A Meaningful Way of Life:
Being an intern at Third Way Farm is a well-rounded, full-bodied experience. Not only does this program deeply immerse a person into the daily rhythms of life on a diversified farm and in the care of its ecosystem, but it also invites participants into a community whose life carries purpose and meaning beyond the confines of the farm itself. Participating in this age-old and ever-critical human work of growing food and caring for the land will open you to pathways of life and wholeness within yourself and the world around you, enriching you in ways that will serve you on whatever journey that lies ahead. Changing the world, amidst the ever complexifying crises of climate change, economic injustice, food justice, and more, begins with remembering and living into who we truly are as humans: members and caretakers of this rich web of abundant, God-given life in Creation. If we learn together how to lovingly nurture the life all around us, growing wholesome food from the soil under our feet and with the animals that enrich it and us, we will not only bless ourselves, our families, and our local community with live-giving food, but will be contributing to the preservation of this world for generations to come. So, we invite you to come, learn, grow, and be transformed with us as an intern at Third Way Farm!
Whether you are considering sustainable agriculture as a vocation or way of life, or are interested in organic farming and just want to have an experience living it for a season, this internship program is for you! Continue reading
Sermon by Denise Griebler,
St. Peter’s Episcopal Church, November 17, 2019
May we see like God sees and hope like God hopes. And may we not be afraid to live by that sight and that love in the meantime. Amen.
These scripture passages each get us thinking about the end. Nothing like beginning with the end. But since we are dealing with these readings so rooted in apocalypse, maybe we are on the right track.
Imagine this community, this city, this country, this world that is going to pieces in so many places – whether by poverty or war or climate reckoning – and hear the words of Isaiah again: “I am about to create new heavens and a new earth; the holy city as a joy and a place where I will rejoice in my people the way they take care of each other – no more inconsolable weeping, no body in distress, babies get to live and old people get to live our their days. People enjoy the fruits of their labor, have homes to live in, food to eat. Predators will cease terrorizing of the vulnerable and they will eat side by side. Healing and peace will come to the whole community. Continue reading
By Ched Myers, on Luke 14:1-14
Note: This is part of a series of weekly comments on the Lukan gospel readings from the Revised Common Lectionary during year C, 2016. This week’s gospel text is related to last week’s; see the background comments for last week here. Much of the post below is adapted from a sermon given at Downers Grove (IL) First United Methodist Church on 10/10/10.
Luke 14:2-6 is unaccountably skipped over in the lectionary. Yet it is profoundly germane to last week’s reading, and moreover introduces the theme of the whole sequence through 14:24: namely, the issue of how social power and privilege is mirrored in meals, and what to do about it. So I strongly advocate re-instating this beginning episode as part of this Sunday’s gospel. Continue reading
By Ched Myers, on Luke 13:10-17
Note: This is part of a series of weekly comments on the Lukan gospel readings from the Revised Common Lectionary during year C, 2016.
This part of Luke’s gospel offers two symbolic stories about the healing of “political bodies” that signify pathology in the body politic: the “bent over” woman (13:10-17) and the “too big” man (14:1-6). Sadly, the second of these is (literally) skipped over by the lectionary. These intimately related healings bracket a series of Jesus’ sayings concerning the Kingdom as surprise and mystery (13:18-21), the “narrow Way” (13:22-30) and the cost of prophetic discipleship (13:31-35). Continue reading
From the opening paragraphs of Eboni Marshall Turman’s March 2019 article “Black Women’s Faith, Black Women’s Flourishing,” originally posted in the March 2019 edition of The Christian Century. Turman teaches at Yale Divinity School and is the author of Toward a Womanist Ethic of Incarnation: Black Bodies, the Black Church, and the Council of Chalcedon. Read the article in its entirety at The Christian Century here.
In 1985, while presenting her essay “The Emergence of Black Feminist Consciousness” to a room filled almost entirely with white theologians at the annual meeting of the American Academy of Religion, Katie Geneva Cannon fainted. It’s little wonder she was nervous. Hers was the first paper ever presented on womanist theology at the AAR, and it was a daring and dangerous proposition at the time. In the theological academy until the 1980s, as black feminist Akasha Gloria Hull notes, “all the women were white and all the blacks were men.” Continue reading
Today, we highlight the subversive, sacrificial decision made by Wrecking Ball Coffee Roasters in San Francisco. They turned down a $40,000 contract for a large conference because the company contracts with U.S. Customs and Border Protection to help with the agency’s recruiting and “drive efficiencies around how U.S. border activities are managed.” Below are a few excerpts from a recent article in The San Francisco Chronicle.
Wrecking Ball Coffee Roasters gets opportunities to brew thousands of cups of coffee at massive conferences only a few times a year. So when George P. Johnson Experience Marketing, which contracts with Salesforce to provide catering services for Dreamforce, reached out to Wrecking Ball owners Nick Cho and Trish Rothgeb, the two said they eagerly entered into discussion. Continue reading
By Ken Sehested
Pacem, pacem, pacem in terries
Easter’s focus is always sharper when allied with Earth Day. We sing, properly, of being wayfaring strangers. “A wandering Aramean was my ancestor” (Deuteronomy 26:5) is among the oldest testimonies of fate and faith. An alternate translation—“A Syrian ready to perish was my ancestor”—brings added poignancy to the text.
We are indeed strangers; but not foreigners. In common usage these two words seem similar. Biblically speaking, though, the theological difference could not be greater. Continue reading