Santa Clause Meets the Good Samaritan "If you bring forth what is within you, what you bring forth will save you. If you fail to bring forth what is within you, what you fail to bring forth will destroy you." ~ Jesus Living in the Sacred Stream A new theme in Ordinary Life Read More Ordinary Life summary for the week of September 8, 2024 Dear Ones - Promotion to the wider community of the Jacqui Lewis event will begin this week. So, if you want to be assured of a place for the afternoon time with her, I encourage you to register now. You may do so by clicking here. I have neglected to mention that there will be child care provided during the afternoon time as well, of course, as on Sunday morning. Also, I expect the space where we meet to be completely full this coming Sunday for the time when Rep. James Talarico and Rep. Ann Johnson will be in dialogue with Dr. Jeff McDonald about “Faith and Politics.” I mention this to encourage you to be on time. I called the teaching I offered this week - Santa Claus Meets The Good Samaritan (and friends) I began the time by affirming that “our image of ‘God’” - and we all have one - “shapes who we are.” Our image of “God” is shaped, until we take conscious control of the matter, by the “tribe/culture” into which we are born. We all live by myths, whether we are aware of them or not. Santa Claus is a myth that grew out of the St. Nicholas of Bari story. Wise and useful myths create a livable and meaningful world for ourselves and others. A parable, on the other hand, seeks to re-create destructive and unwise myths. Both the parables of “The Good Samaritan” and “the two men who went up to the temple to pray” illustrate this. That’s a very brief summary of this week’s time in Ordinary Life. The audio/video versions of the talk has some differences from the text I had in front of me. You can read the text below. You can view the presentation slides and find links to audio and video versions of the talk by going to the Ordinary Life website. Our podcast, “In Between,” can be accessed through the Ordinary Life web site. If you are interested in making a contribution to Ordinary Life, click here. There is an option to scroll to “Ordinary Life” as the option for how to designation your gift. Thank you! IMPORTANT NOTICE: Ordinary Life is exploring new ways to foster community, connection, service, and care in our community. To that end, we are launching a monthly community newsletter that will highlight announcements, events, and joys/concerns. If you are interested in receiving this newsletter, please visit this link to add your name to the list. Rest assured that whether you opt-in to this newsletter or not, you will continue to receive the weekly class previews and summaries for Ordinary Life. St Paul’s is beginning a “Stephen Ministry” program. Stephen Ministry is a caring ministry that equips and empowers trained lay car givers to provide one-on0one care to those going through difficult times such as grief, divorce, job loss, illness, relocation, and other life-changing circumstances. For more information on how to receive care or serve as a Stephen Minister, contact Rev. Melinda Owens at mow...@stpaulshouston.org Be well and much love, Bill Kerley To view slides and hear the complete audio, click the button below. Slides + Audio Santa Claus Meets the Good Samaritan Your image of God creates you. Or, your image of God defeats you; I was tempted to use the word “destroy.” There is, the atheists among you will not like this, an absolute connection between what you think/experience about “God” and how you see not only yourself but the entire she-bang. This is why good theology and solid spiritual practice can make such a difference in how we live our daily lives. Theology - the word literally means “words about God” - can build a wise, useful, beautiful world; or, it can be used to denigrate, separate, and harm - not only the human community but the entire world. Most people’s operative understanding of God is something they got from their tribe, usually, parents and the culture. There is what Robert Bellah, he coined the phrase, a “civil religion” that we all soak up. I suppose it is in every culture. It is certainly in ours. One example is how the president or leading politicians end every speech they give: “And, God bless our troops.” Or, “God, bless Americans.” In doing so what are they asking us to believe? My father belonged to a service club called “The Rotary Club.” (I don’t think service clubs play the part in our culture that they once did.) When I would go with him to a Rotary Club meeting, they all began with a prayer AND a pledge of allegiance to the American Flag. I’ve learned this is a common practice to this day among both service clubs and some business group. Ostensibly we are asking “God” to “bless” our undertakings when such prayers are offered. I have come to think, and this is recent, that we best be very careful in how we use the word “blessed.” As a therapist and spiritual director, I have been privileged to hear hundreds of stories, mostly from men, about their lives before we began sitting together. More often than not, after learning of the path that got them to where they now are, I have thought, and sometimes said, “You are lucky not to be living under the Pearce elevated.” I have thought and sometimes said, “You are so blessed.” I have certainly felt that way about my own life. I can look back over some of my journey, things I done, habits I’ve indulged in, relationships I have been in, and been able honestly to say, “It’s a miracle I survived that.” Any recovering alcoholic will tell you, “It is a miracle I survived my drinking habit.” That’s being blessed. And, we say “blessed” about all other sorts of things. About the car that didn’t hit us, that the diagnosis didn’t turn out to be fatal, that we weren’t among those who were laid off, and so forth. But, what about the child who was hit by the car, the diagnosis that turns out to be terminal, the person who did lose their job along with all the other losses that one entails? Were they blessed? There are some words of Carl Jung that I trot out from time to time. They are these: “Among all my patients in the second half of life - that is to say, over thirty-five - there has not been one whose problem in the last resort was not that of finding a religious outlook on life.” - Carl Jung Though I could not have said it when I began the journey, I can look back and see now that I have devoted my life to an effort to attempting to understand what this “religious solution to life’s dilemma” is. This work is called “theology.” When we consciously enter “the Sacred Stream” we leave the shore. That is, put behind us childish things and using the information from the sources I mentioned last week - scripture, tradition, reason, experience, and science, art, culture, and technology - we do the work required to do to receive the grace that allows us to grow into the people we were created to be. By the way, this is all reflected in one’s political worldview. Good theology makes for good politics and just social relationship. Bad theology fuels hatred and division. (There is no hate like “Christian Love.”) Last week we talked about epistemology and hermeneutics. Or, how do we know what we think we know - all knowing is always provisional in an evolving cosmos - and how do we interpret what we know? Let me offer you a way of interpreting, not the only one but I believe a wise and useful one, for hearing a passage from the Bible (or from any religious writing) or a teaching from your religious tradition: If you read, see, or hear of God operating at a lesser level than the best person you know, then reject it. God is love. This is a foundational hermeneutic that, had it been used in the past five hundred years, would have ensured a much more positive history and if used today would create more exciting possibilities. For example, as I mentioned last week, there are passages in the Hebrew Scripture where God presumably tells the Israelites to kill every Canaanite in sight - men, women, and children. Then God calls for all the Israelites to enter, burn, and destroy everything in sight. There things about this passage, and others like it, that were explicitly used by Christians to justify taking lands away from the native people who already occupied this land. If you look at this behavior from the Canaanites’ point of view or the indigenous people of this land, this God is not your friend. Based on the hermeneutic I am suggesting, it is clear that this message of destruction comes from a God created in people’s own image not from people who have allowed God to recreate them in God’s image. Some say, “Well, it’s in the Bible” as if that makes it true and right. This is why theology is so important. How a person deals with sacred texts is how that person deals with reality in general and how you deal with reality in general is how you deal with sacred texts. At the risk or sounding arrogant, the fact is that it takes a certain amount of psychological and spirituality maturity to interpret scripture. Vengeful, petty people can find vengeful, hateful texts. In short, and this is a line I got from Richard Rohr, “only love can handle big truth.” All of this is introduction to the topic I want to teach about today - the role of myth and parable in good theology. Or, as I am calling it, Santa Claus Meets The Good Samaritan (and friends). Let’s begin with Santa. There is a poem that critics say contains the best-known verses ever written by an American author. The poem begins, “’Twas the night before Christmas and . . .” This poem, along with an advertising campaign by Coke Cola, is largely responsible for the conception of Santa Claus by most Americans from the mid-19th century until today. Before the advent and popularity of this poem, American ideas about St. Nicholas and gift giving varied widely. You know the poem. On the night of Christmas Eve, a family is settling down to sleep when the father is awakened by noises outside. Looking out the window, he sees Santa Claus in a sleigh being pulled by eight reindeer. After landing his sleigh on the roof, Santa gets down the chimney with a sack of toys which he delivers and also fills stockings with gifts. After this, Santa bounds up the chimney and flies away calling out as he does so, “Happy Christmas to all, and to all a good night.” This poem became the basis of movies and music, including musicals, and a staple of this culture’s religion - consumerism. Christmas is the only holiday in our calendar that is both a religious and a federal holiday. The visual image most people have of Santa Claus comes from a commercial by Coke Cola of a jolly old white man. The actual human on which this story is based was a dark skinned middle-eastern man. Jesus also was not a white person but a dark skinned middle-eastern man. Yes, there was a real person whose name was Nicholas behind the Santa Claus myth. Nicholas was born in 270 and died in 343. (For those of you, like me, not quick at math, he was seventy-three.) This Nicholas was actually a major player in the movement that would come to be called Christianity. He was, for example, a key figure in the Council of Nicaea. Many stories grew up about this Nicholas. None of them is actually factual in the sense that we think of “factual.” They are stories of his work among his parishioners who came to love him dearly. They are stories about his generosity and kindness. The story that is beneath the Santa Claus story is that once there were three poor girls - notice that in all myths, fairly tales, and good jokes - there is the sequence of three: three blind mice, three wise men, three little pigs, Jesus is three days in the tomb, a minister/priest/rabbi walk into a bar, and on and on - at any rate, there were these three poor girls who were unable to have the resources to be eligible for marriage. That is, they lacked a dowry. So, one night Nicholas threw three bags of coins through a window of their home. Whether that actually happened or not, what we do know is that the actual Nicholas was, and is, remembered for three things: his generosity, his kindness, and his compassion. Nicholas became a bishop of the church in Turkey. He was originally known as Nicholas of Myra. After his death, he was entombed there until God told some good Catholics in Bari, Italy to go and raid the tomb and bring his bones and entomb them in Italy. The raid was only partially successful so that today some of good old St. Nick’s bones are in Turkey and some are in Italy. Actually, as the result of another raid the some bones are also now in Venice. Recent DNA analysis does in fact show that the bones are from the same deceased body. Why God ordered people to become grave robbers has not been established. I have to be careful here because, as a Seven on the Enneagram, I am prone to excess and since I have actually been to Bari, Italy and gotten within an arm’s length of St. Nick’s bones, I could go on. Pam Rowe, her sister Sharon, Sherry and I - along with a group of others - joined one of Peter Sills’ pilgrimage trips, his last actually, and went to Bari and were there on the day of the St. Nicholas Festival, in 2016. If you put together New Year’s Eve in Time’s Square and Madi Gras in New Orleans and stretch them out over a three day period, you will have some idea of what this festival is like. It is a combination of raucous parties, street parades that are awesome, lights and fireworks, and high church solemnity. Weeks of parties, services, and other festivities lead up to these three day. Everybody in Italy seemed packed into the cathedral for the high, holy closing liturgy. The story about Santa Claus and the stories that developed about the actual Nicholas, are myths. The word “myth” scares a lot of people. When it is used to refer to the birth of Jesus or to the resurrection stories, the responses are something like a very challenging, “You meant to say you think that didn’t actually happen?” (Sometimes the words “you heretic” are said but always implied.) There was a time when I, like you, took the Santa Claus story literally, as factual. When I was five or six, Santa brought me a puppy for Christmas, a cocker spaniel. When I was a bit older, he brought me a new Schwinn bicycle - it was blue. To this very day it is a custom in our family to tag some Christmas gifts as being “from Santa.” Then, I endured the inevitable disappoint of learning that the Santa story was not literally true. At this point in human intellectual and psychological development one chooses to stay stuck in disappointment, move to the next level of understanding, or go back to a childish position. Only when it comes to religion does it seem that some people, some who are capable to gaining advanced degrees in other areas of endeavor, decide to go back to a literal level of understanding. (This is why a few weeks ago we devoted the entirety of this time to “putting away childish things.”) When Jesus said that we should “become as children,” he didn’t mean we should become “childish.” One of the things children know how to do is play. When you go to the Alley Theater, what you see enacted on the stage is called “a play.” It is a story, fictional, that we are invited to enter into and be entertained by. Or, informed. Or, transformed. One of the things that is true about children is that they love stories. I never had one of my children, when they were children, or one of my grandchildren, say to me, “Tell me some facts.” It was always, “Tell me a story.” And, more often than not they wanted a story they had heard countless times. Stories are inherently interesting, captivating even. You graciously tolerate most of the content I offer in here but the moment I shift into telling a story the mood and attention of and in the room shifts. Good stores entertain, involve, inform, and motivate. A good story-teller can transport us into a different world without our having to leave our seats. I am told that Native American story tellers would begin one of their mythic tales by saying, “I don’t know if this really happened or not, but I know it is true.” So the story-teller would tell of Sky Woman who fell from the sky and created a place called Turtle Island where corn, squash and peas grew from her, as well as living things like humans, animals and other plant life, and so began the earth. It’s a myth. Something actually happened and the myth attempts to capture it. As far back as anthropologists and historians can go, they say that the species that became humans had two ways to communicate what they knew and what it meant. (Remember: epistemology and hermeneutics?) These two ways these scholars called “mythos” and “logos.” Both were essential in “getting at” the truth. Each had its own area of competence. “Myth” was regarded as primary. Myth was concerned with what was thought to be timeless and constant. Myth looked back to the origins of life, the foundations of culture, to the deepest level of the human mind. Myth was not concerned with practical matters. Myth was about meaning. This is why you are in this space today. It is why I teach. We seek meaning. Failing to be working to construct a personally meaningfully answer to the “why am I here?” question, opens one to fall into habits of superficial living. Two of the resources I regularly recommend to people who are interested in exploring this area are both by Jim Hollis: Finding Meaning in the Second Half of Life and Living the Examined Life. (That second one is a great resource for getting started on a daily spiritual practice.) The myths of a society provided people with a context that made sense of their lives. It directed people’s attention to something beyond and to something universal. I want to be very careful here and not imply that all myths that guide cultures are good, wise or useful. The myth of “manifest destiny” that allowed the European white people to come to this country and decimate the indigenous people already living here: not good. The myth that the Jews were God’s chosen people that allowed them to slaughter all the Canaanites: not good. Further, if you are Jewish and hold to the “we are the chosen people” myth, things like the Holocaust and the October 7th attack by Hamas that has left over 1,200 Jews dead; are hard to swallow. Myths are deeply rooted in the unconscious, in the collective unconscious. When people told stories about heroes who descended into the underworld and fought with monsters, they were bringing to light that which is unconscious to us all. Myths are not accessible to purely rational investigation. Nevertheless, the myths of our culture have a profound effect on our experience and behavior. All of us can be captured by those deep forces from the unconscious that cause us to live lives as either heroes or to be very self- and other-destructive. We can see the damage caused by the myth of the superiority of the white, or Aryan, race in Germany. It is more difficult for us to see the damage the myth of race has done in this country. Wise and useful myths usually come from wise and useful epistemology. And, they require ritual and hermeneutics for deeper meaning. For example: Here is a picture of a Chopin Prelude. How do you like it? This picture of the musical score by itself provides no musical experience. It is does not satisfy. Unless you are a musical savant, just looking at this is an abstract experience, even incredible. The music needs to be interpreted instrumentally before we can appreciate it. Further, there is all the difference in the world between someone who mechanically plays the notes on this piece of music and someone who skillfully interprets it and who does so by knowing something of Chopin, his other works, the history of the piece, how others have interpreted it and so forth. Apply, please, what I have just now said about this piece of music to the Bible. To bring this much closer to home and to our own inherited tradition, the people who crafted and preserved the myths they told about Jesus had a very different view of history than we do. They were much less interested in what happened than in the meaning of what happened. To say to someone of that time that Jesus was born of a virgin would have just gotten a shrug of the shoulders. So what? After all, the current savior of the world at that time, one who went by the title “Prince of Peace” and “Son of God,” Augustus had been born of a miraculous union between Apollo and his mother when Apollo turned into a snake and crawled into his mother while she slept at night. Interaction, at least stories about interactions, between gods and humans was common. So far today a one-sentence summary of what I’ve tried to teach is that “myth” is the symbol system out of which we live. Every one of us, whether we are aware of it or not, has a myth out of which we live - even those who hate the word “myth.” It is largely unconscious and, some developmental psychologists say, pre-rational. The word “myth” is one of the most misunderstood words in our language and it is a shame it has come to mean for many “a falsehood.” In fact, your myth is the truth you live by. Our myths create a livable world, a sane world. Of course, if our myth is destructive, as I’ve alluded to, it creates a destructive world. A line I got from Buddhism decades ago but use frequently as a test for creating a path to walk is, “Is this wise and useful?” A wise and useful myth creates a livable and meaning world for ourselves and others. A parable, however, confronts our world and subverts it. A parable does not create. A parable re-creates our destructive and illusory myths. Meet the Good Samaritan. Quick review here: What was Jesus’ Creed? Answer: He didn’t have one. He was a Jew and Jew’s had “laws” or “commands.” So, his “creed,” if you will, was, “Love God with all your soul, mind, and strength.” And, “Love your neighbor as you love yourself.” This teaching was at the heart of the first Axial Age: “Do unto others as you would have them do unto you.” “But,” said one of Jesus’ parishioners, “surely you don’t mean everyone! Not those despicable people coming across the border to ‘take our jobs and live off food stamps!’” Jesus gave him the eye-roll look. Then, told a story. You know it. A man, presumably Jewish was traveling between Jerusalem and Jericho when he got carjacked and set upon by a gang of thugs who not only took everything he had but also left him for dead. Two of the highest ranking of religious/political leaders passed by this victim of crime, surveyed the situation, and for their own reasons, which we do not know but can easily assume, just kept going. We know the reasons for they are the ones we use when we find ourselves in an analogous situation. Then along comes a Samaritan. Jesus was telling this story to Jews about an event that happened to a Jew and so far the likely Jewish heroes of the story had failed the test. Then, comes along the most despised person on the list of people to despise by Jews - a Samaritan. He went to the victim, rendered first aid, put him on his own animal, took him to the next Hyatt Regency, put him in a first class room, gave the hotel his Gold American Express card and said, “Take care of him. Whatever it takes. Charge it to my account. I’ll be back to wrap things up in a few days.” The crowd who first heard this is speechless. Which is exactly what the parable, which Jesus was a genius at telling, is supposed to do. Parables do not call for debate or questioning. A parable is not information about God. A parable is an encounter with, and often an uncomfortable one, God. It is uncomfortable not because of God but because the parable challenges and seeks to correct the myth by which we have been living - in this case that Samaritans are no-gooders from start to finish and all the way to the bone. But, not here. A good parable doesn’t lead to mental analysis. It either leads to a life-transforming insight - ah ha! - or, we decide to turn our backs and resume business as usual. A parable calls for decision, for a change of perspective. Recently the clergy here at St. Paul’s were asked to participate in a poll of sorts. In an effort to help build a curriculum for this year’s confirmation class, we were asked to submit what were our favorite parables. (I think they are trying to rope us into talking about them but that’s another story.) I have this meme someone sent me years ago that shows Jesus sitting on the mountainside speaking to the crowd. Before beginning his sermon he says, “Now listen carefully. I don’t want to end up with four different versions of this.” Well, depending, on which version and how to count, Jesus told between thirty and forty parables - some claim more. The Good Samaritan is one of the best known. The Return of the Prodigal Son - which really should be called “the prodigal father” because of the father’s prodigious love - is another one. My personal favorite, at least at the moment, is this one. It is in Luke’s narrative and the preamble to it states simply that Jesus “told this next story to some who were complacently pleased with themselves over their moral performance and looked down their noses at the common people.” I know that none of us in here can even identify with anything like that. Try. “Two men went up to the Temple to pray, one a Pharisee, the other a tax man. (Let me just inset here that the church has made Pharisees look like real villains. They were not. They were really good people. Tax collectors on the other hand were considered the scum of the earth. This is why it should be astounding to us that, after beginning to put together his posse, Jesus invited a tax-collector, Matthew, to join them. I can’t imagine the tension that must have caused for the other apostles.) To continue: “The Pharisee posed and prayed like this: ‘Oh God, I thank you that I am not like other people - robbers, crooks, adulterers, or, heaven forbid, like this tax man. I fast twice a week and tithe on all my income.” (The painting is by James Tissot) “Meanwhile the tax man, slumped in the shadows, his face in his hands, not daring to look up, said, ‘God, give mercy. Forgive me, a sinner.” “Jesus commented, ‘This tax man, not the other, went home made right with God. If you walk around with your nose in the air, you’re going to end up flat on your face, but if you’re content to be simply yourself, you will become more than yourself.’” We all have myths we live by, that order our lives and give us meaning. Our myths tell us who are the good guys and who is not. One day in synagogue a rabbi and a cantor and a janitor were preparing the Day of Atonement. The rabbi approached the ark that held the Torah scrolls, knelt, beat his breast and bowed his head and cried aloud, “I am nothing, I am nothing.” The cantor seeing this decided to join the rabbi. He too knelt before the ark, beat his breast and bowed his head and said aloud, “I am nothing, I am nothing.” The janitor, seeing this, thought it must be a custom or ritual he was unfamiliar with. So he found his place beside the two, knelt, beat his breast and bowed his head and said aloud, “I am nothing, I am nothing.” The rabbi nudged the cantor and said, “Look who thinks he’s nothing.” This parable reflects the genius nature of Jesus. I grew up in a church where the myth I was given caused me, on hearing this story, to label the Pharisee as a real jerk and kick him out. Which, of course, made me just like him. The myth I was given caused me to not see what a good man he was. And, it caused me not to see how like him in being judgmental I was when I judged him as being bad. Jesus put the truth out there. He let those who heard him make dealing with the story their problem. Which, when you think about it, shows high respect for the listener’s spiritual intelligence. It is as if Jesus is saying, “Struggle with what I’m saying.” He doesn’t qualify his point. He doesn’t try to make sure everyone understands it clearly. He is not afraid to challenge. He’s not afraid of being misunderstood. He just puts it out there. Today I have wanted to get us to raise into awareness the myths by which we live. The assumptions we make about “what is.” Epistemology. Then to question those myths. To ask, “Are they wise? Are they useful? Are they loving? Are they compassionate? Are they just.” Do they lead us to how we shape out conversations with others - both in person and online.? Do they shape and affect our politics? Spiritual work is living with these questions, to struggle with them. As Rainer Maria Rilke put it, to “be patient toward all that is unresolved in your heart and try to love the questions themselves. Do not now seek the answers, which cannot be give you because you would not be able to live them. And the point is to live everything. Live the questions now.” And, if you can move into that position, you can thank St. Nick and Good Sam. No matter where you go this week, no matter what happens, remember this: you carry precious cargo. So, watch your step. Lecture Archives Donate Weekly Podcast Your Opinion Matters to Me I strive to make Ordinary Life interesting and relevant to you and to provide you with principles and practices that can be used to enhance and enlarge every aspect of your life. I invite you to leave me a comment about the latest Ordinary Life presentation or to suggest what you would like to see in Ordinary Life in the future. You can access a short survey here or use your phone's camera on the QR code to the right to take you directly to the survey. What is Ordinary Life about? This year, 2024, the theme I want to pursue in my teaching is Living in the Sacred Stream By “stream” I mean at least three things: First, the stream of “what is,” the actual and factual. We live in the stream of cosmological evolution. As Ilia Delio puts it, we live in an energy field that is evolving, creative, expanding, and entangled. We, humans, are the species that gives the cosmos the capacity to reflect back on itself. We are not behaving well in this stream by polluting it in a large variety of ways. We ignore “what is” at our peril. Second, there is the “stream” of the unconscious - both individual and collective. In the Gospel of Thomas Jesus is quoted as saying, “If you bring forth what is within you, what you bring forth will save you. If you fail to bring forth what is within you, what you fail to bring forth will destroy you.” The primary focus and purpose of doing the kind of spiritual work Ordinary Life is focused on is “paying attention” and “waking up.” Third, is the “stream” from which we get our spiritual and religious teachings. Ordinary Life is in the Christian tradition so we are interested in going to the source of the teaching of and about Jesus. Over the long period of time since Jesus taught and lived, his teachings have been muddied. Additions have been made, as well as errors. That is, the stream has been polluted. Fortunately, there are able and capable, as well as accessible, scholars who can illuminate our understanding when it comes to the teachings of Jesus. The decision to move into and consciously live in the Sacred Stream is challenging, requires change, and is, ultimately, comforting. Being attentive to the content of Ordinary Life, whether in person or on line, will contribute to knowledge and information. The United States is in the crisis presented by Christian Nationalism precisely because of religious and biblical illiteracy. Ordinary Life seeks to shed the light of truth on the origins of and teachings of the Christian faith. Further, Ordinary Life talks are designed to help us all grow in wisdom and understanding. Our goal is to walk a path with a growing and evolving understanding of God in one hand and a growing and evolving understanding of Self in the other while walking a path illuminated by the life and teaching of Jesus. You are invited to join this journey and engage in this vital personal and communal work. Dr. Bill Kerley www.billkerley.com About Bill Ordinary Life | Saint Paul's UMC 5501 South Main | Houston, TX 77004 US Unsubscribe | Update Profile | Constant Contact Data Notice
