Who Am I?

Four Hundred Texts on Theology (Third Century) 4

Posted: September 16th, 2010 | Author: | Filed under: St. Maximos the Confessor | Tags: , , , , , , , , , | Comments Off on Four Hundred Texts on Theology (Third Century) 4

8.  If we perceive the spiritual principles of visible things we learn that the world has a Maker. But we do not ask what is the nature of that Maker, because we recognize that this is beyond our scope. Visible creation clearly enables us to grasp that there is a Maker, but it does not enable us to grasp His nature.

I think this is a particularly important point today. It is possible and reasonable to move to a position of general theism simply from our observation of the nature of reality. But that will not and cannot reveal the Father to us. We know the Father in and through the Son and to know the Son, we must experience his reality. Knowledge about him, even knowledge as revealed in the Holy Scriptures — even the Gospels themselves — is insufficient.

I’m drawing a mental blank on who said it, but I recently heard an excellent analogy. Picture the greatest modern authority on Abraham Lincoln. He’s read everything Abraham Lincoln wrote. He’s studied everything recorded by anyone who ever encountered Mr. Lincoln. There’s nothing about Lincoln that our hypothetical historian hasn’t uncovered, studied, and absorbed. He can safely say that he knows more about the 16th President than any other living person. Such a man would still not know Abraham Lincoln as well as Mrs. Lincoln did. In fact, he would be in position to say something like, “From everything I know about Mr. Lincoln, he was a great man. I wish I could have known him.”

How do we know Jesus? Experientially and mystically. We know him through his body, the Church, particularly when we are joined to it in Baptism. We experience him when we eat his body and drink his blood. We mystically commune with him in prayer. We know him as a bride knows her bridegroom.

Our observation and study of the material realm is important. It’s something we are created to do. In certain instances and with some people, such study can help us perceive that their may be a Creator or Maker. (Or it may not. Both are reasonable positions.) But Christianity says our God became flesh, became one of us in every way, so that we could truly know him and commune with him in the most intimate way. I think too many people today settle for knowledge of God rather than knowing God.


Jesus Creed 15 – A Society for Justice

Posted: September 15th, 2010 | Author: | Filed under: The Jesus Creed | Tags: , , , , , , , , , , , | Comments Off on Jesus Creed 15 – A Society for Justice

Hear, O Israel, the Lord our God, the Lord is one.
Love the Lord you God with all your heart,
with all your soul,
with all your mind, and with all your strength.
The second is this: Love your neighbor as yourself.
There is no commandment greater than these.

This is a series of reflections on Scot McKnight’s book, The Jesus Creed: Loving God, Loving Others. It’s a book I unequivocally recommend for anyone. Each chapter opens with recommended Gospel readings. The readings for this chapter are: Luke 4:16-30; 6:20-26.

Scot McKnight stakes out his ground right away in this chapter.

By virtue of entering the kingdom of God, we Christians make the astounding claim that we live under a different order — God’s order. Living in that order should make a difference in our day-to-day living and in our society. After all, the kingdom Jesus describes is a society and not just a personal nest.

Why else do we pray, “your kingdom come, your will be done, on earth as it is in heaven”? If our faith has any meaning, then we are the enclave or manifestation of God’s kingdom here on earth. I think we need to do that for each other more often. It’s not all about the pleasant, the comfortable, the easy, or the personal. It’s about a whole lot more. Either we choose to live as citizens of the Kingdom or we do not. And we tend to waver between those poles. Sometimes we desire to so live. More often we do not. And that seems to be where our communion should enter the picture. Faith in isolation and without physical expression tends to fade. At least that’s my experience. I know the monastic hermits in their seclusion prayed for and were mystically connected with the whole world, but that’s a special calling, not something normative. Even the monastics mostly live in community. It’s not just that it’s helpful to have a ‘church family‘ (too bad we don’t really take that phrase seriously), there’s no other way for us to live. Sure, they’ll disappoint us, abandon us, hurt us, and all the rest. (Doesn’t your blood family do the same?) And yet, they and the Eucharist are God offered to our senses.  Where else can we turn?

Spiritual formation is not all contemplation and meditation, or Bible study groups and church gatherings. Spiritual formation, because it begins with the Jesus Creed, involves loving God and others. We need not choose one or the other; we need both, because loving others includes brushing up against the thorns of injustice in society. Love wants them removed.

Make no mistake. I love my country. I believe it is (on its good days) among the best the kingdoms of this world have ever offered. But it remains a kingdom of this world. We forget this reality to our peril. The Church is the one who must challenge the powers of this earth. Doesn’t Paul write about that?

Because the term ‘justice’ is used like this [in a retributive or vengeful manner] so often, it has acquired the sense of being negative and nasty. It seems to be little more than recrimination, retribution, and punishment. But in Jesus’ kingdom, justice is deeper than retribution. Any look at the Bible will reveal to you that kingdom justice concerns restoring humans to both God and others.

In the Bible, justice (Hebrew, tsedeqa or mishpat) describes ‘making something right,’ and for something to be ‘right,’ there has to be a standard. For the Jewish world the standard is God’s will, the Torah, and so justice for Israel was ‘to make things right’ according to Scripture. In our American society what makes something ‘right’ is if it conforms to the United States Constitution or to a decision made in a court of law. Jesus operates in the Jewish world. What makes things ‘right’ for him? What is his standard? Here is where a Christian sense of justice parts company with standard social understandings.

The standard of justice for Jesus is the Jesus Creed. What is ‘right’ is determined by the twin exhortation to love God (by following Jesus) and to love others. For Jesus, justice is about restoring people and society to the love of God and love of others. The vision of restorative justice clobbers, with a padded stick of love, any retributive sense of justice. The follower of Jesus is to ‘hunger and thirst for righteousness (or justice)’, but that ‘justice’ is defined by the Jesus Creed, not the Constitution. To get things right in our world, according to Jesus, is to love others and work for a system that expresses such love.

That’s a long quote, but I think this discussion required all of it. Now go read the parable of judgment day (sheep and goats) in Matthew. Think about it for a while. What distinguishes one who follows Jesus? Is it not ultimately a judgment of love? I think too many Christians confuse it as a judgment of ‘works‘ using a pretty anachronistic definition of the term. In a sense it is, but those works are works of love.

Not all of us are called to work in the justice system [of our society or kingdom of this world], but we are empowered to restore justice in our society. One person at a time; one change at a time; wherever we can.

That’s the closing thought of the chapter. And it’s a very fitting one.


Four Hundred Texts on Theology (Third Century) 3

Posted: September 14th, 2010 | Author: | Filed under: St. Maximos the Confessor | Tags: , , , , | 1 Comment »

7.  Scripture exhorts us to offer gifts to God so that we may become conscious of His infinite goodness. For God receives our offerings as if they were entirely our own gifts and He had not already given us anything. In this way God’s untold goodness towards us is fully evident, for when we offer Him things which in reality are His own He accepts them as if they were ours, and He makes Himself our debtor as though they were not already His.

I don’t believe we usually grasp this reality. I know I struggle with it. It feels as though when I give, I am giving that which is mine. But I think back to when my children were small and they would offer me gifts. I always received them with joy and treated them as though my children had offered my something from their own resources. In truth, at such young ages, they really had nothing much apart from the resources we provided.

The same is true with God, even when we don’t acknowledge it. But he is our loving Father, and that matters not at all to him. It is our love we reveal (or sadly our lack of love) in our gifts. And that is what truly matters. It is communion God seeks with us and that can only be found through love.


Jesus Creed 14 – A Society of Mustard Seeds

Posted: September 13th, 2010 | Author: | Filed under: The Jesus Creed | Tags: , , , , , , , , | Comments Off on Jesus Creed 14 – A Society of Mustard Seeds

Hear, O Israel, the Lord our God, the Lord is one.
Love the Lord you God with all your heart,
with all your soul,
with all your mind, and with all your strength.
The second is this: Love your neighbor as yourself.
There is no commandment greater than these.

This is a series of reflections on Scot McKnight’s book, The Jesus Creed: Loving God, Loving Others. It’s a book I unequivocally recommend for anyone. Each chapter opens with recommended Gospel readings. The reading for this chapter is: Matthew 13:31-32.

Jesus thinks paradoxes best explain the kingdom.

Is there any better way to capture Jesus’ parables? What are they if not paradoxes? And the particular parable under discussion in this chapter is even more the paradox than many. N.T. Wright has noted that Jesus did things and when questions or challenges were posed him as a result, sometimes he refused to answer and other times he told a story that forced his listeners to work out the meaning of his actions themselves.

But instead of defining ‘kingdom’ as paradise, Jesus defines it with a paradox. If you want to see what the kingdom is like, look at a mustard seed. This surprises everyone because it asks everyone to think of ‘kingdom’ in a new way. We should look at what they were already thinking — and be honest enough to admit that what they were thinking is what we are thinking — before we look at what Jesus means by a mustard seed.

When we think ‘KINGDOM’, do we really think mustard seed? That’s not the impression I get, whatever people say. The following expresses it well.

Why does a mustard seed attract comparison to the kingdom of God? Because for Jesus the kingdom is about the ordinariness of loving God and loving others. The kingdom is as common as sparrows, as earthy as backyard bushes, as routine as breakfast coffee, and as normal as aging. He hallows the ordinary act of love, making it extraordinary. Instead of finding it in the majestic, Jesus sees God’s kingdom in the mundane. The kingdom of God is the transforming presence of God in ordinary humans who live out the Jesus Creed.

Jesus inaugurates the Kingdom of God, but it doesn’t look like any sort of kingdom that people expected. Paul saw that Kingdom growing and spreading and the word he most commonly used to describe it was ecclesia, a word that did not have a strictly or even primarily religious meaning before it was adopted by Christians. (At least, that seems to be the general consensus.) We translate it Church, of course, in English.

The mustard-seed paradox of Jesus surprises in many ways. The first surprise is that Jesus finds the presence of his kingdom at work in the most unlikely of persons. … Time and time again Jesus chooses odd people to follow him, and then he holds them up as examples of what the kingdom is all about.

As one of those unlikely persons, I certainly empathize with this. Think about it. Don’t you see it again and again in the gospels?

Our natural tendency is to search for the perfect, for the powerful, for the pure, and so prepare for paradise. But Jesus’ kingdom is about tiny mustard seeds, not big coconuts; it is about the ordinary act of loving God and loving others with a sacred love that transforms.

Love God. Love others. The two cannot be separated. And it’s work and requires discipline and a willingness to change. Moreover, we have to love others even though they disappoint us and hurt us. But if we say we love God and hate our brother, we are liars. John said that, though I’ve noticed we don’t much like to read what he says.

Jesus’ Parable of the Mustard Seed tells us that the mustard seed, though small when it is planted, becomes a large bush. It grows. So also the kingdom of Jesus: it spreads like seeds, one at a time, from person to person.

And I suppose that captures the essence of my discomfort with “programs” of evangelism. I see that they ‘work’ with some people, whatever that means. At the same time, I see how thoroughly I could have decimated any of them if someone had naively attempted to convert me using one of them. It wasn’t any ‘program‘ that reached me. There were a number of individuals over time who acted out of love toward me. Over time that softened my dismissal and rejection of Christianity. I doubt anything else could have ever reached me.

In the world of Jesus, there are only two ways the kingdom can be established: either wait patiently and peacefully for God’s time or force the rule of God with violence.

That’s certainly a true observation. Which did Jesus choose? Can there be any doubt at all? What does that say about us?

Jesus has a thing for paradox. The thing is that it works.


Jesus Creed 13 – A Society of Transformation

Posted: September 6th, 2010 | Author: | Filed under: The Jesus Creed | Tags: , , , , , , , , , , , | Comments Off on Jesus Creed 13 – A Society of Transformation

Hear, O Israel, the Lord our God, the Lord is one.
Love the Lord you God with all your heart,
with all your soul,
with all your mind, and with all your strength.
The second is this: Love your neighbor as yourself.
There is no commandment greater than these.

This is a series of reflections on Scot McKnight’s book, The Jesus Creed: Loving God, Loving Others. It’s a book I unequivocally recommend for anyone. Each chapter opens with recommended Gospel readings. The readings for this chapter are: Matthew 6:10, 11:28-30; Luke 17:20-21; Mark 3:31-35.

This section begins with the point that your goal shapes your journey. You have to know where you are going or you can get lost.  Jesus, too, knew where he was going, and he had a term for it — ‘kingdom of heaven’ (malekutha shamayim). This expression of Jesus provides a goal for his followers and, by living out that vision in heart, soul, mind, and strength, life is transformed.

Thus we should be a society of transformation. Are we, though? Scot has this interesting bit.

But what does he mean by ‘kingdom’? Ask a Christian ‘What did Jesus mean by ‘kingdom’?’ and you will get something like this: ‘heaven, eternity, life after death.’ Or, you might hear: ‘heaven on earth, the millenium, a perfect world, a paradise.’ (On my unscientific questionnaire, the responses are about fifty-fifty.)

His ‘unscientific’ poll strikes me as exactly right. That does seem to be how most people view the term. Scot has a lot in the book developing his thoughts, but the below captures part of his conclusion.

So, if ‘kingdom of God’ is so important to Jesus, what does it mean? I offer this thumbnail definition: the kingdom is the society in which the Jesus Creed transforms life. Three parts here: first, it is a society; second, the content shaping that society is the Jesus Creed; and third, the impact of the kingdom is that it transforms life.

A society is certainly one term, an entry point if you will, into the reality we call the church, but I don’t believe it captures its fullness. The church does break down all human divisions — it heals Babel. But I would call it less a society than a restoration of communion between human beings. I will say that where a larger society or culture shaped by the Jesus Creed exists, it transforms both those within and those who come in contact with it. If the society, whether labeled ‘Christian’ or not, is not shaped by the Jesus Creed its impact is negligible or even harmful. We have plenty of examples of both of those from history.

I will note that in my own journey toward Christianity, I was neither uncomfortable with what I believed (I wasn’t seeking something different), nor did I have an unsettled opinion of Christianity and Christians in general. Rather, it was the actions — the love — I saw and experienced from various Christians over time that led me initially to wonder if my judgment of Christianity had been premature and unfair.

Scot continues with this important insight.

It is important to understand that for Jesus the kingdom is about a society. Jesus did not come merely to enable specific individuals to develop a solo relationship with God, to run about on earth knowing that they, surrounded by a bunch of bunglers, were the only ones getting it right. No, he came to collect individuals into a big heap, set them in the middle of the world, and ask them to live out the Jesus Creed. If they live out that Jesus Creed, they will be personally transformed, and they also will transform the society around them.

Think about that. If it were all about individuals and God, there would have been no reason to amend the Shema, would there? It already covered that, didn’t it? Are we proclaiming and living the kingdom? Or are we returning to something like the focus of Israel under the Shema? That’s something to think about. I will, however, note that Jesus’ own language goes well beyond that of societal relationship. His language is that we be one with each other as he and the Father are one. That’s why I think a communion is a better word for the Kingdom than a society. But the point remains — this is not a faith for individuals. It’s not just about God and you.

The kingdom would be a society that is transforming life in the now, and that’s the extraordinary thing about Jesus. At the time of Jesus, it was not hard to find Jews pining for, pondering over, or planning for the kingdom. It was impossible to find one who believed that the long-anticipated kingdom was already present. Of all the radical claims Jesus made, this one stands the tallest: ‘The kingdom of God does not come visibly … because the kingdom of God is [right now and here] among you’ (author’s translation). Jesus’ saying- satchel is full of radical comments, but this tops ’em all. Jesus believes the kingdom of God is present. This can mean only one thing: he expects his followers to live in the kingdom in their daily lives — right now. Thus, a spiritually formed follower of Jesus lives the values of the kingdom now.

Do you agree? Or disagree? This is a central question, not a peripheral one. How you answer determines how you perceive the faith, Jesus, and everything surrounding it. Obviously, I see it much as Scot McKnight does. I get the sense that much of the church today does not. He does point out that Jesus says the kingdom begins by turning to him. So it is personal and relational. It begins by turning to him. But it doesn’t end there. “Kingdom transformation continues by following Jesus.” Scot has a lot more to say, but that captures it. Turning to Jesus is the start, but if you refuse to follow him, it doesn’t mean all that much. He talks a lot here about Jesus’ yoke as compared to the Torah-yoke and that’s a really good part of the chapter.

But it doesn’t even end there. The Kingdom transformation is only sustained by communion. Those fellow believers are the holiest objects presented to your senses. As flawed as they are, as often as they will fail you, they are the only thing that will sustain you in the faith. If you do not spend time with them, you’re in trouble. Pure and simple.

As a family they learn from Jesus about this new transforming: about boundary-breaking table fellowship, about forgiving one another, about financial responsibility for one another, and about equality within the family of God. What they learn most is the upside-down nature of the kingdom istself: instead of acting with power, his family serves one another. And, instead of living in self-absorption, his followers love one another. In other words, they live out the Jesus Creed as a society –and when they do, life is transformed.

Do we do that? Really?

The kingdom is the society in which the Jesus Creed transforms life.

In other words, that place where God’s will is done as it is heaven, even imperfectly.

Nothing else transforms life.


Saturday Evening Blog Post – August Edition

Posted: September 4th, 2010 | Author: | Filed under: Misc | Tags: , , , , , , | Comments Off on Saturday Evening Blog Post – August Edition

For this month’s edition of the Saturday Evening Blog Post, hosted by Elizabeth Esther, I’m breaking the rules and choosing several of my short reflections on some of St. Maximos the Confessor’s Texts on Love. (The texts are also called his Centuries on Love since he wrote four hundred of them.) There were several in August that I would like to share. Unlike my usual walls of text, these are pretty short reflections. I hope you find them helpful or interesting in some way!

Thanks for visiting. And if you are reading this and haven’t checked out the Saturday Evening Blog Post, I encourage you to do so. There are some pretty interesting people who participate.


The Jesus Creed 12 – Women: The Story of Compassion

Posted: September 3rd, 2010 | Author: | Filed under: The Jesus Creed | Tags: , , , , , , , , , | Comments Off on The Jesus Creed 12 – Women: The Story of Compassion

Hear, O Israel, the Lord our God, the Lord is one.
Love the Lord you God with all your heart,
with all your soul,
with all your mind, and with all your strength.
The second is this: Love your neighbor as yourself.
There is no commandment greater than these.

This is a series of reflections on Scot McKnight’s book, The Jesus Creed: Loving God, Loving Others. It’s a book I unequivocally recommend for anyone. Each chapter opens with recommended Gospel readings. The readings for this chapter are: Luke 7:11-17, 36-50; 8:1-3.

Jesus, in his radical actions of compassion, does not permit his followers to embrace the stories of only those who are similar — we are to love all those who sit at Jesus’ table.

Isn’t that the most difficult part of this? If our ‘fellowship’ looks homogenous (and it mostly does, especially when I see the pictures in publications like ‘The SBTC Texan’), what does that say about us? Do we seek the comfortable at the expense of faithfulness?

Sometimes we treat the needy as if they are pariahs, as if they have done something to deserve their fate. … Even when we believe that God loves everyone, we still don’t know what to do with some people. The distance between ‘us’ and ‘them’ creates hostility between the haves and the have-nots.

But Jesus, with eyes abrightin’ and heart awarmin’ and hands astretchin’ and feet amovin’, does offer hospitality to persons at the edges of society. He enters the safety zone, walks to the edges, takes the needy in his hand, escorts them back across the zone, offers them a spot at his table, and utters the deepest words they are to hear: ‘Welcome to my table!’ He offers them a free space where the stranger can enter and become a friend instead of an enemy.

The first woman McKnight examines is the widow leading a funeral procession. “Jesus knows widowhood firsthand because his mother is widowed. Even though Judaism developed a small bundle of laws protecting widows, the label ‘widow’ (Hebrew: almanah) quickly became synonymous with poverty. … The widow from Nain had already seen the death of her husband, and she is now losing her ‘only son.’ And thus she is probably losing her income. She is weeping in grief when Jesus observes her.

Jesus empathized with the woman. And the words he utters reflect that fact. ‘Don’t cry.’ He had probably uttered them to his own mother.

Another story of empathy we see is toward the woman who bathed his feet in perfume and tears in the house of Simon. His response to her is full of compassion.

Notice how Jesus’ compassion for these women turns into action to resolve the problem: he raises the widow’s son, he forgives the prostitute and gives her a new vocation, he exorcises demons from Mary Magdalene, and he heals Joanna, Susanna, and others. … Jesus’ kind of compassion is not abstract commitment. It is real and personal and concrete. Compassion moves from the heart to the hands and feet.

Absolutely. McKnight concludes this chapter with Mother Theresa’s creed. He even calls it her “Shema”.

The fruit of silence is prayer.
The fruit of prayer is faith.
The fruit of faith is love.
The fruit of love is service.
The fruit of service is peace.

And I would add: Amen and amen.


Four Hundred Texts on Love (Third Century) 2

Posted: September 2nd, 2010 | Author: | Filed under: St. Maximos the Confessor | Tags: , , , | Comments Off on Four Hundred Texts on Love (Third Century) 2

4.  It is not food that is evil but gluttony, not the begetting of children but unchastity, not material things but avarice, not esteem but self-esteem. This being so, it is only the misuse of things that is evil, and such misuse occurs when the intellect fails to cultivate its natural powers.

The physical world and all that is in it was created good. We may turn things toward evil purposes, but they are not evil in and of themselves.

I also notice once again that self-esteem is considered to be something negative. We are not to esteem ourselves more highly than we ought. I’m not sure that the Fathers such as St. Maximos are using the word in exactly the same way as it is used in modern parlance. I don’t think from reading them that they believe we should esteem ourselves in low and destructive ways. But I do get the impression that they believed too much focus on ourselves was not healthy. We are beloved of God, but we must then face outward and love others.

Or at least, that how it seems to me. I’m hardly an expert in this arena. Other thoughts are, as always, welcome.


The Jesus Creed 11 – John: The Story of Love

Posted: September 1st, 2010 | Author: | Filed under: The Jesus Creed | Tags: , , , , , , , , , , , , , | Comments Off on The Jesus Creed 11 – John: The Story of Love

Hear, O Israel, the Lord our God, the Lord is one.
Love the Lord you God with all your heart,
with all your soul,
with all your mind, and with all your strength.
The second is this: Love your neighbor as yourself.
There is no commandment greater than these.

This is a series of reflections on Scot McKnight’s book, The Jesus Creed: Loving God, Loving Others. It’s a book I unequivocally recommend for anyone. Each chapter opens with recommended Gospel readings. The readings for this chapter are: Mark 10:35-45; Luke 9:49-56; John 13.

In John’s story we see the process of learning to love. John became the Apostle of Love, but he didn’t start that way. Not even close. In fact, not once during the gospels does John show any evidence of the love for which he would later be celebrated. Read them. They tell the truth. And the truth about John shows little love.

John does learn about love. He even ties loving God and loving others together, “Whoever loves God must also love his brother.” But John had a long way to go before he learned to live lovingly. In the gospels, John fails when he is tested in love. His failures are less celebrated than Peter’s denials, but I’m not sure that should be the case.

First, there’s John and James ‘request’ to let one sit on Jesus’ left and the other on his right. “If love is service (which is what Jesus goes on to explain to the brothers), then John fails in love.

Then John fails to recognize someone exorcising demons in Jesus’ name. John tries to stop them and ‘tells on them’ to Jesus. “To which Jesus gives the agelessly valuable response, ‘whoever is not against us is for us.’ Anyone following the Jesus Creed would not denounce someone who is breaking down demonic walls. Except John.

And then finally there’s John wanting to call down fire from heaven on the Samaritan town refusing Jesus hospitality because he was heading for Jerusalem.

John does eventually learn love. But key to that is that he was loved and loved deeply by Jesus. How does he describe himself? The disciple whom Jesus loved. John is a slow learner, but that constant exposure sinks in.

I probably empathize and connect more with John’s story of learning love than anyone’s, though Peter’s story of conversion is a close second.  I have always loved and desired family, but love of others was never my creed. At best, my perspective was that which fulfills the Wiccan Rede: An Ye Harm None, Do What Ye Will. At worst, my perspective was more along the lines of: Do unto others before they do unto you.

I still don’t think I would say that I’ve learned love.  I would say that I now desire to love — to truly love as Christ loves. While that’s quite a step for me, I don’t think it counts for all that much until I actually love. Until then, I pray for mercy as the least loving of all.

It occurs to me that scattered through my posts, I mention Wicca, Buddhism, Hinduism, Taoism, and other spiritual paths. It’s unlikely that many who read will be familiar with the many threads that shape my thoughts and thus my references. As a rule, I’m more drawn to the more ancient religions. Even so, though I have never been Wiccan, I have had friends who were and it’s one of the modern spiritualities that has to one extent or another shaped my life. I still remember how struck my wife was at the final line of a Wiccan handfasting of some friends of ours many years ago. You have been married since you met. She said that line described how she felt with me.

With that in mind, for those who may have never read or heard, I’m going to share the full Wiccan Rede. I do not believe it reveals the fullness of truth or I would be Wiccan rather than Christian. But there are ways to shape your life that are much worse.

The Wiccan Rede

Bide within the Law you must, in perfect Love and perfect Trust.
Live you must and let to live, fairly take and fairly give.

For tread the Circle thrice about to keep unwelcome spirits out.
To bind the spell well every time, let the spell be said in rhyme.

Light of eye and soft of touch, speak you little, listen much.
Honor the Old Ones in deed and name,
let love and light be our guides again.

Deosil go by the waxing moon, chanting out the joyful tune.
Widdershins go when the moon doth wane,
and the werewolf howls by the dread wolfsbane.

When the Lady’s moon is new, kiss the hand to Her times two.
When the moon rides at Her peak then your heart’s desire seek.

Heed the North winds mighty gale, lock the door and trim the sail.
When the Wind blows from the East, expect the new and set the feast.

When the wind comes from the South, love will kiss you on the mouth.
When the wind whispers from the West, all hearts will find peace and rest.

Nine woods in the Cauldron go, burn them fast and burn them slow.
Birch in the fire goes to represent what the Lady knows.

Oak in the forest towers with might, in the fire it brings the God’s
insight.   Rowan is a tree of power causing life and magick to flower.

Willows at the waterside stand ready to help us to the Summerland.
Hawthorn is burned to purify and to draw faerie to your eye.

Hazel-the tree of wisdom and learning adds its strength to the bright fire burning.
White are the flowers of Apple tree that brings us fruits of fertility.

Grapes grow upon the vine giving us both joy and wine.
Fir does mark the evergreen to represent immortality seen.

Elder is the Lady’s tree burn it not or cursed you’ll be.
Four times the Major Sabbats mark in the light and in the dark.

As the old year starts to wane the new begins, it’s now Samhain.
When the time for Imbolc shows watch for flowers through the snows.

When the wheel begins to turn soon the Beltane fires will burn.
As the wheel turns to Lamas night power is brought to magick rite.

Four times the Minor Sabbats fall use the Sun to mark them all.
When the wheel has turned to Yule light the log the Horned One rules.

In the spring, when night equals day time for Ostara to come our way.
When the Sun has reached it’s height time for Oak and Holly to fight.

Harvesting comes to one and all when the Autumn Equinox does fall.
Heed the flower, bush, and tree by the Lady blessed you’ll be.

Where the rippling waters go cast a stone, the truth you’ll know.
When you have and hold a need, harken not to others greed.

With a fool no season spend or be counted as his friend.
Merry Meet and Merry Part bright the cheeks and warm the heart.

Mind the Three-fold Laws you should three times bad and three times good.
When misfortune is enow wear the star upon your brow.

Be true in love this you must do unless your love is false to you.

These Eight words the Rede fulfill:

“An Ye Harm None, Do What Ye Will”