Det är måndag eftermiddag och jag är just hemkommen ifrån gymmet på Lawson Heights. Utöver en del läsning är det mest seriösa jag har frambringat idag… jag försöker att ta en ledig dag…
Jag har inte skrivit om vad jag gör på länge nu, kanske mest för att det har varit rätt tjockt ett tag. Om man ska börja med studierna så håller jag på att lägga sista handen nu vid ett projekt i Religionssociologi. Det är handlar om församlingen här som jag gör praktik i och om dess kontext – mestadels staden Saskatoon. Det har varit ett ganska intressant projekt, jag har intervjuat Biskop Jerold och hittat en del andra källor om EOC och The Holy Covenant Church. Jag har även börjat läsa en omfattande bok om de sju ekumeniska kyrkomötena, för jag kände att jag ville veta lite mer om den historiska kontexten kring dem och fördjupa mig i de exegetiska argumenten. Boken heter The First Seven Ecumenical Councils; Their History and Theology och är skriven av Leo Donald Davis, jag kan varmt rekommendera denna titel för den som vill veta mer om den odelade Kyrkans teologi och de olika heresierna som de tidiga apologeterna bemötte.
Då det gäller min praktik här har det varit en hel del att pyssla med den senaste tiden. Jag predikade igen som jag nämnde på förlåtelsens söndag (hela predikan finns upplagd på bloggen i ett tidigare inlägg). Ett intressant pågående projekt är att jag och Dn Jakob Palm håller på med att samställa förslag till lektionsmaterial och kursupplägg till EOC:s kommande teologiska seminarium i Rawanda, dessa förslag kommer att ses över av vår synod. Just nu håller vi på med teologin i pentateuken.
På onsdagar har jag under tre veckor haft förmånen att leda Laudes (morgonbön) kl 07 i Kyrkan. Vi brukar vara några stycken som samlas för att lovsjunga den Heliga Treenigheten med mässande anrika hymner. Detta är något som jag verkligen uppskattar här i Holy Covenant. Stora delar av Laudes och Vesper (och vissa delar av Söndagsliturgin) utförs med gregoriansk ”chanting” eller mässande.
Jag vet inte riktigt vad det beror på, men för mig blir hymnerna levandegjorda på ett tydligt sätt, genom denna urkristna sångmetod. Sedan finner jag ett allvar, en tyngd och en vördnad i ”chanting” som är mycket speciell. Bilden av Gud som det Outsägliga Mysteriet, Bortom all beskrivning, Skapare, Upprätthållare, Återlösare, Domare och Regent den över hela Universum träder fram. Han är Den som Är, Han är det stora Varat, Konungarnas Konung och Herrarnas Herre. Jag har även upptäckt att det heliga vördnadsbjudande mässandet frambringar en pompös förnimmelse som är snarlik den jag finner inom majestätisk death och blackmetal. Då det för många är en paradox att det jag helst lyssnar på i musikväg är antingen gregoriansk chanting, pisk snabb och melodisk blackmetal eller kraxande korpar, ser jag det hellre som två sidor av samma mynt. Båda förmedlar bilden av Gud som Allsmäktig Härskare.
Det var inte riktigt meningen att halka in på detta, men jag antar att det är lika bra att fortsätta. Speciellt eftersom detta kan kopplas till praktiken. Under helgen har jag nämligen haft förmånen att leda två undervisningspass/teologiska forum i Trinitarisk ecklesiologi. (hela undervisningen finns inklistrad nedan). Korfattat handlade det om att hitta en balans mellan enhet och mångfald i Kristi kropp. Jag talade om åtta olika vanliga ”Sacred Pathways” eller sätt att relatera till Gud med sin egen unika personlighet och hur dessa kan användas och bejakas för att bygga enheten i församlingen. Dessa åtta är creational, activist, sacramential, ascetic, relational, enthusiastic, contemplative och intellectual. Man har ofta en eller två ganska starkt och för mig är det den första och sista som dominerar (fast den sakramentala hänger med också eftersom den har mycket gemensamt med den första).
Allra starkast är den första, att se Gud i skapelsen. Guds Skapelse är storslagen, majestätisk, mäktig, vördnadsfull, vacker, sträng, stilla, våldsam, varm, iskall, pompös. Om man skulle tonsätta denna vore det för mig lite märkligt att använda sig av glad popig ”lovsångsmusik”, dansband eller techno. Ingen av dessa musikstilar anser jag vara kompatibel till skapelsens och ännu mindre till Skaparens sanna attribut. Chanting (och viss pompös klassisk musik) eller döds/svartmetall förmedlar enligt min åsikt detta tydligare. Jag tror att jag skulle kunna utveckla dessa tankar lite mer en annan gång. Men inte 15 minuter före Completoriet.
Personal pilgrimage, common goal
The personal spiritual path in the communal life of the Church
Introduction:
Willfrid Stinisen, a Swedish catholic mystic has said that:
“...the goal of the Christian life is not to find meaning, it is to find unity…”
How can we find this unity? By our own? Think about that for a moment. Can unity be individual or does it need something more to it to be true unity?
Read Scripture: 1 Corinthians 12:4-7, 14-27
This pericope is of course one of the most central teachings that we have about the Church as and its function. To get a brother perspective on this I would suggest that you read the whole chapter and even chapter 13 and 14. Now I would like to start with make an essential emphasize concerning this text. When S:t Paul begins his teaching on the Church and its function, what is his axiom? Where does he start? He starts with the Holy Trinity!! When he says in verse 4 The Spirit is the same, he of course talks about the Holy Spirit. When he says the Lord is the same in verse 5, he uses the greek word Κυριος, which is one of the most common epithets on God - The Son in the New Testament. Finally in verse 6 Paul refers to God the Father. And one can ask why is it very important for Paul (as well as it is for us) to build the theology of the Church on a Trinitarian fundament? Well simply put I would say it´s because the Church is meant to be an image of The Holy Trinity. In the Church is a number of different persons united to one, but still we keep our unique personality, our gifts and our way to relate to God.
The Body of Christ consists not only hands or the feet alone. It is not only the sight or smell. It is diversity. But is then the body of Christ or the Church a term for various autonomous parts that live their lives, each in his own way. No! The Church is certainly diversity, but it is also unity. Just as S:t Paul illustrates this in the text is all the parts of the body connected to each other and together, in all its diversity, it forms what we call the Church!
I don´t know if you recall all the different heresies about God that the early Church was struggling against. It´s quite much as a jungle of terminology all those different ism´s of heresies and things are not easier when one consider the fact that there are different epithets for each. (This is not the forum to present all those, but I will mention two groups of heresies here since they can be connected to our subject today. Modalism, sabellianism, monarchism and patripassianism is all the same or the same aspect of the same heresy. Very briefly it made such an extreme emphasize on the unity of God, that the Trinity only became a temporary thing for the work of redemption. The Father, Son and Holy Spirit was just aspects of God, not different persons. One the other hand the early apologetics of the Church dealt with arianism, trititarism and adoptionism. They were those who either denied the divinity of the Son and the Holy Spirit or claimed that it was three distinct substances or Gods.
I mention these ancient heresies here for two reasons. First I think some of them still exists, or rather they rise up again with different faces. And second, if the theology of the Holy Trinity is our absolute foundation (as the survey seem to indicate) becomes changed, it will have an direct impact of the whole Theology and certainly about the Church!! So my message is this: As the Holy Trinity, paradoxically is both Three and One, so is the Church as an image of the Holy Trinity both diversity and unity. We must not lose one of these pillars or over emphasize one of them so that the other stands in the shadow. I am not saying that an easy task. But I am saying it´s important to work for it.
One could also say that this forum is about asceticism. And because that is a pretty misunderstood term, I want to emphasize its meaning = spiritual exercise. But it is not only a spiritual exercise, but moreover about getting to know yourself and your spirituality. Is it really possible to practice in spirituality? I would say it is, but only by the grace of God, (that I hear Luther is screaming in my ear). S:t Paul teach about this:
Read Scripture: 1 Tim 4:7-8
We also need to ask if we as members of the Body of Christ connect to God in a different way from one another. Even here I think we deal with an affirmative answer. As we saw in 1 Cor 12, it is a diversity of spiritual gifts, administrations and operations in the Church and I think those are related to the personality God has given us and how that personality connects to God. This part will be more obvious when we work through the main material here very soon.
After speaking about the Holy Spirit as the gift of unity, The Orthodox theologian, Kallistos Ware writes in his book; The Holy Spirit in the personal life of the Christian:
“The Holy Spirit is a gift of diversity. At Pentecost They saw what seemed to be tongues of fire that separated and came to rest on each of them.(Acts 2:3), och satte sig på var och en av de närvarande. The Spirit of God makes us all unique; he lets us be our true selves. The Spirit is not only a force in within the Godhead, He is the third person of the One God….”
Later Ware continues: “It is through our unity in the Holy Spirit that the same Spirit creates our diversity. The more we are one, the more we can be ourselves as true images of the Triune God. By unite us, the Holy Spirit transform us from individuals into persons…. To be a person is in its essence to be in relation. The greek word for person – prosopon means face. No one can be a true person unless he turns his face towards others…“
An American theologian and pastor named Gary Thomas has applied this principle. He has written a book called Sacred Pathways. - Discover Your Soul Path to God. In this book he writes about eight different sacred pathways or spiritual paths that are very exciting. I have worked through these different pathways and tried to linked them together with biblical persons, saints and theologians in the history of Christendom and to contemporary Christians as well. The idea now is simply that I go through these spiritual pathways and then we open up the forum for reaction, conversation and questions.
1. “The Creationist (or creational) pathway”
Powerpoint picture: Me on a medieval pilgrimage in Dalsland, Sweden
People that apply to this pathway learn to love God through His awesome creation and all that He has created. The endless forest or the great Sea is the best cathedrals. People who find themselves in this sphere are longing to go far out in the wilderness, to bow down before God out in His magnificent creation. They can travel far away "only" to be able to live in or to visit the wasteland. They seem to be thankful to God for the different weather and the change of seasons. They can talk for a long time about 40 below, the northern lights and the mighty black ravens…
Biblical example: "The Psalmist" Psalm 147:7-18, King David Psalm 8
Church History examples: The Celtic tradition, Francis of Assi, Bernard of Clairvaux
Contemporary examples: Carl Boberg,
Spiritual gift related to: The gift of faith (1 Cor 12:9)
Quote: Read something from Celtic spirituality. Or "beyond the forest"
Benefits: These people see God in both small and big things. It is easy to talk to the Lord during a walk in the woods or at sea and gratitude to God for His greatness is often present. They are good stewards of the creation.
Risks: One risk with the creational pathway is that they fall into pantheism. (that is the faith that everything is God). If the creation should be a way to true spirituality, everything must be viewed with Christological eyes. Everything has its cause in Him.
It is only when we see the creation through the eyes of Christ that it becomes the miracle it is. / Luther
Advice: Enjoy the forest cathedral along with other sometimes. Pilgrimage is a shining example of an activity that includes both community prayer and exercise, all in fascination and gratitude to God for His creation.
Related books: Elizabeth Theokritoff Living in God´s Creation Orthodox
Basil the Great Hexaemeron.
2. Activists pathway.
Powerpoint picture: Checklist
If you have an activist pathway, you have a high level of energy and you have a passion to act. When you are in a group that hears a story about injustice, other people in the group shake their heads in sadness. You are vibrating for action: “Somebody’s gotta do something! I’m in. Who’s with me?” You want to sit on the board or lead the music. If the first category was a documentary about Ravens in a national Park in Northern Finland, this is rather the latest action movie with Sean Connery. The activists want to give the maximum, they love to work hard and feel closest to God as the center of the heat of battle.
Biblical example: The Apostle Peter. According to tradition, St. Mark's Gospel is linked to him. Nehemiah, Elijah and Moses are other important examples of people who were in constant activity, and worked up to breaking point.
Church History examples: Pope Gregory I (pope during the 7th century), Martin Luther, John Wesley.
Contemporary example: Bill Hybels, Billy Graham, Lewi Petrus (founder of the Pentecostal movement in Sweden).
Spiritual gift related to: The gift to serve others and even the apostolic gift (Rom 12:7, 1 Cor 12:28)
Quote: I always start the day with one hour of prayer. Except the very busy days - Then I pray for two hours. / Luther.
Benefits: These people are often good organizers and they ensure that things get done.
Risks: Unfortunately, the risk of burnout is imminent. The activist can also sometimes also have a bad impact on people that don´t find them self in this pathway, since they may feel ineffective.
Advice: Know yourself. Do not forget the grace of being just occasionally. Go for a couple of retreats each year and don´t bring any work, but rather a good friend.
Related books: Alec Mackenzie The Time Trap: The Classic Book on Time Management
3. The sacramental / the five senses pathway.
Powepoint picture: Orthodox Church
The Sacramental or traditionalists are those affected by architecture, liturgy, incense, icons, candles, holy water, music, art, poetry, taste, and so on…
These people rely on their senses to detect a true spirituality. It is about to use a incarnational theology. They let themselves be influenced by the rituals in the service, the written prayers, sacraments, the kiss of peace.
Biblical examples: Moses, Ezekiel, Ezra. Read Ex 25:19, 27:8, 35:30-35 (See also 1 Kings 8, texts from Hebrews and Rev)
Church History examples: Basil the Great, Justin Martyr, John of Damascus
Contemporary example: Alexander Schmemann, Peter Halldorf, Per Beskow
Spiritual gift related to: The gift of faith (1 Cor 12:9)
Quote: The earthly church is an image of the heavenly /Clement of Alexandria
Liturgy is the theology in function / Alexander Schmemann
Benefits: There is a desire to emphasize the holism of the Christian life. True spirituality is real concrete, it has a human face.
Risks: Risks are associated with the sacramental pathway could possibly be that one let senses or atmosphere have to much impact when it comes to discern the truth.
Advice: Even if it is difficult, yet try to show a respect also to other churches with a “lower” liturgy practice like Reformed or Baptists. Try to look beyond the external and instead discover their honest desire for obedience and imitation of the word.
Related books: Alexander Schmemann The Eucharist: Sacrament of the Kingdom , For the Life of the World: Sacraments and Orthodoxy, Vladimir Lossky, The Mystical Theology of the Eastern Church.
4. Ascetics pathway
Powerpoint picture: Russian monks
The ascetic Christians allow themselves first and foremost influenced by things that others are not looking for: Solitude, silence and simplicity. Fasting and offerings are very central. Being a follower of Christ must cost something.
Biblical example: The Prophet Daniel, John the Baptist
Church History examples: The Saint Anthony, Thomas a Kempis, Cistercian Order
Contemporary example: Monks at Mount Athos, Brothers at Östanbäck monastery, Sweden.
Spiritual gift related to: The gift of prophecy (1 Cor 12:10)
Quote: "Everything is summarized in the cross, because everything must die. There is no other way to life and to true inner peace than the Holy Cross road: To die somewhat each day ... " Thomas à Kempis
"Man does not deserve to own something that he can´t produce with his own hands"
Benefits: The ascetics put their own interests aside for God's favour. They often have a heart of compassion for people in need. In our “Shoppaholic-culture”, they truly act as an alarm clock / prophetic voice.
Risks: Legalism. If one forget the purpose of the ascetic way of life I´d say it´s directly harmful.
Advice: Matthew 6:16-18
“Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly.”
Related books: Archimandrite Sophrony (Sakharov); We Shall See Him As He Is
Thomas a Kempis; Imitation of Christ
5. Caring people / relational pathway.
Powerpoint picture: Mother Teresa
These find that they have a deep sense of God’s presence when they’re involved in significant relationships. God seems for them being very close presence when they are involved in helping others. These consider it’s kind of useless or even boring to sit down and read a theological book on the use of the greek word σημειον in the gospel of John or to go away on an individual retreat out in a hermitage in the mountains. They want to live out their faith and with and for others. Consoling others or social work are important keys to these people.
Biblical example: Mordecai, Dorcas in Acts, James. Read James 2:14-17
Church History examples: John Chrysostom, Mother Teresa, William Booth
Contemporary examples: Stanley Hauerwas, Sean Clair Borne, monastery in Minsk, Salvation Army
Spiritual gift related to: The gift of healing (1 Cor 12:9), The gift to serve others (Rom 12:7)
Quote: “It is not the lack of miracles, which has made the church to stagnate. It is because we have forsaken the angelic life of Pentekost, and reverted to private property. If we could live like the apostles lived, with all things in common, we would soon have converted the whole world – without any miracle.” "John Chrysostom
Benefits: This sacred pathway often generates credibility. People outside the Church take notice on the fact that Christians live what they preach and that they defend the weak, lonely and outcast.
Risks: A danger to these people is the temptation to think God is present only when they are serving. They can get so caught up in being God’s servant they forget they are his child first of all. They will have to stretch by learning to receive love as well as to offer it.
Advice: “Expose" yourself for reflection and even contemplation. You may not want to visit a monastery for a one month in silence and prayer, but how about three days? And you could bring along a friend as well.
Related books: Shane Claiborne; The Irresistible Revolution: Living as an Ordinary Radical. John Howard Yoder; The Politics of Jesus.
6. The enthusiastic pathway.
Powerpoint picture: Liturgical dance
This pathway is for those who meet God in joy-filled worship. If this is you, when you worship at church, you hope it will go on for hours. While the intellectual types are looking at their watches, waiting for the message to start, you’re internally shouting, “Sing it again!” You sometimes find yourself in tears, sometimes in moments of deep joy, because God seems so close.
Biblical example: Miriam, Ex 15:20-21, King David, (many of his psalms express this with songs of praise and dance before the Lord. For example, Psalm 30, 103rd
Church History examples: Evagrios of Pontus, Symeon the New Theologian
Contemporary examples: Liturgical Dance, Hillsong, Orthodox Eastern Celebration
Spiritual gift related to: The gift of speaking in different tongues (1 Cor 12:10)
Quote: “Praise him with the sound of the trumpet: praise him with the psaltery and harp. Praise Him with the timbrel and dance; Praise Him with stringed instruments and flutes!” Ps 150:3-4
“Ask the Lord first to get the gift of tears, so that burst open up your hard soul "
Evagrios of Pontus
Benefits: The entire body is activated frequently in this form of worship. Many experience this as liberating and well for both soul and body.
Risks: It can be a risk to judge people who are not as outwardly expressive as you. Not everybody dances. Some of us are Scandinavian or maybe hesychasts or even both…
They are not depressed even if they sit on their knee and whispering the Jesusprayer during praises.
Advice: Try to understand that the expressions of worship are quite different. Everyone does not like the musical style that often is used for praise music, others prefer Gregorian chanting, deathmetal or silence better.
Related books: Lynn Hayden; Dance, Dance, Dance, Deena Bess Sherman; Liturgical Dance: A practical Guide to Dancing in Worship.
7. The contemplative pathway
Powerpoint picture: Prayer rope
Meditation, contemplation, stillness, silence, mystery, Hesychasm, apofatic theology, is key phrases in this category. The deepest meaning with the Christian life is to gaze upon the Holy Trinity. Reflection comes naturally to you. You often feel like an observer in life. Contemplatives have a hard time with all stress and activites. They emphasizes being. They have also a huge need of spending time alone in prayer and meditation.
Biblical example: Mary who sat at the feet of Jesus, John the Evangelist.
Church History examples: Dionysius the Areopagite, Gregory of Palamas (Hesychasm founder), Master Eckhart, St. John of the Cross
Contemporary examples: Thomas Merton, Vladimir Lossky and Henry Nouwen
Spiritual gift related to: The gift of spiritual discernment (1 Cor 12:10)
Quote: “To consider God is achieved not by something that can be seen or heard nor be taken by usual reason activities. The Divine surpasses in nature all comprehension why it is said that Moses went into thick darkness where God had his dwelling”
/ Gregory of Nyzza
"The silence of darkness is brighter than the light" / Dionysius the Areopagite
Benefits: The contemplatives offer prayer a wide room. These people are often very spiritually aware and the gift of discernment between the spirits appears frequently.
Risks: There is a risk that your own spirituality becomes focus instead of the common spiritual life in the fellowship of the Body of Christ.
Advice: Let your priest/bishop/pastor know that you belong to this category. Make yourself available to the local Church, perhaps in a special prayer ministry or for spiritual inspiration for others, by writing poetry or devotional books, etc., your body part is very necessary!
Related books: Vladimir Lossky, The Mystical Theology of the Eastern Church.
Gregory of Nyzza; De Vita Mose, The mind of the desert fathers
8. The intellectual pathway
Powerpoint picture: S:t Thomas ab Aquinas
People in the intellectual pathway draw closer to God as they learn more about him. They let themselves be influenced by logic and apologetics, philosophy, theological arguments, etc.. These people can sit and watch the clock back and forth during praise longing for a solid exegetical homily. They love study the scripture and can spend hours in book shops.
Biblical example: King Solomon, the Apostle Paul, S:t Matthew (The letter to the Romans, Acts 17)
Church History examples: S:t Athanasios, S:t Gregory of Nyzza, S:t Augustine, Thomas ab Aquino, Philip Melanchthon, Galileo Galilei, Wolfhart Pannenberg, CS Lewis
Contemporary example: Alister McGrath, William Lane Craig, NT Wright, Anders Piltz, Lee Strobel, G K Chesterton
Spiritual gift related to: The words of wisdom & knowledge (1 Cor 12:8)
Quote: “You shall love the LORD your God with all your heart, with all your soul, and with all your mind.” Jesus in Matt 22:37
Benefits: Intellectual Christians can have a strong impact on today's enlightened society. If they use their knowledge in a respectful manner they often gain respect from others since they can argue scientifically for the faith and the historical data to prove the Bible's credibility. They can also give a wider theological knowledge for people in Church or at theological seminaries.
Risks: A risk is that some people feel excluded from the conversation because the intellectual sometimes use a vocabulary with a advanced and foreign terminology.
Advice: Use your gift by inspire others to dig deeper in the Scripture and tradition of the Church, but do so from that person's interests. Try to realize that not everyone is interested in the use of the aorist tension in the greek grammar of the NT.
Related books: S:t Athanasios; On the Incarnation,
S:t Augustine; The City of God
Thomas ab Aquinas; Summa Theologia
William Lane Craig; Reasonable Faith: Christian Truth and Apologetics,
Alister McGrath; Historical Theology: An Introduction to the History of Christian Thought
Lee Strobel; The Case for a Creator and The Case for Christ,
N T Wright; Jesus and the Victory of God, Christian Origins and the Question of God. Peter Kreeft; Handbook of Christian Apologetics: Hundreds of Answers to Crucial Questions
EPILOGUE
All the "pathways" are represented in Jesus:
Creational: Luke 12:24-28, 6:12
Activist: Mark 6:6-12, Luke 4:14
Sacramental: Matt 26:26-29, John 6:34ff
Ascetic: Matt 4:1-11, Mark 1:12-13
Relational: Luke 19:1-10, 14:15-24
Enthusiastic: John 7:37, 12:44
Contemplative: Luke 5:16, Matt 14:13
Intellectual: Luke 24:27, Matt 13:45
Questions:
1. Now, is there anyone who wants to tell which of these pathways you are most appealing to? I must not be only one category.
2. Are all of these categories clearly represented today? In this Church? How about the Churches of Canada? What would we need more of?
3. How can this diversity, also generate unity in the body of Christ?
Sources / for further reading:
Alfeyev, Bishop Hilarion (2002) The Mystery of Faith – An Introduction to the Teaching and Spirituality of the Orthodox Church. Darton Longman Todd, London
Claiborne, Shane (2003) The Irresistible Revolution: Living as an Ordinary Radical. Zondervan Publishing House, Grand Rapids.
Halldorf, Peter; (2000) 21 kyrkofäder - Historien om hur kristendomen formades. Bokförlaget Cordia, Uppsala
Lossky, Vladimir (1997) The Mystical Theology of the Eastern Church. S:t Vladimir´s Press, New York.
Schmemann, Alexander (1970) For the Life of the World: Sacraments and Orthodoxy.
Schmemann, Alexander (1988) The Eucharist: Sacrament of the Kingdom
Thomas, Gary (2002) Sacred Pathways. - Discover Your Soul Path to God. Zondervan Publishing House, Grand Rapids.
Volf, Miroslav (1998) After Our Likeness – The Church as the Image of the Trinity. W M B Eerdmans Publishing Co, Grand Rapids.
Ware, Kallistos (2000) Den Ortodoxa Kyrkan. Artos bokförlag, Skellefteå
Ware, Kallistos (1984) The Holy Spirit in the personal life of the Christian. Artos bokförlag, Skellefteå
Yoder, John Howard (1972) The Politics of Jesus.
http://www.talkjesus.com/ethics-morality/22795-christian-spiritual-pathways.html
Test: http://common.northpoint.org/sacredpathway.html
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