 Luke 16:19-31
By Rev. Heather J. Blais, Rector As we journey through the Gospel of Luke, it’s hard not to notice how strongly wealth is condemned. Particularly when heard in tandem with today’s epistle, where Paul writes: “For the love of money is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains.” (1 Timothy 6:10). This scripture verse is often misquoted as “... money is the root of all evil.” Except money is made of precious metals, trees, and crude oil that are then transformed into coins, dollars, and credit cards. Pieces of God’s creation transformed into currency, that are then used in exchange of goods and services. The money made from God’s creation is not the root of all evil. It is our idolatrous relationship with money, our eagerness to be rich, to know lavish security and comfort, that can ultimately draw us away from God. On the outside that road is the envy of everyone. After all, who doesn’t yearn for a bit more security, stability, and comfort. But what we can’t fully appreciate until we are well down that path, is just how meaningless, lonely, and painful, a life rooted in love of money can be. Which brings us to the rich man and Lazarus from today’s gospel. The rich man, whose name we never learn, dressed in fine clothes, dined on extravagant meals every day, and lived in a home protected by a gate. Lazarus, whose name is known, was covered in sores, perpetually ached from hunger, and lived at the gate outside the rich man’s house. The rich man would have seen Lazarus lying at the gate and regularly passed by him. He even seems to know Lazarus by name. Lazarus was too unwell to pull himself up by his boot straps and earn enough of a living to afford shelter, food, and healthcare. Like all those who find themselves in the lower end of the socioeconomic spectrum, Lazarus depended on those blessed with an abundance of resources to share out of their abundance. This was an important part of the Jewish faith tradition. Yet this responsibility to care for one’s neighbor was ignored by the rich man. Life goes on, and at some point these two men die. In the afterlife, Lazarus is carried off by angels to be with the patriarch Abraham, while the rich man finds himself being tormented in Hades. When the rich man looks up, he can see Abraham and Lazarus close together. The rich man calls out to Abraham, and begs for mercy, asking for him to send Lazarus to him, so he might have a bit of water. Abraham responds by saying something akin to: Sorry - No. You knew abundance in life while Lazarus suffered. Things have been corrected here. Besides, there’s a great chasm that cannot be crossed separating us. As the consequences of how the rich man had lived began to sink in, he shifted to begging Abraham to send Lazarus to warn his four brothers so they wouldn't end up in Hades. Again Abraham says: Sorry - No. Your brothers have the teachings of Moses and the prophets. They don’t need another messenger. The rich man still pleaded with Abraham: No, they’ll actually listen if a messenger speaks directly to them. Abraham brings the conversation to a sharp end, foreshadowing Christ’s death and resurrection, saying: Sorry - No. If they don’t listen to Moses and the prophets, nor will they be convinced by someone who rises from the dead. The rich man really does not seem to understand his situation. During life, he ignored the woes of his unwell, unfed, and unhoused neighbor. In spite of his faith tradition’s teachings to care for one’s neighbor. The rich man was so caught up in his own luxurious lifestyle and self-interest, that he couldn’t even be bothered to share the scraps from his table with someone suffering right outside his home. Somehow to make it even crueler - the rich man knew Lazarus by name. We know this because in the afterlife he sees Abraham and Lazarus together, and begs the patriarch to send Lazarus to give him water, and then to warn his brothers. The privilege behind such requests is somewhat sickening. Even in the afterlife - he only sees Lazarus as an instrument of self-service. A tool that he can manipulate the patriarch into using for his own gain. It’s appalling. The rich man’s attitude and orientation is meant to shock and appall us, to grab our attention as Jesus tells his listeners to wake up. This story comes hot on the tail of the shrewd manager, which Luke concludes by telling his listeners: “The Pharisees, who were lovers of money, heard all this, and they ridiculed him. So he said to them, ‘You are those who justify yourselves in the sight of others; but God knows your hearts; for what is prized by human beings is an abomination in the sight of God” (Luke 16:14-15). The teachings of Moses, the prophets, and the Good News of Christ all point us towards loving God first and foremost, and in turn a deep love and care for our neighbor. Jesus is forcing his listeners, then and now, to take a long look in the mirror and consider - what do we love most? Do we love God and neighbor most? Or do we love money; and the power, privilege, and prestige it gains us? Where are our own self-interest or yearnings for security and comfort drawing us away from God; away from our neighbors; away from a better world? While Jesus draws on images of the afterlife to convey his message, the point of this passage is not to teach about the characteristics of the afterlife. It is showing us that in God’s time, the wrongs of this life will be corrected. In ways we cannot even fully know or understand, across the lives of our ancestors and our children’s children. God will always be bending this universe towards justice. In the end, Love will always win. As followers of the Way of Love, we have embraced our responsibility to love God and love our neighbor in our baptism and confirmation. In those rites, we promise that with God’s help we will: seek and serve Christ in all persons, loving our neighbor as ourself; strive for justice and peace among all people, and respect the dignity of every human being. Together, as the body of Christ, we hold onto this vision of God’s dream. Trusting that the God who creates, redeems, and sustains is always bending us towards a better and more just world. This is not to say it’s easy to embrace our responsibility to love. Maybe we have wounds we have not finished working through, and are keeping our relationship with God at bay. The hurt, anger, and confusion becomes a chasm of its own that we can see and note, but are unsure how to possibly move forward. Or maybe loving God is easeful, but we can’t possibly love some of our neighbors. Whether that’s an entire group of people we refuse to try and understand or a particular handful of people our hearts are hardened towards. When we embrace our responsibility to love God and love our neighbor, we are not saying we’re going to do it right 100% of the time, or even 40% of the time. We are saying, I will, with God’s help. And God helps us in that love with the Holy Spirit as our guide. The Holy Spirit moves through any and every medium - whether that be a person who pushes us to keep growing, or a ritual that helps us forgive, or a faith community who journeys with us on the Way. In embracing our responsibility to love, we are proclaiming our desire to always be bending towards mercy, justice, and a better world. When I struggle to love a neighbor, I increasingly find the most important thing I can do to lean into an orientation of love is to pray for them. And if I don’t feel the needle of love moving, then I begin to pray for them with greater intention and care, as I might pray for someone I truly love deeply. In the end - this always moves the needle. And I am reminded once more, of the abundance of God’s grace in our lives. We have been abundantly blessed by God.When we recognize that abundance in our lives, the question becomes: How can we share our abundance? What love do our neighbors need that we are able to offer? How might we share our time, energy, gifts and resources to join with God in the process of bending this world towards love and justice? This week we launched our fall giving campaign, inviting us to reflect on these very questions. Long before I was a minister, it’s been our family’s practice to financially support our local parish, increasing our giving each year, in addition to sharing our time, energy, and gifts. There are three reasons we do this.
As we prepare to head back out into the world today, I would invite us to keep reflecting on God’s abundance in our lives. To consider - what might it look like to share out of God’s abundance in love of God, neighbor, and community? Amen. Today’s Readings: Jeremiah 32:1-3a, 6-15 Psalm 91:1-6, 14-16 1 Timothy 6:6-19 Luke 16:19-31  By Ben Cluff, Lay Preacher
May the words of my mouth and the meditation of all our hearts be acceptable in Thy sight, O Lord, our strength and our redeemer. Good morning, Our gospel lesson today has challenged me for quite some time. It generally confuses me. I do not think I am alone in this confusion. In preparing for today’s sermon, I encountered a wide variety of interpretations of today’s gospel passage. Jesus shares this parable with His disciples. This particular parable is often referred to as the Parable of the Unjust or Unrighteous, or Dishonest Steward. We are introduced to a rich man who has in his employ a steward or manager. Word gets to the rich man that this steward is squandering the rich man’s property. We are not sure exactly what the steward is doing, but whatever the specific mismanagement is, it justifies firing the steward. The rich man calls the steward to him. The rich man says, “I have heard reports about you. Give me an accounting of your management, because you cannot be my manager any longer.” Then we are given a peek into the internal voice of the steward-“What will I do now?” I have always found it interesting that the steward never denies any wrongdoing - he just says, what am I going to do now? The steward conducts a quick self-assessment. I am not strong enough for physical labor - I am not strong enough to dig. I have too much pride to beg- I am ashamed to beg. Aha!!! I have a plan - I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes. He has a plan that he hopes will take care of him upon being without his job. So the steward gathers some of his master’s debtors, those of whom have an outstanding balance. To the first debtor, the steward asks What do you owe? The response: One hundred jugs of olive oil. OK listen, he says, take your bill and cut it down to fifty. To another debtor he says, how much do you owe? The response: a hundred containers of wheat. The steward says, take your bill and reduce it down to eighty. And here is the confusing part for me; the steward is commended. “And his master commended the dishonest manager because he acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light.” Jesus then says, “And I tell you make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes.” You know that phrase that we encounter many times, “Let those with ears, hear what is being said”? This phrase comes to mind whenever I encounter this particular parable. I hear it, but cannot claim, with any degree of confidence, that I understand it. Thank goodness, what I call the punchline of this passage, is unambiguous. “No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth.” As Dan reminded us last week, this parable fits into a series of parables found throughout the gospel of Saint Luke. Last week we heard of the lost sheep and the lost coin and the joy before angels of God over one sinner who repents. Last week’s gospel lesson is followed by the Parable of the Prodigal Son. This week we hear of the Unjust Steward and how we cannot serve God and wealth. Next week we will hear of a rich man who learns what is really important, after it is too late. The general theme of these seems to be our consideration and acknowledgement of wealth; but wealth broadly, generally; material wealth, financial wealth, spiritual wealth, charitable wealth, intellectual wealth, wealth of talent and treasure. And this consideration and acknowledgement being within the context of, one of my favorite topics for reflection, the inherent tension between the spiritual and the secular. Before I go any further, I would like to include the two verses that come immediately after today’s gospel lesson. Verse 13 concludes with “You cannot serve God and wealth. Followed by verses 14 and 15: 14. The Pharisees, who were lovers of money, heard all this and they scoffed at him. 15. But he said unto them, You are those who justify yourselves before people, but God knows your heart; for what is exalted among people is an abomination in the sight of God.” Are there days when you feel wealthier than other days? Are there days when it is easier to share your money, your time, yourself with those around you or with complete strangers? Taking a page from the unjust steward, are we shrewd in the use of our spiritual resources or the application of our faith to our daily lives? It did occur to me that the steward’s plan did not have an immediate payoff. He was hoping that the consideration given to the debtors would benefit him, in the long run. I do not even know if this is a noteworthy observation. Again, I hear but do not always feel as if I understand completely. Generally, these parables often can generate more questions than answers. For example; Do I pursue a list of priorities that exclude God? Am I busy throughout any given day, working with my nose to the grindstone - and never give God a second thought? Do we let God in, as we pursue the acquisition of people, places and things? Are we driven to obtain and protect some level of status or public esteem? Is God present in that pursuit? Am I balanced between work and home? Am I in balance between selfishness and charity? All of these questions, and more can be prompted by these parables. Some days I hear better than other days. I think entertaining these questions and reflecting on these parables, given to us by Jesus, can be a very important part of our daily, ongoing, relationship with God. They encourage us to reflect, they provide means by which we actively participate in our relationship with God. And hopefully those means lead to the end of participating in our lives and with those we encounter, in a way that is guided and influenced by the overwhelming loving kindness of a loving God. In considering the master, his dishonest steward, the Pharisees and Jesus’ response to them, there are familiar words that seem to rise to the top, so to speak. I wonder if that is the case for you as well. Prompted by the relationship between the master and his steward and the relationship between the steward and the debtors, this phrase comes to my mind: “Forgive us our trespasses, as we forgive those who trespass against us.” And prompted by the desire to strive for balanced priorities: “Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. This is the first commandment. And the second is like unto it: Thou shalt love thy neighbor as thyself.” Amen  By Dan Carew, Lay Preacher
We find ourselves at the beginning of the 15th chapter of Luke but it seems we’re jumping into the middle of something. Prior to this, Jesus had dinner at a religious leader’s home, and then moved along with a large crowd traveling with him. However it is hard to tell if he was having a meal and the large crowds followed him or if he was traveling somewhere after the meal. Regardless, Jesus’ revolutionary actions and teachings continue to grate against the social norms, rituals and laws held by the religious leaders. Here those leaders are scoffing at Jesus’s hospitality towards tax collectors and sinners who were drawing near to him. Again, all the norm for Jesus. Luke documents four instances of Jesus eating with or in the company of “sinners and tax collectors”.1 His actions and words continually call for the changing of one’s mind - not only in those ancient times, but they are still speaking today. In these instances where the religious leaders are being… you fill in the blank because what is running through your head and what is running through mine is probably not appropriate for the pulpit, even if they are the best descriptive nouns. In these instances, Jesus always seems to have a savvy way of responding, sometimes cryptic, sometimes scaffolded and sometimes explicitly clear. It is here that he tells them a 3-part parable, two parts found in our gospel selection this morning and one that appeared during Lent this year that we need to consider in the bigger picture of Jesus’s response. He starts with a hypothetical mindset of a shepherd, who with 100 sheep loses one, and leaves the 99 other sheep in the wilderness to seek after the missing one. We know nothing about this sheep other than it went missing and the shepherd looked for it. What we can know is that the sheep most likely wandered away from the flock due to its own instinctual needs like thirst and hunger. Did the sheep sin? No, it’s operating on its instincts to meet its needs. Did it say to itself “I’m leaving the flock and going over here”? Mostly likely not based upon what research has told us of livestock intellectual capacities. So, the shepherd sets out to find this one lost sheep. When he finds the sheep he doesn’t drive it back to where it belongs and there’s no mention of a sheep dog to guide it back to the flock. This shepherd lays it on his shoulders. Let’s think about this for a moment. I don’t know about you, but I have had some interactions with sheep in my lifetime. First, there is no easy way to wrangle a sheep so one might put it on their shoulders. This I know from the few times that my son and I have spent helping a friend shear sheep. Our job was to escort the sheep from the pen to the shearer - a distance of maybe 15 or 20 feet. Needless to say they don’t move willingly and they don’t come when called - they avoid and run away at every opportunity. Second, sheep are not small animals, on average they are between 100 and 200 pounds. The energy it took to move a sheep laterally is one thing, to pick it up and hoist it onto one’s shoulders - that’s a whole different level. This shepherd is exerting an extraordinary amount of effort, he had to navigate the wilderness in order to find this sheep and then the physical effort in getting it and carrying it. Once he has the sheep in his possession he rejoices personally and then returns home, where he calls “friends and neighbors” to rejoice with him. We’ll get to the celebration in just a moment but first let’s look at the lost coin. In the second part of Jesus’s parable he talks of a woman who has ten coins and loses one of them. Historical research indicates that the coins were likely drachmas which were worth a day’s wages and about the size of a modern day nickel. So, something quite valuable but also relatively small in size. She, like the shepherd, takes great effort to find the lost coin. She lights a lamp. She sweeps the house. When the coin is found she calls together “friends and neighbors” to rejoice with her. The third part of this parable is about the lost son, or the prodigal son. As you might recall, a son asks his father for his share of the inheritance, leaves the family and squanders his wealth. He is “lost”. The son has some humbling experiences and returns back home, where he is “found”. The father rejoices by clothing the son with luxurious items and hosting a feast. Each of these parts ends with a communal celebration, which is implied with the lost sheep and the lost coin in the words “Rejoice with me for I have found…”. Each of these celebrations include friends and neighbors, or those that are near to the celebrant, but the celebrations are in excess. I mean, 1% of your flock is found and you’re throwing a party? And you are slaughtering another animal to supply the party with a meal! 10% of your money is found, and you’ve called the neighborhood to party with you? How are you funding that party? Oh, right with the ten coins you own. With the lost son it makes some sense to be happy, but really? A party after he squandered half of the inheritance? Really? No doubt when we hear this parable we liken the characters to God. In the ancient times, in the times of Jesus, those listening may have made the same connections. However, these depictions that Jesus has given are revolutionary. Jesus’s life and teachings continually cut away and open up our understanding of the divine, that is if we let them. When Jesus hears the religious leaders grumbling, he uses the parable to further illustrate what Yahweh has been communicating through human history since the covenant with Abraham. They are grumbling because in those times, remaining righteous and clean meant adhering to laws and rituals that divided, excluded, and devalued other human beings who didn’t meet the criteria, were social outcasts, or ceremonially unclean. Humans of ancient times did these things to remain in favor with the gods, which in turn elevated their status among their tribes, their communities, and anyone who was not one of them. Oh, wait. This still occurs… today. Jesus’s life and teachings continually cut away and open up our understanding of the divine, if we let them. In the ancient mindset, humans lived in fear of divine punishment. This mindset comes through in much of the Old Testament writings and in the actions of people recorded in the New Testament. In today’s reading from Exodus, the Israelites have become impatient with Yahweh, and have fabricated a new god, a golden calf, in hopes of altering their circumstances. The ancient divine consequence, what should happen, is that the Israelites would fall out of favor with God, then experience divine wrath and eradication. This looks to be the case as Yahweh’s wrath is flaming hot, but what really happens? Moses petitions Yahweh to spare the Israelites and Yahweh is convinced, thereby showing mercy and upholding the Abrahamic covenant. In the 51st Psalm, we hear the words of David, a king who has committed adultery and murder. The ancient divine consequence, what should happen, is that David should expect a divine curse, to fall out of favor with god, and potentially be put to death. But what really happens? David asks for Yahweh’s mercy and for spiritual cleansing, thus showing that his relationship with God is intact. And if you weren’t sure, David is a great-, great-, great-, (25 times!) grandfather to Jesus. His lineage leads to Jesus. In Paul’s letter to Timothy, we hear of Paul's escapades - a violent pursuer and persecutor of early Jesus followers. Ancient divine consequence, what should happen, is Paul would be condemned and potentially put to death, and while he would eventually die, it was not at the hands of an angry god. What really happened? Paul was shown mercy, and transformed by his encounter with God through Christ. He was “appointed” for God’s service. Now returning to our Gospel selection, we have lost items. One of a hundred sheep, one of ten coins, and if we included the third part, one wayward child. Ancient divine consequence would say, abandon the items, they are not worthy of divine attention. Even the child that broke honor codes and brought shame to the family, especially the father. For the dishonor, he is disowned. Now remember we are likening the characters in the parable to God. So what really happens? The sheep is chased down. The coin is searched for. The lost son is welcomed with open arms. Excessive celebration is had by all. This God that Jesus depicts in the parable is radically different from the god the religious leaders adhered to. It’s one thing for a god of ancient times to potentially change their mind about a matter, but to pursue a lost and wandering human is far outside the norm of ancient beliefs. This God goes to great lengths. Finding takes time and effort. Searching a vast area is difficult. But according to Jesus, those that wander off, those that are lost, those that have strayed, God will seek and search. Whether it’s: ● a 50% loss, 1 of 2 sons; ● a 10% loss, 1 of 10 coins; or ● a 1% loss, 1 of 100 sheep; regardless of the loss percentage, God still pursues. God will find, and when necessary God will keep watch for a return. And when they are found there will be a raging celebration! Let me end with a quote from Brian McLaren, “to follow Jesus is to change one’s understanding of God. To accept Jesus and to accept the God Jesus loved is to become an atheist in relation to the Supreme Being of violent and dominating power. We are not demoting God to a lower, weaker level; we are rising to a higher and deeper understanding of God as pure light, with no shadow of violence, conquest, exclusion, hostility, or hate at all. … We might say that two thousand years ago, Jesus inserted into the human imagination a radical new vision of God—nondominating, nonviolent, supreme in service, and self-giving…”. Amen.  Psalm 139
By Rev. Heather J. Blais, Rector Today is an exciting day for our faith community. We will be baptizing sweet Peggy. Every baptism is a poignant reminder and an invitation. A reminder - that the Source of Love, made known to us in Christ, is here with us, yearning to be in relationship. An invitation - to recall the meaning of our baptism, why we chose the Jesus way, and to examine how we are doing at living into our baptismal promises. God longs to be in relationship with us. Even if we know that to be true, it can be easy to lose sight of this longing when we get sucked into the busyness of our fast paced lives in this tender and broken world. When this truth becomes distant, we may become uncertain of God’s presence. Or we may feel too insignificant; that God doesn’t have time for us. Or that God has altogether forgotten us. We may feel unworthy of a relationship with God. If you’ve ever felt any of these things, know you are not alone. Yet when we turn our attention to the scriptures, God’s yearning to be in relationship jumps off the pages. If today’s psalmist heard us convey any doubts, I’m quite sure they would literally jump up and down, waving their arms to get our attention. They would insist that nothing could be further from the truth. In fact, God knows us more intimately than we know ourselves: 1 O God, you have searched me out and known me; * you know my sitting down and my rising up; you discern my thoughts from afar. 2 You trace my journeys and my resting-places * and are acquainted with all my ways. 3 Indeed, there is not a word on my lips, * but you, O God, know it altogether. Whether we recognize God’s presence in our lives, they are here with us. God knows our every movement, our every intention. This level of care and attention is too much to comprehend. It is both humbling and powerful to know that God has opted into a relationship with us since we were knit together in our mother’s womb. This level of intimacy between God and her people is really like nothing else; as it is freely and lovingly given. The nearest thing we might experience to this kind of cherished and inescapable love may be a parent, grandparent, or caregiver. These figures, at their healthiest, love us for who we are. Nurturing us, guiding and supporting us, every step of the way. They love us without exception, even as they may expect a lot of us. Because they know our worth, and they can see how we might bloom, and the goodness that we would bring into the world. There have been many moments when the vastness of God’s inescapable, unconditional love has struck me in a visceral way that stopped me in my tracks. One of the times that has remained the clearest to me was in the youth ministries community I was a part of in the Diocese of Maine. We were at a weekend called Teens Encounter Christ, which took place in Lent and the stations of the cross were enacted. The Gospel and the person of Jesus came alive for me in a way that I’d not yet experienced. It led to a hunger to better understand the life and teachings of Jesus, which in turn led me to take my relationship with God as seriously as I took my relationships with my family and best friends. It led me to forgive my father for his alcoholism and related absence. It led me to know I wanted to spend my life serving God and God’s world in ministry - though I was quite explicit with God I didn’t want to be a parish priest. So guess who had the last laugh! There are also times when the inescapable nature of God may feel intimidating, or even downright alarming. Especially if we are feeling ashamed about certain pieces of ourselves; or our thoughts, words, and deeds. During those times we may wish we could borrow Harry Potter’s invisibility cloak so we could duck out of God’s view. Except God has the Marauder’s Map. There’s no hiding. More importantly, it's the things we most want to hide from God, and others we care about, that we most need to share if we want to find peace. Anne Lamott tells the story of her baptism in her book, Hallelujah Anyway: Rediscovering Mercy. She had converted to Christianity while drunk, and about a year later, several months sober, she was going to be baptized. She writes: “I called [my pastor] the morning of my baptism to tell him that, regrettably, I’d have to cancel the baptism, as I was currently too damaged and foul for words. I promised to call him when I got a bit better. He said to get my butt over to church, that I wasn’t going to heal sitting alone on my ten-by-twelve houseboat. He said I didn’t have to get it together before I could be included, and, in fact, couldn’t get it together without experiencing inclusion (p.149).” We may want to tell ourselves that we have to have our lives together before we can be accepted and included, healed and made new. Or that the sacrament of baptism is only for little ones and the righteous. But that is not the Jesus we meet in scripture. There Jesus routinely sought out those who felt the most broken, damaged, lost and rejected. Jesus made God’s message of In Your Face Love loud and clear through his words and actions. Helping people to discover their own belovedness, their own worthiness, and the inescapable love of God that had always been there all along. Is it any wonder the psalmist sings their praise to God? 13 I will thank you because I am marvelously made; * your works are wonderful, and I know it well. When we encounter the living God, we may be ready to commit ourselves to the Way of Love in the rite of baptism. At its best, baptism is an intentional act of love to walk this life in faith with the support of one’s community. All that is required is a desire to be baptized. And when infants are baptized, it is the parents or caregivers desire to raise their child this way. In the baptism liturgy we make six specific promises alongside our community. These are big, bold, and beautiful ideals for us to strive to live into. We promise:
In just a moment, we will renew these promises, as we do at every baptism. I would invite us to do some reflecting in the coming week, considering:
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We believe God is calling us to cultivate a community of love, joy, hope, and healing. Jesus is our model for a life of faith, compassion, hospitality, and service. We strive to be affirming and accessible, welcoming and inclusive; we seek to promote reconciliation, exercise responsible stewardship, and embrace ancient traditions for modern lives.
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