God

Trinity A: Together

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Celtic TrinityOLD TESTAMENT:  Genesis 1:1-2:4a

To read the Old Testament Lectionary passage, click here

The writing that we know as The Book of Genesis is actually a composite of three (or possibly more) unrelated oral traditions—Yahwist (J) (10th century bce), Elohist (9th century bce, and Priestly (P) (about 5th century bce).  Each have a different understanding of God and a different focus.  It is important when we read it that we remember that, for all practical purposes, we come as aliens to the culture in which it was written.  This is a story through which we can understanding humanity’s beginnings.

Genesis makes the first claim about God’s character, God’s relationship to the world, and God’s relationship to humanity and to us as individuals.  So, Genesis is not a book that provides easy, historical lessons to life’s questions.  Genesis is an experience that you have to enter.  Theodore Hiebert says of the book:  “Genesis shares the scientist’s fascination with the birth of the cosmos and the origin of life on earth, the anthropologists’ curiosity about the first human beings, the historian’s interest in the beginning of civilization, a family’s esteem for their earliest ancestors, and the theologian’s concern about the founding events of religious traditions.”

To claim that God created the world and all that exists is a matter of faith, grounded fundamentally in God’s self-revelation.  At this level, the opening chapters of Genesis are a confession of faith.  In the passage, the phrase “in the beginning” probably does not refer to the absolute beginning, but to the beginning of ordered creation.  After all, God was there as well as chaos!  “Heaven and earth” is probably not intended to be two separate places but a reference to the totality of Creation.  In fact, Norman Habel contends that this verse IS the account of Creation, followed by a more detailed account in the form of an inclusion.

Light here is not sunlight, but a pushing back of the darkness with life.  The phrase “it was good” does not imply perfection, but rather implies the fulfillment of divine intention.  It was not perfect; it was the way it was meant to be.

According to ancient Israel cosmology, the dome is an impermeable barrier that holds back a great reservoir of water in the sky, separating it from the great reservoir under the earth.  When the “windows of the sky” (7:11) are opened in the Priestly flood story, the water in this reservoir falls as rain.

In verses 11-13, there is a shift in God’s way of creating; the earth itself participates in the creative process.  The description of the plants and trees with their capacity to reproduce by themselves gives evidence for a probing interest in what we would call “natural science”.  (Keep in mind that when this was written, there was no understanding of photosynthesis.  It was ascribed to the powers of the earth.)

“Let us”—refers to an image of God as a consultant of other divine beings.  God is not alone but chooses to share Creation with what God has created.  In the phrase “In our image, according to our likeness”, image should not be construed as identity.  The image functions to mirror God to the world, to be God as God would be to the nonhuman, to be an extension of God’s own dominion.  We are not created to be God.  Think of a photograph, an “image” of the subject in the picture.  The “image” is NOT the subject; it is rather a reminder, something that points to and makes the subject more real.

Abraham Heschel said that “Eternal life does not grow away from us; it is “planted within us, growing beyond us.” (Abraham Heschel, The Sabbath, 74).  The divine resting concludes creation—namely, Sabbath belongs to the created order; it cannot be legislated or abrogated by human beings.  “Finishing” does not mean that God has quit creating.  The seventh day refers to a specific day and not to an open future.  Continuing creative work will be needed, but there is a “rounding off” of the created order at this point.

Also according to Heschel, “The Sabbath is a reminder of the two worlds—this world and the world to come; it is an example of both worlds.  For the Sabbath is joy, holiness, and rest; joy is part of this world; holiness and rest are something of the world to come…The Sabbath is more than an armistice, more than an interlude; it is a profound conscious harmony of man and the world, a sympathy for all things and a participation in the spirit that unites what is below and what is above.  All that is divine in the world is brought into union with God.  This is Sabbath, and the true happiness of the universe…“There are two aspects to the Sabbath, as there are two aspects to the world.  The Sabbath is meaningful to [us] and is meaningful to God….The Sabbath is holy by the grace of God, and is still in need of all the holiness which man may lend to it…Unless one learns how to relish the taste of Sabbath while still in this world, unless one is initiated in the appreciation of eternal life, one will be unable to enjoy the taste of eternity in the world to come.  Sad is the lot of [those] who have no power to perceive the beauty of the Sabbath…” (Abraham Heschel, The Sabbath, 19, 31-32, 53-54, 74)

The high point of Creation is the Sabbath, which is delight in God, one another, and Creation.  It is where it all comes together.  This is the revealing of the God who made us, who conversed with us and with all of Creation even from the beginning, and who saw something in the world that we have not yet been able to see—an order and equality and justice that has been there from the very beginning.  And God saw that it was good. 

  1. What is your response to this passage?
  2. What stands out the most for you?
  3. What do you think is the central point of Creation?
  4. What does the “Sabbath” mean for you?
  5. Why do you think we read this passage in this week in which we are remembering and celebrating the Trinity?  

 

NEW TESTAMENT:   2 Corinthians 13:11-13

To read the Lectionary Epistle passage, click here

This passage is the concluding admonition for this entire second letter to the Church at Corinth.  The “holy kiss”, which is probably a little odd-sounding to us, was essentially a known and usual social convention that Paul has brought into practice in his churches.  The “holy” reference suggests that it was a social convention that was assumed into the church and made acceptable as an intimate greeting.  It became the demonstration of love and peace between members.  The extension “be with all of you” once again affirms that all the Corinthians stand on the same ground (no one is better than the next) and that they belong to one another because of God’s love, the grace in and from Christ, and the fellowship generated by the Holy Spirit.

This short passage is about relationship, that sense of unity that comes from being one with God and one with God’s people.  Kissing, of course, connotes real intimacy. It is closer than just being friends.  It means entering each others’ lives and becoming part of each other.  Although this isn’t a specifically “trinitiarian” text in the classic sense of what that means, it still depicts that close relationship, inseparable and mutual, without any part of the relationship being held above the other.  It depicts who we are called to be and how we are to relate to others within this Kingdom of God in which we already reside. 

  1. What does this closing admonition mean for us?
  2. How can we “live in peace” when there is so much disunity, strife, and suffering in the world?

 

GOSPEL:  Matthew 28:16-20

To read the Lectionary Gospel passage, click here

This is the first scene in which the disciples have appeared since they fled during the arrest of Jesus.  Jesus appears to them and they “see” him.  There is also the element of doubt.  But Jesus comes to this somewhat wavering church and speaks.  The basis for the words of The Great Commission is the claim of that risen Jesus that all authority has been given to him by God.  The commission is to all the “nations”.  The “nations” are to be discipled—go, make, baptize, teach.  Essentially, Jesus has handed the authority given to him by God to those whom he has commissioned.  Jesus’ last words are a promise of his continuing presence during the church’s mission.

When we look more deeply at this passage, we see that there are actually several different ways to translate the phrase “but some doubted”.  To whom do we think the word “some” refers?  We would like to think that it was those outside of the small circle of disciples, those that did not know Jesus as well in the first place.  It is easy, then, for us to dismiss this doubting as unfounded and even wrong.  But this phrase can also be translated as “but some of them doubted”, implying that there were some of Jesus’ inner circle of disciples that had their doubts.  That becomes a little bit more difficult for us to swallow.  After all, if THEY had doubts, where does that leave us?  Or maybe the passage is then saying, “hey, THEY, even they, had doubts; maybe doubting is alright”.  It is no longer a phrase that condemns doubting but rather affirms that it exists.  In the New American Bible, however, it is translated “but they doubted”, meaning that all of the disciples were both worshipping and doubting, doubting and worshipping.  Maybe this is saying that doubt is the norm, something that is perhaps even expected to happen.  Here, doubt is not skepticism or unbelief but rather a part of discipleship itself.  It is a part of what it means to be the church—worshipping and doubting, doubting and worshipping.

Whatever the nature of the resurrection event, it did not generate perfect faith even in those who experienced it firsthand.  It is not to perfect believers that the mission of Jesus Christ is entrusted but to the worshipping and wavering community of disciples.

Hans Kung says this:  Doubt is the shadow cast by faith.  One does not always notice it, but it is always there, though concealed.  At any moment it may come into action.  There is no mystery of the faith which is immune to doubt.

Faith in the resurrection is a matter of worship, not of inference.  But it does not exclude doubt, but takes doubt into itself.  The Great Commission, then, is given to all of us worshipping and doubting believers.

But, ultimately, doubts are supposed to be resolved, right?  With careful study of the Scriptures, everything becomes clear, right?  Well, let me tell you, I have a Masters of Divinity degree on my wall.  And, sadly, I have to tell you…that I do not have all the answers.  That’s not the way it works.  You know what intense theological study does for you?  It doesn’t give you all the answers; it teaches you how to ask the questions.

Part of Jesus’ directive to the disciples was to “teach”.  How do you teach, how do you learn, without asking questions?  Constructive doubt is what forms the questions in us and leads us to search and explore our own faith understanding.  It is doubt that compels us to search for greater understanding of who God is and who we are as children of God.  And it is in the face of doubt that our faith is born.  God does not call us to a blind, unexamined faith, accepting all that we see and all that we hear as unquestionable truth; God instead calls us to an illumined doubt, through which we search and journey toward a greater understanding of God.

So can we live amidst the shadows, the doubts, the varying shades of grey?  Think about different amounts of sunlight.  We have difficulty living in darkness.  We try desperately to artificially light our way or find some way to compensate for our blindness.  But full sunlight is also blinding.  Our eyes cannot take it.  It is those cloudy, gray days that allow us to see the best.  Overcast days are a photographer’s dream.  It is the light mixed with shadows that provides the most clarity and allows every color of the prism to be illumined on its own.

Faith is like that.  For here we have not human truth which we can understand and prove but God’s truth.  True faith is never completely clear.  It remains obscure.  It is always intermingled with shadows and doubts that open our eyes to the only way to deal with them—not by proving them wrong but by looking to God for the light that will make them part of our faith.  “But some doubted”.  They were the ones that saw him and worshipped him and whose faith grew.  They were the ones that were blessed with that reasonable doubt.  It’s called faith.  Thanks be to God!

So, what does this all have to do with the Trinity?  Well, keep in mind that the Trinity is not a doctrine that is perfectly laid out in the Scriptures.  It is rather a human construct that for us Trinitarian Christians represents the fullest understanding of God that we can imagine.  Think of it like this…In the beginning was God.  God created everything that was and everything that is and laid out a vision for what it would become.  But we didn’t really get it.  So God tried and tried again to explain it.  God sent us Abraham and Moses and Judges and Kings and Prophets.  But we still didn’t get it.  God wove a vision of what Creation was meant to be and what we were meant to be as God’s children through poetry and songs and beautiful writings of wisdom.  But we still didn’t get it.

“So,” God thought, “there is only one thing left to do.  I’ll show you.  I’ll show you the way to who I am and who I desire you to be.  I will walk with you.”  So God came, Emmanuel, God-with-us, and was born just like we were with controversy and labor pains and all those very human conceptions of what life is.  Jesus Christ, Emmanuel, was the Incarnation of a universal truth, a universal path, the embodiment of the way to God and the vision that God holds for all of Creation.  But we still didn’t get it.  We fought and we argued and we held on to our own human-contrived understandings of who God is.  And it didn’t make sense to us.  This image of God did not fit into our carefully-constructed boxes.  And so, as we humans have done so many times before and so many times since, we destroyed that which got in the way of our understanding.  There…it was finished…we could go back to the way it was before.

But God loves us too much to allow us to lose our way.  And so God promised to be with us forever.  Because now you have seen me; now you know what it is I intended; now you know the way.  And so I will always be with you, always inside of you, always surrounding you, always ahead of you, and always behind you.  There will always be a part of me in you.  Come, follow me, this way.  Be with me.  Be who I know you can be. 

  1. What meaning does this passage hold for you?
  2. What does the “doubt” mean for you here?
  3. What does “faith” mean for you here?
  4. Taking all three of these Scriptures, what do you think we’re supposed to make of the Trinity? 

 

Some Quotes for Further Reflection:

God is always bigger than the boxes we build for God, so do not waste too much time protecting the boxes.  (Richard Rohr)

 

Faith is better understood as a verb than as a noun, as a process than as a possession.  It is an on-again-off-again rather than once-and-for-all.  Faith is not being sure where you’re going but going anyway—a journey without maps.  Tillich said that doubt isn’t the opposite of faith; it is an element of faith.  (Frederick Buechner)

 

So much depends on our idea of God!  Yet no idea of [God], however pure and perfect, is adequate to express who [God] really is.  Our idea of God tells us more about ourselves than about [God].  We must learn to realize that the love of God seeks us in every situation, and seeks our good.  [God’s] inscrutable love seeks our awakening. (Thomas Merton) 

 

Closing

God to enfold me, God to surround me, God in my speaking, God in my thinking.

God in my sleeping, God in my waking, God in my watching, God in my hoping.

God in my life, God in my lips, God in my soul, God in my heart.

God in my sufficing, God in my slumber, God in mine ever-living soul, God in mine eternity.

 

God our Creator, today you bring us to a new stage of our journey to you;  May the presence of your Son guide us, the love of your Spirit enlighten us, until we come at last to you, God blessed for ever and ever.  Amen.

 

(From A Celtric Primer, compiled by Brendan O’Malley, p. 150-151, 60.)

Easter 6A: Imagining an Unknown God

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Unknown GodOLD TESTAMENT:  Acts 17:22-31

To read the Lectionary passage from Acts, click here

This passage is known as Paul’s “Aeropagus Speech”.  The Aeropagus is a hill of rock northwest of the Acropolis in the city of Athens.  It was essentially a sort of city-state within Athens that in the 5th century before the common era functioned as the place of the council of elders, essentially the Roman senate.  It later acquired the function of the investigation of corruption, even though the conviction powers remained with the ancient city of Athens itself.  It was the center of logic, reality, and belief.  It was the center of what was known and even what was unknown.  It continued to function during these Roman times in which Paul lived and it was from this site that Paul is supposed to have delivered his famous speech.

The writer of the Book of Acts cues the speech as if he or she were writing a play:  “Then Paul stood in front of the Aeropagus and addressed his audience by name—Athenians.”  He addresses them as a religious audience and notes an altar inscription that he had found near the Aeropagus:  “To an unknown God.”  Well, of course, he is being sarcastic.  He is claiming that these so-called well-learned, poetry-reading, literature-versed, theater-loving, religious people worship gods they do not even know!  Conversely, Paul proclaims, his God is “the God”, not dependent on anything else, transcendent, and all-encompassing.  Paul explains that, essentially, this God that IS God is the source of all there is and cannot be domesticated or limited by any creature.  In other words, God is not contained in shrines or offerings.  God is creator of all and the source of all being.  And then he goes on…not only is God the creator of all but God has created us such that we desire to search for God.  In effect, God has created us so that we are not either compelled or satisfied worshipping an unknown God.

Paul’s speech exposed the shortcomings of a religion that places value solely in inanimate objects themselves—in rocks or shrines.  Paul’s proclamation was that God was a living God, fully engaged in human life and so entrenched that God would bring about the recreation of all of Creation.  The point, for Paul, was that, when it is all said and done, there is no need for an Aeropagus.  In essence, Paul is proclaiming God’s “knowability” even in the face of what is sometimes human ignorance, even in the face of our missing what God has shown us, even when we fall short of imagining this unknown God.   Paul is not pitting his God against their God.  He is not claiming to be on the winning team.  He is claiming that we are all the same—just trying to make our way toward a God who cannot be fully known.  God cannot be proven.  God is God; we are not.

Now don’t take Paul’s berating of the rock so literally that you become willing to throw away centuries of icons and articles of worship, including many of our own churches and everything they contains. D. Stephenson Bond reminds us that, “one minute it was a rock and the next a talisman, a charm, a fetish, a relic.  It then became a stone made sacred by human imagination.”  In other words, a rock is just a rock until one imagines it to be something else, until one imagines it to be a threshold from which one can connect with God.  We, of course, do not worship the rock; we worship God.  But, with our imagination, the rock can help guide our way.

It has to do with a sort of “sacred imagination”.  We cannot fully know God.  I think Paul probably believed that.  It is not that Paul thought that we could fully know God; the point is that God desires to be known by us.  Where we fall short is cultivating our “sacred imaginations.”  Einstein once said that “your imagination is the preview of life’s coming attractions.”

I asked the earth and it answered, “I am not he”, and everything in it said the same. I asked the sea and the deeps and the creeping things and they answered, “We are not your God: Look higher”. I asked the moving air, and the air and everything in it answered, “Anaximenes was wrong. I am not God”. I asked the heavens, the sun and moon and stars, and they said, “We are not the God you are looking for either”. Then I said to all the things that pressed upon my senses, “You have told me that you are not my God. Tell me something about him”. And they cried out with a great voice, “He made us”. I had questioned them with my thoughts and they answered with their beauty (St. Augustine, Confessions, Book 10).

Ossip Gabrilowitsch was a Russian-born American pianist who lived in the late 19th and early 20th century.  He was one of the first pianists to record music via a reproducing piano and, as an aside, was married to Mark Twain’s daughter, Clara Clemens. Walter Russell once sculpted a bust of Gabrilowitsch.  He claimed that when he began, Gabrilowitsch looked no more like a musician than a colonel in the army, or a lawyer.  After half an hour of work, [Russell] said to him, “I want to see you as a musician.  I want to see music in your eyes.  I want to see the very soul of music in you because that is what you are.  I do not want to do a bust of you just as an ordinary human being.” “What shall I do? [Gabrilowitsch] asked.  Russell told him to “Go to the piano and play.” “I cannot play for an audience of one, he responded.  I could play for an audience of a thousand, but not for one.”  “Yes, you can,” Russell told him, “you just play and forget me and I will take care of my part.”  Gabrilowitsch played for an hour or two at a time for sixteen hours.  Russell said that it was only then that he was able to interpret him as a musician. He claimed that the sculpture was one of his best works, because it portrays a man actually inspired by thinking music.

Imagine what we would be like if we thought God (not LIKE God, but God).  Envision what you would be if you truly lived and moved and had your being in God.  I don’t really think that Jesus walked this earth and taught what he taught to give us a book of doctrine or a list of what we should be doing as Christians.  I also don’t think we were ever intended to be handed a full and complete picture of who God is. What we were given in Jesus’ life was something much more profound, something much more valuable.  We were given the gift of having our imaginations opened enough for God to fill them.  Jesus did just enough to peak our imaginations about God so that we would continue to imagine God on our own.

  1. What is your response to this passage?
  2. What does God’s “knowability” mean for you?
  3. How much does sacred imagination have to do with our faith?
  4. Do you really want a God that is fully revealed?  What would that leave for you to discover?
  5. What does that mean to you to “imagine God”?

 

 NEW TESTAMENT:  1 Peter 3:13-22

To read the Lectionary Epistle passage, click here

This passage’s theme of Christ’s victory over suffering and evil makes it very appropriate for this season of Eastertide.  Here, in the light of Christ’s triumph, Christians can stand fast in the face of opposition or adversity.  (This also fits in with the Acts passage that we read.)  The writer tells the reader to always be ready to defend his or her beliefs and, in essence, not worry about what others are doing.  Just do right.  Just be who you are.  Verse 18 (For Christ suffered…) presents the underlying grounding for the blessedness of Christian suffering.

The understanding of the meaning of baptism in 1 Peter is that the waters have symbolic or sacramental power.  But that power is confirmed through the conscience or intention of the believer.  It does not work superficially, like washing your hands, but it works to bring the whole person into a lasting relationship with God.

I don’t like the idea of suffering being the “purpose” of faith, as if we all live to be martyrs in a world of partyers.  Maybe suffering for us means something other than being persecuted (which few of us really are.)  Maybe suffering means taking on the injustices of the world—immigration, medical care, sexism, economic disparity—you know, all those things that are “hot-button topics”, all those things that get you accused of being unrealistic or unpatriotic or un-something else.  Maybe today’s Christian is called to suffer the realism of standing up against a world that has settled into the naïve oblivion that God is going to fix it if we will only trust in God.  After all, doesn’t our baptism call us to be something more?

 

  1. How does this passage speak to you?
  2. What does “suffering for what is right” mean for you in your life?
  3. Do we do that?
  4. What would change if we did?

 

GOSPEL:  John 14: 15-21

To read the Lectionary Gospel passage, click here

These verses describe two dimensions of the believer’s relationship with Jesus:  (1) The inseparability of one’s love of Jesus and the keeping of his commandments and (2) The abiding and the indwelling of the presence of God for those who love him.  The words also point to the ways in which the disciple’s love and obedience to Jesus determine their relationship with God.

This is the first time that the Spirit (parakletos) appears in The Gospel According to John.  The noun form here can mean “the one who exhorts” or “the one who comforts” or “the one who helps”.  The NRSV translates it as “Advocate”, but it is really a broader meaning than that.  The promise of Jesus’ return is invoked and the phrase “in a little while” sort of kicks off the interim period before the time of eschatological fulfillment. (or “on that day”)

All of Jesus’ words address the shape of the community’s life after the events of Jesus’ hour and farewell.  It needs to be understood in the context of the “farewell situation” Essentially, can the disciples still love him when he is gone?  And even more, can the next generation love him, without having had a personal relationship with him? So the question begs, can WE love him, really, really love him in the depth of our being?  These verses present love as the sign of fidelity to Jesus and the way to communion with God.

At the very end of this chapter, Jesus seems to be ready to leave. He says, “Rise, let us be on our way.” You can almost see him getting up from the table, then realizing that he forgot to say something. “I am the vine,” he says, sitting down again, “and my Father is the vine grower. Abide in me as I abide in you.” But how can we abide in Jesus? He has told the disciples over and over, repeating himself at the table: You will abide in me through the gift of the Spirit. The Spirit will teach you how to love one another. The Spirit will keep us connected, said Jesus. You to me, all of us to God. And you to one another.

Years ago I read something rather odd: “The reason mountain climbers are tied together is to keep the sane ones from going home.” Whoever said that was playing with us a bit, for we know mountain climbers are tied together to keep from getting lost or going over a cliff. But there’s another piece of truth here. When things get tough up on the mountain, when fear sets in, many a climber is tempted to say, “This is crazy! I’m going home.” The life of faith can be like that-doubts set in, despair overwhelms us, and the whole notion of believing in God seems crazy. Jesus knew his disciples would have days like that. So he told them we’re tied together like branches on the vine-or like climbers tied to the rope-tied together by the Spirit, to trust in one who is always more than we can understand, to keep us moving ahead on the journey of faith, to encourage us when believing seems absurd. “I will not leave you orphaned,” said Jesus. “I am coming to you.” (From “I Will Not Leave You Orphaned”, by Rev. Dr. Barbara K. Lundblad, available at http://day1.org/936-i_will_not_leave_you_orphaned, accessed 25 May, 2011.)

  1. How does this passage speak to you?
  2. What impact does the question of whether or not we can have a relationship with Jesus without knowing him have on you?
  3. What, for you assures that relationship?
  4. What gets in the way of it?

  

Some Quotes for Further Reflection:

 I shut my eyes in order to see. (Paul Gauguin)

Jesus does not respond to our worry-filled way of living by saying that we should not be so busy with world affairs.  He does not try to pull us away from the many events, activities, and people that make up our lives…He asks us to shift the point of gravity, to relocate the center of our attention, to change our priorities…Jesus does not speak about a change of activities, a change in contacts, or even a change of pace.  He speaks about a change of heart. (Henri Nouwen) 

My ego is like a fortress.  I have built its walls stone by stone to hold out the invasion of the love of God.  But I have stayed here long enough.  There is light over the barriers.  O my God…I let go of the past.  I withdraw my grasping hand from the future.  And in the great silence of this moment, I alertly rest my soul. (Howard Thurman) 

 

Closing

 

Let us pray:  What truth does our worship reveal? (time of silence)

Living God, forgive us when our worship reveals other than the centrality of Jesus Christ in whom we meet you.  Retrieve our wandering minds and fix them on the wonder and holiness of the divine clothed in human flesh. Holy God, inspire and renew our worship with the Spirit of truth.

What truth do our lives reveal? (time of silence)

Eternal God, forgive us when we worship idols of our own making – gods fashioned for our own selfish ends. Merciful God, bless and renew our lives with the Spirit of truth.

What truths do our communities reveal? (time of silence)

Loving God, forgive us when we ignore the pain and hopelessness of so many people – young and old – in our communities and so deny Christ’s commandment to love one another in suffering, self-giving ways. Compassionate God, inflame and renew our love with the Spirit of truth.

What truths does our world reveal?   (time of silence)

Creator God, forgive us when our desire to maintain our standard of living contributes to the poverty of life experienced by countless people and to the  growing environmental problems throughout this world. God of all righteousness, restore and renew our sense of justice with the Spirit of truth.  In Jesus’ name we pray.  Amen. 

( From “Liturgies Online”, by Rev. Moira Laidlaw, Uniting Church of Australia , available at http://www.liturgiesonline.com.au/liturgies/main/index.php?ch_table=link6&PID=22&SID=&year=A, accessed 25 May, 2011.)