500 word sermon for a wedding - As God turns water into wine, we learn to walk on water

The following sermon was preached in English and in French at the wonderful wedding in Dardagny of Nicolas and Susan - avec mes excuses aux lecteurs/lectrices francophones - la version française n'existe pas par écrit.

As God turns water into wine, we learn to walk on water

There’s an expression in French which I like: “la vie quotidienne” – somehow when you translate it into English it doesn’t have quite the same ring – “everyday life”

- in our everyday life we don’t expect miracles
- in our everyday life people don’t walk on water
- in everyday life water isn’t turned in to wine.

(Though I have to say that when people learn that I’m a pastor I often get remarks like “Oh good does that mean you can turn water into wine for us?”)

The water Jesus turns into wine was water for the everyday purpose of ritual purification. It is ordinary water – in those days it was ordinary to be religious not extraordinary – and it became miraculous, wonderful delicious wine.

Water is essential for life
Jesus takes this everyday essential element
And makes it more essential
As wine it speaks not only of thirst that is quenched
But of joy, of the deeper more profound things in life,
it speaks of covenant, of time, of maturity, of work and pain
and of love overcoming travail.

Nicolas and Susi
Perhaps you too do not expect miracles, even if this is not an everyday kind of day but an extraordinary one.
Yet in many ways a marriage is a miracle
- a miracle of love
- an everyday miracle.
Sometimes marriage really is like walking on water
At other times it may be like wading through muddy, turbulent stormy waters

But you have invited us to a miraculous place for your wedding
The vines in the vineyards all around us are not flowering like in the reading from the Song of Solomon but are already fruiting
All around us God’s good creation, tended by human hand, is turning water into wine.

As you make your covenant today
So God continues in covenant with you and with all of us
Turning the water of our everyday lives
Into the wine of deep commitment

This special, extraordinary day
which celebrates the everyday covenant of your marriage
speaks to us of eternity, of miracles
it helps us to commit ourselves once more to our everyday lives
helping us to walk on water
to swim against the tide
and to reconnect with the wondrous covenant of love and life.

There is a Jewish saying that a happy marriage is an even greater miracle than the parting of the red sea – not exactly walking on water but walking on liberating dry land between water.

Nicolas and Susan we wish you an extraordinary, ordinary life together,
We pray that it may be filled with the love, promise and support of God’s covenant.
All around us in our everyday lives God in Christ is turning water into wine
Encouraging you and all of us to
walk on water
dare to love
and drink that joyous wine which can speak to us of depth and eternity everyday of our lives.
We wish you an extraordinary, everyday life together.

Amen




copyright (c) Jane Stranz

Elements of a liturgy for a wedding - French and English

Marriage of Susan Lee and Nicolas Servas ~ Mariage de Susan Lee et Nicolas Servas
August 30th 2008

Processional ~ Entrée Bible verses ~ versets bibliques Welcome ~ Bienvenue Prayer ~ Prière
Seigneur,
dans l'agitation de la fête, aide nous à faire silence en nous même et dirige nos pensées vers toi.
Nous te cherchons:
tu es notre force et notre espérance.
C'est toi le Seigneur de notre passé, de notre présent et de notre avenir. c'est de toi qui vient toute bénédiction
Par ton Esprit, dispose nos cœurs à vivre ce temps avec toi

Song ~ Chant
Allelu, allelu, allelu alleluia! Praise ye the Lord!
Praise ye the Lord Alleluia! Praise ye the Lord Alleluia! Praise ye the Lord Alleluia!
Praise ye the Lord!

Allélu, allélu, allélu alléluia! Gloire au Seigneur!
Gloire au Seigneur alléluia! Gloire au Seigneur alléluia! Gloire au Seigneur alléluia!
Gloire au Seigneur!

Biblical reading on love ~ Lecture biblique sur l’amour

P: Let love be genuine and live in harmony;
hate what is evil, hold fast to what is good.
Outdo one another in showing honor;
be humble and never conceited.

L’amour doit être sincère.
Détestez le mal, attachez-vous au bien.
Ayez de l’affection les uns pour les autres;
mettez du zèle à vous respecter les uns les autres. (Rom. 12. 9 et 10)

C: Love is stronger than death and jealousy is cruel as the grave. Floods cannot drown love and wealth cannot buy it. C’est que l’amour est aussi fort que la mort L’amour est une flamme ardente; Toute l’eau des océans ne suffirait pas à le noyer Ni la richesse à l’acheter. (Cantique 8.6-7 alt.)

P: Put love above all else;
let Christ's peace rule your hearts.
Always be forgiving,
as Christ has forgiven you.

Par-dessus tout, ayez de l’amour
Que la paix du Christ dirige vos coeurs.
Pardonnez-vous réciproquement,
comme le Seigneur vous a pardonné.(Col. 3.14, 15, 13)

C: Love is not jealous or boastful, arrogant, rude or stubborn, irritable, resentful or possessive. Love is patient and kind.

P: Do not love in word or speech only; love also in deed and truth.
Receive each other in sincerity,
find mercy and grow old together.
Il ne faut pas que notre amour consiste uniquement en discours et belles paroles;
Ce doit être un véritable amour qui se manifeste par des actes. (1 Jean.3.18)
Chercher la miséricorde pour vieillir ensembler. (Tobit 8.6)

C: Love rejoices in the right; it bears, believes, hopes and endures all things, for love is faithful and endless. L’amour se réjouit de la vérité L’amour permet de tout supporter, il nous fait garder en toute circonstance la foi, l’espérance et la patience. L’amour est fidèle et éternel. (1 Cor 13)

P: When the lord builds the house,
the labor is never in vain.
Si le Seigneur bâtit la maison,
Le maçons ne se donnent pas du mal en vain. (Ps. 127.1)

C: Happy are those who take refuge in God; those who serve the Lord are redeemed. Heureux ceux qui trouvent leur refuge dans l’Eternel; Ceux qui servent le Seigneur trouveront le salut.

P: This is my commandment,that you love one another as I have loved you.

Voici mon commandement: aimez vous les uns les autres comme je vous aime. (Jean 15.12)

C: And two shall become one in love, for we are members of Christ's body. Les deux deviendront un seul être dans l’amour, car nous sommes membres dans le corps du Christ.

Song ~ Chant
Allelu, allelu, allelu alleluia! Praise ye the Lord!
Praise ye the Lord Alleluia! Praise ye the Lord Alleluia! Praise ye the Lord Alleluia!
Praise ye the Lord!

Allélu, allélu, allélu alléluia! Gloire au Seigneur!
Gloire au Seigneur alléluia! Gloire au Seigneur alléluia! Gloire au Seigneur alléluia!
Gloire au Seigneur!

Gospel reading ~ Lecture de l’évangile John 2. 1-11 ~ Jean 2. 1-11
On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. Jesus and his disciples had also been invited to the wedding. When the wine gave out, the mother of Jesus said to him, ‘They have no wine.’ And Jesus said to her, ‘Woman, what concern is that to you and to me? My hour has not yet come.’ His mother said to the servants, ‘Do whatever he tells you.’ Now standing there were six stone water-jars for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to them, ‘Fill the jars with water.’ And they filled them up to the brim. He said to them, ‘Now draw some out, and take it to the chief steward.’ So they took it. When the steward tasted the water that had become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward called the bridegroom and said to him, ‘Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now.’ Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him.

Trois jours après, il y eut des noces à Cana en Galilée. La mère de Jésus était là, et Jésus fut aussi invité aux noces avec ses disciples.
Le vin ayant manqué, la mère de Jésus lui dit: Ils n'ont plus de vin.
Jésus lui répondit: Femme, qu'y a-t-il entre moi et toi? Mon heure n'est pas encore venue.
Sa mère dit aux serviteurs: Faites ce qu'il vous dira.
Or, il y avait là six vases de pierre, destinés aux purifications des Juifs, et contenant chacun deux ou trois mesures.
Jésus leur dit: Remplissez d'eau ces vases. Et ils les remplirent jusqu'au bord.
Puisez maintenant, leur dit-il, et portez-en à l'ordonnateur du repas. Et ils en portèrent. Quand l'ordonnateur du repas eut goûté l'eau changée en vin, -ne sachant d'où venait ce vin, tandis que les serviteurs, qui avaient puisé l'eau, le savaient bien, -il appela l'époux, et lui dit: Tout homme sert d'abord le bon vin, puis le moins bon après qu'on s'est enivré; toi, tu as gardé le bon vin jusqu'à présent. Tel fut, à Cana en Galilée, le premier des miracles que fit Jésus. Il manifesta sa gloire, et ses disciples crurent en lui. Après cela, il descendit à Capernaüm, avec sa mère, ses frères et ses disciples, et ils n'y demeurèrent que peu de jours.

Sermon ~ Prédication

Hymn ~ Cantique Now thank we all our God with hearts and hands and voices ~ Béni soit le Seigneur, le Créateur le Père;
Marriage ~ Mariage
Introduction ~ Préparation
Le mariage est un don et un appel de Dieu
Dieu nous a donné le mariage
pour que l'homme et la femme puisse s'aimer et se respecter
s'encourager et s'enrichir
et se connaître dans la passion et le bonheur

Dieu nous a donné le mariage
pour que l'homme et la femme puisse être
signe de l'unité et de l'engagment dans la société
pour la naissance des enfants, qu'ils puissent grandir dans une ambiance d'amour
Nicolas et Susan ont choisi de vivre ensemble dans le mariage
ils demandent aujourd'hui la bénédiciton de Dieu

Vows ~ Engagements
Nicolas and Susan will exchange their vows in English and in French, afterwards the congregation will be invited to stand and commit to support and pray for Nicolas and Susan in their marriage.
Nicolas et Susan échangeront leurs engagements en anglais et français, ensuite l’assemblée est invitée à se lever et à s’engager à soutenir et à prier pour Nicolas et Susan.

Marriage Blessing ~ Bénédiciton nuptiale
Que le Seigneur
Plein d'amour comme une mère et bon comme un père
vous bénisse
qu'il fasse prospérer votre vie
qu'il fasse fleurir votre espérance
qu'il fasse mûrir vos fruits
que le Seigneur vous garde
qu'il vous embrasse dans votre peur
qu'il se tienne devant vous dans votre besoin
Qu'il vous accorde sa grâce
qu'il souffle sur vous
comme un regard tendre réchauffe ce qui est raide
Qu'il tourne sa face vers vous
Qu'il vous libère et vous laisse respirer
Quand la culpabilité vous accable
Qu'il regarde votre souffrance
qu'il vous offre le réconfort et la guérison
Qu'il vous donne la paix
le bien-être du corps,
le salut de votre âme,
l'avenir de vos enfants

(You may kiss !)

Signing of the register ~ Signature des registres Lighting of the unity candle

Song ~ Chant
Sing Alleluia to the Lord
Sing Alleluia to the Lord
Sing alleluia, sing alleluia
Sing Alleluia to the Lord

Chante alléluia au Seigneur
Chante alléluia au Seigneur
Chante alléluia, chante alléluia
Chante alléluia au Seigneur

Prayers of intercession ~ Prières d’intercession Prayer ~ Prière des mariés
Nous te disons Merci, Père
Pour notre rencontre
Pour l’amour qui nous unit
Merci de nous avoir donnés des parents formidables
qui par leur amour nous ont accompagnés jusqu’à ce jour
Et Merci pour le soutien de nos amis, et l’affection dont ils ont fait preuve
Nous te remercions encore
Pour la joie d’être tous réunis aujourd’hui.
Accompagne-nous Seigneur
Dans tout ce qui fera nos joies et nos peines
Nos réussites et nos échecs
Accompagne-nous Seigneur jusqu’au bout du chemin

Father, we give you thanks
For our meeting
For the love which unites us
Thank you for giving us wonderful parents
Who to this day have accompanied us with their love
And thank you for the support of friends and the affection which they have shown us
We give you thanks again
For the joy of being gathered together today
Be with us Lord
In all that will make for our joys and our sorrows
Our successes and our failures
Be with us Lord right until the end of the road.

Lord’s Prayer – said by each in their own language
Notre Père – chacun(e) le dira dans sa propre langue

Announcements ~ Annonces

Blessing ~ Bénédiction


Un mariage heureux est un plus grand miracle de Dieu que le partage de la mer rouge
Jüdisches Sprcichwort
Phrase de la Sagesse Juive

Aimer quelqu'un s'appel porter sur lui le même regard de Dieu quand il l'a créé
Dostoïevski

Summary of Women of Zimbabwe Arise (WOZA) report detailing trauma experienced by their members

WOZA counts the cost of their courage in a new report

Women of Zimbabwe Arise (WOZA) launched a report detailing the
trauma experiences of their members on Wednesday 19 August 2008.
The event was conducted in Johannesburg, South Africa with
attendance by press, diplomats, civic society leaders and members
of WOZA. The report is entitled “Counting the Cost of Courage:
Trauma Experiences of Women Human Rights Defenders in
Zimbabwe”.
In 2007 research was carried out to determine the nature and
extent of violations perpetrated on WOZA members by state actors.
It used a questionnaire administered verbally to more than 2,000
WOZA members. The major results were detailed in a report
released in March 2008 entitled ‘The Effects of Fighting
Repression with Love’. They showed a high level of arrests,
assaults, torture and cruel, inhuman and degrading treatment,
primarily by members of various sections of the Zimbabwe Republic
Police.

One section of the questionnaire sought to document traumatic
experiences of WOZA women in order to understand the basis of
possible psychological and emotional disorders arising from their
civic activism - ‘counting the cost of their courage’. The
report launched today outlines these findings.

The research
The research explored two broad categories of trauma: ●
“displacement” experiences - a concept first developed
first in relation to the psychological and emotional plight of
refugees fleeing war zones. It details events such as loss of
home, failing to access food and medical care, being lost, being
caught up in fighting and similar experiences.
● The second source of trauma is “organized violence and
torture” (OVT), including events of torture per se as well as
assaults, cruel inhuman and degrading treatment, and verbal
threats, insults and taunts.

The data relating to trauma was based on the Harvard Trauma
Questionnaire [HTQ]. It was altered slightly from previous uses
in Zimbabwe in order to include an historical element, so that
there might be a long-range understanding of the women’s
experience of trauma throughout their adult lives. Interviewees
were asked to indicate trauma events in two forms: those they
have experienced themselves, and those they witnessed being
experienced by others. They were asked to record these events for
three periods: pre-Independence, 1980-1999, and for each year
since 1999.
Conclusions
The findings of the report indicate that Zimbabwe is a
“complex emergency”: significant violence, severe economic
decline, and the destruction of social capital, which means
resembles a war. As is the case in most complex emergencies,
women and their families are generally the most common victims,
and Zimbabwe is no exception. Many women of all ages have been
brutalized, raped, tortured, and even killed for their political
activities and of those of their male family members. As children
are normally in the presence of their mothers, they been equally
victimised. Most often such victims demonstrate psychological
effects of their experience and witnessing of traumatic events.
Additional findings indicate that: ● Zimbabweans have a
history of mass trauma dating back to colonial experiences. The
members of WOZA have experienced trauma over all the past three
decades, as well as before Independence in 1980.

● The frequency of trauma of all kinds has been steadily
increasing. An average of 2.9 events per respondent for the
pre-Independence period doubled to 5.8 in the two
post-Independence decades, and then tripled to 16.7 in the period
2000 to 2007.
● There are generally more displacement experiences than OVT
however - indicative of the worsening socio-economic situation.

● It was found that 1,051 [53%] women in the sample had scores
indicative of psychological disorder.
● Trauma research suggests that repeated exposure to trauma
has a cumulative effect, making the victim more likely to suffer
from a psychological disorder. Zimbabwean women, with their
history of repeated trauma through recent history are then
candidates for clinical psychological symptoms resulting from
repeated trauma of various types.
● WOZA women have received very little counselling to help
them deal with their trauma. Some group healing sessions with
professional counsellors were organized, but remarkably, the
women seemed more concerned to discuss their ‘displacement’
issues than their experiences of OVT, which they said they
expected in any case and they had recovered from. Of course, this
does not mean that they do not have any trauma-related disorders,
but they themselves do not perceive them, and their observed
behaviour does not indicate them either. It is possible that the
psychological effects of their trauma may well be lessened due to
their understanding of the reason for their suffering and their
preparedness to make a sacrifice for the future of their families
and their nation.
WOZA Recommendations
What is clear is that the Zanu PF government seems to be
oblivious to the destructive impact of widespread use of violence
as a political tool of control and repression. Although it has
appeared to have achieved its immediate goal of stifling dissent
for some years, it has surely had seriously adverse long-term
effects on both the victims and the perpetrators.
It is also clear that any government has a responsibility to
care for the welfare of its people. At what point will a
Zimbabwean government confront the legacy of trauma and look to
begin a healing process? This must be an important consideration
in determining what form of authority emerges from the current
SADC mediation process.

In order to deal with the problem of the prevalence of OVT as a
common feature of our society, we recommend the following:

● Stop the political violence; disband militia camps in all
areas of the country. Any political violence must be reported,
investigated and prosecuted through the courts without any form
of favour or political influence.
● Intensive research should be undertaken into the effects of
OVT on Zimbabweans, both as victims and as perpetrators.
● A centre be established within Zimbabwe to carry out
research, training and treatment related to victims and
perpetrators of violence.
● A needs assessment be conducted regarding what treatment is
needed to heal both victims and perpetrators.
● Research should be conducted and disseminated on the most
effective ways for non-violent protestors to prepare themselves
to lessen the traumatic effects of torture and other forms of
violence.
● All government law enforcement agents be trained
specifically on their international responsibilities regarding
OVT and be required to make specific commitments not to follow
orders which require them to contravene this commitment; an
international rescue programme could be established to assist any
who lose employment as a result of adhering to this commitment.
● All members of the government, defence forces and party
institutions who are identified as perpetrators be required to
appear before a forum where they admit their crimes; the more
senior officers identified as giving orders should be
prosecuted.
● Joint sessions of victims and perpetrators should be held to
aid the healing process on both sides.
● Government should immediately lift the current ban on
organisations providing humanitarian assistance and also allow a
United Nations team to address the humanitarian crisis and
widespread hunger without political interference.
● A transitional authority should form a body to consult and
develop a transitional justice plan of action designed to bring
healing and reconciliation and then deal with justice and
restitution for victims in the new Zimbabwe.

The type of evil that has become an integral part of government
behaviour in Zimbabwe must be eradicated and the mindset of power
hunger and disrespect for other human beings overcome. It can
only happen through the actions of a government with a strong
will to correct wrongs and ensure that the rights of all
Zimbabweans be respected. We therefore believe that the most
appropriate government to replace the current illegitimate
incumbent would be a non-political transitional authority whose
members have as a priority transitional process of healing,
transforming and rebuilding. Such an authority will have the
capacity and neutrality necessary to dismantle the structures of
violence and oppression.
Nonetheless, whatever format the new political dispensation in
Zimbabwe takes, it will need to embark on an official programme
of acknowledgement of injustices. Economic recovery and
democratic reform, whilst imperative, can only go so far in
restoring the dignity of people. We believe that for dignity to
be fully restored a new administration needs to assist individual
survivors to rebuild their broken lives whilst ensuring that
‘liveable peace’ is achieved. It is the only way
Zimbabweans can bury the ghosts of their past and move forward
into a more secure future.

As well as outlining the findings on the research done on WOZA
members, the launch also outlined some statistics of
post-election violence since the 29 March harmonised elections,
giving a brief overview of the horror that many Zimbabweans have
been faced with in the last few months. These statistics added
further poignancy to the call for a lasting peaceful solution in
Zimbabwe and the urgent need for a national programme of
healing.

Ends
19th August 2008

A copy of the full report is available on request by email or
can be downloaded from the website at www.wozazimbabwe.org
<http://www.wozazimbabwe.org>. The statistics on the
post-election violence and individual case histories of survivors
are also available. For more information please contact either
Jenni Williams on +263 912 300 456 or +263 912 898 110, Magodonga
Mahlangu on +263 912 363 668 or Annie Sibanda on +263 912 898
112.

A poetic meditaiton on the "fanua" by Faautu Talapusi

The following poetic reflection was written by Faautu Talapusi and offered as part of morning worship on 11 August 2008. The word "fanua" means placenta and also land in Samoan and in Maori as well. You can find the full order of worship which this meditation was part of here.

Instead of a reflection, I would like to share with you a poem entitled – I am the fanua. I hope it expresses my personal reflections and thoughts on today’s readings.

I am the fanua
The placenta buried in my ancestral land after childbirth
I am the pute
The umbilical cord buried and my link to my fanua

I am the fanua
The land which holds my history, my life, my death
I am the fanua
The land of my people, my ancestors, my descendents

I am the fanua
That which bonds me to the air, the earth, the sea
I am the fanua
That which binds me to the plants, the animals, the fish

I am the fanua
My mother's pain and joy in giving life
I am the fanua
Mother earth's pain and joy in giving life

I am the fanua
God's beautiful and unparalleled creation
I am the fanua
God's undying and steadfast love

I am the fanua
Wailing in despair at my self-destruction
I am the fanua
Dying of a slow suicide

I am the fanua
Expecting God's revelation
I am the fanua
Believing in God's promise

I am the fanua
You are the fanua
We are the fanua.

copyright (c) Faautu Talapusi/WCC

Morning Worship in the Ecumenical Centre, Monday, 11 August 2008
This service was put together by Faautu Talapusi for the week in the ecumenical prayer cycle when we pray for Aotearao New Zealand and Australia.

Welcome and Introduction
Call to Worship

God who walks on the water of our fears,
Stretching out a hand to hold us firm,
And telling us not to be afraid:
We come to worship you in faith.

God who speaks to us in story and word,
In each other, and in life itself:
We come to worship you in faith,
For you are our God and we are your people
Amen

Song

Benedicte Aotearoa a version of psalm 148 for New Zealand

O give thanks to our God who is good:
Whose love endures forever.
You sun and moon; you stars of the southern sky:
Give to our God your thanks and praise
Sunrise and sunset, night and day:
Give to our God your thanks and praise
All mountains and valleys, grassland and scree, glacier, avalanche, mist and snow
Give to our God your thanks and praise
You kauri and pine, rata and kowai, mosses and ferns:
Give to our God your thanks and praise
Dolphins and kahawai, sealion and crab, coral, anemone, pipi and shrimp:
Give to our God your thanks and praise
You Maori and Pakeha, women and men, all who inhabit the land of the long white cloud
Give to our God your thanks and praise
All you saints and martyrs of the South Pacific:
Give to our God your thanks and praise

Reading from Genesis
In the beginning God created the heavens and the earth. Now the earth was formless and empty, darkness was over, the surface of the deep, and the Spirit of God was hovering over the waters… And God said, “Let the water under the sky be gathered to one place, and let the dry ground appear.” And it was so. God called the dry ground “land,” and the gathered waters he called “seas.” And God saw that it was good.

Reading from Romans
The creation wails in eager expectation for the sons of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God. We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies

Reflection: I am the Whanua ~ by Faautu Talapusi
NB. Fanua in most Polynesian languages including Maori (whanua), signifies land or placenta

Song

Intercessions
Generous God, we thank you for the wonder of creation Australia and New Zealand. We thank you for those who already live in harmony with creation. Strengthen us as we commit ourselves to be better stewards of your creation.
God of love, hear our prayer.
Loving God, we pray for the people of Australia and Aotearoa. We pray that everyone may know the fullness of life you intend for them, and that your people may live together in justice and peace.
God of love, hear our prayer.
We pray for peace and reconciliation in our hearts, our families, communities and throughout the world. Help us to realize that you use us to bring about peace each time we ask and give forgiveness to one another.
God of love, hear our prayer.
We pray for those who are experiencing despair and hopelessness through loss of identity and separation from family and place of belonging. Help them by your Holy Spirit to be strong and to find love, faith hope peace and happiness in you.
God of love, hear our prayer.
We pray for a better understanding and respect between all peoples of our countries. Help us as we grow to appreciate the diversity of cultures, languages, and backgrounds. Remind us that all people are created in your image, help us to accept and love each person as your creation.
God of love, hear our prayer.

Lord’s prayer (in own languages)

Song

Benediction
The God of love lead you out,
Christ Jesus walk beside you,
And the Spirit be a stream of healing power within and without.
Amen.