One Taken, One Left

by Herb Montgomery | January 25, 2018


“It’s about compassion. Either we see ourselves in others, or we don’t. And if we don’t learn to do so, we run the risk of destroying life as we know it for everyone including ourselves. We are connected. How we treat others will affect us as well—like it or not, we are part of one another.”


Featured Text:

“I tell you, there will be two in the field, one is taken and one is left. Two women will be grinding at the mill; one is taken and one is left.” Q 17:34-35

Companion Text:

Matthew 24:40-41: “Two men will be in the field; one will be taken and the other left. Two women will be grinding with a hand mill; one will be taken and the other left.”

Luke 17:34-35: “I tell you, on that night two people will be in one bed; one will be taken and the other left. Two women will be grinding grain together; one will be taken and the other left.”

Gospel of Thomas 61:1: “Jesus said: “Two will rest on a bed. The one will die, the other will live.”

I remember this passage well from my early childhood. In pulpit after pulpit, preachers used it to explain to people that a secret rapture was coming, where people would simply disappear off the earth. Two pilots flying a plane? One would be taken and the other left. Two people walking down the sidewalk? One would be taken and the other left.

Not until years later did I see how grossly out of context this passage was being taken.

Indiscriminate Fate

First let’s start with the surface of this saying. In both examples, two people are doing the same activities. There is an indiscriminate nature to being taken and being left. There is no rhyme or reason and no obvious difference between them. Taken in the context of last week’s saying about the days of Noah, riches would not be enough to save the wealthy from this fate.

As we saw last week, both Matthew and Luke lift this saying of Jesus and place it in the context of the fulfillment of the re-humanizing liberation found in Daniel 7—the revealing of the “son of humanity.” Matthew and Luke use the Jewish stories of Noah and Lot. Yet in these stories, the taken aren’t “raptured” to a celestial heaven while others are “left” down here on earth. Those “taken” in the Noah and Lot stories are those who “die” in Thomas’s gospel, whose lives are “taken.” And those who are “left” in these passages are those who remain alive, or who are “left” alive. So it’s in fact a good thing to be “left behind!”

Dystopian Future

This saying warns those who benefit from violence toward the vulnerable and economic exploitation of the poor about a coming indiscriminate destruction—a reversal of economic injustice—that turns things upside down from their present structure. The hungry are fed and the well-fed go hungry. The poor are given the kingdom, and the rich are sent away empty. Those whom present injustice causes to weep laugh, and those who now laugh, weep (see Luke 6:20-26). It’s an indiscriminate destruction and sounds very dystopian.

Today, scientists are warning that if we do not correct our present course, indiscriminate destruction will be our ecological future. We are destroying sustainable life here on the one planet that is home for everyone. And even though in our saying this week, some survive destruction, the disaster in their immediate future indiscriminately affected everyone. The destruction of Jerusalem in 70 C.E. affected both rich and poor. The poor were especially vulnerable, but destruction was indiscriminate nonetheless and affected everyone. This has striking parallels to our future. We all share the same air, water, and globe. We are all connected. We are in this together, and we’ll either survive together, or risk destruction for everyone.

Just this past week, after a season of devastating fires across the north and west US,  the east coast was pummeled with record lows and snow falls. We’re seeing evidence of our climate breaking down.

But this leads me to my third point this week. The future doesn’t have to be like this. Instead of a dystopian future where greed has ruined everything, we can choose a future rooted in compassion and justice.

A Compassionate Future 

Compassion was at the heart of Jesus’ new vision for human society and so his politics have rightly been named as a politics of compassion. In the book All We Leave Behind, Carol Off writes of the debate about refugees in Canada, but what she states could be said of any other social justice issue:

“The seething centre of the refugee debate is not really about policy; it’s about perception. Either you identify with others or you don’t. Either you see yourself in the eyes of others or you don’t.”

It’s about compassion. Either we see ourselves in others, or we don’t. And if we don’t learn to do so, we run the risk of destroying life as we know it for everyone including ourselves. We are connected. How we treat others will affect us as well—like it or not, we are part of one another. This is the point of one of Jesus’ most famous sayings, where he quotes the Torah:

“The second [greatest commandment] is this: ‘Love your neighbor as yourself.’ There is no commandment greater than these.” (Mark 12:31)

Those two words are important: “as yourself.” Either we will learn to see others “as ourselves” and live, or we’ll continue down the path of destructive, extreme, individualism that threatens us all. Individualism is an inadequate lens for life on this planet. Everything we do sets in motion a chain of cause and effect for everyone around us, including ourselves. None of us is an island, and we impact each other whether we desire to or not. It’s simply the way things are. We are individuals, yet we’re also woven together in a much larger fabric too!

And this is precisely why our future can be different than our present. We can choose a future of compassion and justice for one another. We can choose to be our siblings’ keeper. The future is not set in stone. It is open, filled with multiple possibilities based on the choices we make today.

Last week, the Daily Mail published an article exploring a new spatial theory of time: “According to the theory, if we were to ‘look down’ upon the universe, we would see time spread out in all directions, just as we see space at the moment.” In other words, time isn’t happening linearly, one thing after another, but rather past, present, and future exists simultaneously and all around us.

If this is true, perhaps time is not a single line, but a web of possible pasts, including the past that occurred, a web of possible presents, including the present that we have chosen, and a web of possibilities called the future. Each of these webs connects through various causes and effects.

This would mean that right now, we are standing alongside all those who will come after us as well as with all those who have come before us. Let’s honor the work of our most engaged ancestors who gave of themselves to make our world a safe, more just, more compassionate home for us all. And let’s also honor all those who will come after us by giving them more to work with than they would have if we did no thing.

Right now, the future looks like a dystopia, but it doesn’t have to be that. Our saying this week warns of a disastrous future only in the hopes that we will begin to make better choices.

“I tell you, there will be two in the field, one is taken and one is left. Two women will be grinding at the mill; one is taken and one is left.” Q 17:34-35

HeartGroup Application

This week I have something FUN for your group to try. It’s an exercise in cooperative action. I want you to take a marker and tie eight strings to it (Or less if you have less than 8 people in your group). Then I want you as a group to choose a word and write it out working together.

Does it make any difference how close you hold the string to the marker? Try holding the string further away from the marker and see how that works, too.

  1. What lessons did you learn about what it took to work together?
  2. How is working together different than working alone?
  3. Are there certain things we can only accomplish together? List them. What did you learn about working together that may apply to this list?

As I often say, Jesus’ solution to many of the problems in society was a vision for a new way of structuring human community. Community is not always easy. But when I consider the disastrous results of extreme, rugged individualism in our society here in the West, I believe community is worth the struggle.

Wherever you are this week, keep living in love, survival, resistance, liberation, reparation, and transformation. Till the only world that remains is a world where love reigns.

Another world is possible.

Thanks for checking in with us this week.

I love each of you dearly.

I’ll see you next week.

As in the Days of Noah

La Perla, San Juanby Herb Montgomery | January 11, 2018


“This wakefulness means possessing a continuing awareness of issues related to marginalized people and their struggle for justice. It requires an intersectional awareness of racial, gender, economic, LGBT, and other social forms of justice. Jesus-followers staying awake will characterize God as Jesus did: as being on the side of people who daily face oppression. We will live and work in solidarity with God and marginalized communities as we choose a world marked by re-humanizing liberation instead of dehumanizing oppression.”


Featured Text:

“As it took place in the days of Noah, so will it be in the day of the Son of Humanity. For as in those days they were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark and the flood came and took them all, so will it also be on the day the Son of Humanity is revealed.” Q 17:26-30

Companion Texts:

Matthew 24:37-39: “As it was in the days of Noah, so it will be at the coming of the Son of Man. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man.

Luke 17:26-30: “Just as it was in the days of Noah, so also will it be in the days of the Son of Man. People were eating, drinking, marrying and being given in marriage up to the day Noah entered the ark. Then the flood came and destroyed them all. It was the same in the days of Lot. People were eating and drinking, buying and selling, planting and building. But the day Lot left Sodom, fire and sulfur rained down from heaven and destroyed them all. It will be just like this on the day the Son of Man is revealed.”

The mic crackled, “It’s imperative that you stay together, today. Women especially, never allow yourself to be found alone. Today we’ll be working in La Perla.”

Last month I spent three days in the Caribbean with a team of people providing hurricane relief and getting Puerto Rican families back into their homes. One of those three days we worked in La Perla in San Juan. Tourists are typically advised to avoid La Perla, and “The Pearl” district in Old San Juan is referred to as the “slums.”

“La Perla is a historical shanty town astride the northern historic city wall of Old San Juan . . .  established in the late 19th century. Initially, the area was the site of a slaughterhouse because the law required them and homes of former slaves and homeless non-white servants – as well as cemeteries – to be established away from the main community center; in this case, outside the city walls. Sometime after, some of the farmers and workers started living around the slaughterhouse and shortly established their houses there. Only three access points exist, one through the ‘Santa Maria Magdalena Cemetery’, one on the east side and one through a walkway right in the center of the northern wall.”  (La Perla, San Juan, Puerto Rico. 2017, December 14. In Wikipedia, The Free Encyclopedia. Retrieved 15:27, January 10, 2018, from https://en.wikipedia.org/w/index.php?title=La_Perla,_San_Juan,_Puerto_Rico&oldid=815454674)

So far, hurricane relief has not been allowed to enter this area, primarily because capitalist investors want inhabitants to give up and move out so that they can take over the area and build high-rises and resorts there.

So La Perla is the area we chose to assist. We entered La Perla through the entrance in the center of the northern wall.

We split into three teams to reinstall three roofs, clean up flood damage and hurricane debris, and get three families back into their homes. It was an amazing experience. Tears were shed and hearts were full. I’ll share pictures of our work in next week’s news update.

Though I left with joy, what I also walked away from La Perla with is a sense of how utterly dehumanizing poverty really is.

Dehumanizing Oppression and Re-humanizing Liberation

Marcus Borg’s and John Dominic Crossan’s book The First Christmas shares a little background on the phrase in this week’s saying, “The Son of Humanity.” The phrase comes from the revolution literature of Daniel 7 where the prophet’s vision includes four fantastic creatures, each representing a historical empire:

“What is at stake in Daniel is this: the first four empires are inhuman beasts; only the fifth and final empire is truly human.” (Borg, Marcus J.; Crossan, John Dominic, The First Christmas, p. 68)

In Daniel 7, all the oppressive empires are represented as violent beasts. Yet there comes after them a final kingdom that is human.

Let that register for a moment. The last kingdom is human. Paulo Freire wrote,

“The oppressors do not perceive their monopoly on having more as a privilege which dehumanizes others and themselves. They cannot see that, in the egoistic pursuit of having as a possessing class, they suffocate in their own possessions and no longer are; they merely have. For them, having more is an inalienable right, a right they acquired through their own ‘effort,’ with their ‘courage to take risks.’ If others do not have more, it is because they are incompetent and lazy, and worst of all is their unjustifiable ingratitude towards the ‘generous gestures’ of the dominant class. Precisely because they are ‘ungrateful’ and ‘envious,’ the oppressed are regarded as potential enemies who must be watched. It could not be otherwise. If the humanization of the oppressed signifies subversion, so also does their freedom; hence the necessity for constant control. And the more the oppressors control the oppressed, the more they change them into apparently inanimate ‘things.’ This tendency of the oppressor consciousness to ‘in-animate’ everything and everyone it encounters, in its eagerness to possess, unquestionably corresponds with a tendency to sadism.”

  – Paulo Freire, Pedagogy of the Oppressed: 30th Anniversary Edition (p.59)

Freire’s point is simple: Oppression dehumanizes. As they called Jesus “the Son of Humanity,” the earliest community of Jesus followers saw in his teachings the re-humanizing liberation identified in Daniel 7. In Jesus they saw Daniel’s Son of Humanity ending the violent oppression of all other empires.

An Element of Surprise

The central point of this week’s saying is that this re-humanizing liberation would include an element of surprise or unexpectedness for oppressors. Most scholars agree that both Matthew and Luke’s gospels used Mark’s gospel as an outline for their own, editing and adding to Mark’s gospel. In Mark, our saying this week appears in a parallel passage about surprise:

Mark 13:35-37: “Therefore keep watch because you do not know when the owner of the house will come back—whether in the evening, or at midnight, or when the rooster crows, or at dawn. If he comes suddenly, do not let him find you sleeping. What I say to you, I say to everyone: ‘Watch!’”

We’ll discuss what it means to “watch” in just a moment.

The Great Reversal of Economic Injustice

In both Matthew and Luke the surpise thaat catches those presently benefited by the way our world is a great reversal of economic injustice. The tables are turned upside down. For his Jewish readers, Matthew mentions those who were surprised in the Hebrew Noah story. Luke, addressing non-Jewish Christians, includes the stories of Noah and Lot. The inclusion of Lot makes sense when when one understands Sodom’s “great sin” and remembers that Luke, out of all the gospels, has the strongest economic justice theme. The Jewish prophetic tradition defines Sodom and Gomorrah’s sin as the economic exploitation of the poor:

Ezekiel 16:49: “Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy.”

Both Noah’s and Lot’s narratives are stories where destruction comes unexpectedly. In the Noah story, the surprise falls on the violent. In Lot’s story it falls unexpectedly on rich, exploitative oppressors who lived at ease at the expense of the vulnerable. Luke emphasizes not just the violence surprised by God’s kingdom but also the economic elements of oppression. His gospel begins with Mary’s song:

Luke 1:52-53: “He has brought down rulers from their thrones, but has lifted up the humble. He has filled the hungry with good things but has sent the rich away empty.”

This week’s saying is clear. Those who create and benefit from a world like the one in La Perla will not experience Jesus’ gospel as good news. The announcement of the kingdom proclaims a radical reversal of exploitative comfort (compare with Luke 6:24-26): their way of life is cast down while those presently scratching out an existence and fighting to survive injustice, like the residents of La Perla, are lifted up, liberated, and restored.

Conclusion

The language of “keeping watch” for the arrival of this re-humanizing liberation, whether it be in Daniel’s imagery, Jesus’ teachings, or the Jewish prophets’ pronouncements, drew from the experiences of night watchmen who could not fall asleep.

The message was, “Stay awake!”

In our world today, this wakefulness means possessing a continuing awareness of issues related to marginalized people and their struggle for justice. It requires an intersectional awareness of racial, gender, economic, LGBT, and other social forms of justice. Jesus-followers staying awake will characterize God as Jesus did: as being on the side of people who daily face oppression. We will live and work in solidarity with God and marginalized communities as we choose a world marked by re-humanizing liberation instead of dehumanizing oppression.

This week’s saying warns against being on auto-pilot and just going along within the present status quo.

Stay awake and keep working for change! I can’t think of a better way to begin this new year than with a call to do just that!

“As it took place in the days of Noah, so will it be in the day of the Son of Humanity. For as in those days they were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark and the flood came and took them all, so will it also be on the day the Son of Humanity is revealed.” Q 17:26-30

HeartGroup Application

As 2018 begins, make three lists as a group, together!

  1. Take some time to take inventory of 2017 and list things that happened in 2017 that you are thankful for.
  2. Then list things you wish had been different about 2017. Discuss these together. How do the things on this list make you feel? What do they inspire you to do in 2018?
  3. List three things that you as a group would like to work on bringing into reality for 2018 and make a plan for doing so. You can use the previous two lists for inspiration. Then get to work making them happen! Together we can make a difference.

Thanks for checking in with us this week. I hope this new year is off to a positive start for each of you.

Keep looking up! Keep living in love, survival, resistance, liberation, reparation, and transformation, and follow the example of Jesus in being a source of healing in our world today.

Till the only world that remains is a world where only love reigns.

I love each of you dearly.

I’ll see you next week.

Vultures Around a Corpse

An eagle sitting on a post in winter

by Herb Montgomery | January 5, 2018


“Jesus was not a Roman citizen, and so when he taught nonviolence, he was not teaching from the social location of the Roman oppressor, but from the perspective of an oppressed Jew. Jesus’ nonviolence sprang from the tension that exists for all who face oppression: the tension between liberation and survival.”


Featured Text:

“Wherever the corpse, there the vultures will gather.” Q 17:37

Companion Texts:

Matthew 24:28: “Wherever there is a carcass, there the vultures will gather.”

Luke 17:37: “‘Where, Lord?’ they asked. He replied, ‘Where there is a dead body, there the vultures will gather.’

Happy new year!

As we begin this new year, we have only four more sayings from Q in our series on the sayings of Jesus. We have been engaging this collection of Jesus’ sayings (what scholars refer to as sayings gospel Q) now for two years. It’s been quite a journey we’ve been on and I’m deeply thankful to each of you who have been tracking with us each week all along the way.  I’m also really excited about where we are headed from here. Each week we’ll continue to publish podcasts and articles that give fresh perspectives on how we can apply Jesus’s sayings and teachings in our world today, working together to continue being a sources of healing, light, love, compassion and justice in our world.  If you’d like to go back and read this series from the very beginning you can do so by going to the first installment of this weekly series— The Sayings of Jesus

Let’s jump right in this week! Our saying this week is about gathering vultures.

Eagles and Vultures

Scholars have pointed out that the word translated in this week’s text as “vultures” can just as accurately be translated as “eagles.” “Eagles” would have been a locally appropriate term and Jesus’ audience would have recognized it: the banner of the oppressive empire subjugating them Rome’s bronze eagle.

Whether a vulture or an eagle, Rome’s symbol, like America’s today, was a bird of prey—a bronze eagle.

And before we get too far into this week, I want to say that I believe all oppressed communities have the right to choose for themselves what manner of resistance or means of liberation will best serve their aims. It is not the violent oppressors’ place to impose on the oppressed the restriction of nonviolent resistance. At the same time, as I shared last week, I teach and believe in nonviolence. That means I believe oppressed communities have the right to self-determination and I believe nonviolence is a force more powerful than violence. I hold this tension as someone who often benefits from others’ oppression and as someone who realizes nonviolence can be used to oppress too. Oppressors can use nonviolence to force the oppressed to stay passive and so use it as a conduit of more violence upon the vulnerable. This is why, as a teacher of nonviolence, I also believe strongly that oppressed communities have the right to determine their responses for themselves.

Jesus was not a Roman citizen, and so when he taught nonviolence, he was not teaching from the social location of the Roman oppressor, but from the perspective of an oppressed Jew. Jesus’ nonviolence sprang from the tension that exists for all who face oppression: the tension between liberation and survival. For Jesus, nonviolent resistance gave those who were oppressed and working toward liberation the best odds for surviving and experiencing liberation once they achieved it. To use violent forms of liberation was suicidal when one was subjugated by Rome.

Liberation and Survival

Last month in our reading course for 2017, we were reading Delores Williams’ book, Sisters in the Wilderness. In this classic volume of womanist theology, Williams captures this tension when she writes, “How do I shape a theology that is at once committed to black women’s issues and life struggles and simultaneously address the black community’s historic struggle to survive and develop a positive, productive quality of life in the face of death? … Womanist theology challenges all oppressive forces impeding black women’s struggle for survival and for the development of a positive, productive quality of life conducive to women’s and the family’s freedom and well-being” (Kindle location 195, 235).

She states unequivocally that, like Black liberation theology, womanist theology is also concerned with liberation. Yet there is a tension between liberation and survival. “Like black male liberation theology, womanist theology assumes the necessity of responsible freedom for all human beings. But womanist theology especially concerns itself with the faith, survival and freedom-struggle of African-American women” (Ibid., 239).

What good is liberation if to accomplish it, you cease to exist? This is a vital question for all communities that face various types of oppression. Some answer by pointing to future generations that will benefit from our sacrifice today. Other womanist theologians answer by retelling the Hebrew story of the slave woman Hagar. Hagar wrested herself free from the oppression of God’s chosen people, Abraham and Sarah, and she was liberated. Yet, as a runaway slave, she almost died in the wilderness. She had no resources for survival.

What does the God of the story tell Hagar?

“Then the angel of the LORD told her, ‘Go back to your mistress and submit to her.’” (Genesis 16:9)

Williams rightly critiques liberation theologies that do not hold a people’s survival in tension with their liberation. These theologies portray God as only liberator. In contrast, Williams writes, “God’s response to Hagar’s story in the Hebrew testament is not liberation. Rather, God participates in Hagar’s and her child’s survival on two occasions.”

It was not until the second liberation scene of the Genesis narratives that we see God helping Hagar to “make a way out of no way,” and so accomplishing both her survival and her liberation (see Genesis 21:9-21). “Thus it seemed to me that God’s response to Hagar’s (and her child’s) situation was survival and involvement in their development of an appropriate quality of life, that is, appropriate to their situation and their heritage.”

Jesus, Liberation, and Survival

As we have said repeatedly throughout this series (see Renouncing One’s Rights), Jesus’ teachings about nonviolent resistance was informed by the fact that for his followers to use violent resistance against Rome was to court certain failure, and not just failure, but also suicide. Over and over, Rome leveled to the ground any movement that even hinted at taking up arms against it. Some scholars believe that it was the combination of Jesus being linked to armed transgressors and his Temple protest that resulted in his crucifixion at the hands of Rome (see Luke 22:36-37).

Using violence against Rome was, according to the Jesus of the story, to place a higher priority on pursuing liberation without any regard for the survival and quality of life of those who were engaging that work. He saw using violence against his Jewish community’s oppressors as an all-or-nothing, consequences-be-damned approach. Jesus’s social vision for the human community was to be rooted in the nonviolent transformation of society. Yes, his way might end on a cross, a cross that his followers would also have to bear if they were threatened. But in his Romans/Jewish context, to use violence as the means of liberation under Rome meant committing to the certainty of being placed on a cross, the certainty of a violent death as the definite and inevitable outcome.

Both nonviolence and violence have a failure rate. And most often, when violent liberation efforts fail, their failure is exponentially more catastrophic than when nonviolent liberation efforts fail. Communities that face oppression must weigh the success and failure rates of both kinds of efforts and choose for themselves which they believe has the best odds. Those who teach nonviolence, like me, often believe that nonviolence is more powerful and produces a better outcome if it should also fail. Nonetheless, it is up to oppressed people to determine whether they believe that to be the case or not.

History is strewn with the stories of violent and nonviolent liberation movements. I believe that people power is always more powerful than tyranny and oppression by a few. It is also true that the people do not always have access to the same kinds of power that those at the top of the status quo do. Military power is just one example.The Jesus of the gospels, in his own societal context, believed in and taught nonviolent resistance as the best possible means of channeling people power. I believe there is much that we can learn from the Jesus story as we engage in the work of survival, resistance, liberation, reparation, and transformation.

Again, it is up to the communities that face oppression to determine what methods they will use to liberate themselves. It must not be determined for them by their oppressors. Jesus stood within his own oppressed community and taught that nonviolence was the better way.

Ultimately, history tells us his Jewish society did not ultimately embrace nonviolence as the path toward liberation. The Jewish Roman War ended in devastation for Jerusalem, and the Barchokba Revolt, which followed a generation later, was even worse: a Roman genocide of the Jewish people.

To recap: Oppressed communities possess the right to self-determination. And nonviolence can be a path toward both liberation and survival.

“Violence is not an absolute evil to be avoided at all costs. It is not even the main problem, but only the presenting symptom of an unjust society. And peace is not the highest good; it is rather the outcome of a just social order . . . The issue, however, is not just which works better [violence or nonviolence], but also which fails better. While a nonviolent strategy also does not always “work” in terms of preset goals-though in another sense it always “works”—at least the casualties and destruction are far less severe.” (Walter Wink. Jesus and Nonviolence: A Third Way; Facets; Kindle Locations 316-495)

These words were a warning to all who chose, specifically under Roman oppression, to use violence as means of changing the world:

“Wherever the corpse, there the vultures will gather.” Q 17:37

HeartGroup

  1. This week I’d like you to take some time together as a group and watch Erica Chenoweth’s twelve-minute TED talk.

2. How did this TED talk both challenge and inspire you? What questions did it raise for you? What is the top take-away you are walking away from this presentation with?

3. What are some ways you too can find balance between survival, quality of life, and liberation as we together engage the work found in Luke 4.18-19?

Lastly, as we kick off this new year, if you are blessed through our resources, please consider taking a moment and making a contribution to support our work. It takes hundreds of hours each month from the entire team here at RHM to develop our podcasts, articles, and presentations. If you find blessing, encouragement, and renewal here, partner with us in making sure our work can continue and grow in this coming new year.

Thank you! All of us here at Renewed Heart Ministries wish you a happy, joyous, and peaceful new year, as we together work toward making our world safer, more just, and more compassionate home for us all.

Till the only world that remains is a world where only love reigns.

Happy new year!

I love each of you dearly.

I’ll see you next week.