Pentecost 2021

 

From Passover and Crucifixion
to Passover and Crucifixion,
the people had been closed off,
locked away from one another
by decree by fear, and by death
wrought by a raging pestilence.

But today, such decrees were lifted,
and all gathered together;
no matter their language or culture;
they gathered in one space,
to be of one mind,
in gratitude.

Into that singular mental space,
from all and in all directions,
a purifying wind blew,
and a refiner’s fire
filled the collective soul.

All at once, the people began to speak,
some in languages they’d never studied;
everyone heard and was heard, 

everyone understood and was understood,
everyone one in being with one.

Everyone one of heart, exult
in all of one for one
and dwell now in hope,
no longer abandoned to Gehenna;
we who have seen death
have also seen life,
and we have chosen life.

What now shall we do?
The people asked, as one voice.

And the answer came to all:
Be penitent for all past double-standards,
serve the divine by serving your neighbor;
believe that all are equal to love divine,
and live to that truth.

If you do this, you will have welcomed
Olam Haba, and shall be embraced therein.

In gladness and singleness of heart,
All breathed as one and, as one, sighed:
Amen. 

© 2021 by Elisabeth T. Eliassen and songsofasouljourney.blogspot.com

This is It - Episode 13: On the Realm of the Holy One

They were now on the road going to Jerusalem. Yeshua was telling them what was going to happen, and the students were overwhelmed with concern. 

James and John asked if they could be sit at the right and left of Yeshua when he achieved his glory.

He said to them, You don’t know what you ask. Can you drink from my cup?

They said, We can.

The others were outraged.

Yeshua gathered them together and said, Perhaps you are able to drink from my cup, but as to the proximity of anyone’s seat to mine, that is not up to me to decide.

Look, you know how rulers lord it over their subjects and how strongmen abuse their power. It will not be like that among you. Whoever wants to be great is going to be a servant; everybody who wants to be number one will be everyone’s slave. I did not come to be served, but to serve.

If any of you are confident enough to feel moral superiority to others, hear this: Two men went to the temple to pray; one was a Pharisee and the other was a toll collector. The Pharisee prayed: ‘I thank you, holy one, that I am not like everyone else, that I am not thieving, unjust or adulterous, like that toll collector. I fast and give tithes.’ The toll collector stood off where he could not be seen. Looking down at the ground, he beat his breast and prayed: ‘O holy one, forgive me, sinner that I am.’

I tell you the second man was forgiven, not the first.

Those who promote themselves as better than others will be demoted; those who demote themselves will be elevated.

One among those gathered asked when and where the realm of the holy one would appear.

Yeshua said, The holy one does not approach with visible signs. People might say, ‘Look, here it is,’ or ‘Look, there it is.’ But do not believe them. There is no map to the holy realm. The truth of the matter is that the realm of the holy one is all around you and within you. This is it!

© 2020 by Elisabeth T. Eliassen and songsofasouljourney.blogspot.com

A brief note about my literary exploration of the ministry of Jesus of Nazareth: I have undertaken this exercise having read, sung (in several languages), meditated and prayed on the contents of the Synoptic Gospels (as well as the Non-Synoptic Gospels) for at least 45 years. In that time, I’ve accumulated a bit of a library (which comes as no surprise to those who know me), and I try to follow modern scholarship. Here is a partial list of the authors and books that come to mind as I write these episodes:

Ballentine, Debra Scoggins, The Conflict Myth & the Biblical Tradition; Oxford University Press 2015

Erdman, Bart, various titles

Gaus, Andy, The Unvarnished New Testament; Phanes Press, 1991

Herzog, William R., Parables as Subversive Speech; Westminster John Knox Press, 1991

Louden, Bruce, Greek Myth and the Bible; Routledge, 2019

Tatian, Diatesseron; www.earlychristianwritings.com/diatessaron.html

Wajdenbaum, Philippe, Argonauts of the Desert, Routledge, 2011

Ward, Keith, The Philosopher and the Gospels, Lion Hudson, 2011

Yosef ben Maityahu (Titus Flavius Josephus), various writings

I do this writing with a goal in mind. I want to reclaim, for myself, the personof Jesus, a human exemplar. Jesus is one among a pantheon of what Joseph Campbell called “The Hero with a Thousand Faces.” So many people call themselves Christian without embracing the actual moral code Jesus taught, a moral code taught in the Torah and brought forth in new context to a new generation through the parables and ministry of Jesus. Once Jesus died, a political and religious martyr, he was translated into a God-figure. Since that time, much of lived Christian theology puts the work of creating a just world on the Godhead, rather than on the people. This misreading turns the Bible on its head. What is the point of the Bible, if not to encourage and insist that people do God’s work, not make God do all the work and then also forgive people for continuing to sin! “Thought, word and deed” is not and can never be replaced by the “thoughts and prayers” that abdicate from the active service of justice—we were made to serve. 

This is It - Episode 10: Feeding the Hungry

Word came to Yeshua of John’s murder in prison. He was shaken, and needed to get away by himself to fully experience the sorrow of this loss. 

He headed out in the boat to a deserted shore. The throngs eventually caught up to where he was. Though he wanted to be alone, he felt compassion for their need, and cured those who were ill.

When it was getting late, the students came and said, This place is in the middle of nowhere, and it’s late. Send the crowds away, so they can find food for themselves in the villages.

But Yeshua said, Don’t send them away. Feed them yourselves.

They answered, But we only have five loaves of bread and two fish.

Here, bring them to me. 

They asked everyone to sit. Yeshua took the food and blessed it. He divided it among his students and they passed it around, either breaking off bits for each person or passing some down a line of people.

Yeshua watched the crowd and saw that they understood what he had been teaching.

The more food was eaten, the more food appeared. All ate, and all were satisfied.

At the end of the meal, twelve baskets of scraps were leftover.

© 2020 by Elisabeth T. Eliassen and songsofasouljourney.blogspot.com

A brief note about my literary exploration of the ministry of Jesus of Nazareth: I have undertaken this exercise having read, sung (in several languages), meditated and prayed on the contents of the Synoptic Gospels (as well as the Non-Synoptic Gospels) for at least 45 years. In that time, I’ve accumulated a bit of a library (which comes as no surprise to those who know me), and I try to follow modern scholarship. Here is a partial list of the authors and books that come to mind as I write these episodes:

Ballentine, Debra Scoggins, The Conflict Myth & the Biblical Tradition; Oxford University Press 2015

Erdman, Bart, various titles

Gaus, Andy, The Unvarnished New Testament; Phanes Press, 1991

Herzog, William R., Parables as Subversive Speech; Westminster John Knox Press, 1991

Louden, Bruce, Greek Myth and the Bible; Routledge, 2019

Tatian, Diatesseron; www.earlychristianwritings.com/diatessaron.html

Wajdenbaum, Philippe, Argonauts of the Desert, Routledge, 2011

Ward, Keith, The Philosopher and the Gospels, Lion Hudson, 2011

Yosef ben Maityahu (Titus Flavius Josephus), various writings

This is It - Episode 8: Sabbath Rest

Sunset on the Sabbath day was approaching. As they went along through a grain field, and the hungry disciples picked heads of grain and ate them.

Pharisees, observing this, said, Look, your students are doing what is not lawful on the Sabbath!

And Yeshua replied, Remember what David did, when he and his companions were hungry and in need: He entered the house of the holy one and took the consecrated bread, meant only for the priests, and he and his companions ate the bread. If you knew what it means, ‘I seek mercy and not sacrifice,’ you would not condemn the innocent. 

Further, It has been said, the Sabbath was made to serve people, rather than people to serve the Sabbath.

Continuing on, they entered the synagogue, where he was to teach.

A man with a wasted hand was brought forward.

The canon-lawyers and Pharisees watched closely, hoping to catch him in wrongdoing with which he could be charged.

Sensing that this had been set as a trap, he asked the man to stand where all could see him.

Looking around, Yeshua looked into the face of each person, saying, What is permissible on the Sabbath, doing good or doing bad, or worse, doing nothing? What is permissible on the Sabbath, saving a life or destroying a life, or worse, ignoring the needs of life?

Who of you, if you had but one sheep and it feel into a pit on the Sabbath, would not reach in and pull it out? How much more important than a sheep is a person? Enough that it is right to do a good deed on the Sabbath.

He bade the man stretch out his hand to the congregation. He stretched it out, and all saw that it had been restored to health.

The Pharisees met afterward. Yeshua had challenged their authority. He challenged way things had always been understood, the way things had always been done. 

© 2020 by Elisabeth T. Eliassen and songsofasouljourney.blogspot.com

A brief note about my literary exploration of the ministry of Jesus of Nazareth: I have undertaken this exercise having read, sung (in several languages), meditated and prayed on the contents of the Synoptic Gospels (as well as the Non-Synoptic Gospels) for at least 45 years. In that time, I’ve accumulated a bit of a library (which comes as no surprise to those who know me), and I try to follow modern scholarship. Here is a partial list of the authors and books that come to mind as I write these episodes:

Ballentine, Debra Scoggins, The Conflict Myth & the Biblical Tradition; Oxford University Press 2015

Erdman, Bart, various titles

Gaus, Andy, The Unvarnished New Testament; Phanes Press, 1991

Herzog, William R., Parables as Subversive Speech; Westminster John Knox Press, 1991

Louden, Bruce, Greek Myth and the Bible; Routledge, 2019

Tatian, Diatesseron; www.earlychristianwritings.com/diatessaron.html

Wajdenbaum, Philippe, Argonauts of the Desert, Routledge, 2011

Ward, Keith, The Philosopher and the Gospels, Lion Hudson, 2011

Yosef ben Maityahu (Titus Flavius Josephus), various writings

This is It - Episode 7: Healing

He ventured to return to his own town. The followers came along.

The next thing, they brought him a paralyzed man lying on a stretcher.

He saw their faith in him. 

To the paralytic, he said, Take heart: your errors are forgiven.

Some of the canon-lawyers said to each other, That’s blasphemy!

But he said, Which is easier to say:‘Your errors are forgiven’ or ‘Get up and walk away’? So you’ll know that this son of humanity, child of the earth, has earthly authority—he said to the paralytic—Get up, take your stretcher and go home.

The man, paralyzed no longer, got up, took up the stretcher and went into his home.

Onlookers were either terrified or praising the holy one that a mortal had been granted such ability.

Yeshua saw one of the onlookers at a toll station, Matthew by name, and said, Join me.

And they went to the house of Matthew, who was a tax collector; they and the students were joined at table with other tax collectors and other marginal people.

Pharisees addressed the question to Yeshua’s students: Why does your teacher eat with tax collectors and ungodly people?

Yeshua heard and said, The healthy don’t need a doctor. Go, find what it means ‘I seek mercy and not sacrifice.’ I’m here to call the godless, not saints.

John’s students asked, We fast, as the Pharisees do. Why don’t your students fast?

And he said, The wedding party does not mourn while the newlyweds rejoice. When the groom is taken way, they will have reason to fast.

An official of the town came to summon him. My daughter has just died, but if you put your hand on her, she’ll live.

They got up to go, and a woman came from behind and touched the hem of his cloak.

Yeshua paused, Courage, your trust has saved you, and she was healed of her excessive bleeding.

They passed on the official’s house. Yeshua said to the crowd gathered there, Be on your way. The girl is just sleeping. They laughed at him. He pushed through the crowd and took the child’s hand.

She woke up.

They left, and were followed by two blind men. Have mercy on us, son of David, they called out. 

Yeshua touched their eyes and said, Let it be for you according to your trust.

Their eyes were opened.

Then a mute person was brought; it was presumed a demon had silenced him.

Yeshua whispered in his ear. 

The man spoke.

Even though he told them not to divulge what had been done, word got out.

Yeshua and the students went out to the towns and villages, where he taught, proclaimed the good word, and healed. 

The crowds needing healing grew and grew, and he felt sorry for them.

He said to his students: Ample the harvest, too few the workers. The harvest master must send workers into the fields.And he deputized them to heal.

Go out, with only the clothes on your back. I send you like sheep into packs of wolves.  But, it’s enough for the student to be like his teacher. Don’t fear those who kill the body; they cannot kill the soul.

I did not come to case peace over the land. I came to wield a sword to separate people from wrong thinking.

Whoever receives a prophet by the name of prophet will receive a prophet’s pay. Whoever receives a just person by the name of a just person will receive a just person’s pay. Whoever gives a lowly person even but a drink of water by their name, as my student, you will not forfeit your pay. 

John, in jail, had heard of the work. He sent the question through his students: Are you the one who’s coming, or should we expect another?

Yeshua said to them: Go back. Tell John what you hear and see. Blind people see; lame people walk. The dead rise, and the poor are given good news.

And as they went away, Yeshua spoke to the crowd about John.

You went to the desert to see what? A prophet? A prophet, yes, and much more. About him was it written, ‘Look, I send my messenger to prepare your road ahead of you.’ He is the Elijah to come. Those with ears to hear, hear!

© 2020 by Elisabeth T. Eliassen and songsofasouljourney.blogspot.com

A brief note about my literary exploration of the ministry of Jesus of Nazareth: I have undertaken this exercise having read, sung (in several languages), meditated and prayed on the contents of the Synoptic Gospels (as well as the Non-Synoptic Gospels) for at least 45 years. In that time, I’ve accumulated a bit of a library (which comes as no surprise to those who know me), and I try to follow modern scholarship. Here is a partial list of the authors and books that come to mind as I write these episodes:

Ballentine, Debra Scoggins, The Conflict Myth & the Biblical Tradition; Oxford University Press 2015

Erdman, Bart, various titles

Gaus, Andy, The Unvarnished New Testament; Phanes Press, 1991

Herzog, William R., Parables as Subversive Speech; Westminster John Knox Press, 1991

Louden, Bruce, Greek Myth and the Bible; Routledge, 2019

Tatian, Diatesseron; www.earlychristianwritings.com/diatessaron.html

Wajdenbaum, Philippe, Argonauts of the Desert, Routledge, 2011

Ward, Keith, The Philosopher and the Gospels, Lion Hudson, 2011

Yosef ben Maityahu (Titus Flavius Josephus), various writings

This is It - Episode 4: The Blessing

The crowd parted, and he approached the water’s edge.

John beheld him with sudden and certain recognition.  You’ve come!

Yes. I am here to be immersed by you.

John hesitated, his fevered eyes boring deep into the eyes of this man. But it is for you that I have been waiting.

Yeshua closed his eyes for a moment, softly taking in a breath of air.  This brought clarity to the moment, to this meeting. When he opened his eyes, he smiled. I am here for your gift. I am here to be immersed, to sanctified by your service.

Surely, said John, feet firmly planted in the river, the roles should be reversed. I crave your blessing, cousin!

You are blessed and you are blessing. I come to be immersed by you, to be renewed and sanctified toward the fulfillment of my own calling.

While they were speaking, soft white clouds had gathered overhead, offering the people a coolness and shade from the warmth of the midday sun.

He didn’t know why, but tears gathered in John’s eyes. He felt a profound sense of being at a time and place before time and places, within a presence greater than any standing here at the riverbank. This was meant to be, and he knew it, and he was humbled. 

He reached out his hand.

Come to the water.

Yeshua dropped his cloak and bag on the embankment, stepped down into the water and waded to where John stood.

Tell us what you want to turn away from. Then, fall backward into my arms. I will dunk you under the water, and you shall rise up, clean in body, mind and spirit, in thought, word and deed. This is how you let the holy one know you are awake to your calling.

Yeshua spoke only one word. Pachad, he said, as he let himself go into John’s arms.

And John whispered in his ear, as he gently lowered him into the river, Be not afraid.

And then a gentle sprinkling of rain fell from the puffy clouds on all who were gathered there. 

And then the clouds opened to reveal the fullness of the sun. 

And then all were suddenly bathed in rainbow colors.

And then John lifted him up into the marvelous light.

© 2020 by Elisabeth T. Eliassen and songsofasouljourney.blogspot.com

A brief note about my literary exploration of the ministry of Jesus of Nazareth: I have undertaken this exercise having read, sung (in several languages), meditated and prayed on the contents of the Synoptic Gospels (as well as the Non-Synoptic Gospels) for at least 45 years. In that time, I’ve accumulated a bit of a library (which comes as no surprise to those who know me), and I try to follow modern scholarship. Here is a partial list of the authors and books that come to mind as I write these episodes:

Ballentine, Debra Scoggins, The Conflict Myth & the Biblical Tradition; Oxford University Press 2015

Erdman, Bart, various titles

Gaus, Andy, The Unvarnished New Testament; Phanes Press, 1991

Herzog, William R., Parables as Subversive Speech; Westminster John Knox Press, 1991

Louden, Bruce, Greek Myth and the Bible; Routledge, 2019

Tatian, Diatesseron; www.earlychristianwritings.com/diatessaron.html

Wajdenbaum, Philippe, Argonauts of the Desert, Routledge, 2011

Ward, Keith, The Philosopher and the Gospels, Lion Hudson, 2011

Yosef ben Maityahu (Titus Flavius Josephus), various writings

Meditations in Fast Times: 39. I am torn open

Note to Readers: “Meditations in Fast Times” is a devotional writing experiment for the Season of Lent. Each day during the season, I am writing a poem as a meditation on, taking as my inspiration and intertextual basis, T.S. Eliot’s “Four Quartets”, as well as incorporating the daily office, current events, and other readings—some the same as those Eliot used while composing his seminal work and others. This is the penultimate poem of the cycle.

                39.

I am torn open,
The land is shaking;

mend me from my fears,
for all is quaking.

I look around me,
among the rubble of the place,
this is a community, this is home;
the people here have risen together here,
not all of us brilliant, rich or even nice,
but determined here to be,
united in this time and this space,
unwilling to accept defeat, to roam
aimless, beaten, to descend wholly into vice;
disasters help us to see.

The land is torn open,
the whole world is shaking;

save us from our fears,
for all is quaking.

I think of a King,
of three or more touched by Art,
plying their peculiar genius to some service,
uniting despite the challenges of time and division,
of places remembered, re-visioned, restored;
I hear a bell ring,
calling each of us to take some part,
in making or renewing bonds, soothing the nervous,
returning things to rights with care and precision,
finding and cherishing places we thought we’d explored.

We are all torn open,
all the buildings are shaking;

guide us from our fears,
while all is quaking.

We bury the dead,
but we cannot stop while others lie dying,
we must keep calm and carry on the healing,
finding new protocols, building better systems,
because we cannot go back;
it has all been said,
if we say we have not heard it, we are lying,
the life in our care is not for wanton stealing,
yet despite our miserable failures, still glistens,
with vitality even we cannot crack.

Our gates are torn open,
but all has stopped shaking;

Let us dry our tears,
and serve our remaking.

© 2014 by Elisabeth T. Eliassen 

Meditations in Fast Times: 16. let sunrise break through fog

Note to Readers: Now that I am nearly half way through, I wanted to say a little something about what this series of posts is all about. “Meditations in Fast Times” is a devotional writing experiment for the Season of Lent. Each day during the season, I am writing a poem as a meditation on, taking as my inspiration and intertextual basis, T.S. Eliot’s “Four Quartets”, as well as incorporating the daily office, current events, and other readings—some the same as those Eliot used while composing his seminal work, others from my own readings. The intertextual approach Eliot used in his writing could be cryptic, as he was alluding to many other writings, as well as personal experiences; the average person would find annotations helpful, but he did not annotate the work. A few scholars have made attempts to do so; I have worked on my own annotations. While the style of Eliot’s writing was considered “modern,” “post-symbolist”, even “neoclassical,” it must be said that all writing, throughout time, has carried subject, rhythm, tone and trope, forward from the past. Eliot did not invent intertextuality; it can be said that every text is a product of intertextuality. One of the ways that we draw listeners or readers in to whatever new idea (if any) we might have is by offering familiar context from the past, much like making a hat-rack available, on which we can hang something familiar and then introduce something new, or ponder what never changes.

                16.

let sunrise break through fog,
that there be joy in the morning!
yet, even so, even so,

for though the flowers bloom
under beaming majesty,
there is continual cause for wonder.

let me ponder my flight
that fonder I might grow
of this childhood,

for what and for why
did this seed burst forth
into bloom?

let me consider
self as emerging
from some deep interior,

for it must be
that there is every
purpose under the sun,

let me seek mine own,
attempt to outgrow
the stories of my youth,

for it is true
that most being seeks
to find completion in purpose

let me therefore accept
the world and
serve it,

for surely it is all life
that being supports
and, mutually supported, is;

let me therefore give thanks that
being is and teaches continually
through osmotic exchange

for what purpose, then,
if not to fold and enfold,
to mix and mingle?

© 2014 by Elisabeth T. Eliassen

Eleven, Eleven, Eleven: a meditation

November 11^th has become less a day of observance and more sort of loaf-around, generic holiday kind of day. Is it blasphemous for me to say such a thing?

How many people realize, or remember, that what we call Veteran’s Day was a day that was intended to mark the cessation of war in the world?  Armistice Day was what they called it, back then. It is known elsewhere as Remembrance Day, a day for red poppies and solemn music, for prayer.

The day commemorates the signing of the Treaty of Versailles, commemorates the end of “The War To End All Wars.”

The irony, of course, is that this treaty did not end all wars. It did not even completely end the hostilities of World War I. The armistice served to drive further political wedges that led the way to more militarism, more bloodshed and ethnic cleansing—all of this leading directly to primary causes of World War II. The reasons for this are many, not the least of which was the redrawing of borders over traditional ethnic boundaries to placate certain authoritarian leaders who were looking to an expansionist land-grab to shore up their fascist, totalitarian dominions.

What happened in Europe is nothing less that what happened to the ancient Jewish tribes in biblical times; the cultural centers of many small states were destroyed or heavily damaged, and the people were resettled to other places, so that the conquerors could have their traditional homelands to use. The economy of Europe was made unstable for generations.

But, let us set aside this observation and engage an aspect that is elusive and theoretical.

Armistice is only a temporary function; it is an agreement to ceasefire while negotiations are made for a peace that will hopefully be lasting. The unfortunate truth is that war has become an economic tool too useful to turn aside for anything so difficult as cultivating a peaceful world.

Indeed peace, as a theoretical, like infinity, it is too difficult to contemplate. Essentially, it means that people have to strive for the best of everything in a way that is cooperative rather than competitive. The human psyche is only prepared for domination, for dominating or being dominated. Our brains are preprogrammed for quick reactions, but only from the lowest part of the brain. Lashing out is the first response; it is so much easier than having a reasoned conversation.

So, this is possibly why we, in the United States, could no longer call this remembrance Armistice Day. The name had to be changed, in recognition that a lasting peace was no longer the objective. We had to pay homage to the instrument of the hegemon, by honoring the sacrifice of its pawns.

Blasphemy! (I can hear the grumbles.)

The ancients recognized the problem. If there was to be just governance, the arbiter could not very well be human, given how we are each and all preprogrammed to react from our lowest, when challenged. This is how it was expressed, by an old geezer named Isaiah:

Why should you be beaten anymore? Why do you persist in rebellion? Your whole head is injured, your whole heart afflicted. From the sole of your foot to the top of your head there is no soundness—
only wounds and welts and open sores, not cleansed or bandaged or soothed with olive oil…

Your country is desolate, your cities burned with fire; your fields are being stripped by foreigners right before you, laid waste as when overthrown by strangers. Daughter Zion is left like a shelter in a vineyard, like a hut in a cucumber field, like a city under siege…

If you are willing and obedient, you will eat the good things of the land; but if you resist and rebel, you will be devoured by the sword…

See how the faithful city has become a prostitute! She once was full of justice; righteousness used to dwell in her—but now murderers! Your silver has become dross, your choice wine is diluted with water.

Your rulers are rebels, with thieves; they all love bribes and chase after gifts. They do not defend the cause of the fatherless; the widow’s case does not come before them.

Times have not changed, in several thousand years, nor has the inherent nature of people.

We do no honor, to war dead or war living, to perpetuate armed conflict! I do not agree that we need to honor bloodshed. I will never agree to that!

The spoils of war are destroying the hope that life can continue on this planet. We teach our children war games, but not how to resolve conflict from our highest selves. We teach that killing is honorable, and what is worse, we make guns available to everyone so that they can use them for that purpose—as if it is a sacred right! Children die in our streets at home and in foreign streets where our soldiers patrol. Ignorance and thoughtless waste abound in a world that is, by nature, beautiful, if only we wouldn’t pollute and profane it.

We should not honor bloodshed. I do not agree to that.

I believe we can only honor our Veterans by working toward a world without weapons, a world without war, a world without dominating bullies.

Verily, I say unto you, we have more important things to do than appease (and act as pawns for) bullies! Life, as we know it, is at stake.

The only true Armistice Day is the one where we all win, and we all become veterans to a past that is over and done.

The old geezer envisioned it this way:

They shall beat their swords into plowshares,

And their spears into pruning hooks;

Nation shall not lift up sword against nation,

Neither shall they learn war anymore.

Honor our veterans for their service, but not their servitude to a culture of corruption and death. 

Strive for good, heal the sick, uphold the widow and the orphan, clean up the polluted planet, teach new ways to deal with conflict.

Let us not wait for the Eleventh Hour that signals our destruction; let us begin, this very moment, to build anew.

Ready?! 

GO!