Shooter Kills 9 at Emanuel AME Church, Sparking Focus on Racism

© 2015 The Wired Word

www.thewiredword.com

Cynthia Hurd, 54. Susie Jackson, 87. Ethel Lance, 70. The Rev. Depayne Middleton-Doctor, 49. The Rev. Clementa Pinckney, 41. Tywanza Sanders, 26. The Rev. Daniel Simmons Sr., 74. The Rev. Sharonda Singleton, 45. Myra Thompson, 59. These are the victims of the June 17 shooting at a Bible study at Emanuel African Methodist Episcopal (AME) Church in Charleston, South Carolina. A 21-year-old man has admitted to committing the crime. His image was also on surveillance camera footage released the day after the attack, and witnesses identified him. He was arrested in North Carolina on June 18.

Rev. Clementa Pinckney was pastor of the church, as well as a state senator. Cynthia Hurd was a 31-year employee of the Charleston Public Library System. Rev. Sharonda Singleton was a speech therapist and track coach at a nearby high school. Indeed, each victim has a story and a family left behind to grieve. It is not clear whether the murderer knew any of the victims prior to entering the church. The motivation for the attack was apparently racial hatred: Witnesses said that before he started firing, the murderer stood up and said he was there to "shoot black people." Other comments the shooter allegedly made during the incident also support racism as his motivation. Law enforcement officials are investigating the murders as hate crimes. The murderer had written about his feelings of hatred toward African-Americans in a "manifesto" discovered online following the shootings. The content is disturbing, to say the least, and shows a pattern of hatred and a desire to go beyond words to express that hatred through actions.

To many, the violence that occurred inside Emanuel AME Church was more shocking because it took place in a house of worship during a time of prayer. For the African-American community, however, this event is seen as yet another in a long history of such attacks. Karen Grigsby-Bates, who writes for National Public Radio's blog Code Switch, said, "Around the nation, people mourning the massacre at Emanuel AME Church are asking why. In many black churches this morning, they're asking a slightly different question -- why again?"

The Civil Rights era of the 1960s was known, in part, for violence at places of worship, including the 1963 bombing of the 16th Street Baptist Church in Birmingham, Alabama -- an attack that particularly shocked the nation due to the resulting deaths of four girls: Denise McNair, 11, and Addie Mae Collins, Carole Robertson and Cynthia Wesley, all 14. The violence in Charleston brought to mind the church attack from five decades ago. Although such incidents remain extremely rare, it was a reminder that the hatred that sparked previous violence still exists.

In contrast to the hate expressed by the killer in Charleston, forgiveness and love in action characterized comments made by victims' families soon after the murders. During the suspect's initial court hearing, family members of those who were slain spoke to him, offering forgiveness and expressing concern about his soul. His family issued a statement as well, expressing shock and grief over the event, but also stating, "We have all been touched by the moving words from the victims' families offering God's forgiveness and love in the face of such horrible suffering."

More on this story can be found at these links:

The Long History of Brutality Against Blacks at Worship. National Public Radio
Families of Charleston Victims Offer Forgiveness. Citizen-Times
Emanuel AME Church in Charleston Opens Its Doors. National Public Radio 

The Big Questions

1. How did you think and feel when you first heard about the Charleston shootings? What other responses did you have, if any? Was there anyone in particular you sought to speak with? Who, if anyone, sought you out?

2. Did this attack seem more or less heinous, or neither one, because it occurred in a church? Explain your answer.

3. What did you feel and think upon hearing that the victims’ families had gone to the killer’s first court appearance and offered words of forgiveness? Myrlie Evers, wife of the slain Civil Rights leader Medgar Evers, stated in an interview that she could not respond to the death of her husband with the same kind spirit, and admitted that she still struggles with anger about his death. (Start just before the 10th minute of the interview.) Which stance resonates more with the way you think you may have felt, or indeed have felt if you have lost someone because of another person's violent actions?

4. It's easy to laud the faith and Christian example of one who is quick to forgive, but do different reactions mean someone is less Christian? Why or why not?  

5. How can churches and communities not directly affected by the tragedy in Charleston respond in helpful ways? Who has the "right" to forgive, and for whom is it not their place to do so?

Confronting the News With Scripture and Hope
Here are some Bible verses to guide your discussion:

Mark 4:38-39
But [Jesus] was in the stern, asleep on the cushion; and [the disciples] woke him up and said to him, "Teacher, do you not care that we are perishing?"He woke up and rebuked the wind, and said to the sea, "Peace! Be still!" Then the wind ceased, and there was a dead calm. (For context, read 4:35-41.)

The storm described here must have been quite terrifying as even experienced fishermen were fearful and panicky. They express astonishment that Jesus was able to calm the weather, but they must have thought he'd be able to do something since they woke him up to get his help.

The disciples' cry of "Teacher, do you not care that we are perishing?" might very well resonate with the African-American community in the aftermath of the murders. Jesus' response was to rebuke the wind and the sea; he calmed the disciples' fears by eliminating the causes of those fears.

Questions: If the cry of the disciples mirrors that of the African-American community, how can the church, and Christians individually, respond affirmatively to the question "Do you not care that we are perishing?" In other words, how might the church as an organization, and Christians as individuals, follow Jesus' lead and work to reduce the causes of destruction and fear?

Is your congregation strongly encouraged to speak out on these issues, or effectively prevented from doing so, due to the political stance of some members? Or of your pastor?

Psalm 46:1
God is our refuge and strength, a very present help in trouble. (For context, read 46:1-11.)

Bishop Richard Franklin Norris of the African Methodist Episcopal Church began a statement on the shootings at Emanuel AME with this passage. He challenged believers to be "unshakable" in their faith. The psalmist describes unshakable faith in God even under the most terrifying of circumstances: earthquakes, floods and even human violence. Though these catastrophes occur on earth, the psalmist points out that in heaven, we find God's unshakable kingdom (see also Hebrews 12:26-28).

The psalmist proclaims that God acts on earth too, and will ultimately destroy the weapons of violence -- bows, spears (v. 9) and, we might extrapolate, modern-day murder weapons. Verse 10 -- "Be still, and know that I am God!" -- foreshadows Jesus' command to the sea and wind in Mark 4 (see previous scripture reflection).

By contrast, Job seems to feel he does not have the ear of God and asks how he can get a fair hearing.

Questions: Have you seen God present even in the midst of the terrible tragedy in Charleston? If so, how so? Or does it seem to you as if God has been absent in this atrocity? 

James 2:9
But if you show partiality, you commit sin and are convicted by the law as transgressors. (For context, read 2:1-13.) 

The letter of James is a direct challenge to those who would proclaim one subset of human beings as better than another. James calls such partiality what it is -- a sin. The early Christian community was subject to the same biases as the rest of the population, but the witness of scripture is that in Christ, all barriers between people are broken down (see also Galatians 3:28).

Questions: In what ways has the church perpetuated partiality? What disparities are most apparent in your church? In your community? Economic? Cultural? Racial? Other? How can the church be a bridge-builder between different groups of people?

Matthew 7:1-2
Do not judge, so that you may not be judged. For with the judgment you make you will be judged, and the measure you give will be the measure you get. (For context, read 7:1-5.)

Jesus' command not to judge is difficult to follow, even under normal circumstances. In a case such as the Emanuel AME Church shootings, it is even harder to avoid judging someone who would commit such a horrible crime. Yet, later in this passage Jesus challenges believers to remove the "log" from their own eye before pointing out the "speck" in their neighbor's eye. Surely mass murder does not constitute a "speck," but Jesus reminds us that we have our own faults as well.

Questions: Should we view the Charleston shooter with empathy, judgment, some combination of the two, or something else entirely? Is it important for us to work toward "humanizing" him? Why or why not? If so, how might we do that?

What is the difference between "judging" the murderer and "discerning" whether he can or cannot be trusted to be a member of our society (regardless of the matter of forgiveness)? Should the question of judgment and/or forgiveness be extended to include those who have spoken or written with the type of hate that inspired the killer?

Psalm 20:7 (CEB)
Some people trust in chariots, others in horses; but we praise the Lord's name. (For context, read 20:1-9.)

In this psalm, David speaks about God's faithfulness in answering his prayers, and God's protection and provision in the face of threats. Those who trust in God are victorious, while those who rely on "chariots and horses" will "collapse and fall" (v. 8).

Some have responded to the tragedy in Charleston with calls for armed guards in places of worship and looser gun laws that would allow parishioners to carry weapons into church. The question of church security when doors are typically wide open during events has become a side discussion in the midst of other issues raised by the shootings.

A TWW consultant shares: "In our medium/small-sized congregation, the pastor and several of the members are likely armed each Sunday (concealed handguns). This would not be uncommon in our area, and larger assemblies have even more formal armed security plans, though not as overt as Martin Luther King Jr.'s armed 'Deacons for Defense and Justice.' This probably does provide a bit of 'herd immunity' for those congregations that don't, and makes [the carrying out of a] mass murder less likely. An armed pastor [might be considered] an example of a shepherd protecting his or her flock."

Questions: Should churches be concerned about keeping people on their premises more physically secure? Can this be done while maintaining hope and trust in God, a la Psalm 20? If so, how might this be done? Considering the actual infrequency of events such as the Charleston church shootings, would monies spent on what might be a false sense of security be better directed toward ministry? Or, considering the final paragraph above, might such security plans be counted as a type of ministry?

For Further Discussion

1. What practices might assist Christians in developing a spirit of forgiveness? In other words, how can we be spiritually prepared to respond to difficult occurrences in our lives? Can one ever truly be prepared for such an event as what happened in Charleston last week?

2. The "In the News" section above describes a feeling in the African-American community that because violence in churches has occurred in the past, the Charleston attack, albeit tragic, is not as unusual as it might seem to others. What do you think the attack reveals, if anything, about the state of race relations in our country today? Do you see it as an example of "business as usual," an extremely unusual situation or something else? What is your observation of the publicity surrounding it?

Responding to the News

The tragic events in Charleston call for a response. Consider reaching out to a church nearby whose members are different than your own. You might plan a joint prayer service for racial healing, for example, and afterwards, discuss ways to continue working together to remove barriers between the congregations and within the community.

Here is just a sampling of resources starting to appear across the Internet:

"They Met to Read the Bible" (A hymn-prayer lamenting Charleston church murders). The Presbyterian Outlook 
Worship Resources: Charleston 2015. Evangelical Lutheran Church in America
Lament for the Charleston Martyrs. Global Christian Worship (many resources -- scroll down)

Closing Prayer

God of grace and glory, we pray for the families of those who lost loved ones so tragically this past week. We name them before you: Cynthia Hurd, Susie Jackson, Ethel Lance, Depayne Middleton-Doctor, Clementa Pinckney, Tywanza Sanders, Daniel Simmons Sr., Sharonda Singleton and Myra Thompson. May the hatred that took their lives be replaced by the love and forgiveness taught by our Lord Jesus Christ. Heal our nation of racism and bigotry. Heal our own hearts of hidden prejudices and judgment of others. In Jesus' name. Amen.

Prison Employee Charged With Facilitating Inmates' Escape

© 2014 The Wired Word

www.thewiredword.com

While we hope the two convicted murderers who broke out of a northern New York prison June 6 will have been captured by the time you read this, as of this writing, their trail has gone cold, according to a New York state official. And this despite a search effort involving 800 law enforcement officers and reportedly costing the state $1 million a day. Last weekend, New York's governor acknowledged that the pair could be almost anywhere.
The escapees are Richard Matt and David Sweat. Sweat, 35, was serving a life sentence without parole for killing a sheriff's deputy. Matt, 48, was doing 25 years to life for the 1997 kidnap, torture and hacksaw dismemberment of his former boss.
Meanwhile, Joyce Mitchell, 51, a prison tailoring shop instructor who had befriended the two inmates, has been arrested and charged with aiding their escape by providing them tools they used to chisel their way out of the maximum security facility. Investigators say she had also agreed to be their getaway driver, but backed out at the last minute. She said this was because she still loved her husband and felt guilty for participating in the breakout.
"Basically, when it was go-time and it was the actual day of the event, I do think she got cold feet and realized, 'What am I doing?'" Clinton County District Attorney Andrew Wylie said last Sunday. "Reality struck. She realized that, really, the grass wasn't greener on the other side."
Mitchell has also been suspended without pay from her $57,000-a-year job overseeing inmates who sew clothes and learn to repair sewing machines at the prison.
More charges against Mitchell are possible. A criminal lawyer not involved in her case said she could be considered liable if the escapees commit new crimes. "She could have accomplice liability for that," the attorney said. "Certainly she would be civilly liable."
TWW team member Joanna Loucky-Ramsey lives in New York state not far from where the prison is located. She comments, "People here in the North Country feel a lot of anger and fear not only about the escapees, but about the prison employee who helped them. She has been described as an idiot and a few other choice words. Local residents feel they are the ones in prison. Schools were closed, and then even when classes resumed, children are not allowed outside. Residents have been asked to stay indoors, virtual prisoners in their own homes. There is no love for her here among the locals."
Why did Mitchell get involved in this escape? Officials say that she was charmed by Matt to the point that she thought she was in love. There are reports in some news sources that she had a sexual relationship with each of the men, though this has not been officially reported. She did say that the convicts made her feel "special."
There are also reports that Mitchell may have wanted the pair to kill her husband.
It's not uncommon for a married person to be drawn to and even get sexually involved with someone new, but why would she select men who had committed such ugly crimes and are obviously dangerous? Pursuing this question, a reporter for International Business Times interviewed Sheila Isenberg, author of Women Who Love Men Who Kill. Isenberg doesn't know Mitchell, but for her book she talked with three dozen women who have fallen for notorious prisoners, asking what motivated them. Her interviews included one young woman who got into a relationship with a man who had murdered her grandmother, and a woman who served on a jury that convicted a murderer and then visited him in prison and entered into a relationship with him.
Isenberg found common threads in these women: "They'd all been abused in their childhoods: by their fathers, their parents, some of them sexually, most of them physically, all of them psychologically. A lot of them had been victims of domestic violence from their first marriages. ... So when they got into a relationship with a prisoner in prison for life or [on] death row, even though it sounds weird, he was a safe relationship because they couldn't hurt them."
All of the women Isenberg interviewed turned out to be Roman Catholic (The Wired Word was unable to learn whether Mitchell has any religious affiliation). This caused the IBT reporter to ask Isenberg if the women thought they could redeem and change the men. But Isenberg found that these women don't see the men as needing redemption. "They see him as a changed person, as not bad," Isenberg said. "All of the women I interviewed had incredible excuses for the men who murdered: He was young, he was on drugs, his friends made him do it, he didn't mean to pull the trigger."
Each of the women hoped she could get her man out of prison, Isenberg said, and each hoped to live happily ever after with the man. What all the relationships had in common was what Isenberg characterized as "unnatural elements": "They didn't happen in the real world, in real time. It has a fantasy element to it. They were romantic, artificial, with prison guards, walls, all that. The men don't have jobs, careers, kids, families. They didn't have anything to take them away from this courtly, worshipful love they could shower on the women. So it's a fantasized, romanticized 'love.'"
When the reporter asked Isenberg if the women were victims of the murderers, she said, "The men definitely conned them. ... They lie, trick and manipulate them. So in that sense, they're victims, but they're also not victims in the sense that they're actors in their own fate. ... the women aren't crazy. It's like when you look at your best girlfriend and say, what does she see in that guy?"
Some professionals experienced with inmates say that Matt and Sweat used Mitchell like a pawn, and that after getting what they wanted from her, they likely would have killed her.
The Wired Word found several online anonymous snide comments saying that Mitchell was susceptible to the charms of the murderers because she is unattractive. But one commenter, identified as @Mitch7181, responded, "So are prison employees [susceptible] who are in financial straits, and their inmates have access to significant wealth from outside of the fence. I worked in men's penitentiaries for 26 years, and I saw employees from ALL walks of life -- attractive, unattractive, male, female, caucasian, African-American, you name it -- fall victim to inmate manipulation."
If convicted, Mitchell herself could face eight years in prison.
More on this story can be found at these links:
New York Prison Break: Source Says Search Has Gone Cold. CNN 
NY Prison Escape: Joyce Mitchell Appears in Court as Search for Convicts Continues. ABC News 
Why Joyce Mitchell Aided Dannemora Convicts; Interview With 'Women Who Love Men Who Kill' Author. International Business Times
The Big Questions
1. If you were called upon as a Christian to counsel with Mitchell, what is the first thing you would tell her? Why? What else would you want to say to her? Why? What would you expect -- or hope -- that she would say?
2. If you ever made a very bad decision with disastrous consequences to yourself and perhaps others, what helped you recover from it? What role did your faith play in that recovery?
3. What parts of the gospel message might an unscrupulous person play on to manipulate a Christian to do something that is wrong? How can this kind of misuse of the gospel be rendered ineffective? How does the "Law" -- God's standard of right and wrong -- play into this?
4. Isenberg discovered that women who enter into relationships with incarcerated murderers usually have a history of abuse. What parts of the gospel and church life might especially help abused persons avoid making bad choices regarding future relationships?
5. Are there times when doing the "good" thing is not the right thing? Jesus tells us to forgive "seventy times seven," but we're also called to be "wise as serpents." How do you balance compassion with skepticism? What are warning signs or triggers that tell you to take a deep breath and a step back?
6. How does finding your identity in Christ help you decide whether or not to pursue proffered courses of action?
Confronting the News With Scripture and Hope
Here are some Bible verses to guide your discussion:
Joshua 2:3-4, 15
Then the king of Jericho sent orders to Rahab, "Bring out the men who have come to you, who entered your house, for they have come only to search out the whole land." But the woman took the two men and hid them. ... Then she let them down by a rope through the window ... (For context, read 2:1-24.)
Rahab, as a resident of Jericho, would probably have been considered a traitor by the other Jerichoites for hiding the Hebrew spies and then helping them elude those searching for them and escape the city. It's possible that Rahab had little loyalty to Jericho to begin with, however, because, as a prostitute, she might have been part of the sex trade as a slave, and as such, she may have identified with the slaves escaping from Egypt. Whatever the case, from the point of view of the Jerichoites, she was a betrayer.
Questions: Although the matter is still unclear, it seems as if Mitchell has switched loyalties a couple of times. When have you slowly or abruptly changed loyalties, and why? How are loyalties to others formed? What causes us to switch loyalties? What is the biblical view of loyalty?
2 Corinthians 11:20
For you put up with it when someone makes slaves of you, or preys upon you, or takes advantage of you, or puts on airs, or gives you a slap in the face. (For context, read 11:13-20.)
We've given the immediate context for this verse above, but the larger context is 11:1--12:13, which recounts how Paul, who founded the church in Corinth (Acts 18:1-11), addressed the matter of later missionaries who bore a different "gospel" (a false gospel) to the Corinthians. Because of the harm their so-called gospel could cause to the Corinthian Christians' faith, Paul felt that he must respond to these rivals' disparagement of him, even if it made him look personally foolish. Thus he writes, "I want to contradict the claims of the people who want to be treated like they are the same as us because of what they brag about" (11:12, CEB). He goes on to lay out some of his "credentials" as a servant of the true gospel.
In the verse above, Paul chides the Corinthians for allowing these missionaries of the false gospel to "[make] slaves" of them, and prey upon and take advantage of them. Paul would no doubt agree that the Corinthians need to exercise discernment regarding the ramifications of what's being brought before them. And he clearly wants them to make good decisions regarding which version of the gospel they will accept.
There are plenty of people who'd like to take advantage of us. Thus, Jesus told his disciples, "See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves" (Matthew 10:16).
Questions: What besides experience and maturity can help us to be "wise as serpents and innocent as doves"? If a proffered activity will leave us less innocent, is that an indication that we'd be wise to avoid it? To what extent do you share information from your life with some sort of small support group, whether at work, church or home? How helpful is that to keep you accountable and assist you in making major decisions?
Acts 16:27-28
When the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, since he supposed that the prisoners had escaped. But Paul shouted in a loud voice, "Do not harm yourself, for we are all here." (For context, read 16:25-34.)
Philippians 1:12-13
I want you to know, beloved, that what has happened to me has actually helped to spread the gospel, so that it has become known throughout the whole imperial guard and to everyone else that my imprisonment is for Christ ... (For context, read 1:12-14.)
Here are examples from two of Paul's imprisonments that show that relationships between inmates and their jailers don't have to be brutal, manipulative or toxic. In the first case, when the prison door sprang open in an earthquake, Paul and Silas deliberately did not escape so as to protect the life of the jailer, who would have been subject to torture and execution because of the loss of prisoners. In the second case, Paul talks about his imprisonment leading to the guards hearing the gospel.
Questions: What prison ministries does your church support? If you have ever been on a ministry team working with inmates, what advice were you given by prison authorities regarding connecting with individual inmates? Do you consider it good advice or not?
2 Corinthians 7:9-10
Now I rejoice, not because you were grieved, but because your grief led to repentance; for you felt a godly grief, so that you were not harmed in any way by us. For godly grief produces a repentance that leads to salvation and brings no regret, but worldly grief produces death. (For context, read 7:8-12.)
Some of the accounts of Mitchell's involvement in the prison break indicate that she experienced a "repentance" of sorts in that she chose to not show up to drive the escapees away. According to the county district attorney, "one of the reasons why she didn't show up was because she did love her husband and she didn't want to do this to him."
The verses above invite us to think about the nature of true repentance. "... godly grief produces a repentance that leads to salvation and brings no regret," Paul says. Repentance isn't getting cold feet or simply being sorry; it is being sorry enough to change directions, a change that applies from that point forward, with God as our help. Repentance is often the first step in recovering from bad decisions.
Questions: When have you backed out of something you'd agreed to do, being truly sorry that you'd gotten involved? When have you repented after the fact? How does that relate to godly grief?
For Further Discussion
1. Imagine that a woman, active in your own congregation, was declaring her love for a notorious convicted murderer whom she never knew until he became infamous. What would you want to ask her? What advice would you wish to share? What part of God's message in the scriptures would you want to impress upon her?
2. Discuss this, from TWW team member Frank Ramirez: "I was involved in a jail chaplaincy program for 12 years. We had a refresher course taught by an out-of-state chaplaincy program. The rules were fairly simple. Don't take anything in to any prisoner. Don't take anything out for any prisoner. Don't leave anything behind in the jail, deliberately or inadvertently.
     "I listened intently to everyone who came to my in-prison Bible study, but I found many prisoners to be great charmers. There were some I thought victims of a system, who didn't belong in jail. I am a very credulous person and would always allow myself a few days to reflect on anyone's story. There were only two occasions on which I wrote letters on behalf of inmates, and that was only to share direct experience about them, without commenting on their case. I can understand how an outside person with esteem or self-image problems could easily become part of something dangerous."
3. Comment on this: TWW team member Stan Purdum worked one-on-one with a prisoner and later helped him get re-established after his release and even later officiated at his wedding. Purdum is satisfied with the outcome and now considers that former inmate a friend, but he says that prison ministry is no place for someone who has difficulty saying "No."
4. For a more uplifting angle on this news, consider the following that Michelle Raducz-Coolbaugh posted on Facebook: "My husband is one of 44 CERT [Correctional Emergency Response Team] members from Elmira Correctional Facility who has been activated to go participate in the search for the two inmates who escaped from Clinton Correctional. His team left Thursday night and arrived there around 4:30 a.m. Friday morning, and they went to work looking for the escapees. The weather was cold and rainy and they walked for hours upon hours ... With blisters on their feet ... Wearing full CERT gear with little to no sleep! They joined their fellow CERT team members from across the state who were already searching.
     "Just when they thought the lack of sleep and the conditions couldn't get any worse, the community rallied together and have turned around the whole morale of the teams! The local McDonald's donated 500 hamburgers, people have been bringing tarps for the rain, food, drinks, desserts, and hot coffee for our guys! The chief of the fire department went around and handed out individual spaghetti dinners, an apple granola bar, forks, and hand wipes. He told them if there is ANYTHING they need, to let him know. Children are going around handing out clean, dry socks and offering bug spray. Individual families are bringing hot dogs and hamburgers, Gatorade, home baked desserts and cookies, and simply taking the time to say "THANK YOU"! One man came out of his home and asked my husband if he would like coffee and brought out a whole pot in a thermos and handed it to him. The children being so helpful have brought tears to the [officers'] eyes and they have completely turned around the whole attitude of the group.
     "I cannot tell you how much we wives appreciate that the community has opened up to these men and put their arms around them when we cannot! I only pray we can repay the kindness someday to someone! My husband was halfway through his first week of a two week vacation when he was activated. Our son graduated Friday night and he missed it. My husband's sister gets married today. And he will miss it. And we just miss him terribly! One of my friends, and a fellow CERT member of my husband, has her anniversary Thursday and she is hoping and praying her husband will be home to celebrate with her! From all of us wives in Elmira, NY... We want to say THANK YOU to the community of Dannemora! From the bottom of our hearts! And may God bless you!!"
Responding to the News
Consider using the "Seven Seas" (7 Cs) found here (LINK https://www.growingchristians.org/devotions/the-seven-cs-of-decision-making/) as you weigh decisions about choices you are making in life.
We might add an eighth C -- Christ -- to indicate reflection on our life as a forgiven child of God and our faith and trust in him.
Closing Prayer

Help us, O Lord, to be "wise as serpents and innocent as doves." In Jesus' name. Amen.

Jenner Raises Awareness About Transgender Persons

© 2014 The Wired Word

www.thewiredword.com

Caitlyn Jenner, formerly Bruce Jenner, identifies as a Christian. So do some other people who say they are transgender, whether or not they have transitioned physically from one sex to the other. For that reason, if for no other, members of Christian congregations may need to consider how they will respond to transgender persons.
In an April interview with ABC's Diane Sawyer, Jenner said, "I would sit in church and always wonder, 'In God's eyes, how does he see me?'"
The matter of transgender individuals came into sharp focus earlier this month when Vanity Fair published a story about Bruce Jenner, the 1976 winner of the decathlon at the Montreal Olympics and, more recently, a reality show personality, and his transition to Caitlyn Jenner. On the cover of that issue, Vanity Fair published a picture of Jenner, looking very much female.
(For classes that wish to discuss the transgender issue but not focus on Jenner, we suggest watching the New York Times video Transgender, at War and in Love, included in the links list below, which is about two transgender people serving in the military.)
"Transgender" is defined as a condition where one's sense of gender does not match one's biological sex (some literature calls this one's "assigned" sex). "Biological sex" is one's identity as male or female based on one's genitals and chromosomal makeup. "Sense of gender" refers to how one perceives oneself in terms of being male or female. Transgender people typically feel that their biological sex is misaligned with their sense of gender.
Some people believe that transgenderism is within the range of normal personhood, while others believe it to be a psychological disorder. While most states leave the matter to professionals, in a few states, it's illegal for mental health professionals to treat transgenderism in minors.
Although transgender persons are sometimes lumped with lesbian, gay and bisexual individuals, as in the acronym LGBT, being transgender is not the same as and is independent of one's sexual orientation, which relates to the sex of people to whom one is attracted. A transgender person can be heterosexual, homosexual, bisexual or asexual, just as can people who are not transgender.
Research indicates that about 0.5 percent of the population is transgender, but since the U.S. population is about 319 million, that means there are some 1.6 million transgender Americans. Surveys show that about 9 percent of us know someone who is transgender.
Transgenderism is not always a permanent condition. Studies of children reporting transgender feelings show that 70-80 percent spontaneously regain normal gender perceptions without treatment.
Reportedly, one in every 1,500-2,000 babies is born with ambiguous genitalia, sometimes having genitalia related to both sexes, though one may be more developed than the other. This can happen when something does not follow the usual sequence on the chromosomal level during embryo development. Not every transgender person has ambiguous genitalia, but some geneticists say that irregular hormonal activity while the embryo is in the womb can cause one's sense of gender to misalign from one's biological sex.
Interventions intended to change one's biological sex range from changing one's outward presentation of oneself -- in dress, hairstyle, cosmetic matters, etc. -- to hormone injections and full-scale gender reassignment surgery. According to an assessment by Britain's National Health Service of transgender people who have gone the full route, the reassignment process usually seems to "work," with most transitioned individuals feeling satisfied and comfortable with the results. Still, the suicide rate among people with transgenderism, with or without surgery, remains above the rate in the rest of the population.
For Christians, responding to transgender people is often influenced by theological and biblical understandings. Although the Bible nowhere speaks about transgender persons, Christians are accustomed to weighing matters not discussed in scripture against the overall teachings of the Bible. Even at that, however, Christians, including members of the TWW editorial team, do not all agree on what the implications of those teachings should be regarding transgender persons. Here are some of the differing viewpoints:
• Some Christians consider the whole concept of transgenderism the product of deception by Satan resulting in gender confusion in the mind of individuals who consider themselves transgender.
• Some believe that attempting to transition from one sex to the other is a rejection of God's choice regarding one's biological sex and thus a violation of God's will and that we should all accept ourselves as God created us.
• Some consider actions such as Jenner's in going public with his gender reassignment as an attempt to normalize something that shouldn't be normalized.
• Some consider transgenderism a mental health problem needing treatment.
• Some Christians believe that our biology does not matter to God, and thus, they have no problem from a biblical standpoint with transgender persons undergoing gender reassignment.
• Some say being transgender is not a moral condition, and thus is not a theological issue.
• Some say that since only God knows why some people feel their sense of gender is misaligned with their biological sex, we are not in a position to judge them.
Regardless of what Christians of various biblical and theological persuasions believe about this matter, most agree that transgender people, like all of us, are sinners in need of God's love, grace and forgiveness. Most Christians also agree such persons should never be bullied or ridiculed or excluded from the church, but should be treated with compassion and love.
In other words, the church should be the church.
More on this story can be found at these links:
Transgender and Christian: How Caitlyn Jenner Challenges the Church. Christian Today 
Transgender, at War and in Love. New York Times (video)

The Big Questions
1. Which one of the bulleted viewpoints in the news section above most closely matches your own view? Why?
2. Some geneticists believe the transgender state has a basis in embryonic development. If that is the case, how does that affect your opinion, if at all, about transgender persons from a theological and spiritual standpoint?
3. Which do you think is more important from God's perspective: our spirituality or our sexualty? How do we know? Or is this a false dichotomy? What are the implications of your answer for Christians?
4. What should be the church's response to transgender people who may be among the congregants?
5. Jenner said, "I would sit in church and always wonder, 'In God's eyes, how does he see me?'" How would you answer that question for Jenner?
Confronting the News With Scripture and Hope
Here are some Bible verses to guide your discussion:
Genesis 1:27, 31
So God created humankind in his image, in the image of God he created them; male and female he created them. ... God saw everything that he had made, and indeed, it was very good. (For context, read 1:26-31.)
Galatians 3:28
There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. (For context, read 3:23-29.)
Clearly, the Genesis 1 text says God created two sexes, but should that be taken to mean that transexuality is against God's will? Some commentators suggest that Genesis 1 was never meant to address the issue of transgender persons, but was based on the commonly observed realities.
Clearly, the Galatians 3 text says that male and female is not a division that God focuses on regarding unity of believers in Christ, but does that mean that one's biological identity has no meaning in the spiritual realm? TWW team member Malia Miller comments, "Seems to me that humankind has created many of these issues surrounding our sexuality to the point that our focus is not on the goal of becoming Christ-like, but on examining an aspect of our physicality that will end with the earthly death of our bodies."
Questions: The Genesis verse says God created humankind in his image. Does "in his image" refer to a physical or spiritual likeness to God? Or both? Or neither? Although the Bible -- in its original languages and in most translations -- uses male titles and pronouns when speaking about God, Christians generally agree that God is neither male nor female. Can "godness" be fully contained in one of those gender categories, or even in both of them? Explain your answer.
Psalm 139:13-14
For it was you who formed my inward parts; you knit me together in my mother's womb. I praise you, for I am fearfully and wonderfully made. (For context, read 139:13-18.)
These verses point to God's work as the Creator of each human being. Some who reject biological explanations for transgenderism say that to accept them would imply that God made a "mistake" during the in-utero stage of a person's life, and since a God who makes mistakes doesn't jibe with most Christian theology, some reject transgenderism as wrong.
Others say that such biological explanations are quite consistent with the belief in a fallen humanity and creation: evidence of sin marring not just humankind, but the whole creation.
Questions: If a person's transgenderism has a biological root, could that mean that God intended that person to be transgender? We surely wouldn't say that a child born with Down's syndrome is God's mistake, so what other explanations might there be?.
Exodus 20:17
You shall not covet ... anything that belongs to your neighbor. (For context, read 20:1-17.)
TWW team member Ed Thomas says, "Biblical principles clearly define right and wrong. Gender reassignment may not be directly addressed in the Bible; however, covetousness is clearly against God's will. Wanting something that is not yours, as I've always understood it, is coveting."
Questions: Do you consider a person who wants to transition to the opposite sex guilty of coveting? Why or why not? If not, how would you describe that desire? How is wanting a sex change or gender reassignment different from coveting someone else's athletic skills, musical skills, physical shape, etc.?
Romans 14:1, 4, 13 (The Message)
Welcome with open arms fellow believers who don't see things the way you do. And don't jump all over them every time they do or say something you don't agree with -- even when it seems that they are strong on opinions but weak in the faith department. Remember, they have their own history to deal with. Treat them gently ... If there are corrections to be made ..., God can handle that without your help. ... Forget about deciding what's right for each other. Here's what you need to be concerned about: that you don't get in the way of someone else, making life more difficult than it already is. (For context, read 14:1-23.)
These words from Paul come from his instructions regarding the debate in the Roman church about observing certain festivals and dietary regulations, but they can apply more broadly to other disagreements among Christians.
The last sentence in the text above seems especially pertinent to today's discussion. People who understand themselves as transgender already have a hard road to walk. We should be careful that in whatever way we intersect with them, and regardless of where we are theologically concerning transgenderism, we aren't making life for them "more difficult than it already is."
Questions: Which lines in the quoted text above speak to you most directly? Why? What, if anything, do these verses call you to do regarding transgender persons?
For Further Discussion
1. Respond to this, from TWW team member Peter Surran: "Pope John Paul II gave a series of teachings that later were collected and titled the Theology of the Body. He points back to Genesis 1:27 and its statement that God created us 'male and female' in God's image. According to John Paul II, this means that our physical bodies, and being male and female, are a part of our being created in God's image -- it's not just a spiritual reality. He goes on to say that married people giving themselves to one another in what he euphemistically calls 'the marital act' are the closest physical representation of the image of God, who is by very definition 'relational' in the Trinity.
     "It's all very heady stuff, of course, but I have really loved the dignity the teaching gives to the body and the complementarity between men and women. This has all been challenged by the realities faced by people like Jenner and people I have known personally who feel they are one gender while being born another physically."
2. Is transitioning to the opposite sex an example of the emphasis on the individual and on the extreme sexualization of our society, such that everything is always about "me, me, me," and what I need to do to feel good about myself? These decisions don't happen in a vacuum; what is the impact on others (spouses, children, etc.) when a person decides to make drastic changes to his or her body?
3. Comment on this, from TWW team member Joanna Loucky-Ramsey: "I know Paul's statement that 'there is great gain in godliness combined with contentment' (1 Timothy 6:6) is in a different context, regarding learning to be content with having much or little, but maybe it would also fit the discussion of whether we can learn to be content with our bodies. In some sense, everyone has to come to terms with their physical identity, not only with regard to their gender, but their shape, relative strength and beauty or lack thereof. Should we treat gender identity differently? Why or why not?
4. What other questions come to your mind about gender identity and transgenderism?
Responding to the News
This is good time to make ourselves aware of the biological, psychological and other factors that might lead a person to conclude that he or she is one gender trapped in the body of the opposite sex. As with most things, having a full range of information can help us decide what biblical and theological principles can inform our decisions.
Closing Prayer

Help us to see this issue as you do, O Lord, and to be the church to those struggling with gender identity. In Jesus' name. Amen.

Port Slowdown Leaves Apple Growers With Unsold Crops

© 2014 The Wired Word

www.thewiredword.com

Sometimes it's important to hear the other side of the story.
Just over a week ago, several news outlets reported that apple growers in Washington state had dumped nearly $100 million worth of apples in their fields to rot and serve as compost after a West Coast port slowdown resulting from a labor dispute prevented the growers from getting all of their record harvest to markets and processors.
Once that story broke, trade groups representing the Washington apple industry received a flood of emails and comments lamenting the waste, accusing the state's apple farmers of greed and insisting that the unsold apples be given to food banks.
One such message read, "Your farmers are selfish, and it's going to come back to haunt them someday."
But then, the apple growers and packers responded. In an article by the Yakima Herald, representatives from the apple industry explained that the growers had indeed lost an estimated $95 million in overseas sales because of the labor slowdown that jammed up ports in Seattle and Tacoma, but they did not dump anywhere near that value of apples on the fields.
Wherever they could, packers sent more apples to domestic markets, where the crop could be delivered by trucks. And they did send apples -- lots of them -- to food banks.
According to Sheri Bissell, a spokesperson for Northwest Harvest, a food bank that operates statewide in Washington, growers and packers regularly donate apples to food banks. In fact, Northwest Harvest's Yakima warehouse received nearly 65,000 pounds of apples over two days last week. The warehouse is running out of room and will soon have to turn apples away, Bissell said.
Other food banks in the area are experiencing a similar scenario.
In the end, because apples don't keep indefinitely, some had to be dumped. The industry reps said that every year, some rotten apples are dumped for compost or cattle feed. This year, due to the record harvest and the port labor problems, a larger number no doubt ended up on the fields, said the reps, but nothing like $95-$100 million worth.
More on this story can be found at these links:
Washington Farmers Dump Millions of Apples After Ports Dispute. NBC News
Apple Growers Dispute Dumping $95 Million Worth of Fruit. Yakima Herald 
The Big Questions
1. How do you define "surplus" in terms of your own possessions and finances? Is there a biblical standard that can help you arrive at a definition?
2. What obligations, if any, do one's excess belongings and finances place on one? Why? Answer in terms of obligations to God, to one's family, to others.
3. Is there a point at which the amount of one's belongings and finances becomes sinful? Why or why not?
4. Think of incidents regarding utilization or waste of food in your area. What was done? Were churches involved in decision making and/or distribution? In what ways does your church help to channel food to the hungry?
Confronting the News With Scripture and Hope
Here are some Bible verses to guide your discussion:
Luke 3:11
Whoever has two coats must share with anyone who has none; and whoever has food must do likewise. (For context, read 3:7-18.)
This is one of the answers John the Baptist gave to the crowds who asked him what they should do in the way of reordering their lives to prepare the way of the Lord.
TWW team member Stan Purdum offers the following personal perspective on the text: "Those words from John stand in judgment of me because I have two coats. In fact, if we are talking about winter coats, I have four of them. One is a dress coat I wear over a suit. One is a short jacket that I wear most of the rest of the time in winter, and then I have two parkas.
"I purchased the first parka for about $30 back in the 1980s. It is very warm, but it's too bulky to wear when I am just hopping in the car for a run to the store. For those kinds of errands, I just wear my winter jacket. This coat is more for when I am going to be outdoors for extended periods. Although it's more than 30 years old, it is still in good condition and still keeps me warm. There's nothing wrong with it.
"But recently, I bought a new parka. This one cost me about $100, and frankly, it doesn't keep me warm any better than the old one did. When it comes to functionality, either one will do the job.
"But here's the thing: I can't really give you a good reason why I purchased the new parka. Obviously, I didn't need it. All I can tell you is that I was in a store where the parka was displayed, and I decided to buy it. And afterward, I wondered why I had. I suspect I was simply in a shopping mode and, on impulse, I made the purchase.
"Now here's where John's statement about having two coats really bites me: A local agency has a box where they collect used winter coats in good condition to donate to people in need. So I went through our closets and rounded up winter coats that are not being worn. Most were from our kids who left coats behind when they left home. I ended up taking six coats to the collection, but I did not include my old parka. I realized that I actually like it and will possibly still wear it sometimes. I even thought about sending my new parka, but I didn't do that either.
"Yet John says, 'Whoever has two coats must share with anyone who has none.'
"I realize that John lived in a different era. In his day, there was not much of a middle class. There were some who were very well off, and most of the rest were relatively poor. Among that group, anyone who had two coats was fortunate indeed, and John urged them to share. What's more, there were no social-welfare programs in that time.
"In acknowledging the differences between our times and John's, I can also point out that in buying the new coat, I was supporting the economy -- not an insignificant act in a capitalist society. If all of us purchased a new coat only when our existing one was fully worn out, we'd likely put the coat industry out of business. What's more, the money that I spent on the new coat was not money that I would have otherwise given to charity. My wife and I already give to several charities and to the church, so this was so-called disposable income.
"But you know what? None of that rationalization helps very much. The purchase feels unwarranted, shopping for shopping's sake." (Update: Stan eventually gave one of his parkas to a just-released prisoner, who needed a winter coat.)
Questions: Does something you possess cause you to feel a bite from John's words in the verse above? Why? What do you think you might do regarding extra possessions your conscience pinches you about?
Luke 12:16-18
The land of a rich man produced abundantly. And he thought to himself, "What should I do, for I have no place to store my crops?" Then he said, "I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods." (For context, read 12:13-21.)
This is from a parable Jesus told to illustrate his instruction to "Be on your guard against all kinds of greed; for one's life does not consist in the abundance of possessions" (v. 15). In the parable, a rich man had a bumper crop -- far in excess of what he needed or could use -- but he decided to keep it all. No giving to food banks for him. But he died that night, "not rich toward God" (v. 21).
We're not suggesting that parable applies to the apple growers; they aren't hoarding their excessive crop. But it does cause us to examine what we do with unexpected excess. Also, this passage is not a warning against preparing for the future. It does, however, suggests we should not assume the goods we have stored for the future are just for our benefit.
Questions: Might unexpected excess be a divinely given opportunity to become "rich toward God"? Why or why not? What provisions have you made so that part of what you own or have saved will benefit not only family members, but the church, charities or other causes that are dear to your heart?
Leviticus 19:9-10
When you reap the harvest of your land, you shall not reap to the very edges of your field, or gather the gleanings of your harvest. You shall not strip your vineyard bare, or gather the fallen grapes of your vineyard; you shall leave them for the poor and the alien: I am the LORD your God. (For context, read 19:1-18.)
The Hebrew scriptures teach that charity is part of living righteously. The Leviticus verses quoted above give a specific way in which charity can be given: by leaving the gleanings of the harvest for the needy to gather for themselves. Two things are notable about this command: First, God wants his people who have resources to provide helpful, need-meeting charity for those who don't have resources. Second, the charity isn't a direct handout, but something the needy were to gather for themselves.
Notice also that last phrase: "I am the LORD your God." God is driving home that charity is part of serving him.
Questions: Are gleanings surplus? Why or why not? If you are not a farmer or vineyard owner, what might count as gleanings in your circumstances? How much of the "crop" of your labor, regardless of your profession, do you regard as rightfully yours? Do you look upon giving to others as your choice or your obligation, or would you describe it in different terms?
2 Corinthians 8:13-14
I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between your present abundance and their need, so that their abundance may be for your need, in order that there may be a fair balance. (For context, read 8:1-15.)
Second Corinthians 8 provides a good perspective from which to define surplus. In that chapter, Paul is urging the Corinthian Christians to give generously to a collection for the impoverished Christians in Jerusalem (there was likely a drought and famine in Jerusalem at the time). In the verses above, he urges his readers to think of the giving as a matter of balance between their "present abundance" and the need of those in Jerusalem.
The Greek word translated here as "abundance" is perisseuma, which can also be rendered as "surplus," but Paul wasn't implying that the Corinthians were especially well off. He simply meant that in comparison to the Jerusalem Christians, the Corinthian believers were better off, and thus, out of that "surplus," they should give.
In the 19th century, John Wesley, the founder of what became the Methodist Church, told those who looked to him for guidance in the spiritual life that regarding giving to others, they should think in terms of extremities, necessities, conveniences and superfluities. Wesley scholar Sarah Heaner Lancaster explains, "This scale allowed all Methodists, whether rich or poor, to consider what they had to give. The language of extremities indicated not having enough for subsistence. Necessities meant having enough to survive, preferably of decent quality (enough nutritious food, proper clothing, adequate shelter). A few conveniences to make life easier were allowed. Having more than necessities and a few conveniences brought you to the level of superfluities, where the dangers to the soul and the danger of waste were a pressing problem.
"Wesley expected Methodists to do all the good it was possible for them to do. While they were to do all they could without doing injury to the well-being of themselves or their dependents, this expectation did mean giving up some comfort and pleasure to help others. He expressed how this giving should work: 'Let our superfluities give way to our neighbor's conveniences (and who then will have any superfluities left?); our conveniences to our neighbor's necessities; our necessities to his extremities.'
"No matter what your place on the economic scale, Wesley's scale for giving calls you to consider whether expenditures are necessary for carrying out your obligation to yourself or your dependents, or whether they can 'give way' to someone else's need. This kind of reflection moves us from thinking about how to have more and allows us to recognize when we have enough." (From Cynthia Bond Hopson and Sarah Heaner Lancaster, Created for Happiness: Understanding Your Life in God)
Questions: Regardless of your denomination, how might Wesley's scale of extremities, necessities, conveniences and superfluities prove useful in defining what is surplus in your life? How might it guide your giving?
What is your experience with well-off and not-so-well-off people giving to others? Is a certain reserve or skepticism in giving healthy or unhealthy? When have you pledged to give something and failed to do so? Why? Was it helpful for you to be reminded of your commitment?
For Further Discussion
1. Respond to this, from TWW team member Shelly Turner: "As I love to think we 'bless others with our mess,' there comes a point when we have to realize that our excess is an obstacle in our lives."
2. In France, a recently passed law bans supermarkets from discarding or destroying unsold food. It mandates that all unsold but edible food should be donated to charities for immediate distribution to the poor. Food that is unsafe to eat is to be donated to farms for agricultural purposes. Supermarkets that exceed a certain square footage are required to sign contacts with charities by July 2016; penalties for failing to do so include fines of up to roughly $81,600 or two years in prison. What is your reaction to this? What positives and negatives do you think may result from this law?
3. Comment on this, from TWW team member Doug Hargis: "In the last small urban church I served in Merchantville, New Jersey, one of the members commented to me that she had always wanted the church to have a 'food cupboard' at the church for the poor. I did some research, and within a matter of six weeks or less we had started the following distribution of viable food to the poor.
     "The church became a 'partner agency' with the Food Bank of South Jersey. Yes, there was some paperwork and hoops to jump through, but nothing prohibitive for a small, struggling church like ours to handle. Being a partner agency entitled us to 'buy' from the Food Bank viable food that was safe and secure for pennies on the dollar. $350 would buy literally a ton of food. We put out the word and dollars showed up from everywhere. We distributed the food using volunteers from our little congregation who were gifted for service and motivated to provide this service. The poor were screened for legitimacy (a federal regulation for some of the federal surplus food), and an orderly means of letting the poor select for themselves the 'free food' they were taking home was created. Hungry people received free food and starving children were fed."
     For more on this, see "Responding to the News," below.
4. Name some way in which we might identify surplus in our lives. Here are a couple of ideas to get you started: We buy food and then fail to make use of it before it goes bad, so we have to throw it out. We buy clothes we like in the store, but then don't so much as clip off the price tags at home.
5. Consider who was hurt and helped by the port slowdown. Those hurt include:

•apple growers, who were unable to sell their crops at fair market prices
•those overseas who were denied the opportunity to purchase apples at a good price
•other port workers who were denied work
•people desiring to work at unionized jobs but who were not allowed to due to legal prohibition or other forms of intimidation
•transportation infrastructure people (e.g., shippers, receiving-end workers, etc.) who lost work opportunities
•consumers in general who are harmed by the post-slowdown increase in prices due to the increase in the price for shipping
Those helped include:
•those in apple-growing regions, or in areas where apples could quickly be shipped, benefited from the increased supply (and, hence, lower prices) -- not merely "the poor," but all apple-eaters.
•the unionized port workers (at least, union upper management) may also have benefited in the long run, although that's not a given.
TWW team member Mary Sells, who works for a business-to-business publishing company, comments, "I have customers who lost millions of dollars in sales over a few months where the goods intended to be sold off of their warehouse shelves were sitting on ships offshore. Some tried to redirect shipments through Vancouver (import laws don't always permit that, and/or double duties are not affordable) or even east coast U.S. ports, but if a customer wanted goods in January and they did not arrive until March -- they were of zero value. So some now sit with more inventory on their shelves than they can sell in a reasonable period of time, which can cause a cash flow problem for smaller companies. After the strike ended, the port of Los Angeles (in Long Beach, CA), the busiest U.S. port, received too many containers at one time. As of a few weeks ago, last I checked, they were still trying to get enough trucks in and out of the port to move goods, but trucking companies cannot meet the demand."
Have we missed any others who were hurt or helped?
6. In the United States, most people living "in poverty" (per federal guidelines) have an actual standard of living comparable to the average American in the late 1960s. Compared to the average American, they mainly lack a computer, Internet access, a dishwasher and a computer printer, while having more living space than the average European (see "How Rich Are Poor People?"). This masks somewhat the truly destitute. How might we -- or should we even -- ensure that our aid to "the poor" goes to those lacking in the "extremities and necessities" of life?
Responding to the News
Consider using Wesley's extremities, necessities, conveniences and superfluities to determine what you might share with others out of what you have.
If you would like to start a food cupboard for the poor of your own community, here's one place to begin: Feeding America Food Banks. The Feeding America nationwide network of food banks secures and distributes more than 3 billion meals each year to communities throughout the United States and leads the nation in engaging in the fight against hunger. Enter your zip code, and the Food Bank serving your locale will show up.
Closing Prayer

Lord, thank you for the abundance that we have in this land of plenty. Help us to know how to use our surplus responsibly and faithfully. In Jesus' name. Amen.