we are not merely the image of some of the divine

attributes. We image God himself who is inseparable from all his attributes. And so if God's beauty

is seen in his Trinitarian life as Father, Son, Holy Spirit, distinct, but one, unity in diversity,

we should expect that beauty to be reflected in the humanity that images him.

Again, so while each individual has immeasurable value and dignity because we're God's image,

the most significant way we bear his image is in community. We don't go far enough when we talk

about the image of God if we only talk about individuals. If we only talk about you and me

as individuals being the image of God. God is too immense. He's too rich and majestic for the

totality of what it means to be his image to be summed up in a single person. So this is the work

of the Holy Spirit. The Holy Spirit, Ephesians 4, Colossians 3, he is preeminently concerned

with renewing us in knowledge according to the image of our creator. It's how the apostle puts it,

right? He talks about in Colossians and Ephesians these practical ways in which we are the image of God.

And these are always, these are always in the context of unity and diversity.

That's the expectation and the anticipation of the church in the New Testament.

And so in Colossians 3, when he's talking about, right, to put to death what's earthly in you,

to put on, therefore, as God's chosen ones, holy and beloved, to put on kindness and humility,

bearing with one another. This is all in the context of your diversity.

And Paul says in Romans chapter 15, again, same kind of thing, dealing with Jew and Gentile in

Romans 15 · chapter mention

the Roman church. And they've been having conflict that's spelled out in Romans chapter 14,

Romans 14 · chapter mention

where some say you can eat, you should only eat vegetables, and others say, no, you can eat meat.

Some say you can't drink wine, right? And others say, no, no, no, you can drink wine. And Paul is saying,

do not, do not for the sake of food, destroy the one for whom Christ died.

And he starts out chapter 15, saying, we who are strong have an obligation to bear with the failings

of the weak and not to please ourselves. Let each of us please his neighbor for good.

Because as it is written, he quotes from Psalm 69, for even Christ didn't please himself. As it is

written, the reproaches of those who reproach you have fallen on me. Paul's talking about those who are

weak in the faith, those who are strong in the faith. And he wraps up that passage saying,

saying, therefore, right, may the God who grants endurance and encouragement, may he, may he enable

you to live in such harmony with one another, that together you may, with one voice, glorify the God

and Father of our Lord Jesus Christ. That you may together, in all your diversity in Christ,

that you may together with one voice, glorify the God and Father of our Lord Jesus Christ.

And then he says, therefore, welcome one another the way Christ welcomes you for the glory of God.

This aspect has practical implications of what it means to be his image.

Bearing with one another, supporting with one another across lines of difference. I love this quote.

From Stephen Guthrie, that book again I mentioned to you, Create a Spirit, the Holy Spirit, and the art of becoming human.

He says, one may think of the Spirit much more personally and creatively as an artist whose one subject is the Son,

whose one subject is Jesus Christ, and who is concerned to paint countless portraits of that

subject on countless human canvases using the paints and brushes provided by countless human cultures and historical situations.

It is Jesus, the incarnate Son of the Father and no other, that the Spirit seeks to portray.

And each portrait is successful and creative, not because it makes of him what he is not,

forming him in our likeness and conforming him to our preferences and predilections,

but because it uses ever new cultural approaches and historical situations to bring out more of the infinite variety of saving truth that is in him.

That the one subject of the Spirit of God is the Son of God.

He's the artist, he's the artist, and he is painting the portrait of his Son on countless human canvases

and using different cultural and historic situations to paint that portrait,

to bring out more of the infinite variety of saving truth that's in Jesus.

This is what it means to be a beautiful community.

You know, in order...

Okay, I've got to read this one again.

This one is good, too.

All right.

All right.

What's my time frame again?

You're good.

I'm good.

I'm not going to believe...

I'm going to believe her.

I'm not going to believe you.

Guthrie, again...

I love this.

He says,

The Holy Spirit is not an automated die press punching out stacks of Jesus copies one after another.

The Spirit's perfecting work is creative and sensitive to the character of the material before him.

Those filled by the Spirit are one body of Christ, renewed in his image,

yet varieties of services and diverse gifts are given by one and the same Spirit

who allots to each one individually just as the Spirit chooses.

The work of the Spirit is both particularizing or diversifying and unifying.

The distinctiveness of each member does not destroy the unity of the body.

The unity of the body does not annul the distinctiveness of each member.

The new creation will be beautiful because there will be harmony and right relationship

between God and humanity, among humanity, and among all that God has made.

Each thing will be most truly what it is, and what is more and amazing,

the utterly distinct character of each being will contribute to the beauty of the whole.

So again, this beautiful community, we're not about...

It's not about...

It's not about color blindness.

It's not about doing away with any distinctions or distinctives in the difference.

It is seeing the contribution of the image of God in each of that distinction,

those distinctives.

To see it as we come together contributing to the beauty of the whole.

And so, let me find out where I'm going because...

I know you've got to at least quote a little bit more scripture.

John, in Revelation, talks about...

There's a cosmic unity that we will see.

A cosmic unity that's at the heart of the gospel.

And John sees the new heaven and the new earth,

and he sees the holy city from Jerusalem coming down out of heaven

as a bride adorned for her husband.

And he hears this loud voice from the throne saying,

Behold, the dwelling place of God is with man.

He will dwell with them, and they will be his people.

God himself will be with them as their God.

He will wipe away every tear from their eyes,

and death shall be no more.

Neither shall there be mourning, nor crying, nor pain anymore,

for the former things have passed away.

And a significant part of those former things that have passed away,

that will have passed away in the new heavens and the new earth

is the pernicious polarization that divides us in the here and now.

And we know it because he talks about seeing the tree of life again in the holy city.

And he says that the leaves of the tree are for the healing of the nations.

That this is the healing that Christ is going to bring into full consummation

in the new heavens and the new earth.

And again, again, the church is to be a forward-looking sign of that reality in the here and now.

We're supposed to be pursuing that by the power of the Spirit in the here and now.

I'm going to do this briefly.

Do I have, what, about seven, eight minutes?

That's the time he says, yeah.

I got ten.

And Deborah says I got ten to fifteen.

So, right, in my denominational tribe,

the PCA, right, we adhere to the Westminster Confession of Faith.

And it's amazing to me how little attention in our denomination.

So the PCA is overwhelmingly white as a denomination.

We have about 4,900 pastors in our denomination.

Fifty-five of them are black.

Thirty-six of them are Latino.

And there's one Native American.

There are about somewhere between three and four hundred who are Asian American, primarily Korean.

And so, right, you know, as a black pastor in the PCA, we like to say we are the one percent.

But I, when I speak in my denominational context,

I say to our churches and our listeners,

say, I'm not calling you to some new fangled thing,

some new way of thinking about the church,

some real new way to be, you know, culturally relevant in a society that cares about multiculturalism.

So, no, no, no.

What I'm calling us to do is to live into our biblical and confessional commitments.

And so, chapter 26 of the Westminster Confession of Faith is on the communion of the saints.

And this is what they wrote back in the 17th century, right, in Westminster in England.

All saints who are united to Jesus Christ, their head, by his spirit and by faith,

have fellowship with him in his graces, sufferings, death, resurrection, and glory.

And being united to one another in love,

they participate in each other's gifts and graces

and are obligated to perform those public and private duties

which lead to their mutual good both inwardly and outwardly.

They are obligated to perform those public and private duties

that lead to their mutual good both inwardly and outwardly.

And then they continue.

It's the duty of professing saints to maintain a holy fellowship

and communion in the worship of God

and in performing such other spiritual services

as help them to edify one another.

It is their duty to come to the aid of one another in material things

according to their various abilities and necessities.

And here's the money sentence.

As God affords opportunity,

this communion is to be extended to all those in every place

who call on the name of the Lord Jesus.

This is in England.

So you ask the question,

how is it that Presbyterians who came to the shores of America,

Presbyterian theologians, could write justifications for slavery?

How is it that you could be a slave owner

and be an elder in a Presbyterian church in America?

When every pastor and every elder

has always had to say

that I believe that the Westminster Confession of Faith

together with its larger and shorter catechisms

is an expression of the doctrine laid out in Scripture.

You have to say that

before you can be ordained.

So they said,

this is a duty.

And yet they could say,

oh, we will support laws

in states like Virginia and otherwise

that say,

oh, yeah, no, no, no, no.

We're okay.

You can convert your slaves

because becoming a Christian

doesn't necessarily mean you become free.

How?

Right?

It is because,

it is because

we still, still, still,

even in Christ

are so tempted

to get value, dignity, and worth

from our tribe.

Which, which means

we can devalue somebody else.

Even though we know

the Scriptures give us no warrant for that.

In fact,

the Scriptures give us warrant

for the opposite.

I think, you know,

there's a,

there's a book,

a hymn book,

two-volume hymn book

by James Weldon Johnson,

who is the author

of the,

the Negro National Anthem,

Lift Every Voice and Sing.

He and his brother

put together a book,

this hymn book,

called

The American Negro Spirituals

in the early 1900s,

where he,

where he put

all of the,

all the Negro Spirituals

to music,

right,

for the benefit of the church,

because it's not like most hymnals,

you don't know who wrote

those spirituals.

They were formed

and forged

in a community.

And,

and he writes

this beautiful introduction

to the book,

a poem

called

Oh, Black and Unknown Bards.

It's kind of an ode

to the unknown

authors

of the spirituals.

And this one line,

he just says

in the last stanza,

you sang

far better

than you knew.

For this

to you belong.

You didn't sing

of,

of triumphs

and,

and war is won,

but you sang

of a,

of a race

from wood

and stone

to Christ.

And I think about that,

when I think about

like the Westminster

Confession of Faith,

I say to myself,

they wrote

far better

than they knew.

They wrote

far better

than they knew

because,

right,

they were immersing

themselves in what

does the word

of God say.

And,

and yet,

they didn't know

this kind

of,

of,

of,

of,

of diversity

and engagement

and valuing

of,

of black bodies.

But because of the spirit,

they wrote

far better

than they knew.

All right,

here's practical

and we're gonna,

we're gonna end here,

I think.

This is like,

here it is again,

back to the ghettoization

of humanity.

This article

in the Washington Post

in November of 2013

about the rise

of super zip codes

in America.

Right,

these super zip codes

are,

zip codes ranking

in the highest

income

in college education.

Right,

and,

right,

the,

if you can see

in the bright,

if you can see

the bright,

right,

these are contiguous,

in other words,

contiguous zip codes

of affluence.

And,

you can see

in America,

right,

that most of the

super zips

are in the northeast.

And guess what?

The largest collection

of these super zip codes

are around Washington, D.C.

You can literally draw

a straight line

of affluence

from western

Howard County,

Maryland,

all the way down

to northern Virginia.

And,

and never

have to come across

people who are

in poverty

unless you choose to.

So,

my,

my point

in this

is that,

right,

the ghettoization

of humanity

is not simply

ethnic

and racial,

it's socioeconomic

as well.

And that,

that says something

to those of us

who are believers

in and around

Washington, D.C.

Like,

how do we press

against,

how do we think

about pressing

against the ghettoization

of humanity

not just

ethnically,

not just racially,

but socioeconomically

as well?

what does it look like

for us to embrace

the discomfort

of pursuing

beautiful community

around lines

of economic

difference?

Because that can often

be more challenging

than race

and ethnicity.

More and more

families

live either

in uniformly

affluent neighborhoods

or in uniformly

poor neighborhoods,

the article said.

So while race-based

segregation

has been slowly

declining,

class-based

segregation

has been increasing.

And

this goes back

again,

right,

in the ancient

world,

right,

the book,

the TNT

handbook

for social

identity

in the New Testament.

One of the authors

makes the point

that ethnicity

and differentiation

was there

in the ancient

world

as well

as a powerful

expression

of the apparently

pervasive

human impulse

towards social

categorization

and differentiation,

right?

Israel

saw itself

as

Halaos,

the people.

And then

everybody else,

the non,

all non-Israelites

were the

ethne,

the way we get

the word

ethnic from,

right?

That everybody,

if you were not

an Israelite,

you were an

ethne,

right?

And so,

so they began

to live

as if

God chose

them because

they were

Halaos.

They were the

people,

so God chose

them.

When God says,

no,

no,

no,

I didn't

choose you

because you

were special,

right?

Matter of fact,

you were

the least

among the

peoples,

but I set

my love

on you

for you

to be an

example

to the rest

of the

nations.

And so

this is

old,

this is

ancient.

I wish I had

time to play

this,

but I don't.

I'm not

going to play

it.

I am

playing it,

but I'm

going to

skip it.

All right,

all right,

I'll play it.

All right,

can you go

back?

All right,

so this is

kind of how

it works.

So I'm

going to end

here,

all right?

We'll end

here.

This is a

song called

Home,

and what

I'm trying

to get

at in

playing this

little clip

is to

embrace

as a

good thing

the tension

that comes

with pursuing

beautiful

community,

that it's

going to

seem

disorienting.

It's going

to seem

disorienting

when you

say we've

got to get

out of

these kinds

of comfort

zones,

and we've

got to

seek the

Lord for

our communion

to better

reflect his

kingdom

vision,

right?

home.

The name

of this

song is

Home.

So I'll

put all my

cards on

the table.

This is a

song that

was written

by my

son, my

second-born

son, over

his project

that he did

sophomore year

in college

called I

Heard God

Laughing.

So this

song is

about there's

no place

like home.

I want to

be, right?

I'm away.

I want to

be back

home,

right?

And my

daughter is

singing the

background vocals

on it.

And what the

clip I'm

playing is of

my oldest

son, who's

doing a

spoken word

piece.

This is the

clip.

And so

this is,

he is

talking about

his challenge

as a

young black

man in

America,

and the

way it

creates a

tension with

him for

the faith.

And so he

is at a

church that's

majority white

congregation

where he

is, and

he has

these struggles.

And so

part of the

question is

how do we

embrace this

kind of

tension in

communities?

All right,

I'll play

this.

What I

should have

done is

given you

the lyrics

to have in

your bulletin,

but I

forgot.

So you

just got to

listen,

all right?

perhaps home

is not a

place,

but simply

an irrevocable

condition.

James Baldwin.

Today,

it appears

that the only

peace this

home can

achieve is

underneath the

ground as

opposed to

above it.

Perhaps that

was the

original content.

we are

nothing but

us,

after all,

fallen creatures

suddenly

degenerating

until we

become a

whisper in

the wind.

A missing

speech

editor in

Florida.

A missing

freedom

writer in

Texas.

A missing

body in a

wedding in

New York.

A missing

genius in a

college classroom

in Missouri.

A missing

explorer on

the playground

in Ohio.

When every

stunt is a

criminal

offense.

When every

breath is

considered

an evil

substance

and your

country is

more quick

to mourn

the death

of a lion

than your

own people,

you can't

help but

question the

carpenter's

games.

How this

whole comes

with the

understanding

that you

will always

be your

own,

alone,

that you

are always

deserving of

the moment,

the way,

the water,

the non-consensual,

whether there

ever comes a

day from the

perpetrators

work a fluid

system that

is rooted

and relegating

you to the

pressure,

you must

forgive,

and forgive,

and forgive,

and forgive.

Where is the

joy in that?

What is

existence under

perpetual

threat?

What truly is

home underneath

the burden

of inevitable

death?

It must be

nice to never

have to think

about that.

If only people

loved the

friend of

gray just as

much as they

loved the

white,

white,

only people

loved John

Crawford just

as much as

they loved

their right

to bear

arms,

and only

people

loved the

gray's

melanin just

as much as

they loved

his music.

I'm sorry

that you feel

guilty for the

home you were

born into.

I'm sorry

that you believe

that you're

blamed for

everything.

I'm sorry

that you

maybe know

or have

a black

friend,

a black

child,

and will

support

Black Lives

Matter as

long as

it does not

make you

uncomfortable.

I'm sorry

that you

consider us

ungrateful

if only all

conditions

were created

for people.

There you

know this

act

well

for

life

ever

come

all

right.

So,

now,

the whole

song

kind of

tricks you

because it's

joyful

and up

and upbeat

all the

way up

to that

and then

it switches.

But,

right,

this kind

of,

if we're

going to

pursue

beautiful

community,

right,

and we're,

you have

to be

willing to

step into

that kind

of discomfort,

right,

to say,

all right,

I need

to learn

from you,

right,

I need

my preconceived

notions,

and we

all have

them,

right,

to be

challenged,

I need

to be

open

to that

challenge,

I need

to

engage

particularly

across all

of these

lines

of difference

and it's

just going

to be

uncomfortable,

but there's,

but we have

to trust

that there's

a great

joy in

it that

the Lord

will bring

because this

is the

work that

the Spirit

delights to

do.

All right,

stop.

Thanks.

So,

yeah.

Yeah.

This is,

this is rich,

this is,

this is meat,

you know,

this is meaty

stuff,

and one of the

biggest challenges

in having a

conversation like

the conversation

about race in

our country

and in our

church is,

is that often

we have,

we have the

experience of not

even really

knowing where to

start or,

or what we

should be talking

about or what

it should look

like.

The value of

this is that

this is rooting

that,

that conversation

that we all

experience in

different ways

in our daily

lives in a

deep and rich

biblical theological

vision.

And so this

is a great

opportunity for us

to take some

of what is

being laid out

about what it

means to be

made in the

image of God

and how that

can only exist

and be most

fully manifested

through humanity

as a whole,

a diverse

multicultural

humanity,

and then the

implications that

that has for

the way we

live and

worship in

our church

at Church of

the Advent,

right?

So we're

talking about

this broad

eschatological

vision,

the telos of

the church

writ large in

the world,

and then we're

looking at how

that then

reflects on

our daily

life together.

And so if you're

anything like me,

when you hear

stuff like this,

in order to

process it,

you kind of want

to talk to

people about it

and see what

they think

and bounce

ideas around,

and then you

also just want

to sit and

think on your

own.

And so we're

going to have

an opportunity

for you to do

both of those

things.

So between

now and noon,

we're going to

invite you to get

back in your

discussion groups.

There are some

more questions for

you on page

four in your

booklet.

Spend some

time wrestling

through those

questions together.

Embrace whatever

discomfort arises

and see it as a

kind of holy

disturbance,

a kind of,

you know,

often when God

is doing his

work,

it's not

comfortable.

A lot of times

it's surgery.

Surgery is not

comfortable.

And then around

noon, we're going

to switch,

and from noon

to 1230,

there's going

to be just

contemplative time.

Now you could

use that to

go to the

bathroom or chat

with friends or

whatever,

and you can do

that if you

want, but I

invite you to

maybe consider

using that time

to sit somewhere

by yourself

and just to

think, right?

So there's this

sense that we're

going to stir a

lot of things up

and then you

just sit and

think and maybe

even use that

time to pray

and ask the

Lord to direct

this toward you.

Ask the Lord,

what is there in

this that I

really need to

hear or wrestle

with?

What is there

that has maybe

challenged me or

that I'm reacting

against?

What is there

that I feel

like I've been

longing to hear

and nobody's

been saying?

What is there,

Lord, that you

have for me to

chew on right

now in the

work that he's

doing in your

hearts?

So let's do

that.

So discussion

until noon and

then from noon

to 1230,

contemplative time,

and then at

1230 we're all

going to gather

in the dining

hall for lunch.

And then after

that we have

things we need

to know,

right?

All right,

a few just

logistical things

as we wrap up

this morning.

So first of all,

if you're new,

if you came to

the

way you

can accept it,

and if you're

going to

have

to

take 관

along,

talk back to

the

game.