THE CONGREGATION OF THE LORD, THE ARMY OF THE LORD AND THE HOUSE OF THE LORD The Law, being keen on keeping the holiness of the believers, confirms to them that they are the congregation of the Holy Lord, the army of the Lord, and the house of the Holy Lord. It does not allow any uncleanness to dwell in the holy congregation; to infiltrate into the army in its holy wars; or into His house. This chapter is dedicated to warn against the true enemies of man; namely, the evil world, the carnal lusts and Satan, who fight against the believer during his daily life, and during every moment of his life. It is to be noticed here, that the look of the Mosaic era at the four nations: the Ammonites, the Moabites, the Edomites, and the Egyptians differs completely from that in the later days of the kingdom. 1. Those denied from joining the congregation of the Lord 1–8. 2. A holy army 9–14. 3. The slave who has escaped from his master 15–16. 4. Rejection of corruption and uncleanness 17–18. 5. The usury 19–20. 6. It is advisable not to hasten to vow 21–23. 7. The Right of neighborhood 24–25. 1. THOSE DENIED FROM JOINING THE CONGREGATION OF THE LORD The Law here, presents a list of certain categories, that are denied from entering the “congregation of the Lord;” in order to keep the congregation holy to the Lord. What does the “congregation of the Lord” mean? Some believe that this term means ‘the people of God during their religious services.’ It does not mean to deny those categories, the chance to have their souls saved, or to deny them the right to worship the Lord, but to deny them the enjoyment of the whole packet of rights, like entering into the sanctuaries, to have a complete fellowship with the congregation; or to occupy certain positions of leadership; like being elected as one of the elders of Israel, or as a judge. Some others believe that it means just denying them the privilege of mixed marriage among the children of Israel. The excluded categories are: 1. The emasculated and the mutilated: “He who is emasculated by crushing or mutilation shall not enter the congregation of the Lord” (Deut. 23:1). That teaching concerning the exclusion of the emasculated from the congregation of the Lord, had its importance at that time; as it was common among the Gentiles to have groups of those emasculated to minister in the pagan temples, and to occupy leading positions in the royal palaces, especially in the quarters of the queen and the female royal entourage. However, the term “eunuchs” came later on to apply to the leading officers in the royal palace, even to those not physically emasculated1. Excluding the emasculated and their descendants to the tenth generation, from the priesthood (Leviticus 21:17-21), is a confirmation of the sanctity of all the body members. This statute came to forbid man from emasculating himself, especially if 1 Cf. The author: Daniel, p. 19 (in Arabic). 7 that was because of his look at the genitalia as unclean members, or to the sexual relationships in marriage, as unclean acts. The church denied those who emasculate themselves, even those who are virgins, from occupying any clerical rank, on account of their erroneous look at what God created as good and holy. Thus, - even in the Old Testament - an eunuch is not excluded from membership in the congregation of the Lord, if he is holy to Him. And as it came in the book of Isaiah: “Do not let the son of the foreigner, who has joined himself to the Lord, speak saying, ‘The Lord has utterly separated me from His people,’ nor let the eunuch say, ‘Here I am, a dry tree.’ For thus says the Lord ‘To the eunuchs who keep My Sabbaths, and choose what pleases Me, and hold fast My covenant. Even to them I will give in My house and within My walls a place and a name, better than that of sons and daughters; I will give them an everlasting name, that shall not be cut off” (Isaiah 56:3-5). It is thus clear that God is not preoccupied with the outer appearance of man, like being an eunuch or not, but with his inner depths, like keeping the Sabbath, namely, enjoying the weekly feast, and the continual joy in the Lord. Keeping the Sabbath is a sign of keeping the whole life on account of the Lord. Whoever chooses to please the Lord and to hold fast to His covenant; namely, wishes to have a perpetual fellowship with Him, will be counted as a son or a daughter to God more than others; will have a portion in the house of the Lord; and will be protected by its walls. 2. One of illegitimate birth: “One of illegitimate birth shall not enter the congregation of the Lord; even to the tenth generation none of his descendants shall enter the congregation of the Lord forever” (Deut. 23:2) What is the guilt of the son whose father errs? Why is he excluded from entering the congregation of the Lord? The illegitimate son would not be excluded from getting connected to the Lord, or from enjoying the eternal inheritance, if he leads a fitting life, holy in the Lord. But this statute is rather meant to let the adulterer feel and know that the fruit of his action will not enter the congregation of the Lord. Among the men of faith, mentioned in the book of Judges (Judges 11), and included by the apostle Paul in the list of the men of faith (Hebrew 11:32), is ‘Jephthah the Gileadite,’ of whom is said: “Jephthah the Gileadite was a mighty man of valor, but he was the son of a harlot, and Gilead begat Jephthah… they said to him, ‘You shall have no inheritance in our father’s house, for you are the son of another woman’” (Judges 11:1, 2). 3. The descendants of Ammon and Moab: Because their father Lot separated himself from Abraham (Genesis 13:11), his descendants were deprived of what those of Abraham the man of faith enjoyed. Moreover, Ammon and Moab were born as fruits of the drunkenness of their father and his contact with his daughters. But, it can be said, ‘what could be their guilt, and the guilt of their descendants after them? The answer came, that their descendants have later taken an offensive position against the people of God, as it is said: “An Ammonite or a Moabite shall not enter the congregation of the Lord; even to the tenth generation none of his descendants shall enter the congregation of the Lord forever, because they did not meet you with bread and water on the road when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pathor of Mesopotamia, to curse you. Nevertheless, the Lord your God would not listen to Balaam, but the Lord your God turned the curse into a blessing for you, because the Lord your God loves you. You shall not seek their peace nor their prosperity forever” (Deut. 23:3-6) 8 No Ammonite or a Moabite has not the right to enter the congregation of the Lord, even to the tenth generation, to protect the congregation from idolatry. Yet whoever withdraws away from the corruption of those nations, and will not attach himself to their pagan idols, could be received in the congregation. The Gentile ‘Ruth’ has surpassed many of the women of faith; has got a book after her name in the Holy Bible, and her name was included among the genealogy of Lord Christ. Beside the fact that Ammon and Moab, the sons of Lot had their life far from God, their descendants consummated their measure. Those two peoples had followed two serious patterns in their confrontation of the people of God; namely, violence and envy. Their violence was demonstrated in their refusal to offer the Israelites bread and water in the wilderness, although they were ready to pay for them. When they refrained to do that human jest, God brought down to His people free bread from heaven, and gave them free water from the rock. Their envy showed when they asked Balaam to curse them; he, who, when he failed in his mission, offered them a plan to make the people of God fall into sin. Thus whoever deprives himself of the blessing of giving; is actually depriving himself of enjoying what is God’s in the great day of the Lord; according to His words: “Inasmuch as you did not do it to one of the least of these, you did not do it to Me” (Matthew 25:45). The Moabites requested from Balaam to curse the people of God, but God turned the curse into a blessing. Yet that would not relieve them of the evil they had in their hearts; and as the Psalmist says: “Give to them according to their deeds, and according to the wickedness of their endeavors. Give to them according to the work of their hands. Render to them what they deserve” (Psalm 28:4) St. Gregory of Nazianzus states that the refusal of the Moabites and the Ammonites to enter the house of God refers to the refusal of using the sophisticate arguments that ruins the true knowledge1. What is the portion of the Edomites and the Egyptians? Whereas the Ammonites and the Moabites refused to let the people of God pass through their land; and accordingly, God instructed His people “not to seek their peace nor their prosperity all their days forever” (1-6); the Edomites and the Egyptians, having given them some hospitality, although they enslaved them later on; they were allowed to enjoy the covenant together with them (7, 8). Therefore, it is fitting for us not to disregard any good deed toward us however small it may be. So as not, on account of what is said about the Ammonites and the Moabites, the people of God might bear a spirit of hatred toward all peoples, here they are commanded to take a gentle stand toward the Edomites and the Egyptians: “You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you were an alien in his land. The children of the third generation born to them may enter the congregation of the Lord” (Deut. 23:7, 8) In case an Edomite or Egyptian becomes a proselyte; namely, if he forsakes his idols, and accepts faith in the true God, his grandchild would have the right to enter the congregation of the Lord. Although the Edomites opposed them (Numbers 20:20); and the Egyptians enslaved them; yet it is fitting for the people of God to disregard all that, if an Edomite or Egyptian believes in God, and his faith was proved until the third generation. Then he would remember that the Edomite is his brother; and that the Egyptian has received him in his land for some time. God has often reminded His people of their servitude to the Egyptians, not to 1 See The Last Farewell, 17. 9 provoke animosity against them, but to let them remember the amazing divine work of salvation, and not to forget that it was the Egyptians who opened up their land, and gave them hospitality for four centuries. In short, God sought the sanctity of His people through the following: a. Exclusion of those who look at the human body as unclean, and who despises the good creation of God, from fellowship in the spiritual leadership of the congregation of the Lord. b. Whoever bear the spirit of hatred and envy toward the children of God, and offend them, will not have a portion in the holy fellowship. c. It is fitting for the holy congregation, to bear the spirit of love toward others; and not to disregard any good deed toward them, even for some time. They should treat them with love, mixed with wisdom. 2. A HOLY ARMY As the people of God were about to enter into the Promised Land, and into a series of battles against the Canaanites, it was important to set certain rules concerning the members of the army, to prepare them to enjoy the life of conquest. After speaking of the “congregation of the Lord;” and of those who are to be excluded from fellowship of the people of God; then of the possibility of allowing the Edomites and the Egyptians to enter into it; he spoke of the army and of three ways to make it holy: 1. Holiness through purification from sin: “When the army goes out against your enemies, then keep yourself from every wicked thing” (Deut. 23:9) Sin draws man’s heart to cowardice; as it binds him to earth and to temporal life. Whereas the righteousness of Christ lifts his heart up to heaven; and grants it strength to challenge death. That is why it is fitting for the temporal battles to become living opportunities to enter into the inner battles, to get purified from every wicked thing. By this, the Holy Bible draws us toward God, who hears the prayers of the righteous, and grants them the spirit of success and conquest. And as the Psalmist says: “If I regard iniquity in my heart, the Lord will not hear. But certainly God has heard me… Blessed be God, who has not turned away my prayer, nor His mercy from me” (Psalm 66:18, 20). The prophet Samuel confirmed to the people that the sanctity of the heart is the way to conquest; saying: “If you return to the Lord with all your hearts, put away the foreign gods and the Ashtaroth from among you, prepare your hearts for the Lord, and serve Him only, He will deliver you from the hand of the Philistines” (1 Samuel 7:3). 2. A spiritual and ritual holiness, together with purification from any wickedness. They are committed to practice the rite pertaining to purification; even if uncleanness is involuntary by some occurrence while sleeping in the night. “If there is any man among you who becomes unclean by some occurrence in the night, then he shall go outside the camp; he shall not come inside the camp. But it shall be, when evening comes, that he shall wash himself with water; and when the sun sets, he may come into the camp again” (Deut 23:10, 11) As God is Holy, He wishes His people to be likewise, both internally and externally. Although an involuntary unclean dream is not counted as sin, the believer has to wash himself with water to purify his body; and to wash his garment as well, “If any man has an emission of semen, then he shall wash all his body in water and be unclean until evening, and any garment and any leather on which there is semen, it shall be washed with water, and be unclean until evening” (Leviticus 15:16). Being in a camp, would not be an excuse for a soldier in such a situation to 10 disregard the statute of purifying his body and garment; the battle should rather commit him to be keen on following it more accurately. According to human measures, withdrawing from the battle that day to consummate such a ritual, would probably cause confusion and would have unwanted consequences on the performance of the army as a whole, but according to divine measures, this act would confirm a respect and care for the holiness of the army, and the Holy God Himself would grant them conquest. If God cares for the holiness of all, even concerning what occurs involuntarily, how much more, would it be fitting for all to be holy, in body, mind, and feelings? By saying: “Also you shall have a place outside the camp, where you may go out” (Deut. 23:12); confirms the importance of cleanness inside the camp, and of keeping the personal purity. The presence of the Lord in their midst is a perpetual motive toward holiness. 3. Personal hygiene: To confirm the presence of God in the midst of His people, especially during battles, which is His battle as well, against the devil and his works, He intends for them to be free of any probable source of impurity, even those concerning natural necessities, saying: “And you shall have an implement among your equipment, and when you sit down outside, you shall dig with it and turn and cover your refuse. For the Lord your God walks in the midst of your camp, to deliver you and give your enemies over to you; therefore your camp shall be holy, that he may see no unclean thing among you, and turn away from you” (Deut. 23:13, 14) Some may probably wonder: How does the divine statute care for such a minor thing, to be uttered by Moses, the great among the prophets? a. He intended to confirm that, as nature itself teaches us to distinguish ourselves from animals. It is fitting for us to be pure in everything. b. Through God’s care for the cleanness of the location, we can realize the importance of purity and holiness in the sight of the Holy One. War is not meant to take over land or possessions, as much as to prepare the people of God as a leaven to sanctify the peoples of the world, not just through military equipments and systems, but through holy life internally and externally. c. The Law as a whole reveals the unity of life. It does not discern between the statutes concerning worship, and those concerning behavior, between those concerning the ethics, and those concerning the general or individual hygiene; between those pertaining to the time of war, and those pertaining to that of peace. The believer, living in the Lord, cares for the spiritual, social, educational, health aspects of his life, as well as those pertaining to his country and his family. It is an integral, undivided life! d. The Law reveals the divine presence, even in the time of war: “ For the Lord your God walks in the midst of your camp” (14). It is as though, what preoccupies the mind of the believer, even in his care for his health aspects, is his preoccupation with the Holy One. If the high priest was committed to put on his forehead a golden plate with the inscription “Holy for the Lord,” the believer, feeling the presence of God in his house, should care for every item in his house, as though he inscribes on it the words “Holy for the Lord.” Wherever he may be, he should feel as though he is in a holy temple, where he encounters God the Holy. e. Whereas God created the beautiful world for the sake of man, man loved the world more than its Creator. That is why, calling on him to deny the love of the world, God commands him to keep everything in it beautiful, and to live in a healthy atmosphere with no pollution. We hear nowadays, how the world cries out because of 11 the pollution of the air, the water, the food, and the whole environment of the earth. Having his heart polluted by sin; man polluted the world everywhere. We even here nowadays, have warnings against the probability of transferring the pollution to the other planets, to which we send satellites and space ships. Let us, by the Spirit of the Lord, to keep our depths free of all pollutions and to care to live in an unpolluted world! Nowadays, while several countries establish separate ministries for the environment, to care for issues pertaining to pollution, let us start by caring for the purity of the inner self, besides caring for the outside environment! f. As what one individual does, even without evil intention, may cause harm, grief, and probably destruction, to the whole world, it is fitting for every member to do, as much as possible, not only for his own sake, but for the sake of the whole congregation as well. 3. THE SLAVE WHO ESCAPED FROM HIS MASTER After speaking about caring for purity, spiritually, physically, and ritually, even in natural necessities that may appear of little value; he presented to us statutes that pertain to every aspect of life. He started by speaking of the slave who escapes from his master because of oppression. “You shall not give back to his master the slave who has escaped from his master to you. He may dwell with you in your midst, in the place, which he chooses within one of your gates, where it seems best to him. You shall not oppress him” (Deut. 23:15, 16) It is obvious that the Mosaic Law, even if it did not cancel the system of slavery; yet it, with every way possible, incites the believer to have compassion on the slaves, and to treat them as brothers. If God has granted His people the Promised Land as a refuge, after liberating them from the bondage of Pharaoh, He wishes for His people to follow His lead, to open their hearts and homes up to every grieved or afflicted soul. Is it just to protect an escapee? a. We should not understand this statute as giving protection to an escapee from the law, especially if he has committed a crime. But saying: “You shall not oppress him” reveals that he speaks of a slave who escapes from oppression. b. Some believe that the slave here, is most probably, one who escaped from a pagan master, at a neighboring country, who came to take refuge in the midst of the people of God, to worship and find his inner peace and comfort in the Lord. c. God wishes for His people and His children, to become a refuge for everyone in affliction; to care for the oppressed and the weak. The kings of Israel were known for this virtue; as shown in what the slaves said to Ben-Hadad king of the Amorites (1 Kings 20). d. Some believe that this statute reveals how God opposed slavery. In the same book God commands the believer to give back to his brother, whether a Hebrew or a Gentile, all his lost possessions, He commands him here, not to give back the slave to his master. It is not man’s right to possess and enslave another. We have previously dealt with how the Holy Bible looks at the issue of slavery. It does not stop at not giving back the slave to his master; but the believer should prepare for him a place to dwell and work. e. While confirming that it is not man’s right to possess another, the Holy Bible tells us that God alone Has the right to possess us: “For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s” (1 12 Corinthians 6:20). Whoever enslaves himself to God, will set himself free internally from every servitude. And according to St. Arsanius: [You would rather be a slave to one Master (God), than to be a slave to several masters.] 4. REJECTION OF CORRUPTION AND ABOMINATION If it is fitting for the people of God to become a refuge, even to a slave running away from oppression; yet this should not be for the corrupt and unclean. Harlotry is utterly rejected, and any profit through it would not be acceptable as an offering to the Holy God (17, 18). There shall be no ritual harlot of the daughters of Israel, or a perverted one of the sons of Israel. You shall not bring the hire of a harlot or the price of a dog to the house of the Lord your God for any vowed offering, for both of these are abomination to the Lord your God” (Deut. 23:17, 18) It was not allowed for a daughter of Israel to practice adultery, or for a son of Israel to practice sexual perversion among the people, who should remain “a holy nation.” When Amnon the son of David asked his sister Tamar to sleep with him, she said to him: “No my brother, do not force me, for no such thing should be done in Israel. Do not do this disgraceful thing” (2 Samuel 13:12). No hire of a harlot or the price of sexual perversion (the price of a dog) should be offered to the house of the Lord. Here, those who practice sexual perversion are referred to as dogs, as it came in the book of Revelation: “Outside are dogs and sorcerers…” (Rev. 22:15). God does not accept the offering of a corrupt person. He desires a repentant heart returning to Him, more than offerings and sacrifices without a pure heart. God is not honored by what we offer Him, but is glorified by our holy life in Him. That is why He does not care for what we offer Him, but He cares for the heart that offers it. He is not bribed by money and offerings. The wise Solomon warns us against the wicked woman who seduces the simple man under the pretension of religion; “She caught him and kissed him; with an impudent face she said to him: ‘I have peace offerings with me; today I have paid my vows. So I came out to meet you, diligently to seek your face; and I have found you’”(Proverb 8:14, 15). Contrary to the pagan atmosphere around them, God requests from His people to reject adultery, and homosexual immorality on account of the temple. It was the custom of some priestesses who used to dwell close to the temple of Venus, to offer their bodies for a price that they offer to the temple; and of some worshippers of both sexes, used to offer themselves for evil practices. According to the historian Herodotus, Abominations were an integral part of idolatry, especially that of the goddess Ashtaroth 1. And in the book of Micah it came concerning the idolatry in Samaria: “All her idols I will lay desolate, for she gathered it from the pay of a harlot, and they shall return to the pay of a harlot” (Micah 1:7). 5. THE USURY In order to become a stronghold for His people, and to grant them the spirit of conquest and victory, God commands them, not only to be holy in everything big and small, even in the offerings they bring to His house, but, together with the holiness, He seeks mutual love between them. By His love, He granted them the Promised Land, for all to live together by the spirit of fellowship, and not of greed; and for all to feel that what they have in their hands is a divine gift. That is why He commands them to refrain from usury, when a brother or a sister needs to borrow money or food 1 Herod. 1:99. 13 or anything. “You shall not lend upon usury to your brother – usury of money or food or anything that is lent out upon usury. To a foreigner you may lend upon usury, but your brother you shall not lend upon usury, that the Lord your God may bless you in all you set your hand in the land which you are entering to possess” (Deut. 23:19, 20) On account of the fact that these people are asking for the loan out of need, the Lord Jesus, requests from us, not only to charge no interest on the loan, but even not to seek it back, saying: “If you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back” (Luke 6:34). The apostle Paul also confirms that the greedy are not going to inherit the kingdom of God (1 Corinthians 6:10). But as far as foreigners are concerned, loans can be given with interest; as it is supposed that they borrow for the sake of doing business, where benefit is mutual; the foreigner trades with the borrowed money, and the Jew gets a portion of this profit through the interest he takes. 6. NOT TO HASTEN TO VOW Together with holiness and love, God seeks seriousness. Man should not utter a word in haste, especially when he vows something to the Lord. This issue of commitment to vows is previously dealt with in the book of Numbers, chapter 20. “When you make a vow to the Lord your God, you shall not delay to pay it; for the Lord your God will surely require it of you, and it would be sin to you. But if you abstain from vowing, it shall not be sin to you. That which has gone from your lips you shall keep and perform, for you voluntarily vowed to the Lord your God what you have promised with your mouth” (Deut. 23:21-23) As God is not in need of vows, it would not be counted as sin to abstain from vowing. God seeks seriousness in every word uttered by the lips, and not in what your heart vows, so as not for anyone to have doubts concerning any desire to dedicate or to give, that are sometimes beyond the ability of man to perform. He does not wish to put a burden on anybody’s conscience. The wise Solomon says: “Do not be rash with your mouth, and do not let your heart utter anything hastily before God. For God is in heaven and you on earth; therefore let your words be few… When you make a vow to God, do not delay to pay it; For He has no pleasure in fools. Pay what you have vowed” (Ecclesiastes 5:2-4). With complete will, we may vow or abstain to vow. God has no desire to put a burden on anyone. Whoever vows, let him vow with the joy of heart; then he has to consummate his vow. Concerning giving, the New Testament came to proclaim clearly: “Let each one give as he purposes in his heart, not grudgingly or of necessity for God loves a cheerful giver” (2 Corinthians 9:7). 7. THE RIGHT OF NEIGHBORHOOD As the Law of the holy congregation is love, no one has the right to do anything against the possession, field, or vineyard of his neighbor. In case someone is hungry, it is his right, through love, to eat from his neighbor’s field, yet, to carry anything from it with him, is an abuse of this right. “When you come into your neighbor’s vineyard, you may eat your fill of grapes at your pleasure, but you shall not put any in your container. When you come into your neighbor’s standing grain, you may pluck the heads with your hand, but you shall not use a sickle on your neighbor’s standing grain” (Deut. 23:24-25) Fields and vineyards in Canaan were open to passersby. Fruits were so plenty, 14 that anyone could eat his fill at his pleasure; as whatever a neighbor may eat or drink, would represent nothing compared to the abundance that God gives to the owners of those fields and vineyards. This right is still commonly practiced among the primitive societies, and is likewise practiced among several civilized ones. Workers at food and drink factories have the right to eat and drink from the products of these factories, but not to carry anything out of the premises. When the disciples of Lord Jesus got hungry and started to pluck the heads of grain and eat them, rubbing them in their hands, some of the Pharisees said to them “Why are you doing what is not lawful to do on the Sabbath?” ( Matthew12: 2; Luke 6:1, 2) They did not criticize them for plucking the heads of grain from the field, as this was a right given by the Law to all; but for rubbing them in their hands, counting that as work not lawful to do on a Sabbath. The Jews believe that this statute was meant for two categories: the workers on the field and vineyards, who have the right to eat and drink of what they have in their hands; and the poor passersby, lest they faint on their way. This statute bears an important principle; that, together with being particular as far as his spiritual life is concerned, man should take it easy with his brethren, concerning material issues. Not worthy of getting preoccupied with; especially if they are doing them out of need, and within limits that do not abuse love and simplicity. This statute gives man the chance to be generous with his brother, allowing him to eat or drink his fill in his field or vineyard. At the same time it requires from the neighbor not to abuse his right of friendship or of neighborhood. 15 AN INSPIRATION FROM THE BOOK OF DEUTERONOMY (Chapter 23) A HOLY CONGREGATION, A HOLY ARMY AND A HOLY HOUSE Grant me, O Holy One, to be keen to observe the holiness of Your congregation. Who emasculates himself is excluded from practicing priesthood’ Grant me to honor every member of my body. You have created nothing unclean in me. I anticipate, when You will reflect Your splendor upon my soul, my body, and my whole being. To bear Your likeness, and to become your icon. Let every lustful thought get away from my mind. Let me harbor within me no Ammonite or a Moabite. Let me love for everyone, with a spirit of discernment. Let me open my heart for every Edomite and Egyptian; To receive them through Your love. You have chosen me a soldier in Your salvation army. I wish I become very serious in the purity of my heart and body. To be always washed by the water of Your love. To be perpetually sanctified by Your purifying blood. To have Your camp in me completely pure. Countries set ministries to deal with the pollution of the environment. Set Your Holy Spirit in me to purify me from all defilement. Grant me to live unpolluted both inside and outside. To smell the breaths of Your pure love. And to drink out of Your living unpolluted springs. You seek the cleanness of my depths; The cleanness of my heart, mind, feelings, and senses. You seek the cleanness of my body with all its energies. You request from me to keep my surroundings clean. To keep even the air I breathe clean. And the earth I tread on. Our cleanness is an integral part of the righteous life in You, O You the only Righteous One! Let me be a brave warrior in the spiritual battle. And a compassionate father to every oppressed slave. To mix my courage with my love and compassion. You have set Your temple inside me. I shall never bring to it the hire of a harlot, nor the price of a dog. I shall never mix my worship with uncleanness, nor my offering with any corruption. I yearn to vow my whole life to You; yet with no haste. Accept it as an offering of love to You. In every work, I shall always remember those who are afflicted. I shall always care for every stranger and needy.
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