​In the Presbyterian Church of Trinidad & Tobago (PCTT), the month of September is observed as ‘Stewardship Month’. Over the years, by dint of the earnest exhortation of our preachers, we have moved away from a narrow understanding of ‘stewardship’ to the conviction that being stewards is inextricably linked to who and whose we are. This year's Stewardship Month theme is “Growing in Giving”, with the sub-themes: growing in gratitude, faithfulness, discipleship, and mission. 
 
As many of us would testify, in conducting the study of Scripture, we often experience moments of profound enlightenment, which we correctly recognize as the prompting of the Holy Spirit...This happened as I simultaneously reflected on stewardship, and contemplated the Revised Common Lectionary readings for the first week of September.
 
In these six diverse passages spanning the gamut of the canon, we discover common threads within the diversity, leading us to “behold wondrous things” (cf. Psalm 119:18), and to make vital connections.
 
The first, from the Old Testament Wisdom book of Proverbs, begins by telling us of the invaluable nature of a “good name”. Such a treasure cannot be placed on par with even the most precious worldly possessions. And immediately, comes a reminder on what is often the critical test to our “good name”, how we relate to those who are less privileged with earthly gifts:
                            
“Rich and  poor have this in common:
The Lord is the Maker of them all.
  ...                        
A generous man will himself be blessed, 
for he shares his food with the poor” (Proverbs 22:2, 9, NIV). 
 
One writer comments that:
 
“The proverbs are spiritual guides for ordinary people, on an ordinary day, when water does not pour forth from rocks and angels do not come to lunch” (Ellen F. Davis. Proverbs, Ecclesiastes and the Song of Songs, Louisville: Westminster, John Knox, 2000, page 12). 
 
And, indeed, it is in the midst of the ordinary that we encounter our calling to be the people, the stewards, of this world that belongs to God...
 
We consider next the Psalm readings. Psalm 125 is one of fifteen ‘Songs of Ascents’. It affirms trust in the Lord as a great strength to the believer, which is reciprocated by God’s all-encompassing presence and protection. 
 
Psalm 146 opens the collection of five Psalms sometimes referred to as the “Hallelujah” Psalms. We continue to find therein the good news of God’s faithful and comforting nature. In contrast with humanity “in whom there is no salvation” (vs. 3), God remains trustworthy, and ever ready to uphold the frail and the helpless. As in the Proverbs, in both Psalms it is evident that God’s mercy entails a deep concern for the downtrodden.
 
In the brief Isaiah passage, there is a progression of this same idea: the awareness that God’s divine judgement, often portrayed in Scripture as devastating to sinful humanity, is closely linked to His salvation:
 
“...say to those with fearful hearts,
Be strong, do not fear;
Your God will come,
He will come with vengeance;
With divine retribution
He will come to save you.” (Isaiah 35: 4 KJV)
 
Such is the exquisitely merciful nature of the God whose presence surrounds us as the hills surround Jerusalem (cf. Ps. 125, vs. 2). And, following beautifully on that image, Isaiah tells how in the wake of God’s coming, the land itself will become fertile and life-giving.  
 
In both New Testament readings, the issue of faith arises. In Mark (7:24-30), we see Jesus doing something he does only here—responding with apparent disdain and refusal; but also something that he does frequently in the gospels - he praises and rewards the tenacious faith of an unlikely individual. James 2:1-17 addresses what faith looks like, proposing what appears to be contradictory and controversial: ‘works’. Ultimately, however, it is the ‘correct’ answer: a practical living-out of what we say we believe. 
 
Throughout these readings we are led into a deep contemplation of both the nature of our sovereign God, and the calling He gives us as His stewards. We must be like Mount Zion, unshakeable, for our hope is in the Lord, the Maker of all, who reigns forever.

​—Jesslyn Ramlal

​Scripture: Psalm 65:1-13
 
During these times, I have been putting additional energy into spending time outdoors, especially on a permaculture gardening project around our home. About two-thirds of our garden is devoted to native perennial plants and flowers to attract and feed pollinators and the other third is dedicated to food production for our family and for sharing. This part encompasses vegetables and some fruit, and three chickens who we added to our family about a year and a half ago. They provide the entertainment portion of gardening! 
 
Yesterday my husband went out early in the morning and reported that he noticed that either the squirrels or the chipmunks had left an torn apart and eaten, corn husk. The corn was to be ready for us to eat in about another 2-3 weeks, something we were looking forward to, as we were growing two beautiful varieties. I went outside to look at the raised bed dedicated to corn to find every husk pulled off the stalks, and eaten all the way down to the core. The debris was left cast unceremoniously on the ground. 
 
My first reaction, I must admit, was anger. How dare they? That is my corn. I planted it. I’ve been taking care of it. I was planning to use it to feed my family and share with neighbors and friends. And we were so close!!!! The leaving of corn-carcasses by the front door added insult to injury. 
 
But at the end of the day, the animals are only doing what they do. Eating. They are foragers by design and I am in their space, not the other way around. Gardeners and farmers all over the world contend with animals and pests of all kinds. Sadly, the response in so much of this world is to deal with other hungry stomachs by using traps that kill and poisons that pollute and desecrate the Creation. 
 
We have very specifially chosen to not use these things in our garden. It’s tempting when all your work is destroyed. It’s human to be upset and disappointed. But, the truth is, I was also trying to find some open space in my raised beds for fall crops that I had already started from seeds a few weeks ago. I pulled out the now denuded corn plants and put them in the chicken run. The chickens will love eating what is left over and they will be happy. As I got into the soil I noticed that it was healthier than it was a few months ago, there were loads of earthworms and other beneficial micro-organisms present, right at the soil surface, a sign of excellent health. I fed the soil with some organic nutrients, and planted in lettuce, kale, bush beans and chard for the fall. If you garden with permaculture in mind, things are annoying, and can be very disappointing, but they are never a total loss.
 
For me, this process reminds me of God’s abundance and the miracle of Creation. So much is going on that I am only learning to understand. I connect often to veteran farmers and soil activists. I am on a learning journey about the earth and practicing in my garden. When I deal with a situation like this one I am reminded that I am just working with what the Creator has already set up (after I weep and wail a little bit!). I am trying to harmonize with the Creator, as my response of gratitude for the gift of Creation. By saying no to violence and pesticides I am saying no to harming God’s first and most precious gift to the generations of microbes, plants, animals, fungi and people that stretch out before and will come after me. It is in the garden I pray and take my worries and my joys and talk with and listen for the Spirit. In the garden you can see and even participate in the promise of resurrection. 
 
A few weeks ago I took a medicinal plant class with a farmer who has been working this one small piece of the craft for nearly 40 years in both Europe and the United States. I asked him about what he notices. His response was that he notices there is a lot going on he does not know, he said some things are “imperceptible.” He knows there is a harmonizing effect, even if he cannot prove it by “traditional,” meaning Western measurements. But he senses it is there. I heard his words as wisdom indeed. 

​—Rev. Shannan R. Vance-Ocampo
General Presbyter
Presbytery of Southern New England
Presbyterian Church (USA)

Living in North America and specifically the United States, I have been reflecting on what it means to have freedom as well as the responsibilities and rights that come with being free people. Freedom is a significant point of tension within the United States--even among our churches. You no doubt have heard or experienced the debates regarding public worship, masks, and vaccines. All of these debates center around the freedoms and rights that we have in our country. Some pastors are now being asked to write religious exemptions for congregants whose employers require vaccines. The challenge, however, is that we don’t have a theological argument against the use of vaccines like we do against abortion, for example. The only possible premise for writing such a letter is based upon “freedom.”
 
I am finding the words of Paul to be a good guiding framework for understanding how to use and understand our freedom. “For you were called to freedom, brothers and sisters. Only do not use your freedom as an opportunity for the flesh, but through love, serve one another.” It is fascinating that Paul's view of the purpose of freedom is radically different from what we encounter in our current culture. He says, don’t use your freedom to serve and gratify yourselves. Your freedom is given so that you can serve others!
 
I was talking with a leader of a network of churches in the UK about the protests surrounding the shutdown of church buildings. People were not protesting because they wanted to gather for worship. Instead, they were protesting because they wanted to use their building to serve those in need in their community, and they were being prevented from doing so. Of course I am not saying that public worship isn’t a vitally important part of our faith, but the spirit of those protests in the UK  didn’t often seem to really be about worship, but instead a protest on infringement of freedom.
 
I wonder how our postures would change if we kept these words of Paul at the forefront of our minds when contemplating our freedom. How might we use our freedom to serve one another? How might we let our freedom not be self-focused, but others focused? Wouldn’t our surrounding culture be drawn to the light of Christians, and thus the light of Christ, if our freedom was a vehicle by which to serve those around us? Perhaps the early church experienced exponential growth in Christianity as a result of believers' response to the plague, so we would see a revival of those entrusting their lives to Jesus because of the radical way in which we as Christians used our freedom.
 
In Christ, ​

Throughout all storms and devastation, God remains faithful and present. While the forces of nature are beyond our control, they are not beyond God’s control. 
 
Most recently, tropical storms, hurricanes, tornadoes, earthquakes, pandemics, and all forms of injustice have ravaged the world. 
 
The work in which CANAAC, PC(USA), and all of the partners of the WCRC remain focused upon all that we have in common and upon the use of our gifts and talents for the common good.  
 
The areas in which we are committed include:  justice, peace, physical, emotional, and spiritual well-being, worship, and prayer.  
 
We unite our hearts and souls in prayer for all who have been affected in any way by all areas of devastation; we join in prayer with and for all who have been rendered homeless, without food and water, in hospitals, and who are in danger of any kind.  
 
By God’s grace and the hope that is in God, we continue in faithful service and commitment, knowing that throughout all of the catastrophes of life, God is present and will strengthen us for all that we face.  
 
Our lives are in God’s hands.  
 
God of Grace and God of Hope, relieve all who suffer in any way; continue to be present with everyone who has been affected by the recent earthquakes, storms, hurricanes, tornadoes, and any event that has brought suffering. In your love, heal all who suffer from COVID-19, whose lives have been threatened by illness or injustice, and grant us your peace for health, economic strength, and holistic well-being. In your Holy Name we pray. AMEN.
​

—​Rev. Mary Newbern-Williams
Covenant Pastor
First United Presbyterian Church
 Richmond, Virginia, USA

​The fateful news of the deaths of four people in Mayagüez, others in a state of care, allegedly influenced by a religious leader not to vaccinate against COVID-19, is a critical matter that has social, ethical and religious consequences.

Jesus summed up his teaching in two practices: Loving God and others. The Christian leadership has a responsibility to instruct those two facets that conducive to life and pursue the common good.

COVID-19 is deadly, leaves unemployed communities, increases domestic violence, delays education. Ethical response from faith cannot be based on our individualism, but on the common good. The quality and degree of care we have with others is a direct reflection of Christian values. The alternatives that have saved lives and restored livelihood in the past are the choice when it comes to human beings in the face of an unexpected pandemic. The exercise of religious freedom does not include the right to imply or encourage harmful activities such as spreading contagious diseases.

Any religious leader who suggests an action that affects his life, freedom or dignity is misrepresenting the principles and lessons of faith to which he claims to belong.

We seldom stop to think about community health problems, self-absorbed in our individual evil. But from the Christian faith “my” health can only be understood as part of “our” health. This pandemic is a reminder that health care is not a private good. It must stop and question us how far our ethical responsibility as religious leaders goes with the lives or death of our communities.

Our responsibility is also to the lives of those who refuse to take the necessary medical precautions or receive the vaccine, as well as to those who are denied a bed or a fan, even when they risk their health and others.

As believers we understand that divine grace is mediated through the reality of our life experience. Every time we share bread and wine as a community at the table, we affirm the value of life. As a society, we must keep in mind that no religious leader owns an absolute truth to which no criticism or reflection can be made. This is how war conflicts are justified, forcible offal of territories, genocides, murders, acts of terror and collective suicides occurred in Jonestown, Guyana, and Waco, Texas.

Any religious leader who suggests an action that affects his life, freedom or dignity is misrepresenting the principles and lessons of faith to which he claims to belong.

Our ethical duty requires us actions to ensure that the most vulnerable people have access to this health care and to raise awareness that the destruction of nature and consequent loss of biodiversity are causes that are at the root of this and any another potential pandemic.

Speaking on behalf of the one who said, “I am Life,” gives us the opportunity to use our influence to counteract the misinformation, denialism, and fake news they kill.

Let's promote the common good and remember those who congregate in our temples that loving others includes protecting their health and their life by promoting social justice.

—Agustina Luvis Núñez
Theologian and Teacher
Evangelical Seminary in Puerto Rico

​“Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him?” – James 2:5
 
I used to interpret those words as follows: God has given faith to the poor as a gift. Because their life is hard and they need some extra help to endure their struggles, God has provided an extra dose of faith to those who need it most. God promised that their life would be better in the hereafter. As a seminarian and potential pastor, I could help those poor people by teaching them faith. It sounded kind, but now I wonder if it’s misguided.
 
“Just as you did it to one of the least of these who are members of my family, you did it to me.” – Matthew 25:40
 
I went to seminary in a time when “missional church” and “reign of God” were popular phrases in theological discussions about the church. These words of Jesus were a favorite of my classmates and mine. We debated whether or not “members of my family” were limited to those who called themselves Christian, but we never debated the role of “the least.” They were always there to be served, but now I wonder if they are the source of my salvation.
 
As I learn about the way that Christian colonists encountered a world new to them and identified those they met as non-religious or sub-human, as they stole land and broke down bodies, I wonder how much of my thinking was in them. Was faith a gift that they had to impart to others rather than one they could receive from them? Were “the least” those who were deficient and in need of service rather than those who might impart salvation?
 
James, not only recognizing the gift that belongs to the poor, questions the favoritism shown to the rich. He has astounded by the deference shown to those “with gold rings and fine clothes” even though it is “the rich who oppress you” and “drag you into court.” Likewise, Jesus knows that it will be easier for a camel to go through the eye of the needle than for someone who is rich to enter the kingdom of God. And yet, we know who walks through the halls of power and who sit on the seats of privilege.
 
Latin American theologian Jon Sobrino considered the world of the poor to be “a mediation of the truth and absoluteness of God” and sees a “partiality of divine revelation” among the least of these. Carroll Watkins Ali wrote in Survival & Liberation, “Faith articulated in the womanist tradition speaks in terms of God as identified with the ‘least,’ as a divine cosufferer, and ‘God is able.’" Gustavo Gutierrez asks, “How is it possible to tell the poor, who are forced to live in conditions that embody a denial of love, that God loves them?” 
 
Maybe the church doesn’t need to tell the poor anything. Maybe the church needs to listen. Isn’t the mission of the church, then, to learn from the poor? Isn’t the reign of God revealed by “the least of these who are members of my family” because they know best how to bring the earth into alignment with heaven? Doesn’t all of this mean that the poor are not deficient but rather possess something of God that we do not? As I continue to wonder what it might mean to decolonize Reformed theology and practice, these are the sorts of questions that roll through my heart and mind.
 
James W. Perkinson wrote in White Theology: Outing Supremacy in Modernity, “Christian superiority reinforced by metaphysical supremacy was re-reinforced by Calvinist indelibility. In this kind of ‘sign economy,’ white supremacy achieved its most virulent ideological articulation, as the inheritor of an absolute essence with absolute destiny…a Calvinist notion of predestination that sought eternal confirmations in surface significations (like success in business or skin-color in race).” Those of us who have inherited this theological tradition have a special responsibility to repair the harm done in its name. To be clear, it’s not about serving the poor or even empowering the poor to take positions of leadership. It’s about recognizing the wealth that God has already given to the poor and the way that Jesus identifies with the least of these and seeking to receive our salvation from them.
 
As Joseph Drexler-Dreis writes in Decolonial Love, “Decolonizing is thus a fundamentally different project than ‘opening’ particular disciplines or ‘diversifying’ Western thought systems; the goal in projects of decolonization is to transcend Western thought systems. This requires a different eschatological imagination. Decolonization, rather than inclusion, becomes the desired end.” Who better to teach the world a different eschatological imagination than those who are rich in faith?

​—Peter TeWinkle
Pastor
St. Croix Reformed Church
US Virgin Islands

​The work of transformation continues to challenge all that we do as churches. This involves the work of seeking justice and working for abundant life for all. 
 
The Cambridge online dictionary defines transformation as ‘a complete change in the appearance or character of something or someone, especially so that that thing or person is improved’.  There are many nuances to the term transformation. These range from biological, linguistics, mathematical to physics. It is not the purpose of this short reflection to dive into all those nuances. 
 
I would like to stick to a simple definition of improving something for the better. In this case, transformation that will ensure dignity for all the created and that includes the environment or nature. 
 
The United Nations Educational, Scientific and Cultural Organization (UNESCO) says, ‘The world is undergoing important social transformations driven by the impact of globalization, global environmental change and economic and financial crises, resulting in growing inequalities, extreme poverty, exclusion and the denial of basic human rights. These transformations demonstrate the urge for innovative solutions conducive to universal values of peace, human dignity, gender equality and non-violence and non-discrimination’. Solutions that also call for environmental protection or climate justice. 
 
Jesus Christ announced his mission statement as having come to preach the good news to the poor, to heal the brokenhearted, proclaim liberty to the captives, recovery to the blind and set at liberty those who are oppressed (Luke 4:18). This in short is what he termed as having come so that ‘they may have life and have it abundantly’ (John 10:10). Just before the ascension, Jesus commissioned his followers to continue this mission of spreading goods news and setting the captives free. 
 
The Church of Jesus Christ has therefore existed in different expressions to continue the mission of Jesus. The mission however has not been easy. The past has been blurred with histories of the unholy marriage between slavery, colonialism and other vices. For example, one would not understand how the Church in Canada was found complicit in a genocide of Indigenous people. Here genocide is the intentional destruction of a particular group through killing, serious physical or mental harm, preventing births and/or forcibly transferring children to another group. The term has been applied to the experiences of Indigenous peoples in Canada, particularly in the final reports of the Truth and Reconciliation Commission. Children were forcibly taken to church-run residential schools in order to kill the Indian out of the child. Furthermore, there are sad stories of the missing and murdered Indigenous women and girls.
 
The situation is made even more complex with recent discoveries in Canada of unmarked graves of children near the sites where residential schools were operated by church institutions. 
 
Several injustices continue in this world and the church cannot afford to be silent or inactive. The Church should be in dialogue with affected communities to seek ways and means of working towards transformation. These will include issues like racism, not being able to seek refuge, gender discrimination, poverty, war, basic access to education, human rights abuses, police brutality and other aspects of neocolonialism and imperialism. 
 
Working for transformation towards peace, justice, reconciliation, dignity and abundant life for all is very much the call of the Church. If the Church has to live up to its saltiness, it has no choice but to participate in God’s mission of justice, peace and transformation in the world, through its various ministries and partners in their contextual response to God’s invitation of partnership. “It is not that the Church of God has a mission in the world, but that the God of mission has a church, and people’s movements, non-governmental organizations and temples that can facilitate appropriate transformation. How is your Church community living out this call? 

​—Rev. Dr. Japhet Ndhlovu 
Executive Minister for the Church in Mission Unit
United Church of Canada

Rev. Dr. Japhet Ndhlovu got his Phd in Practical Theology from the University of Stellenbosch in South Africa.
​

​I’ve thought about change quite a bit recently. In March, my spouse and I welcomed the arrival of our first child. As such, sleep patterns have been upended; the realities of travel have taken on a new light; and our schedules, in particular, have seen seismic shifts. On the days it is just my daughter and I at home, for example, it is a good day if I found the time to have brushed my teeth by noon. Everything has changed.
 
Most of the time, when we can choose change in our lives, we resist it. But sometimes change is thrust upon us, and we have no choice but to accept it. Rather than lamenting in that moment, I wonder, what might we learn if we pause and look around? As my life has changed with the addition of parenthood to my list of responsibilities and privileges, I have come to see that my capacity to love has grown. I did not know my heart could be permanently melted by someone so small. I have a different view of what is most important in my life and what is the best use of my time. I understand much better the joys of life and joy’s difference from happiness; I might not be happy when my daughter is wailing, but it is still joyful to hold that crying child in my arms before she outgrows them.
 
If I had resisted these changes to my personality, my schedule, and my very heart, I would have missed so much of this. But in opening myself to these changes and allowing myself to be molded by a new and unfolding world, I am able to be transformed into someone who is more loving, more compassionate, and even more joyful. Perhaps the past year has taught us something similar.
 
I find the lessons of change I am learning are also helpful in faith. Throughout the story of the Bible, God is constantly moving in different ways so that the people of God might grow in their capacity to share and to be God’s unchanging love, justice, and mercy in this world. When rigid and closed to the ever-unfolding Spirit of God, the people miss this.  When open to change, the people grow and the world is better off.
 
Each day, be it with faith or as a parent, I have learned that I should be open to change. I should be flexible. I should wonder greatly and let God surprise me. I would encourage you to do the same. We all have many ways we might need some transformation. We all have much to learn. We also each have a lot of God’s love to give. Sometimes, however, it takes a little change to break our hearts open to that love and to the ability to share it with others. But I have found that is a change well worth embracing.

—Karl Heimbuck
Presbyterian Church (USA)
Member of CANAAC Steering Committee

​On July 1st every year communities across Canada celebrate Canada Day. We mark the 1867 Confederation of former British colonies into the new nation of Canada. People celebrate with backyard barbecues, parades, concerts, and lots of fireworks. Canadian flags are proudly displayed on houses and cars; we even paint our kid’s faces with the Maple Leaf. There’s much to celebrate about our nation. 
 
“I hate, I despise your festivals…
Take away from me the noise of your songs;…
But let justice roll down like waters,
And righteousness like an ever-flowing stream.” —Amos 5:21-24
 
This spring, 215 unmarked graves of children were discovered at Kamloops Indian Residential School in British Columbia and 751 unmarked graves at Marieval Residential School in Saskatchewan. These unmarked mass graves are part of the painful legacy of Indian Residential Schools in Canada. These and many more were operated by churches at the request of the Canadian government for more than 100 years. You can read more about our church’s journey at presbyterian.ca/healing 
 
We expect more similar discoveries as traditional knowledge keepers share stories of similar sites across Canada. Or rather, as more non-Indigenous people truly listen to and hear these stories. 
 
Some communities have decided to not celebrate Canada Day this year as a visible sign of honour and lament. One network of radio stations aired recordings of survivors personal accounts of tragedy and trauma. 
 
As Christians, as followers of the crucified, suffering, and risen Christ we hold celebration and lament together in tension—celebration at what our life-giving and liberating God is doing in the world, and lament over our own and our ancestors sins no matter when we settled in this land. With thanksgiving and humility we join in Christ’s ministry of reconciliation.

​— Rev. Matthew Sams
Minister at Willowdale Presbyterian Church
Toronto, Canada

[1] Jesus left there and went to his hometown, accompanied by his disciples.
[2] When the Sabbath came, he began to teach in the synagogue, and many who heard him were amazed. "Where did this man get these things?" they asked. "What’s this wisdom that has been given him? What are these remarkable miracles he is performing?
[3] Isn’t this the carpenter? Isn’t this Mary’s son and the brother of James, Joseph, Judas and Simon? Aren’t his sisters here with us?" And they took offense at him.
[4] Jesus said to them, "A prophet is not without honor except in his own town, among his relatives and in his own home."
[5] He could not do any miracles there, except lay his hands on a few sick people and heal them.
[6] He was amazed at their lack of faith. Then Jesus went around teaching from village to village.
Mark 6:1-6 [NIV]
 
This last year has been painful and frustrating, and as a consequence of the COVID-19 pandemic, hunger, inequality, despair, and death have increased. It is very difficult to keep good spirits, smiles, and dreams in the middle of such an exhausting experience, due to its negative impact and duration. Everything that was normal for us has changed irreversibly, preventing us from seeing the way out or the possibility or alternatives. All of us have experienced and suffered the effects in different areas of our lives.
 
Personally, I must confess that I depend on hugs, kisses, and smiles not only because of my Latin culture, but because I like to express affection in a physical way. For me, the community of faith is one of the places where we can share affection, feed those who are hungry in body and spirit with food, hugs, and words. At the same time that we are fed with their affection and life experiences. I suffer from distancing and the absence of hugs.

Serving as a pastor, supporting social projects in celebratory and educational spaces, visiting homes and lives, has been until now a Pentecost experience where my voice joins that of the People of God who are hungry, sick, grateful,and celebrant. I miss all that, as well as the spaces of CANAAC, where we meet brothers and sisters from different churches and countries to get to know each other, dream together, and celebrate the same God.
​
In times like these, we can be one with Jesus in the frustration of seeing ourselves without enough solutions, and in the pain of not being able to share his teachings and healing as part of our journey as Christian believers. However, Jesus accepted his frailty and humbly found new ways to help as he continued on his way despite his amazement.
Let's think of this time period of pandemic as a spiritual journey, where we can hear new and familiar voices, speaking unexpected words. Let’s listen to the hope-filled voice of God for his people in the midst of pain. Let’s us accept, even with amazement, our frailty as a place for God to reveal new ways of living.