Repentance a Prerequisite for Forgiveness?

I thank you dear God, that I have learned not to begin faith by my own efforts, nor attempt to destroy my sin with my own repentance.

Martin Luther, "Luther's Prayers" Edited by Herbert Brokering.

This is an issue that has been bugging me for quite some time. I've been hearing this argument that we earn God's forgiveness through our repentance for quite a while but it has become even more prevalent with the recent sexuality debate. And it was expressed in a letter to the editor in the most recent Lutheran magazine.

"Yes we are all sinners….but but but….you have to REPENT and THEN God will forgive you." Or even worse, "Yes we are all sinners, but WE are REPENTANT sinners" Yes indeedy there are now two categories of sinners – Plain old bad sinners who if they aren't going to hell, they at least aren't very good Christians…and "repentant" sinners who are better because, well, at least we're TRYING to be better.

If this isn't semi-pelagianism rearing it's ugly head I don't know what is. Remember Pelagius never denied that we were saved by God's grace. He just argued very sensibly that we should at least COOPERATE with God's grace and you, know help it along a little. Because certainly God should not be expected to save us all by HIMSELF without even a little bit of participation on our part. We have to at least REPENT.

Don't get me wrong. I'm all for repentance. Yes indeed that was Jesus' Gospel – "Repent, for the kingdom of heaven is near" But what exactly did he mean? The Greek meaning of repentance is to literally turn around, change directions. In Hebrew it means to "go back" – to return to God. It doesn't have anything to do with being sorry for you sins. I still remember this being pointed out to me in my first bible class in seminary in Acts 2:37-28. After hearing Peter speak, his hearers were "cut to the heart" and asked what they should do. He tells them to "Repent and be baptized" I take it that being "cut to the heart" meant they were sorry and yet Peter STILL tells them to repent and be baptized. What should we do? Be baptized!. Whose act is baptism? Not ours, God. What should we do? Turn to God! That's very nice that you are sorry for your sins, but that ain't gonna save you. Put your life in God's hands. Depend upon God to save you, not your own damned repentance.

But but but, we HAVE to confess our sins first. Because God is just sitting around with his hands tied, waiting for us to confess before he can save us. Confession saves us. Really? Salvation depends upon me confessing? So I actually am responsible for my own salvation? Well, crap, if that's the case I am damned. And so are you.

In the 6^th Chapter of Isaiah Isaiah is brought before God. It is in the presence of God that he confesses

Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the Lord of hosts!'

I am an unclean man and yet I have seen the Lord of Hosts. I think having confession before worship has given us a warped sense of the purpose of confession. It's given us the impression that confession is something WE do to make ourselves worthy to be in God's presence. And yet it is only in the presence of God that we are able to confess. We can confess till the cows come home, and we will still find that we are still an unclean people who have in spite of that been welcomed into the presence of God. Not because we've confessed. But because God wants to bring us into his presence.

Luke 5:8 is always paired with the Isaiah text in the lectionary, Jesus directs Simon Peter to put out his nets and after seeing the miraculous catch of fish-- THEN Peter falls down before Jesus and says 'Go away from me, Lord, for I am a sinful man!' Confession is a RESPONSE to grace; it is not a perquisite to grace.

Continue reading Luke 5:17-26 – the healing of the paralytic – Jesus sees the faith of the man's friends…not a word about the man's faith, confession or repentance and says "Your sins are forgiven." I have argued this with the "no forgiveness without repentance" crowd and they simply say "well it's implied" It is NOT implied! They have written it into the script because they cannot conceive of a God who forgives without any effort on our part. And they call ME a revisionist.

The prodigal son? You think HE repented? He's coming home rehearsing a speech that will get him some food. But before his father even has a chance to hear the rehearsed speech, he's hiked up his robe and is running in the most undignified manner to welcome home his sorry excuse for a son.

If you think your salvation depends upon your repentance, you are just plain screwed. Thank God for all us you are wrong. Thank God we have an undignified God, who doesn't wait to hear our silly rehearsed speech, crafted to get us out of trouble, thank God he's already hitched up his robe and met us more than half way to forgive us, his sorry excuses for children.

And if after all that God has done for us, if we can make some sorry attempt at repentance in response to that unexpected, undeserved, and unimaginable grace, even that is not for God's sake, but for our sake, as we work together with other sorry excuses for Christian brothers and sisters to work together for the Kingdom of God.

Now Thank We All Our God

Now thank we all our God,
With hearts, and hands, and voices
Who wondrous things hath done,
In whom His world rejoices
Who, from our mothers' arms, Hath blessed us on our way
With countless gifts of love, And still is ours today.

O may this bounteous God Through all our life be near us,
With ever-joyful hearts And blessed peace to cheer us,
And keep us in His grace,
And guide us when perplexed,
And free us from all ills In this world and the next.

All praise and thanks to God The Father now to be given,
The Son, and Him who reigns With Them in highest heaven:
The one eternal God, Whom earth and heaven adore;
For thus it was, is now, And shall be evermore.

Martin Rinkart was a Pastor in a German town called Eilenbrug for 32 years. Much of his ministry took place during the terrible years of the Thirty-Year War. Pastor Rinkart saw a lot of suffering during this time and no one would blame him for wondering what he had to be thankful for. Eilenburg was a walled city and refuges from the war sought refuge there, leading to the same kinds of conditions we see in refugee camps around the world today. But there was no international Red Cross or other relief agencies to provide relief. The overcrowding led to famine, starvation, and disease. Eventually every other pastor in the city died and he was left alone to minister to the city. Sometimes he would have to conduct fifty funerals in one day. Then his own wife died.

And when the plagues were over, he was not thanked or appreciated; in fact he was harassed by the townspeople until he died of exhaustion at the age of 63. And in the midst of all this sorrow he wrote

Who, from our mothers' arms, Hath blessed us on our way
With countless gifts of love, And still is ours today.

I'll be going to my sister-in-laws for Thanksgiving tomorrow. She is my late husband's sister. He was their baby brother. He died in a car accident on the way to visit his father who had been hospitalized with a stroke. Their mother died of cancer before I met my husband. His other sister lost her husband a few years ago to Diabetes. My husband's nephew at age 49 (the same age my husband died) suffered two strokes a few weeks ago and his on a long hard road to recovery. They still have a son in school.

There have been more than one occasion when I thought to myself "Thank God Loren is not alive to see this" I thought about how much it would upset him to see his nephew (whom he babysat for his sister who worked) like this. See there's always something to be thankful for.

How do you be grateful in such a time? You have to be grateful. In the difficult and dark times it is essential that you be grateful. You MUST focus on what you have and what is good in your life. If you let yourself get caught up in thinking about all the things you don't have you will find yourself in a bottomless hole that will suck you in deeper and deeper. Gratitude is the only way out of that hole.

Thanksgiving is for us. It's not for God. God isn't like us – you know how we get all sulky and pouty because we didn't get a thank you note from that niece or godchild who honestly just doesn't think enough about you to sit down and write a thank you note. God doesn't need our gratitude. Gratitude is for our sake. To get us out of that sink hole of despair and negativity.

I always open my confirmation class by having the kids go around and do "highs and lows". I have one rule. EVERYONE must share a high. If they can't think of a low part of their day, that's fine. But they MUST come up with something good about their day. Because no matter how bad your day is, there is something good. It's a good exercise for them to see that there is good in their lives.

Ten years ago I faced the holidays for the first time without my best friend, the love of my life. I had two children who needed to see that it was not just okay, it was in fact, a wonderful thing to be joyful and celebrate the holidays. And I simply did not allow myself the indulgence of self-pity and resentment about what I didn't have during this season. I turned my sights on what was good in my life.

And there was so much good. There were so many people whose hearts reached out to my children. The football team/Luther League who climbed on my roof to put Christmas lights. Help to put up my tree. Presents for my kids. I saw how beautiful the snow was and how lucky to give my kids a Christmas card Christmas. How lucky we had heat. How lucky I was to have a job. It was an amazing Christmas because I focused on the good like I had never done before. And that gaping bottomless pit that threatens anyone who has known grief did not take over. And it was the gift of gratitude that kept me out of that pit.

Yea I know you can find a lot to bitch about this holiday season. Just stop it. Find the good and thank God for it. And then thank God for the gift of being thankful.

North Eastern Iowa Synod Council says no to Rostered Leaders in Same Sex Relationships

This is my synod - here are the two resolutions passed. My brief comments follow

A RESOLUTION ON THE “BOUND CONSCIENCE” OF THE NORTHEASTERN IOWA SYNOD WITH RESPECT TO CHANGES IN MINISTRY POLICIES

WHEREAS, The 2009 Churchwide Assembly of the ELCA has adopted 4 Recommendations on Ministry Policies (CA09.05.23; CA09.05.24; CA09.05.26; and CA09.05.27), and

WHEREAS, CA09.05.23 states “that in the implementation of any resolutions on ministry policies, the ELCA commit itself to bear one another’s burdens, love the neighbor, and respect the bound consciences of all”, and

WHEREAS, CA09.05.27, in the 2^nd “RESOLVED” states “that this church, because of its

commitment to respect the bound consciences of all, declare its intent to allow structured flexibility in decision-making regarding the approving or disapproving in candidacy and the extending or not

extending of a call to rostered service of a person who is otherwise qualified and who is living or

contemplates living in a publicly accountable, lifelong, monogamous, same-gender relationship”, and

WHEREAS, the 5^th “WHEREAS” introducing CA.09.05.27 states,” other members, congregations, candidacy committees, and synods of the ELCA acknowledge those gifts and skills for ministry, but believe that this church must maintain an expectation of celibacy for any gay or lesbian person, whether or not that person is in a publicly accountable, lifelong, monogamous, same-gender relationship, and thus believe that this church cannot call or roster people in such relationships” and

WHEREAS, the use of “structured flexibility” is portrayed in the “Report and Recommendation on Ministry Policies” as presented to the Churchwide Assembly on lines 488 – 498 of the Pre-Assembly Report in the following manner:

"To choose structured flexibility does not imply that same-gender-oriented people in publicly accountable, lifelong, monogamous, same-gender relationships would be able to serve everywhere in this church. The existing discernment processes for approval and call already assume that synods, bishops, candidacy committees, rostered leaders, and congregations will make decisions in keeping with their own conscience and convictions. If structured flexibility were added to the process, this assumption would still protect any congregation, candidacy committee, synod, or bishop from having to violate bound conscience by approving, calling, commissioning, consecrating, or ordaining anyone in a publicly accountable, lifelong, monogamous, same-gender relationship. Similarly, a structured flexibility process would protect the decisions of a congregation, candidacy committee, synod, or bishop who concludes that mission would be served best by approving or calling a particular candidate or rostered leader who is in a publicly accountable, lifelong, monogamous, same-gender relationship." (bold added), and

WHEREAS, it is evident from these portions of the materials adopted and presented at the 2009 Churchwide Assembly that the “all” whose “bound conscience” the actions of the assembly have committed the ELCA to honor include “synods”, and that this “bound conscience” includes the ability to choose not to approve, call, commission, consecrate, or ordain someone in a publicly accountable, lifelong, monogamous, same-gender relationship, and

WHEREAS, the “bound conscience” of the Northeastern Iowa Synod can most clearly be determined by the actions taken at synod assembly, and

WHEREAS, actions of the Northeastern Iowa Synod Assembly in 2004 (SA04.06.9), 2005 (SA05.06.38), 2007 (SA07.06.33, SA07.06.36, SA07.06.38 & SA07.06.41), and 2009 (SA09.06.15 & SA09.06.18) have declared the position of the Northeastern Iowa Synod to be that “Marriage, an institution ordained by God, is the life-long union of one man and one woman for the creation of human life and for their mutual love and care… Sexual intercourse is part of the vocation of marriage and is misused in any other context” (SA04.06.9); have opposed any changes in the church’s teaching concerning marriage and sexuality (SA04.06.9, SA09.06.15); and have opposed any changes in the ELCA’s standards for pastors and other rostered leaders as expressed in the 1990 documents “Vision and Expectations” and “Definitions and Guidelines for Discipline” (SA05.06.38, SA07.06.36, SA07.06.38, SA07.06.41 & SA09.06.18); therefore, be it

RESOLVED, that the Northeastern Iowa Synod Council, recognizing the past actions of the Northeastern Iowa Synod Assembly as evidence of the Northeastern Iowa Synod’s strongly-held views with respect to the approving, calling, commissioning, consecrating, or ordaining of one in a publicly accountable, lifelong, monogamous, same-gender relationship, determines that the standards for rostered ministry as outlined in the 1990 documents, “Vision and Expectations” and “Definitions and Guidelines for Discipline” shall remain in effect for the Northeastern Iowa Synod, and be it further

RESOLVED, that the Northeastern Iowa Synod Council encourage the Northeastern Iowa Synod Candidacy Committee and the Office of Bishop of the Northeastern Iowa Synod to continue to abide by such standards for rostered ministry in the Northeastern Iowa Synod during the period leading up to the 2010 Synod Assembly, and be it further

RESOLVED, that the Northeastern Iowa Synod Council recommends the following Continuing Resolution to the 2010 Synod Assembly of the Northeastern Iowa Synod:

S14.02 A10 In addition to the standards for ordained ministers in the current “Vision and Expectations” as adopted by the ELCA Church Council, this synod shall continue to maintain this expectation from “Vision & Expectations” (1990) in its candidacy process and in its standards for pastors and other rostered leaders:

Ordained ministers, whether married or single, are expected to uphold an understanding of marriage in their public ministry as well as in private life that is biblically informed and consistent with the teachings of this synod. The expectations of this synod regarding the sexual conduct of its ordained ministers are grounded in the understanding that human sexuality is a gift from God and that ordained ministers are to live in such a way as to honor this gift. Ordained ministers are expected to reject sexual promiscuity, the manipulation of others for purposes of sexual gratification, and all attempts of sexual seduction and sexual harassment, including taking physical or emotional advantage of others. Single ordained ministers are expected to live a chaste life. Married ordained ministers are expected to live in fidelity to their spouses, giving expression to sexual intimacy within a marriage relationship that is mutual, chaste, and faithful. Ordained ministers who are homosexual in their self-understanding are expected to abstain from homosexual sexual relationships.

adopted by a vote of 10 yes, 5 no, 1 abstain.

A RESOLUTION IN OPPOSITION TO THE ACTIONS OF THE 2009 CHURCHWIDE ASSEMBLY

WHEREAS, the 2009 Churchwide Assembly of the ELCA has adopted the social statement, “Human Sexuality: Gift and Trust”, and

WHEREAS, in Part IV (lines 620 – 628 in the Pre-Assembly Report) this statement reads:

The historic Christian tradition and the Lutheran Confessions have recognized marriage as a covenant between a man and a woman, reflecting Mark 10: 6–9: “But from the beginning of creation, God made them male and female. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh. So they are no longer two, but one flesh. Therefore what God has joined together, let no one put asunder.” (Jesus here recalls Genesis 1:27; 2:23–24.), and

WHEREAS, in Part IV (lines 740 – 744, as amended, of the Pre-Assembly Report) it reads:

Recognizing that this conclusion differs from the historic Christian tradition and the Lutheran Confessions, some people, though not all, in this church and within the larger Christian community, conclude that marriage is also the appropriate term to use in describing similar benefits, protection, and support for same-gender couples entering into lifelong monogamous relationships, and

WHEREAS, the statement then goes on to treat these two positions and the variants within them as of equal validity, on the basis of the “conscience-bound beliefs” of those who hold them (Part IV, lines 809 – 868 of the Pre-Assembly Report), and

WHEREAS, on this same basis of the “conscience-bound lack of consensus in this church” (lines 452 – 453 of the Report and Recommendation on Ministry Policies in Part V of the Pre-Assembly Report) the resolutions on ministry policies (SA09.05.23 – 24 – 26 & 27) were adopted, and

WHEREAS, neither the Social Statement nor the Recommendation on Ministry Policies present an argument based on Scripture, the Lutheran Confessions and with the aid of sound reason either to reject what is admitted to be the position of the historic Christian tradition and the Lutheran Confessions based on Scripture or to accept a position which is admitted to be contrary to the historic Christian tradition and the Lutheran Confessions, and

WHEREAS, the Confession of Faith of the ELCA (Chapter 2 of the ELCA Constitution) commits the ELCA to accept the canonical Scriptures as the authoritative source and norm of our proclamation, faith and life, and to accept the confessional writings of the Lutheran Church as a true witness of the Gospel and valid interpretations of the faith of the Church, therefore, be it

RESOLVED, that the Northeastern Iowa Synod Council, repudiate the decisions of the 2009 Churchwide Assembly in adopting the social statement “Human Sexuality: Gift and Trust” and the 4 Resolutions on Ministry Policies (CA09.05.23 – 24 – 26 & 27) as violations of the Confession of Faith, Chapter 2 of the ELCA Constitution, and be it further

RESOLVED, that the Northeastern Iowa Synod Council memorialize the ELCA Church Council to repudiate these actions as violations of the Confession of Faith, Chapter 2 of the ELCA Constitution, refuse to implement these actions, and begin the process to overturn these decisions at the 2011 Churchwide Assembly

My comments

Frankly I think this is just a desperate attempt to placate a BUNCH of congregations in this synod who are freaking out the possibility of gay pastor under the rug somewhere. I'm not sure it's even going to accomplish that because a lot of the people freaking out about just do not want to be part of a church that accepts pastors in same sex relationships ANYWHERE.

I'm not even sure if they can do this and I think it could be challenged. But I don't think anybody in this synod will challenge it. Not that there aren't people opposed to it, but I just don't think they would think this is the place where it would be worth making a point. I'm sorry to say this about my own synod but it's just not worth the fight here. I don't see a bunch of leaders in same sex relationships chomping on the bit to come here. I don't see a lot of pastors, period, chomping at the bit to come here.

Don't get me wrong. I love Bishop Steven Ullestad--I probably admire and respect him more than I have any other bishop I've served under. He has handled this admirably. And there are some colleagues (on both sides of the issue) I respect and am grateful for their community.

But for the most part, there are a lot of anti-intellectual clergy and lay people, clergy who haven't read a commentary or new scholarship since they graduated (and didn't seem to have learned much while they were in seminary - just what the hell are they teaching these kids now?) ...there's a lot of theology that is not Lutheran, that borders on Pelagianism and an un healthy anti-clericalism (even among clergy) that all adds up to a synod that just isn't that attractive.

So really to my rostered friends in same sex-relationships -- really you aren't missing anything. There's better pickins elsewhere.

sandbakkels

So this morning the lady I let ahead of me in the grocery store line because she only had a couple of loaves of bread looked at all the stuff I had and said "Oh are you having a big thanksgiving dinner?"

"Oh no" I replied. "My kids are coming home from college this week and this is just to feed them BEFORE Thanksgiving". She seemed rather horrified.

Okay so I went a little overboard and tried to get ALL their favorite food in one visit. But the one thing they always look forward to is Sandbakkels, a Norwegian cookie.

These are made with special tins. I use my late mother-in-law's molds. She died of cancer before I knew my husband. Using them always makes me feel connected to her in some way.

It is best not to wash these tins, just rinse them out and dry them....that keeps them from sticking. Of course some always break when you tap them out. Since I usually made them for special occasions and gave the broken ones to the kids, they were always grateful that so many broke! But now the unbroken ones are for them. I'll probably eat the broken ones before they get here.

1 Cup Butter, softened - this you will want to use all butter, real butter - no substitutions.
1 1/2 Cup Sugar
1 Egg yolk
1 tsp (or capful) Amaretto or almond extract
1 1/2 Cups Flour

Oven 325

Cream butter and sugar. Add egg, beat. Add Amaretto. Add flour.

Take about a teaspoon of dough and roll into a ball, then press into the tin. Thinner is better. Put the tins on a cookie sheet and bake 9-11 minutes until just golden. Cool. Tap the bottom with a spoon to pop out.

Some recipes say to fill these but I never knew any Norwegian who filled them.

Cranberry White Chocolate Bars

Several years ago in another parish I used to host an open house between Christmas and Epiphany Tried it a couple of times in this parish and hardly anyone came and it really wasn't worth making all that food so I quit. But I have a lot of recipes from all the goodies I made. This one I make whether I have a party or not.

Notice that I used half butter and half butter flavored Crisco. I have found this works perfect in cookie and bar recipes. All butter just doesn't bake as nice. That's butter flavored Crisco. DO NOT TRY TO BAKE WITH MARGARINE! Margarine should not even exist as far as I'm concerned.

2 1/4 C All purpose flour
1 tsp baking soda
1/4 tsp salt
1/2 Cup butter (1 stick)
1/2 cup butter flavored Crisco
1 cup white sugar
1 cup packed brown sugar
1 tsp vanilla (do yourself a favor and buy REAL vanilla)
2 large eggs
1 12 oz package white chocolate chips
1 C dried cranberries

Preheat oven 350

Cream the butter, Crisco and sugar. Add the eggs and vanilla and beat until well mixed. Mix in flour, salt and soda a little at a time. Add chips and cranberries and mix.

Spray a 10 x 8 baking ban. Spread dough in pan and flatten. Bake about 25 minutes - I like it when it's still a little soft and chewy.

This is my basic chocolate chip cookie recipe as well. Like the one on the chips package only more sugar (because I like my sweets, well - sweet) and the half butter, half Crisco.

Cherry Stuffing

We go Wisconsin to my sister-in-law's (my late husband's sister) although sometimes there is too much going on and then I make a nice dinner for just the kids and I. This year since my thanksgiving staples are pretty different than the in-laws and to celebrate having the kids home from school I'm going to make my Thanksgiving dinner on Saturday so we'll get two meals. This is my stuffing:

1 sweet yellow onion, chopped
2 gloves garlic
2 stalks celery, chopped
1/2 sweet red pepper, chopped
2 Tbl Olive oil
1 Cup dried cranberries
1 can tart cherries in water (not syrup)
1 stick melted butter (please do not use margarine!)
1/2 Cup honey
1 Cup milk
Celery salt
Lemon pepper, Basil and Sage to taste
12 oz unseasoned bread crumbs

Heat frying pan (remember – hot pan, cold oil – food won't stick!) Heat olive oil and add onions, celery and peppers and sauté until transparent. Add garlic and herbs and sauté a few more minutes. Mix this with bread crumbs and cherries. Add honey, melted butter and milk. Do not over mix.

Everyone seems to be afraid to put stuffing inside the turkey these days. I always stuff the turkey. I also have leftover dressing that I bake in a pan. The stuff that's been in the turkey is MUCH better, I don't care what they tell you. Nobody's died yet.

Time to Make the Fruitcake!

Actually I'm late this year. You really need to let it soak in the brandy for at least 4 weeks. Still time for Christmas though.

Trust me this is not the fruitcake people joke about. People always make jokes when they hear I am making fruitcake but if I can get them to actually taste my fruitcake they shut up real quick. There was a very nice gentleman in a former parish who always help me put up my Christmas tree in exchange for my fruitcake. He would talk about it all year.

There are mostly two reasons people don't like fruitcake. 1) they are into healthy food and don't believe in eating fruit that has been preserved in heavy syrup with artificial dyes. There's nothing I can do to help those people. They probably don't believe in Santa Clause either...

The other reason people don't like fruitcake is because they don't like citron and a lot of fruitcake is heavy on the citron. I don't like citron and so this cake does not have it.

Do not skimp on these ingredients. Yes it is rich and unhealthy. So what? You make it once a year, you give all away except one loaf (unless you are having a party). Enjoy.

Ingredients:

1 C chopped dates
1 c golden raisins
2 c. candied pineapple, thinly sliced
2 c. red candied cherries, diced
1 c. green candied cherries, diced.
1 c. candied lemon peel
1 c. candied orange pee
1 c peach preserves
about 1 c Apricot Brandy
1 tsp vanilla extract
1 c pecans, coarsely chopped
1 c butter
2 c all-purpose flour
1 tsp cinnamon
1/2 tsp nutmeg
1 pinch cloves
1 c. dark brown sugar
6 eggs

Directions:

The night before you bake, combine raisins, dates, cherries, pineapple, preserves with 1/2 C. brandy and vanilla in bowl. Cover. Let stand at room temperature overnight.

The next day, preheat oven to 300. Grease and flour three 9 x 5 loaf pans --or smaller, I never know how many I'm going to fill.

Add nuts to fruit mixture. Set aside. In a large bowl cream butter and sugar. Beat eggs separately and add to butter and sugar. Add spices. Add flour. Pour batter into fruit mixture and stir to get all of the fruit covered. The batter is just there to keep the fruit together.

Pour into loaf pans. Pat down with fingers. Decorate with half candied cherries and whole pecans. Sprinkle with red or green sugar if you like. Cover tightly with aluminum foil and bake for two hours. Remove foil and bake 30-40 minutes or until cakes are browned. Cool completely in pans on wire racks.

When cakes are cool, pour 1/4 brandy over each. Cover tightly with aluminum foil or wrap in cheese cloth and store for at lease two but no more than 6 weeks before eating.

Note --if this is too much booze, you can pour orange juice over the cakes and it will be good too. But not nearly as much fun.

Hilda, Abbess of Whitby , 614

Hilda was born in 614 and raised in the court of King Edwin of Northumbria. She entered the convent and established many monasteries and centers of learning, advocating for greater reading of scripture and better education for clergy.

This is another one of those fascinating stories of a woman in medival times, who was educated, and had great influence among important men.

What I also find very interesting and timely was her response to the decision at the Synod Of Whitby to follow the Roman traditions of the church, rather than the celtic traditions. If you know anything about history of the Irish church, you know that it was very different than the Roman church. Hilda preferred the Celtic way (I think the Synod made the wrong choice myself) but unlike some chose to leave and establish separate monasteries in Iona and later, Ireland, Hilda chose unity over her own preferences and used her influence to encourage others to stay in the church and go along with the decision made by the Church Council.

Hmmm. That's all I'm going to say about that.