Lord, have mercy.
Christ, have mercy.
Christ, hear us.
Christ, graciously hear us.
For our failure to protect life, God, have mercy.
For our failure to elect leaders who protect all life, God, have mercy.
For our failure to end unjust laws, God, have mercy.
For our tendency to justify evil, God, have mercy.
For our tendency to complicate love, God, have mercy.
For our tendency to accept hate, God, have mercy.
For our tendency to avoid confrontation, God, have mercy.
For our tendency to allow white supremacy, God, have mercy.
For our tendency to shrug our shoulders in the face of evil, God, have mercy.
For our greed, God, have mercy.
For our pride, God, have mercy.
For our violence, God, have mercy.
For our excuses, God, have mercy.
For our selfishness, God, have mercy.
For our stubbornness, God, have mercy.
For our love of guns, God, have mercy.
For our desecration of public places, God, have mercy.
For our desecration of celebration, God, have mercy.
For our desecration of diversity, God, have mercy.
For our desecration of the joy of being young, God, have mercy.
For our desecration of ordinary days, God, have mercy.
For permitting a society full of inequality, God, have mercy.
For allowing money to have more power than people, God, have mercy.
For putting any life above another life, God, have mercy.
For calling people monsters, God, have mercy.
For being numb to bad news, God, have mercy.
For being numb to the loss of life, God, have mercy.
For being numb to the evil of violence, God, have mercy.
For our failure to build a compassionate society, God, have mercy.
For our failure to love our enemies, God, have mercy.
For our failure to believe in you, God, have mercy.
For our failure to destroy our idols, God, have mercy.
For our failure to end hate, God, have mercy.
For our failure to stop racism, God, have mercy.
For our failure to end white supremacy, God, have mercy.
For our failure to follow your nonviolent way, God, have mercy.
For our failure to trust You, God, have mercy.
For our failure to trust each other, God, have mercy.
For our failure to love one another, God, have mercy.
Heal our sorrow, Help us, Good God.
Mend our hearts, Help us, Good God.
Make us yours, Help us, Good God.
For the faithful who honor all life, We thank you God.
For the speakers who challenge the status quo, We thank you God.
For the powerful who build unity and peace, We thank you God.
For parents who shield their children from bullets, We thank you God.
For strangers who sacrifice their lives for others, We thank you God.
For leaders who turn anger into hope, We thank you God.
For teachers who help us think carefully, We thank you God.
For prophets who speak Truth to power, We thank you God.
For policy makers who lead us on the path of peace, We thank you God.
For gun owners who beat their weapons into tools for life, We thank you God.
For peace activists who offer us an alternative vision, We thank you God.
For organizers who offer vigils and places of sanctuary, We thank you God.
For clergy who keep us focused on the Prince of Peace, We thank you God.
For ordinary citizens who offer their gifts to the greater good, We thank you God.
Heal our sorrow, Help us, Good God.
Mend our hearts, Help us, Good God.
Make us yours, Help us, Good God.
Lord, have mercy.
Christ, have mercy.
Christ, hear us.
Christ, graciously hear us.
Years ago, at a family gathering with cousins and aunts and uncles rubbing shoulders and shaking hands, I uttered words for which I was shamed and even scolded.
We were in the hills of Iowa at my uncle’s pig farm. He was the eldest uncle. His children were at least a decade older than me, if not two. The toys that lingered in the farmhouse from their youth were minimal and seemed outdated. Although I loved my cousins, they had nothing new to offer me either.
“Mom, I’m bored!!!” I whined loudly, as if my pronouncement meant that everyone ought to resolve my discomfort.
My mother said nothing. Instead, she nodded and returned her attention to the nearby adults. Likely used to my outbursts, she knew when it was appropriate to correct my behaviors, when a response was necessary.
An aunt who didn’t know me as well chimed in. She was the wife of my uncle, the pig farmer. “No one is allowed be bored here! There is always something to do!” The tone of her voice and the scowl on her face told me that I had committed a mortal sin for allowing myself to become bored, and, even worse, to complain about it.
Ever since, I have struggled to hush her judgement.
My calendar has been crammed with all sorts of activity lately, all of it great. Yet, the buzz of service has me feeling spent. My mind and soul feel clogged by distraction and jumbled by excessive input. Although what I am going through has cramped my contemplative and creative style, I suspect that the pace I’ve been keeping lately is much more like the one most Americans maintain. It’s an accidental act of solidarity for me–a Franciscan sister with the privilege of poverty and prayer–to enter into the frenzy of noise and commotion that defines modern life for so many.
And, in this visit to the place of a-lot-is-going-on and every-screen-and-electronic-device-is-adding-noise, I have discovered that the spirit is inviting me into the sacred space of boredom, a place that my aunt shunned and I was taught to fear in my youth.
In his essay, James K.A. Smith, “In Praise of Boredom,” (Image Journal, Issue 99) writes. “In a world of incessant distraction, the way out might look like learning how to be bored. A little ennui could go a long way; it could be the wardrobe we need now. We need to learn how to be bored in order to wean ourselves off distraction and open ourselves to others and the Other—to make ourselves available for irruptions of grace.”
I agree. Boredom is beautiful. It’s a grace to enter into the sacred spaces where we not sure how to be with ourselves or what to do. The opportunity of being uncomfortable in the moment and of feeling lost in open space, allows a chance to listen deeper than the complications and distractions offered by our screens and devices and the repeated human habit of seeking pleasure and comfort. Instead, in the cracks and pauses, we can become open to the Spirit stirring in our hearts and minds. We can lean in to the loving presence of God. I have come to believe that boredom is actually essential to healthy spiritual living.
A few years ago, I packed up my high school classroom and moved to the Northwoods of Wisconsin. Here, I’ve been on staff at Marywood Franciscan Spirituality Center and savoring the quiet and beauty of the Northwoods, while helping to offer retreats, programs, and good hospitality. Before I arrived, I heard a repeated concern that I would be “bored” in the woods, that it could be too tough for me. It’s laughable now, of course, because my life here has been anything but boring, but I can understand how city-dwellers might make such an assumption about rural life.
In a few weeks, I will be packing up again, moving back to Chicago to begin an internal FSPA ministry: living alongside our novices as a finally professed sister. And the paradox of the path of my life is that I anticipate that entering into this new phase will actually allow me to be much more bored than living and serving at Marywood. For this boredom, and the graces it could open, I say, “Bring it on!”
Along with three others sisters in their mid-30s, I am in a busy café in St. Louis, Missouri, enjoying a lunch of sandwiches and salads. A bit ago, we prayed over our food. Between bites, we’re laughing and chatting about the work we need to do. Feeling happy and a little anxious, we still have many tasks to complete before nearly 80 more sisters arrive from all corners of the country.
It’s the final day of preparations for the Giving Voice National Gathering at Fontbonne University that the four of us — along with a team of three more sisters and two other women — have been planning since the fall of 2018. The theme for our gathering is “The Boldness and Beauty of Communion: Living Religious Life NOW!” and we have four days of prayer, presentations, discussions, workshops, art and fun planned to help us break open how our communal lives compel us to be “experts of communion,” as Pope Francis insisted. We long to be awake to…
I am alone in my bedroom, sitting cross-legged on the floor. I have set my timer, so I know when I must move. But for now, this is all there is. I light the candle nearby, then close my eyes and move my mind — my focus — into the rhythm of my breathing. On the other side of my eyelids I sense the flicker of light, the glow of what is in front of me. I feel the subtle heat emanating from the flame. My body is barely still, yet I try to say yes to the chance to truly “be still and know that God is God” as God encourages me to do. I resituate my hips, straighten my spine. I hold my hands in my lap, and press my palms onto my knees. Slowly, eventually, stillness and silence seem to surround me. A sacred word makes its way into my mind — a word or phrase or traditional prayer, depending on the day.
Breath, light, heat, stillness, silence and words: these are my touchstones as my mind wanders, taking tours of the past or dreaming up the future. Each time a… [This is the beginning of a reflection I wrote for Carl McColman’s blogat Patheos. Continue reading here.]
No matter what the season, God helps me to find the beauty in the neighborhood in which I live.
Perhaps one of my biggest struggles as I develop my spiritual practices and prayer life is staying in the present moment. I find my attention wandering not only during prayer, but during meals and conversations with others. I can get quite busy and not notice what is going on around me. It’s easy to become distracted by technology and other interruptions. As I walk my pup Capoochino, I strive to treat the activity as an extension of my prayer. I attempt to quiet myself and notice all the beauty around me in the neighborhood, the changes in the foliage, the animals that scurry around. I try to take a lesson from my dog who is totally in the moment as we walk, delighting in the scents and smells.
Although it can take quite a bit more effort, it can also be important for me to notice and enjoy the “messy stuff” during our walks. I try to delight in some of the imperfections or oddities I see in nature. One of the pictures below was taken during an ice storm that occurred when we had hoped winter would be finally over. I was annoyed to have to go out in the messy weather to walk the dog. Yet, God showed me the beauty in the discomfort. Each thing I saw served as a reminder that God delights in the messiness of our lives while we change and grow.
Learning to remain in the present moment during my walks with Capoochino helps me to dedicate my day to God’s work; to put stresses into perspective and find those moments God was woven into my day.
Here are some of the images I’ve found myself awakened to during walks with Capoochino throughout the year:
Shannon Fox, Sister of St. Joseph of the Third Order of St. Francis, who hails from Cleveland, Ohio, and now lives in Chicago, Illinois, became a novice in 2003. She ministers as a high school special education teacher at a therapeutic day school for students with special needs. Teaching runs in her family, as both her parents and her little sister are teachers. In her spare time (“Ha!”), Sister Shannon enjoys community theater, singing and photography. She is also a member of Giving Voice through which she and Sister Julia met.
I am a Franciscan, yet much of Carmelite spirituality resonates with me. Perhaps it’s because I am inspired by the depth of the tradition. Maybe it is because the wisdom offered reads like poetry. Or, it could be because the beautiful images and metaphors feel right to my meandering heart and mind: Flower, Castle and Mystery. Most likely, it is because a devotion to God’s love is also my intention.
Yes, I love Carmelite spirituality just as I love my own Franciscan tradition. Even so, I can admit that I have a lot more to learn. That’s is why I am excited about a new book from Paraclete Press.
From the Foreword to Holy Thirst: Essentials of Carmelite Spirituality (Paraclete Press, 2019). The foreword is written by Adam Bucko.
I can still see the light of the moon reflected on the snow-covered ground outside. It was a quiet winter evening in 1985 when my mother gathered us together— she, my dad, and I—and we knelt down as a family to pray. Martial law, which had been instituted by the totalitarian regime in Poland to destroy the opposition, had just ended, but the images on the news of people in the streets run over by tanks were very present in our memory. As we knelt, we faced a small picture of St. Thérèse of Lisieux, and mom held a typed booklet with a shiny red cover that had been produced by an underground association of the faithful. We began to pray the novena.
Our lives were about to drastically change. I had just found out that my father was about to leave for the US, after having been granted permission from the American consulate. My parents had known for a while but were afraid to tell me in case I, with the innocence and eagerness of the small boy that I was, shared it with my classmates. They feared that government officials would show up and confiscate my father’s passport, preventing him from leaving. I understood that now that I knew, I had to keep quiet. Our nightly novena to the Little Flower of Jesus gave me a sense of reassurance during this scary time, that the motherly presence of God would hold us securely, not only now, but in the years to come.
The Poland of my childhood was a place of violence and tragedy, but also hope. When our government was eager to keep us in check by any means necessary, we decided to live our lives with our invisible—but all too real—holy friends, who strengthened our resolve not to…
[Read more from the Foreword of Holy Thirst: Essentials of Carmelite Spirituality (Paraclete Press, 2019) HERE.]
Adam Bucko and Sister Julia have become close friends since they were introduced to each other. Adam is an activist and spiritual director to New York City’s homeless youth. He grew up in Poland during the totalitarian regime, where he explored the anarchist youth movement as a force for social and political change. Adam emigrated to the United States at 17, but his desire to lead a meaningful life sent him to monasteries in the U.S. and India. His life-defining experience took place in India, where a brief encounter with a homeless child led him to the “Ashram of the Poor” where he began his work with homeless youth. Upon returning to the U.S., Adam worked with homeless youth in cities around the country. He co-founded The Reciprocity Foundation, an award-winning nonprofit dedicated to transforming the lives of New York City’s homeless youth. Adam is currently based at the Cathedral of the Incarnation in the Episcopal Diocese of Long Island, where he is helping to launch the Center for Spiritual Imagination.
Pass on what you have learned. Strength, mastery, hmm … but weakness, folly, failure also. Yes: failure, most of all. The greatest teacher, failure is. Luke, we are what they grow beyond. That is the true burden of all masters. – Yoda, to Luke Skywalker, “The Last Jedi”
It is good to remind myself, every now and then, that in a very real sense I am working to put myself out of a job. In two of the most important roles in my life, that of father and youth minister, I will only have succeeded if and when I am fully and finally replaced.
This has never been more on my mind than it has been this last month. Recently, I became a godfather for the first time, flying out to Chicago to stand beside my best friend and his wife as they baptized their brand new little girl. Not two weeks later, I watched as a good friend of mine was ordained a priest. And in both of these holy moments — both moments in which I stopped and praised God for the people in my life and the grace of the sacraments — my time of prayer was filled with reminders of being replaced.
The first was in the prayer I prayed for my goddaughter. Looking down into her small face and holding her tiny hand, and then later in a stolen moment of prayer after the baptismal ceremony, I found myself praying: “God, let her be the best of us. Let her surpass all of us in holiness. Let her become such a saint that we end up seeking her intercession, and may her prayers for us be even more effective than ours for her because she is that much more in your favor.”
At the ordination, in a liturgy filled with incredibly meaningful and memorable moments, the most impactful for me was watching my friend and newly-minted priest exchange the sign of peace with my spiritual director — another good friend, an incredibly gentle and holy man, a trusted mentor, and a priest who just weeks ago announced his retirement. I watched these two friends of mine embrace — one just beginning his priestly ministry, the other reaching the tail end of his — and found myself praying that my friend would be an even better priest than my mentor was.
May my goddaughter surpass me in holiness. May our new priests surpass our veteran priests in service.
What am I to make of this longing to be replaced and for those I love to be replaced as well? It is perhaps one of the most common temptations we humans face — the desire to be important. We want to be wanted; we wanted to be needed. We want people to recognize our talents and accomplishments. We love to sit at the head table at banquets and the most important seats in the assembly. Such temptations are always problematic, but in ministry, they can be especially insidious. Perhaps the greatest reason is simply for the fact that the desire to be recognized and applauded — especially for doing the work of the Gospel — is so foreign to the mind of Christ.
The Christian life is a constant call to humility, and that means seeking the lowest place. Christ constantly emptied himself — he took on flesh and claimed his place alongside the lowly and died alongside them. Christ instructed us to wash up and smile when we fast and to not let even our right hand know how much our left hand is giving. As ministers seeking to emulate this way, that means constantly dying to ourselves by always looking for places to step aside and let new ministers take up our tasks. And when they surpass us, when they do what we did even better than we did it, we ought not to sulk or pout or complain about being forgotten. We should rejoice in that God is glorified once again in a new generation.
Yet, so often we do not. As liturgical ministers, we refuse to skip a turn or take a seat and allow someone else to serve at Mass. At soup kitchens, we have to be the one to dish up, and we make the new people wash dishes in the back. We let the new girl talk at the meeting but make sure to cut her off if she starts contributing ideas that outshine our own. We sit in our place, our hard-won place, and we refuse to budge an inch.
How much better would it be if we rejoiced each time we were surpassed, especially if we had the honor of playing some special role in forming the one who replaces us? It would be all the better because being surpassed by our students is also the most natural thing in the world. If we do a good job of teaching — if we are able to pass on all we have learned to the young people we mentor — how could they not surpass us? They would have the knowledge of everything we have learned, including all the mistakes and failures we had to fight through the hard way and of which we tell the tales in the hopes of sparing them that same strife. Yet, they would also have the knowledge of everything they have learned for themselves.
In C.S. Lewis’ book “Perelandra,” Lewis imagines a foreign world much like our own but unfallen. In it, the main character meets the “Eve” of this world — Tinidrill. Tinidrill is destined to be the mother of all the people who come after her, and she has a conversation in which it is revealed to her that she will not live forever but instead will be replaced and surpassed by her children and her children’s children as the history of her world marches on. The main character, and I think most readers too, expect her to be bothered by this. But she is not. Instead, she rejoices. She praises Maleldil (her name for God), saying:
How beautiful is Maleldil and how wonderful are all His works: perhaps He will bring out of me daughters as much greater than I as I am greater than the beasts. It will be better than I thought. I had thought I was to be always Queen and Lady. But I see now … I may be appointed to cherish when they are small and weak children who will grow up to overtop me and at whose feet I shall fall.
In all our dealings with the young, or with whomever we have the privilege of preaching the Gospel, let us work to make saints far greater than ourselves. Let us work to be surpassed, and let us be filled with joy when we are. Let us decrease so that Christ might increase as these new workers in the vineyard proclaim him. As Litany of Humility (a great prayer for striving against just the sort of temptations we are discussing here) reminds us: “That others may become holier than I, provided that I may become as holy as I should, Jesus grant me the grace to desire it.” Amen.
Steven Cottam serves as youth minister at Our Lady of Lourdes Catholic Church. He lives in Mechanicsville, Virginia, with his lovely wife, precocious daughter and adorable infant son. He is an active member of Common Change, a group that seeks to gather and distribute tithe money in a relational and collaborative way. He has been friends with Sister Julia ever since they were students, coworkers, and cooking club members together at Catholic Theological Union in Chicago, Illinois. His interests and passions include language learning, gardening, coffee, and becoming a Jedi Master.
In the stretch of some days, we switched over from Resurrection joy and fiery feasts to ordinary time. (At least, according to the Church calendar that guides my contemplation.)
Holiness, light goodness, hope, love, transformation: all these energies are offered to us on this side of linear thinking and time. Yet, the God we know and love is bigger than the limits of our human understanding. This love invites us into a mystery that remakes us each moment, through each breath.
The Psalm (104) says: When you send forth your Spirit, they are created and you renew the face of the Earth.
The Spirit is being sent upon us constantly. Over and over we are created. Again and again, the face of the earth is renewed. The nature of the Spirit doing all of this is fire, wind and the flight of doves. It’s forceful, fierce, and moving. Not still and rarely subtle.
Yet, we are stalled by our lack of faith; by our fear of the Spirit’s fire and force, it seems.
Our faith in God’s power is corroded and corrupted by the world’s lies, by matters that are unGospel: security, strength and an obsession to protect our things. This is the trouble I encountered in a quick conversation with a man before worship on Sunday. As I aimed to prepare my heart for Pentecost Mass, I heard a suggestion that I ought to carry a weapon when I go to the margins of society, into the corners where street violence is a regular thing.
Such suggestions are due to the stalling to truly change our ways and steward the sacred gift of life and Earth we’ve been given — as named by the prophetic and powerful voice found in Greta Thunberg.
If we truly allowed the Spirit to change us — to create us — we would be burned by the fire, I believe. We would wear the scars of our transformation, just as the Risen Jesus and Body of Christ bears the scars of our salvation. Our flesh wounds would influence how we carry our bodies around each day. Feeling the impact of our faith in the Spirit’s power would mean we’d really believe in the Gospel:
“Lay down your life.” (John 15:13)
“Put down the sword.” (Matthew 26:52)
“Love your enemies …” (Luke 6:27-36)
“Take nothing …” (Luke 9:3)
“Whoever loses their life for my sake will find it.” (Matthew 10:39)
For as Jesus said, “I have come to set the world on fire, and how I wish it were already burning.” (Luke 12:49).
I am convinced, dear friends, that in these evolving (and yet ordinary) times we must trust and pray and have strong faith in the Spirit — with the possibility alive that good faith is the stuff of orthopraxy, not so much orthodoxy. For like the Spirit, our faith is shown through movement and bold acts.
If we are totally alive in the Fire, we will be formed by a type of freedom that makes us wild and brave. We’ll be weapon-free peacemakers fiercely giving our lives and acting boldly as instruments of true hope.
Let us do this, Church! Let’s act as instruments of the Fire, for as Greta Thunberg has said, it is through our actions that change is made: “The one thing we need more than hope is action. Once we start to act, hope is everywhere. So instead of looking for hope, look for action. Then, and only then, hope will come.” Amen!
It is common for white people to not know where to start when it comes to discussing racism.
There are academics literally studying white culture and white fragility; why we white folks have such a difficult time talking about racism and why we have an even more difficult time addressing our role in it.
For white people, it can feel like the stakes are high when it comes to talking about race because our vested interest in being seen as “good people” is holding us back from the growth we need to become accountable to our beliefs and actions.
In white Catholic communities, that vested interest in believing ourselves to be “good people” often runs even deeper.
Many ask: If God loves everyone equally, why should we talk about race? If we care about Jesus and his teachings, then how can we be racist? Talking about racism seems divisive. Shouldn’t we all just try to get along?
Unfortunately, as they say, the road to hell is paved with good intentions. And as white people, we have been holding on to the promise of our good intentions for too long.
Many of us are on the wrong path when it comes to addressing racism in our lives.
For readers who are getting uncomfortable and thinking that I’m on the brink of being divisive, let’s find some common ground. Let’s look at what Francis of Assisi, one of our most beloved Catholic saints, had to say about power and privilege …
1. Be patient with not being good
Francis of Assisi was pretty clear. He said, “We must bear patiently not being good and not being thought good.”
Just let that sink in. As white people, learning to be patient with not being good (or thought good) when dealing with race-related issues can feel like a daunting task. But this is where our spiritual practice can intersect with the process of confronting our white privilege.
As white people, we participate daily in systems that oppress people of color. This means that our good intentions are not enough to erase the harm that we perpetuate. But waking up to this reality is an invitation to patience, growth and greater self-awareness.
As white people, we are also not experts on lived experiences of racism. This means that we are ignorant in many ways about the lived experiences of people of color. Many of us don’t want to admit what we don’t know or understand, but this is an invitation to greater humility and to learn from experiences unlike our own.
2. Change your perspective
Francis of Assisi also called us to view reality from the perspective of those most vulnerable among us. Many of us already hold in prayer those suffering from poverty, hunger and disease, but are we also listening to their calls for justice?
Changing our perspective as white people in order to center those most marginalized in our society implies concrete changes in the media that we take in every day.
What news sources and books are you reading? What music are you listening to? What movies are you watching? What perspectives are you following on social media?
Does the news that you watch include those people most affected by the policies you vote on? Are the movies you watch created by the people they depict?
If you are like me, you might realize that you listen, read and watch media almost exclusively created by white people. Once I realized this, I made changes.
White people are categorically not who we are referring to when we talk about those most marginalized among us. So why are we white people of faith only listening to other white perspectives?
3. Solidarity with people on the margins
Francis of Assisi also told us to align ourselves with those most marginalized in our society. Many Catholics committed to living out Catholic Social Teaching know what positioning ourselves on the margins means.
But are we also analyzing why most people living on the margins are not white? Are we asking ourselves what racism has to do with poverty, hunger and disease? Are we talking about racism in our white Catholic communities?
Solidarity requires social analysis, and social analysis invites us to see ourselves as a part of systemic injustice. Learning about systemic injustice includes addressing racism and white supremacy.
4. Transform our power
Finally, Francis of Assisi also called his followers to “live without power over others.” He originally rejected the call to priesthood for that reason. He called us to resist positions of power over others by instead choosing to be “subject to all.”
As white people born into significant social privilege and power, this call may be one of the hardest to hear and even harder to live out in our lives.
When our entire education and job preparation has led us towards moving up the social ladder, it may take nothing short of a revolution of the heart to rethink our ascent.
Up until now, we may have responded to this call to connect with the needs of people on the margins by donating money to charitable organizations. But how can we live out this call towards justice and do so beyond charity?
How can we prioritize the hiring of people of color in the organizations and businesses for which we work? How can we change our spending habits and choose to invest our money in businesses owned by people of color?
How might we resist taking on a leadership position, to which we have easy access due to our white privilege, in order to support a person of color who is qualified for the job? How might we open up space for the diverse perspectives of people of color to be heard?
Designating ourselves as a voice for the so-called “voiceless” people living on the margins does nothing to challenge white supremacy. But choosing to resist our own needs — those to be heard and revered as white people — might start to change our conversations.
Learning to listen to perspectives that have been historically marginalized can challenge and change us as white people. Learning to respect and honor the leadership of people of color who have been historically marginalized has the power to change our society. As Dorothy Day taught us, this transformation requires a personal revolution in the life of each one of us. What forms will this revolution of the heart take in your life?
Annemarie Barrett grew up in the Midwest and now lives in Bolivia, South America. Her spiritual journey has been greatly influenced by the Catholic Worker Movement and the Franciscan charism of humble availability and deep solidarity. She has also been influenced and transformed by the unique experience of spending most of her life in Western, capitalist culture and now living for years in Andean culture that is much more communal and rooted in the wisdom of indigenous communities. Today, she lives and farms with her partner and also creates and sells her original art under the name AEB Art.
Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid.
as light reflecting
on choppy water
as inner gladness
as opening buds
as birdsongs echo
across valleys, hills
this is the peace that allows
this is the peace that accepts
this is the peace that invites
outreach, courage, trust, love
this peace causes commotion
this peace deepens consciousness
this peace builds community
diverse, celebrating, embracing
inner spaces open wider
minds, hearts and bodies
wildly restored and offered
into war zones as peacemakers
crossing borders and lines
we listen and love and learn
new languages, new ways
as peacemakers we share
as light reflecting
on choppy water
as inner gladness
as opening buds
as birdsongs echo
across valleys, hills