Throughout the year, the Southern New England Conference of the United Church of Christ reproduces the Daily Lectionary for use by churches. These are the suggested readings for March 23rd: Numbers 13:17-27; Psalm 39; and Luke 13:18-21. I would encourage you to read these short selections as part of your Lenten practice.
I’m sure everyone has Easter traditions. One of the traditions I enjoy is Sharon’s homemade bread. When she bakes the bread, the whole house fills with its fragrance. I also have learned over the years to be cautious around the house as she bakes the bread because the yeast can be rather temperamental. An inadvertently opened door at the wrong moment can ruin the bread I so look forward to, but that same yeast is pretty amazing, as well. A little yeast can change a wet, gooey concoction into a delicious light and airy loaf of bread. I believe there is even what is called Friendship Bread. Once the yeast begins its work, you then share a portion of it with a friend, who then shares it with another friend, and that little bit of yeast continues to live on and on. This latter property of yeast was not a cute gesture in Jesus’ day. It was essential. It provided one of life’s staples. Bread was a primary serving at every meal. As Israel was about to enter the Promised Land, its abundance was characterized as a land that “flows with milk and honey.” The exaggeration of cutting “down from there a branch with a single cluster of grapes, and they carried it on a pole between two of them” was obvious hyperbole. Archaeology has revealed a mainly subsistence living in ancient Israel: simple four room houses and an absence of large scale, monumental structures or rich ornaments. And by the time of Jesus, especially in the region around the Sea of Galilee, the staple was a meal of bread and fish. Bread sustained life, and yeast made bread possible. It was an ordinary miracle to the ancient mind how this tiny bit of yeast could ferment and create an unending succession of loaves of life-sustaining bread. And Jesus used this ordinary miracle to give form to His teaching. To the people listening, Jesus offers the message that what good they can do in the world may be small, but it is not inconsequential. Jesus’ words are infused with hope. His country was merely a conquered province of the Roman Empire. His Jewish faith was a tiny minority and the number of His followers was but a handful. Jesus was struggling against religious and political authorities. Yet Jesus was hope-filled, and He wanted to share this with others. Jesus believed in the power of good in the world. To every ordinary listener who may have rolled his or her eyes, Jesus reminded them of the ordinary miracle of the yeast. They saw every day the power of just a little yeast, and maybe Jesus’ homespun example gave His listeners the courage to believe and to be hope-filled. Lent calls out our better selves. It focuses our attention on the selfless example of Christ crucified. Jesus dies as a criminal judged guilty of a capital crime by the seemingly omnipotent Roman Empire, an empire so powerful that its Caesars were believed to be “sons of God” and divinely led “Saviours.” That Empire lives only in history books now, but Jesus still inspires us to gather and to act in His name, in His living presence, this once crucified Galilean. Miraculous things are possible when we as people of faith believe, act and hope. What we do may be small, but in Christ it is never inconsequential. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary.
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Throughout the year, the Southern New England Conference of the United Church of Christ reproduces the Daily Lectionary for use by churches. These are the suggested readings for March 22nd: Psalm 39; Ezekiel 17:1-10; and Romans 2:12-16. I would encourage you to read these short selections as part of your Lenten practice.
Paul is writing to the mixed community of believers that is the church at Rome. Indications are that this local church is made up of both Jewish-Christians and Gentile-Christians in significant proportions. Additionally, Paul self-acknowledges as “an apostle to the Gentiles.” (Romans 11:13) This may mean that the Jewish-Christians hold him suspect. Paul must reach out to both groups without pandering to either. Additionally, as Paul writes this Epistle, he has never yet visited the church at Rome. His other writings rely heavily on his personal connections with his readers. In Romans, Paul is a recognized voice, but not a recognized face. Romans closes with the longest of the Pauline personal greetings. What is interesting, is that Romans sounds as if it reaches its conclusion at the end of Chapter 15. There’s even a formal “Amen” at that point. Scholars posit that the greetings that commence after this ending are a postscript written possibly by Tertius, Paul’s scribe (Romans 16:22), and that Tertius is the one who knows most of the ones listed. Tertius, in this way, is attempting to bolster Paul’s appeal because Paul is basically unknown to this community. What Paul must do in Rome, under all these circumstances, is to open the community to each other and to him, and this begins with turning them away from the inclination to judgment. Paul stands-up for the Jewish-Christians and their continuing fealty to the Mosaic Law, but he expands upon its reach by saying that the Gentiles, the non-Jews, may “do instinctively what the law requires.” Paul is asking his readers to look at another’s actions for what they do is what matters. Then with a rather amazing turn of phrase, Paul states that “according to my gospel” judgment will be handled by God through Christ who will judge according to “the secret thoughts of all.” In other words, Paul is professing as “my gospel” that Jesus is in the position to judge; we are not. So we need to be open to others rather than judge others, and welcome their differences because it’s what we do that matters. And isn’t that Jesus’ gospel too. Didn’t Jesus hold up the despised Samaritan rather than the honoured priest and Levite in response to the lawyer’s question, “‘What must I do to inherit eternal life?’” Didn’t Jesus begin His answer by saying, “‘What is written in the law? What do you read there?’” (Luke 10:25-26) And didn’t Jesus illustrate this teaching by holding up one who was accused by the Law of apostasy? And hasn’t the Good Samaritan come to symbolize what is most cherished and respected in Christianity? We today live in a world filled with differences, and they are differences that interact constantly. The world is growing smaller. I enjoy listening to the recordings of Playing for Change (www.playingforchange.com) because they draw out these differences by highlighting what we hold dear in common. How healing it could be if we would give Paul’s “my gospel” a better chance in our lives, that we would refrain from judging what we are not in a position to judge, and to look at what another is doing to build our connections and our good works. Maybe then writ large we could discover the way to work together amid our differences in the world just as Paul did in the church at Rome. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. Throughout the year, the Southern New England Conference of the United Church of Christ reproduces the Daily Lectionary for use by churches. These are the suggested readings for March 21st : Psalm 39; Jeremiah 11:1-17; and Romans 2:1-11. I would encourage you to read these short selections as part of your Lenten practice.
This past weekend I attended the Conference’s Super Saturday event. The keynote speaker was Dr. Sarah Drummond who is the Founding Dean at Andover Newton Seminary at Yale. Dr. Drummond referred to the prophet Jeremiah in her remarks. Jeremiah had the unenviable task of telling his own people that their destruction was imminent. As the people prepared their defenses and hoped that God would save them for the sake of the Jerusalem Temple, Jeremiah was commanded by God to tell them otherwise. God had grown tired of their faithlessness and hypocrisy. In today’s passage, Jeremiah must share with his own people that God will not listen to their prayers and pleas any longer: “As for you [Jeremiah], do not pray for this people, or lift up a cry or prayer on their behalf, for I will not listen when they call to me in the time of their trouble. What right has my beloved in my house when she has done vile deeds? Can vows and sacrificial flesh avert your doom?” What this means is that the Temple was still functioning. The priests were still offering the burnt sacrifices to God. People were going through the motions, but they were meaningless, and God was left unimpressed. Actually, God was offended. And God had had enough. The people believed that God would never allow anything to happen to His building because the “sacrificial flesh” was too important to Yahweh. God calls Israel His unfaithful wife for this religious pretense, and Jeremiah must tell them that their covenant with God had been broken. This must have been emotionally disastrous for the prophet, and Jeremiah shares with us some of the most personal inner-suffering of any biblical author. For as trying as it must have been, God insisted that Jeremiah must convey to the people that faith must be sincere. When it becomes nothing but well-practiced ritual for the sake of ritual, God grows offended by the pretense. Lent is our sacred opportunity to look more deeply into our faith. In the shadow of the cross, our faith is laid as bare as Jesus’ public humiliation. If God loves us as much as the cross of Christ, then our response, however it takes form, must be deeply sincere. The form didn’t impress God in Jerusalem and I doubt that has changed in our world. What matters is the depth of our feeling. God spoke to Jeremiah of the covenant in the most intimate terms available in that day – the covenant between a husband and a wife. When Jesus goes to the altar of the cross, it is with a deep abiding love for us, all of us, each of us. And Lent asks if we love in return. Jeremiah’s language is of his day, and it speaks of judgment. In today’s Romans selection, however, we hear the language of the earliest church. It is the antithesis of judgment. Christians are called upon to refrain from judgment because God does; and if they persist in passing judgment on others, then Paul asks, “Or do you despise the riches of [God’s] kindness and forbearance and patience?” We need not be afraid of the God who loves us as much as the crucified Saviour, but such a God must draw out our deepest emotions, and this is the wont of Lent. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. Throughout the year, the Southern New England Conference of the United Church of Christ reproduces the Daily Lectionary for use by churches. These are the suggested readings for March 19th: Psalm 63:1-8; Isaiah 5:1-7; and Luke 6:43-45. I would encourage you to read these short selections as part of your Lenten practice.
I will be attending the Southern New England Conference’s Super Saturday gathering today. The general theme of the day is “A future with hope.” Hope is a precious commodity in these times. I can’t help but remember back only a month ago as Russia stood poised on the Ukrainian border. News outlets were interviewing young people enjoying coffee at a café. Families were secure and going about their daily activities. And then everything changed. Now beautiful city centers are ablaze. Streets are filled not with traffic, but now with anti-tank barriers. People who were earning a living are now fighting invaders. Morgues have run out of caskets and people must be buried in mass graves. How quickly the world changed for them, and how quickly it could change anywhere, how quickly it could change here. I find it hard to believe that strategists even consider using nuclear weapons even if they are tactical ones. Once you cross the Rubicon, you can’t just back out. Everything changes once you make that decision. And God help us if someone does. So before someone dares to make the nuclear decision, we need to pray and act for peace. Before the war in Ukraine grows even more destructive, we need to pray and act for peace. In today’s Gospel selection, Jesus teaches, “‘The good person out of the good treasure of the heart produces good …’” This is why Jesus is concerned about our intentions and not only our actions. The good that we can do emerges from the good we believe. I’m looking forward to today’s “A future with hope.” I think faith is especially powerful in times of confusion because faith can make hope believable, not like a fairytale believable, but because faith has the ability to prod us along to becoming our better selves, and “the good treasure of the heart produces good.” Maybe I’ll see you virtually at Super Saturday today, but if it’s too late for that, I do invite you to join us at worship tomorrow. You are welcome to join us in person or if you choose online. If online, please send an email to randyc1897@gmail.com for the login. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. Throughout the year, the Southern New England Conference of the United Church of Christ reproduces the Daily Lectionary for use by churches. These are the suggested readings for March 18th: Psalm 63:1-8; Daniel 12:1-4; and Revelation 3:1-6. I would encourage you to read these short selections as part of your Lenten practice.
We are now at the third Lenten Friday. Days feel longer artificially because of Daylight Saving Time, which arrived last Sunday, and actually are longer as we approach the Spring Equinox, which is reached this Sunday. I would wager, though, that the artificial change of daylight has more of an impact on the way we feel than the actual change as the sun works its way gradually to the Tropic of Cancer. The immediate effect of one full – yet artificial – hour of daylight is unmistakable, while the slow addition of real minutes of daylight can pass unnoticed. It’s like when we see a person every day versus when we see someone only on rare occasions. The miniscule changes in a person’s appearance every day can go unnoticed, but run into an old friend at a reunion and the years’ worth of change are usually seen quickly. Neuroscientists know that the growth of the hippocampus, the brain region associated with learning and emotion, overwrites memories. Forgetting is part of learning. If a memory becomes disconnected from personal experience, say it is no longer useful, then it retreats from consciousness. I remember having to memorize geometry formulas back in the day, but I don’t think I could tell you a single one with certainty now. If someone told me about them today, the old memories may resurface, but since I haven’t had need for geometry formulas for literally decades the very efficient brain has filed them away in some box on a dusty back shelf of the mind. Neuroscientists are learning that memories can be moved out of reach of consciousness, but they’re not wiped away. They’re there, but almost irretrievable. Maybe you’ve had one of those moments where something in the present stirs-up some long, forgotten memory of the past. The memory just appears. It was always there, but until startled alive, it was unreachable. The person shaped by the forgotten experiences survives, while their ability to recall the memory of those experiences decays. We are who we are, in part, because of our experiences, but those very experiences may be lost to consciousness. As we progress through our Lenten 40 days, as we today mark our third Lenten Friday, each day may seem unremarkable, sort of like the additional couple of minutes of real daylight at this time of the year. However, I hope and pray, that as the season progresses, as we spend more time with the mystery of the crucified Saviour, as this is drawn forth at worship through our prayers, hymns, readings and sermons, as we participate in the Lenten Discussions, as we follow through with our own private Lenten devotions, that as we look back to Ash Wednesday, we may see that change has taken place in us. And as we do this year after year, I hope and pray that our Lenten traditions may build on each other so that even if we don’t recall the specific memory of a past Lent, that we know it had its effect on us and has helped us to become who we are spiritually today. In the Daniel passage today, we read one of the extreme few mentions in the Old Testament of resurrection: “Many of those who sleep in the dust of the earth shall awake …” We are who we are and we may think the memory can be erased, but God never forgets. And when we are startled awake and we are remembered, let us hope and pray that we need not blush before Jesus’ gaze, that we led lives that are worth remembering, not necessarily in grand feats immortalized, but even in acts that can be forgotten yet never erased. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. Throughout the year, the Southern New England Conference of the United Church of Christ reproduces the Daily Lectionary for use by churches. These are the suggested readings for March 17th: Psalm 63:1-8; Daniel 3:19-30; and Revelation 2:8-11. I would encourage you to read these short selections as part of your Lenten practice.
Today’s three readings speak to us about the comfort our faith can give us in times of danger or distress. The setting assigned to the Psalm is when David was hiding out from the wrath of King Saul. When the days were bleak and allies uncertain, David still had God: “O God, you are my God, I seek you, my soul thirsts for you; my flesh faints for you, as in a dry and weary land where there is no water.” After Judah had been defeated by the Babylonians and deported out of their lands, some remained faithful to Yahweh no matter what the consequence. When Shadrach, Meshach, and Abednego refused to compromise their faith in the one God, Nebuchadnezzar, the ruler of the Babylonian Empire, was so enraged that he threw them alive into a furnace. Looking into the furnace, Nebuchadnezzar sees a fourth person with the other three, and the king exclaims, “‘… and the fourth has the appearance of a god.’” Yahweh protected His faithful servants even when they were being threatened by the king of the most powerful empire of that day. And in the Book of Revelation, the seer reveals to the church in Smyrna that persecution is inevitable. In the first reading, the oppressor was a king of a minor nation. In the second, the torment of believers was at the hands of the ruler of a mighty empire. In Revelation, the suffering is the result of supernatural evil. The evil is so powerful that the promise of protection cannot be offered, but the seer encourages believers to remain faithful because: “Whoever conquers will not be harmed by the second death.” I don’t know if it’s noticeable on a first read, but there’s an inverse relationship playing out here. The less severe the threat the greater the reward, and vice-versa. Saul is a minor figure on the world stage. His opposition to David is completely reversed. The hunted David replaces Saul as King of Israel. Shadrach, Meshach, and Abednego face down the leader of an empire. They are saved, but their victory is limited to appointment in some provincial position that helps to maintain the conquering empire of the Babylonians. Those persecuted in the church of Smyrna are not able to be saved from physical harm, but their nemesis is not human. It is Satan. They are pawns in a supernatural confrontation of good vs. evil. They cannot be promised protection, but they are assured of salvation in the hereafter. How does this interact with Lent’s message of a crucified Saviour? What does Jesus’ death say about God’s providence and comfort? What are we as believers in a crucified Saviour to expect in times of personal distress and general danger? How is faith intended to offer comfort when problems weigh heavily upon us and some are far beyond our control? If God accepts suffering and even death in Jesus, what in the world does that reveal? I, as a person of faith, do not accept that it implies a feckless God. There is a whole realm of theology that deals with the reality of bad things happening without any semblance of divine justice. It is called theodicy, and it comes to the fore in this Sunday’s readings and sermon. I’d ask you to think about this in the context of Lent, and maybe think about joining us on Sunday as we talk more about it, all while in the house of the crucified Saviour. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. Throughout the year, the Southern New England Conference of the United Church of Christ reproduces the Daily Lectionary for use by churches. These are the suggested readings for March 16th: 2 Chronicles 20:1-22; Psalm 105:1-42; and Luke 13:22-31. I would encourage you to read these short selections as part of your Lenten practice.
Who do we choose to listen to? In the chapters preceding today’s 2 Chronicles passage, we read that King Jehoshaphat of Judah had aligned himself with King Ahab of Israel. The Israelite king enticed Jehoshaphat to join him in an offensive war, but the Judean king first wanted to inquire of the Lord through the prophets. 400 prophets all voiced the same message that God would be with them in their endeavour. Jehoshaphat must have sensed their eagerness to please the king because he asked if there were any other prophets who had not gathered. There was one Micaiah son of Imlah, but the Israelite king did not like to turn to him “‘for he never prophesies anything favorable about me, but only disaster.’” (2 Chronicles 18:7) Jehoshaphat persists and sure enough Micaiah prophesies disaster, and sure enough his lone prophecy is fulfilled while that of the 400 is discredited. The Israelite king dies in battle and Jehoshaphat escapes, learning a very hard lesson in the process. When we pick-up this story in today’s reading, armies are preparing to attack Judah and Jehoshaphat assembles the nation at the Jerusalem Temple. During this gathering, we are told: “Then the spirit of the Lord came upon Jahaziel son of Zechariah, son of Benaiah, son of Jeiel, son of Mattaniah, a Levite of the sons of Asaph, in the middle of the assembly. He said, ‘Listen, all Judah and inhabitants of Jerusalem, and King Jehoshaphat: Thus says the Lord to you: “Do not fear or be dismayed at this great multitude; for the battle is not yours but God’s.”’” The author of the Books of Chronicles rewrites the earlier history of Israel and Judah with a more pious airbrush. He emphasizes the Temple and its worship and also the role of the Levites, leading many scholars to presume that the author may have been a Temple Levite. Jehoshaphat learned the lesson the hard way to be wary of insincere sounding prophets, but he readily aligns his policy with that of Jahaziel apparently because of Jahaziel’s bona fides, which makes perfect sense coming from the author of Chronicles. And sure enough Yahweh secures a great victory over Judah’s enemies. This sounds like good advice. In the dilemma of deciding between true and false prophecy, trust the prophet who seems sincere and whose credentials are impeccable. But then comes Jesus. Jesus is making His way to Jerusalem and in the Temple’s city the religious authorities will put Him to death, charging Him with blasphemy. The religious leaders condemn Jesus’ voice, a message Christians often call the gospel, the “good news,” and even the Word of God, as contrary to the will of God. In today’s Gospel selection, Jesus advocates, “‘Strive to enter through the narrow door …’” That is, the one less taken, the unexpected, the unorthodox, the unfamiliar. The Nazarene carpenter is surely the “narrow door” when compared to the magnificent institution of the Temple. Jesus’ gospel challenges the religious authorities, which would appear to be opposed to the advice offered in 2 Chronicles. So we are back to asking ourselves how is it possible to determine the voice of true prophecy, of who do we listen to? How does a person searching for direction distinguish between Jesus’ narrow door and Jahaziel’s bona fides? I wish I had a pat answer, but I do not. What I, personally, trust is the lived example of Jesus as the full and perfect lived revelation of God. I try to seek out the general outline and direction of Jesus’ ministry as revealed in Scripture because this is what I personally trust. I then judge the narrow door and Jahaziel’s bona fides accordingly. And one of the certainties of the historical Jesus is His crucifixion. In Jesus God endures the reality of suffering and death as one of us. God, in Jesus, knows our fears, pains and even our doubts. And in Jesus God has spoken as clearly as God can possibly reveal that our only path to salvation is to help save ourselves by embracing the crucified Jesus’ message of non-violence and compassion. Jesus did not die for us to do everything for us. Jesus died for us as His last and greatest proclamation of His lived gospel on how we must live. This for me is choosing the narrow door in a world filled with violence, greed and power, and this gives me so much to think about during Lent. May this season help all of us to wonder about God’s still-speaking Word and who we will choose to listen to. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. Throughout the year, the Southern New England Conference of the United Church of Christ reproduces the Daily Lectionary for use by churches. These are the suggested readings for March 15th: Numbers 14:10b-24; Psalm 105:1-42; and 1 Corinthians 10:1-13. I would encourage you to read these short selections as part of your Lenten practice.
Today is the Ides of March. On this date in 44BC, Julius Caesar was assassinated, bringing about the end of the Roman Republic and leading to the rise of Caesar Augustus and a long line of Roman Emperors. The death of one man on the Ides of March had implications for the history of a whole civilization. In today’s first reading, this story is played in the opposite direction. The death of a multitude is averted through the life of one man. According to Numbers, Yahweh’s anger had grown so fierce against the people of Israel that He was prepared to destroy all of them. It was only Moses’ more rational voice that calmed Yahweh’s fury. Moses plays to Yahweh’s pride, saying, “‘Now if you kill this people all at one time, then the nations who have heard about you will say, “It is because the Lord was not able to bring this people into the land he swore to give them that he has slaughtered them in the wilderness.”’” Scholars attribute this account to the J-source of the Pentateuch, the first five books of the Bible, commonly known as the Books of Moses. J is the oldest contributor and J’s “Yahweh” is unconventional. J’s Yahweh is related, surprisingly, as all-too-human. Harold Bloom in his The Book of J calls J’s Yahweh “impish.” The God Yahweh is, just as surprisingly, relatable because of this. For example, Genesis 1 is the P-author’s creation account and God is transcendent and so powerful that all God needs do is speak and it becomes reality. Compare P’s God with J’s Yahweh in Genesis 2, the God who experiments with creating companions for Adam and fails several times, then stumbles upon Eve so that Adam declares finally, “‘This at last is bone of my bones and flesh of my flesh ...’” (2:23) There is something to be said about J’s Yahweh. God for J is most importantly relatable. God is powerful enough to annihilate a whole people, and God is burdened enough by pride that Moses can change God’s mind by playing to God’s pride, but anyone reading J can understand this God. This is the God in Genesis 3 who strolls through the Garden of Eden casually enjoying its beauty. J’s Yahweh has faults, human faults, but more importantly J’s Yahweh is available to a people in Numbers who are landless, wandering tribes surrounded by the unknown and the hostile. J’s Yahweh may create theological difficulties, but if understood in its context, J’s Yahweh worries less about theologians and more about the needs of real-world believers who need to be able to reach out to a God they can connect with. We, likewise, live in uncertain and dangerous times. I am astounded that there are conversations about nuclear war as if such a possibility can be manageable, winnable and survivable. We need to remember that nuclear war is a civilization ending event at its best, and a human life ending event at its worst. You do not win or survive a nuclear barrage that involves 15 to 20,000 weapons. In such times as these, we need to be able to reach out to an accessible God. Theology, at this point, is not as essential as is spirituality, of being able to feel and be affected by faith. I don’t like to talk about God as so prideful that Moses can play God, but it is far more important to have Sacred Scripture share with us a God who is approachable. I think this is fundamental to understanding Christianity and its core message that God is accessible in Jesus of Nazareth, and that this God is so invested in us that God in Jesus is even willing to face death on a cross for us, to give us God’s final testimony of the gospel of peace. So with faith in Jesus let us understand better what Paul says to us today in these times of grave uncertainty: “God is faithful, and he will not let you be tested beyond your strength, but with the testing he will also provide the way out so that you may be able to endure it.” If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. We wish to thank everyone who donated to our collection of medical supplies for Ukraine. The collection is being delivered today to Sts. Peter and Paul Ukrainian Catholic Church in Ludlow, and from there to the Ukrainians in Ukraine and in exile.
We also collected $1,300 from church organizations (Benevolence and Real Folks) and members to help defray shipping costs. I'd like to let the people from Memphis know that their donations arrived and are included in this donation. Thank you for reaching out through us. These donations are a wonderful testament of Christian generosity, but let us also continue in our prayers for peace in Ukraine and in the world. May our prayers help end the violence in Europe, and may our prayers help protect the entire world from what could happen if this conflict spreads - intentionally or inadvertently. |
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