This is an outrageous and courageous statement. It is what today’s reading from Mark proclaims.

But can we believe it?

Well, maybe looking back 2000 years this is not so easily done. What proof is there besides the witness of our sacred text? And it is hard for us in the busyness of our lives to find our way into the sacredness of our Holy Scriptures. Too often we get sidetracked. Too often we find ourselves distant and at odds with what we have heard. Or too often our thoughts jump around in our minds like monkeys in a tree. Maybe you tuned out as it was read, doing the shopping list for today’s grocery-run instead, or thinking about the food you might order at brunch, or wondering if the preacher really has anything to say to you, or worrying about the bills that need paying, or struggling with the dark sides of your life, or doubting if this really is a story that can be trusted and relied upon, or, or, or… It’s not easy to focus on the message of the text.

But maybe there is another way to find substance and truth in the proclamation that Jesus heals. Maybe we need to look not so much to the past. Maybe we need to look at those who follow Jesus today for confirmation of this statement. Maybe this is how we learn to trust that God was revealed in time among us in Jesus the Christ and that the story of Jesus did not end on the hard wood of the cross, but continues after the resurrection here in our reality as a story of healing.

Jesus heals.

I believe this is not just a historical statement, but it proclaims a theological truth when I look at the mission, ministry, and life of St. Paul’s Anglican Church, of those who follow Jesus in this place.

It has been an incredible year. And I think in our worries and concerns we too often forget to celebrate what we have accomplished. This is not a call to be Pollyanna. When things are not working as they should, we must identify and work on them. We all make mistakes and we all can improve. Being human means we screw up and sin. I do. And I have done it both in my personal life and I have done it in the past year in my ministry among you. And I do want to apologize to those I have offended.

However, should our mistakes be our focus?

There are people out there, who search for fault like there was a prize in it. But operating out of scarcity rather than celebrating abundance is not only harmful to community-building; it also violates the spirit of Gospel.

There is so much goodness in this place. There are so many amazing things happening here. There are so many incredibly beautiful people involved with and connected to this parish. Together we are making God’s mission real in so many astonishing, life-giving, and wonderful ways. And this is more than mere statistics!

Yes, in 2011, we celebrated five baptisms, five weddings, and offered up five people for confirmation by our bishop. Yes, we had to say final good-byes to parishioners and friends thirteen times, celebrating thirteen lives that touched us. We gathered 30 times for non-Eucharistic celebrations last year and made 83 Home Communion visits. The Eucharist was celebrated 133 times during the week and 144 times on Sundays, for total of 277 times in 2011.

Yet, these statistics do not include

• · the multitudes of pastoral conversations,
• · or the uncountable prayers offered here,
• · or the extensive planning and brainstorming for our future,
• · or the generous hospitality offered to all regardless of age, gender-identity, ethnicity, nationality, sexual orientation, relationship-status, socio-economic background, or theology,
• · nor do these statistics include the cacophony of laughter exploding regularly at St Paul’s and the thousands of tears shed hear.

Furthermore, these statistics do not speak about the over-abundant commitment of the staff and of those parishioners who are part of leadership, like the wardens, the treasurer, the secretary, the financial assistants, or the church committee members!

And, the above statistics also do not bring to the forefront

• the lives healed through the work of our advocacy office, which saw and amazing increase from 2700 to 3400 client visits last year,
• or the ministry of our Labyrinth, which held the sorrows and joys of so many walkers,
• or the profound magnificence of our music ministry, which mends broken hearts through beauty and wonder,
• or the holiness of our two sacred spaces, which are maintained by volunteers and staff,
• or the heart-warming hospitality offered by ushers and coffee-hour-ministers,
• or the fervor of Our House, which restores homeless addicts to the beauty God intends for them,
• or the prophetic insights and deep spiritual truths accessible through our library, the monthly book-studies, and Education for Ministry classes,
• or the hard work offered by our healing guild, through whose ministries aching souls are restored, wholeness is offered, and darkness and despair are dispelled,
• or the profound depth of our worship services, which reconnect us to the One, who loved us into being and who continues to rejoice in the beauty of life in each and every one of us.

It is overwhelming and breath-taking to realise the amount of ministry that goes on in this place, undertaken by all of us: all of us, who follow The Way of Jesus in this place.

When Screening in Faith, under the amazing leadership of Warden Sharon Connaughty, collated job description for each ministry position, we discovered that there are almost 50 different kind of ministry opportunities at St. Paul’s. Fifty! And in a recent Parish Mission Review, conducted by our diocese, it became clear that we are sustainable, viable, and mission-oriented.

There indeed is a lot going on here! And there is a lot for which we can be thankful and which we need to celebrate. We have done great things as we continue to be Christ’s agent of healing in a hurting, suffering, confused, and searching world. It is not so much that we bring about God’s mission, but God’s mission to heal and restore has found us here at St. Paul’s as willing agents. And thanks be to God for this– and thanks be to you!

Jesus heals.

Yes indeed!

And you can experience this here in this place.

Jesus heals.

What great news.

What a great message to proclaim!

So, what then to do with Jesus’ stern instructions to the healed leper to shush and not talk about the healing? Shouldn’t I take my cue from Jesus and do what most Anglicans do anyhow as they insist that faith-matters are private and should never be broadcasted?

Well, no. God does indeed call us to preach the Gospel at all times through word and prayer and action.

However, there are two things we need to keep in mind as we ponder today’s reading from Mark:

While God’s love is made manifest in Jesus’ acts of healing, which remain rather problematic for our 21st century minds to grasp, God’s true identity and character are revealed not in these healings, but in Jesus’ birth of our sister Mary, in his death on the cross, and his rising from the grave. God did not become one of us to be just another faith-healer or a magic trickster. That would not be good enough! But God was born as one of us, so that God will forever be inextricably linked to our human experience and our human fate. And God died a human death so that no aspect of our human lives, however dark or painful it may be, will ever be God-less. The Easter morning completes this revelation as it finalizes God’s triumph over evil and death and offers each and every one of us life in abundance. Healing in Jesus’ name does not reveal who God is, but it is a result of God’s ever-abundant love that seeks to penetrate every aspect of our lives. Looking at healings and miracles as means in themselves falls short of exploring God’s true character and identity.

No wonder Jesus was edgy about how people should talk about healings and miracles!

The second thing to remember in the story, though, is this: because the leper ran around telling everybody what was going on, Jesus could no longer do what he was called to do. The over-glorification of the leper hindered the mission of God.

And this is our challenge as we take stock at our 122ndannual general meeting, aka our Annual Vestry.

Yes, we have lots of reasons to celebrate and rejoice at what we have accomplished. And we should and will celebrate and rejoice. By all means! My heart overflows with gratitude, when I think of the hard work of our wardens, treasurer, and secretary and the amazing amount of ministries and ministers here in this place.

However, this should not make us blind to the work of healing that is still waiting. God sends us out, all of us, into the city. God’s mission for this place is to become agents of healing not just for our own sake, but also for the sake of the people in our neighbourhoods.

And we are on the move!

• The vision for mission and ministry, discerned together in the Ministry Assessment Process, is taking shape. We have created working groups for each of our ministry identities of healing, worship, reflection, and hospitality. Exciting and life-giving opportunities await us as these working groups implement our vision.
• Our stewardship campaign is taking shape in ways we have not explored before.
• And we have finally found the right set of parishioners to create a vision for our buildings.

There is a great future ahead of us!

May Jesus continue to be a healing presence in this place. And may we continue to be willing to assist Jesus in healing what is broken in the lives of individuals, broken in the life of our community, broken in the life of our world, and broken in the life of our planet.

A leper came to Jesus begging him, and kneeling he said to him, “If you choose, you can make me clean.” Moved with pity, Jesus stretched out his hand and touched him, and said to him, “I do choose. Be made clean!” Immediately the leprosy left him, and he was made clean. After sternly warning him he sent him away at once, saying to him, “See that you say nothing to anyone; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them.” But he went out and began to proclaim it freely, and to spread the word, so that Jesus could no longer go into a town openly, but stayed out in the country; and people came to him from every quarter.

Imposition of Ashes

Wed, February 22

7am, 12noon, and 7pm

All are welcome! Bring a friend!

Sunday, 05 February, 7pm

Marking the Queen’s Diamond Jubilee

and her 60 years as Queen of Canada

All are welcome! Bring a friend!

Yet, despite the profound importance of these two seasons, both Christmas and Lent often leave us with unanswered questions. And it is not just about the historical events of the Virgin-birth and Jesus’ suffering and death. It has to do with the theology truth of the Incarnation and the theological justification for the suffering and death of the One who was revealed as truly divine and truly human. These things are big ticket items. They make us scratch our heads. And they make outsiders raise an eye-brow or two about these crazy Christians.

And we cannot just skip over these reactions or our questions. And neither should we skip over the season of Epiphany.

The word Epiphany comes from the Greek epiphaneia, meaning “manifestation.” Of course, this is grounded in God’s self-manifestation in the child born of our sister Mary. Yet, it moves beyond this. In fact, what Epiphany speaks about is “revelation:” Who is this baby Jesus? What is this baby Jesus? And what thing does God do in the birth, life, mission, teaching, death, and resurrection of this Jesus?

Epiphany gives both Christmas and Lent a theological grounding. It is more than a cozy story told under a Christmas tree. And it is more than being scandalised by Good Friday. The season of Epiphany provides a link between Christmas and Lent. More importantly the season of Epiphany moves us beyond these events into contemplating their theological implications. The season of Epiphany moves us into the vision of God. And this is why our Eastern Orthodox brothers and sisters call this season “Theophany,” the revelation of the vision of God.

Today’s reading from the Book of Jonah is case in point.

Yes, the story is cute, and is a favourite in the Bible. Telling children about Jonah getting swallowed by a fish assures the attention of little-ones, whose attention spans are not that great.

And it is not just children.

The early church looked at this as a foreshadowing of the resurrection of Jesus Christ. Just as Jonah was gulped up by a fish and spat out three days later, so Jesus was swallowed up by death to break free from the bonds of death – also three days later.

However, if we narrow the Book of Jonah to this mysterious and mythical part of the story we will miss the depth of the book, and we will miss the profound revelation of God’s vision offered there. If we stick to the few verses that speak of Jonah being fish-food, or the even fewer verses provided in today’s reading, we indeed might miss a Theophany.

So, I am going to read the whole book to you now – all four chapters of it.

…

Ok, I am just kidding, but do go home and grab a Bible or google the book online and read it in its entirety.

In order to get more than a few breadcrumbs of this amazing biblical book, I will, however, retell the story, which is quickly done.

Jonah, is called: to become a prophet.

In good biblical tradition, this does not mean God calls him to be a fortune-teller, but God appoints him as the divine revealer, as the one speaking truth into the reality of “that great city”[1] of Nineveh. There is something rotten in the state of Nineveh. In fact, there is a lot rotten in Nineveh. And there needs to be a profound change of heart, otherwise the people of Nineveh will face destruction.

Jonah knows of the greatness of Nineveh – and consequently wets his pants.

Understandably, he is afraid to get killed and so he runs away by means of a boat. The sea-journey, however, does not turn out to be a gentle cruise, but God obviously is not so pleased by Jonah and sends a might storm – don’t you hate it when God does that?! In the midst of the storm, Jonah reveals his identity to the sailors, who react swiftly. This is how Jonah finds himself in the belly of the fish – after having been thrown overboard.

In the fish-belly Jonah rethinks his options – and who wouldn’t? He pleads with God, who then causes the fish to get sick and nauseous. Jonah is promptly vomited ashore. Thank God, there was no Pepto-Bismol around. If the fish had taken Pepto-Bismol could you image what kind of exit that would have meant for Jonah?

Anyhow, back to the story.

We pick up with today’s reading from Jonah. So, I can skip over this part.

After Nineveh repents and after God’s subsequent change of mind, Jonah gets pretty mad. After all he has been through – this is it? No fireworks, no mass killings, no slaughter of the citizens of the city? What? What kind of Old Testament story is this anyhow? Are we sure it wasn’t slipped in by some left-wing, tree hugging, bleeding liberal?

Yep, Jonah is mad!

So, he sits down under a bush, which provides a wonderful shade in the Mediterranean heat. And he falls asleep. But God is not done with the angry fella’. God kills off the bush… and the shade is gone. This makes Jonah even madder – so mad, in fact, that he wants to die. And God responds – and since this is the punch line I will quote from the fourth chapter of Jonah:

“God says, ‘You are concerned about the bush, for which you did not labour and which you did not grow; … And should I not be concerned about Nineveh, that great city, in which there are more than a hundred and twenty thousand people who do not know their right hand from their left, and also many animals?’”[2]

End of story.

It is an intriguing story, right?

Even if we do not know much about the story’s cultural setting, we get that it reveals something very important about God, something that can be summed up best by words quoted from this biblical book: God is “gracious … and merciful, slow to anger, and abounding in steadfast love, and ready to relent from punishing.”[3]

Yet, I am not sure many of us expected this – particularly as many stereotype and misinterpret as vengeful and violent the vision of God revealed in the Hebrew Scriptures.

And there is more:

See, there is an elephant in the story (in the room). The elephant in the story, the thing that we might miss but was not missed by those who first heard the story, is this: Nineveh ain’t just any city. Nineveh was synonymous with Assyria. And Assyria was a power that had rolled over its neighbours, had stomped out any other power in the region, and had occupied many a country. More horrendously, the Assyrians had employed outrageous torture, unspeakable brutality, and heinous terror to force everybody into submission. The Assyrians were anything but “gracious and merciful,”[4] anything but.

Therefore, when Jonah first refuses God’s call and then gets angry with God, we should not get smug about Jonah’s behaviour too quickly. If retold in more contemporary times, the story would send the Jew Jonah to Berlin in the 1930s to preach repentance to Adolf Hitler and the Nazis. And if we stick with the story line, God would then forgive the SS, the concentration camp guards, those, who dropped bombs on innocent children in Coventry, Rotterdam, and Warsaw, and those who masterminded the Shoa, the Holocaust.

The very thought makes my stomach turn!

I’m very much with Jonah now! I am angry! How can God forgive those people? Where is the justice in this? What kind of Theophany, what kind of vision of God is this?

These questions cannot be answered easily – and neither should they be.

Yet, this is how the story becomes prophetic for us: This is how the vision of God shows us how things are not quite right in our own lives, and how God calls us back into His loving embrace.

There is no room in the life of God’s people to be smug, judgemental, or righteously indignant. The vision of God revealed in our sacred texts, the vision of God revealed through the birth of a helpless child in Bethlehem, and the vision of God revealed through the torturous death of the sinless, faultless Lamb of God, these visions of God speak of God’s radical mercy and they speak of God’s radical offer of forgiveness even for Assyria and Nineveh, a forgiveness that is beyond our comprehension, and that leaves us speechless, and at times even angry.

But God’s ability, willingness, and determination to shower mercy even on the least deserving open the door wide to our own hope, and to our own salvation. On the half-point between Christmas and Lent, today’s Theophany is this: God breaks into our world to break the cycle of sin, bitterness, and violence. God, whose mercy is from everlasting to everlasting, comes to us in Jesus to embrace us in all our fear, in all our frustration, and in all our failure, each and every one of us – so that we can experience God’s mercy and forgiveness. And so that we can do likewise unto others.

[The Reverend Markus Dünzkofer delivered this sermon on January 22, 2012.]

The word of the LORD came to Jonah a second time, saying, “Get up, go to Nineveh, that great city, and proclaim to it the message that I tell you.” So Jonah set out and went to Nineveh, according to the word of the LORD. Now Nineveh was an exceedingly large city, a three days’ walk across. Jonah began to go into the city, going a day’s walk. And he cried out, “Forty days more, and Nineveh shall be overthrown!” And the people of Nineveh believed God; they proclaimed a fast, and everyone, great and small, put on sackcloth. When God saw what they did, how they turned from their evil ways, God changed his mind about the calamity that he had said he would bring upon them; and he did not do it.

You can read more about this ministry of St Paul`s at “Our House“.

Father Markus in a Canterbury Cap

It is a Canterbury Cap, the Anglican answer to the Roman biretta. It is a way for me to show my loyalty to the See of Canterbury even though I am probably the only clergyperson in the whole diocese, who owns one of these.

Told, you I am crazy!

And, yes, it looks a bit funny…

Yet, religious practitioners use headgear to mark their rank and status. And priests, pastors, rabbis, imams, monks, nuns, or shamans also use hats to give solemnity, gravity, and earnestness to rites and rituals. When I look at old edgings of clergy wearing Canterbury Caps I agree: these were solemn, grave, and earnest people who took their faith and their vocation rather seriously.

Thomas Cranmer in a Canterbury Cap

And after reading today’s lessons from the First Book of Samuel and the First Letter to the Corinthians, I think you might agree that it is highly appropriate to wear one of these today. These texts put me into a state of solemnity, gravity, and earnestness. There is no pussyfooting around here. These two biblical texts raise very serious matters. And as crazy and silly as it may look: The Canterbury Cap will stay on (and will probably become a more permanent feature here at St. Paul’s) as a reminder that what we are dealing with in our lives as Christians is serious, is nothing short of matters of life and death: spiritual life and death as much as physical life and death.

Yes, of course, I realise, with this cap, I am fishing for reaction: your reaction. And I realise that for some of you it might just be too silly. Add to this the “odd” bulletin cover and I might just have pushed it too far. This is just inappropriate, right? Just like the amount of water I use at baptism. Or my messing about with the liturgical furniture. Or the rather weird messages on our notice board. Or my orange- and salmon-coloured clergy shirts. I can hear the voices already: “The younger generation really does not have any respect anymore!”

I am used to this criticism. My generation of clergy has been accused of this for a long while. We keep hearing it as we refuse to leave a church that does its best to show us the way out.

The thing, though, is this: I do what I do, because I do have a deep love for the traditions of our church, our beloved Anglican Church, and, more importantly, because I do profoundly love and embrace the traditions of our faith. GenX clergy use what many call “disrespectful means” to further God’s mission in the world – and to prophetically reveal what is wrong in the church. We do it for the love of the church – even though many of us believe that all is not well in the church and that there are specifically two things that need fixing:

Firstly, many in the church remain mere naval-gazers and get their knickers in a twist about the wrong issues. We get upset about hymn-selections, spelling-mistakes in publications, the properness, gender, ethnicity, or sexuality of people in leadership positions, or the liturgical changes that must occur as time moves on. Meanwhile, we forget that the real battlefields are out there, beyond the walls of our sacred spaces. There are real struggle and fights happening on our streets and in our alleys. War has been declared on life by a society that gives a rat’s-ass about God and about justice and peace: Too many of our sisters and brothers have no idea who they are or whose they are as they shut their ears, eyes, and hearts to the love-song of the Creator. Too many of God’s children die a miserable or lonely death, live under deplorable conditions, or are exploited and oppressed. Too many of our neighbours suffer from addictions or abuse their bodies in all kinds of ways.

The apostle Paul might sound like a moralist, and he sure has been misused by many of our co-religionists in this way. But, in a more mystical understanding of today’s reading from the first letter to the Corinthians, God declares through the apostle Paul: I care about what and who you are. I care about every aspect of your life. I loved you into being, every bit of you. And I call you, each and every one of you, to celebrate and honour life, to celebrate and honour your spiritual as much as your bodily existence.

Therefore, ministry that is concerned with the body, that is: ministry that feeds the hungry, that clothes the naked, that welcomes the stranger, that visits those who are captive and stands with those who are oppressed, that houses the homeless, that advocates for those without a voice, that provides ways out of addiction, that celebrates in joyful and ecstatic ways our sexuality, while affirming faithfulness and commitment – all these ministries are as important as the saving of souls. All these ministries reflect the spirit of today’s reading from 1 Corinthians.

The second “thing” that – according to many of us GenX clergy – is killing the church is the nonchalance among certain ordained and lay leadership in a generation before us. What some identify as “openness” and “inclusiveness” many of us see as a non-commitment and non-avowal to the radical claim of the Gospel. This does not mean we want to be exclusive. Far from it! God’s call is inclusive as it affirms every ethnicity and gender-identity, and as it upholds the validity of same-gender love. Furthermore, we must respect, listen and indeed learn from those with other worldviews.

However, the tendency amongst some to sugar-coat the Gospel, to avoid complying to the outrageous outspokenness of God’s prophets, to castrate mission by avoiding the spiritual claims of Jesus, and to make it all nice and cosy – all this really doesn’t help the church – and it doesn’t help our neighbours either.

In a post-modern world, when the modern polarity of conservatism versus liberalism really doesn’t hold sway and really doesn’t matter anymore, what are needed are not watered-down versions of the Gospel. What are needed instead are bold affirmations of God’s radical and holistic call in the Gospel. What are needed are new ways of being Samuel, whom we meet in today’s reading from the Hebrew Scriptures. Eli’s time is over! We need a new way of being, which is radically dedicated to the call and the prophetic insights of the Gospel.

Yes, it is difficult, hard, unpopular, and counter-cultural to fully commit to our triune God, to celebrate Jesus as Lord, and to affirm that the Gospel has a radical and holistic claim on our lives. But without embracing this claim we will find ourselves in trouble!

And not just ourselves.

Just look at the reading from the first book of Samuel.

After all was said and done, Eli had had to listen to some harsh words. And I know these words make many of us cringe. But I am still wearing my Canterbury Cap. And in the spirit of the cap’s solemnity, gravity, and earnestness let’s not ignore these words and dismiss them, but let’s face God’s self-revelation in our sacred text.

So, why then, are Eli and his kin condemned?

One chapter earlier, we discover that Eli’s sons had eaten the best part of the sacrificial animal, the parts that were reserved for God. From a modern perspective this might seem petty – a violation of an outdated, antiquated, and obsolete rule that surely has no bearing on our lives any more, right?

If this were just about following rules, I would wholeheartedly agree.

However, the deeper truth of this story is this: The selfish appetites of Eli’s sons led them to abuse their power and the trust given to them not only by God, but also by the people they serve. The sons of Eli failed God not because they violated some weird law, but because they lacked commitment to God and to their neighbour and because they put their needs and desires above everybody else’s needs and desires.

The first book of Samuel is deeply concerned with the abuse of power by the first kings of Israel, an abuse that prevented the poor and marginalised from claiming their God-given rights and their place in the assembly. In this context, the abuse of power by Eli’s sons has implications that jeopardise justice and peace for all. A lack of commitment to God’s call not only threatens our relationship with God, it also threatens the well-being of the commonwealth. This is why God’s judgment comes so quickly, so swiftly, and so seemingly unmercifully.

God’s call is not just for our own sake, but God’s call happens also for the sake of the welfare of all.

In today’s Gospel, Jesus also calls. Jesus calls his first disciples. And these disciples do not pussyfoot around. They answer with all of who and what they are – despite the dangers, despite screwing up, despite the ridicule, and despite the sacrifice.

Yet, in the end, Jesus’ call will bring healing – and not just for the disciples, but for us, for you and me, for every aspect of our lives, and, ultimately, Jesus’ call will bring healing for the peoples of the earth. The divine call is never about mere individualistic salvation of the soul, but it restores to sacredness our entire being and goes forth from the one being called into a searching and hurting world.

Jesus calls each and every one of us and every aspect of our lives: Canterbury Cap and all.

[The Reverend Markus Dünzkofer delivered this sermon on January 15, 2012.]

The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathanael and said to him, “We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth.” Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” When Jesus saw Nathanael coming toward him, he said of him, “Here is truly an Israelite in whom there is no deceit!” Nathanael asked him, “Where did you get to know me?” Jesus answered, “I saw you under the fig tree before Philip called you.” Nathanael replied, “Rabbi, you are the Son of God! You are the King of Israel!” Jesus answered, “Do you believe because I told you that I saw you under the fig tree? You will see greater things than these.” And he said to him, “Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.”

“All things are lawful for me,” but not all things are beneficial. “All things are lawful for me,” but I will not be dominated by anything. “Food is meant for the stomach and the stomach for food,” and God will destroy both one and the other. The body is meant not for fornication but for the Lord, and the Lord for the body. And God raised the Lord and will also raise us by his power. Do you not know that your bodies are members of Christ? Should I therefore take the members of Christ and make them members of a prostitute? Never! Do you not know that whoever is united to a prostitute becomes one body with her? For it is said, “The two shall be one flesh.” But anyone united to the Lord becomes one spirit with him. Shun fornication! Every sin that a person commits is outside the body; but the fornicator sins against the body itself. Or do you not know that your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own? For you were bought with a price; therefore glorify God in your body.