Lent is an unexpected rebirthThroughout 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 119:9-16; Isaiah 44:1-8; and Acts 2:14-24. I would encourage you to read these short selections as part of your Lenten practice.
Lent is a word derived from the Old English word for Spring, which in turn is based on Spring’s lengthening days. Maybe you can still hear Lent in lengthening. Easter is derived from the name of the Roman goddess of Spring, Eostre. When Israel was young and more primitive, its festivals were associated with nature. The people depended on their harvests and they naturally turned to God at such times for benediction. As generations passed, Israel overlaid the nature origins of their pilgrimage feasts with historical references. It was no longer God acting through nature, but God acting through the history of Israel. Similar traditions are found in Christianity, such as the rebirth of the sun following the Winter solstice, which becomes Christmas, the birth of the Son of God. And as mentioned above, there is Lent and Easter’s association with renewal and rebirth. I would like to return to this in a moment, but first I mention Pentecost, which is the occasion of Peter’s speech in today’s passage from Acts of the Apostles. I won’t be writing these Lenten blogs on the 50th day after Easter, but today gives me an opportunity to share Pentecost’s amazing layering of stories. It begins as a joyous celebration before Yahweh upon the harvest of the first fruits of Spring. Eventually, in Jewish tradition, Pentecost became associated with the giving of the Law to Moses on Sinai. This is the historical overlay of the nature festival. Since the early followers of Jesus continued to share in the Jewish traditions that He and many of them were born into, they also celebrated Pentecost. Their translation of this feast day was to adapt the historical rendering of Pentecost as based on the foundational event of the giving of the Law, and Christianize it by making it the foundational event of the giving of the Spirit (as we have talked about previously). While I find this truly interesting, and probably the origin of the tradition that the Spirit was shared on Pentecost in particular, I also find meaning in the primitive tradition of early Christian converts who saw not only Easter but Lent as well in terms of Spring. It is not difficult to associate Easter’s resurrection with Spring. I think every pastor has made that allusion in some way at some Easter. But Lent, now that’s intriguing. As the Christian story was told to people unfamiliar with the layers of stories that preceded it, as missionaries and their converts translated these accounts into language more familiar to them, they saw Lent as a part of Spring’s rebirth. As this past Sunday’s Gospel mentioned, Jesus referred to His cross in terms that a seed is just a seed until it dies, falls into the ground and leads to a bountiful harvest. Not only the empty tomb, but the cross is an act of rebirth. To convince peoples unfamiliar with the gospel-story of a crucified Saviour and God was to fundamentally alter their understanding of God and of God’s followers. It would be in ministry and sacrifice that the new Christian life would be born. Still today, in a world in love with strength and the violence and dominance it allows, Lent’s message remains radical. Lent’s message is the path to new life. I for one do not feel safer because of the abundance of guns in our culture. I do not feel safer because of the nuclear umbrella. I do not feel safer when we often first look to arms rather than negotiation. To me it seems clear that this model has failed us and may end up destroying us. There truly is new life not only in Jesus’ promise of resurrection, but in Lent’s promise of living this life differently. 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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We're still in Winter? It feels like Spring.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 119:9-16; Isaiah 43:8-13; and 2 Corinthians 3:4-11. I would encourage you to read these short selections as part of your Lenten practice.
Today is technically the last full day of winter, technically because Spring does not officially arrive until tomorrow at 11:06pm when the day is nearly complete. I have a friend who is a meteorologist. I think he was the one who alerted me to the difference between the astronomical Spring that arrives tomorrow at 11:06pm and the meteorological Spring that arrives on March 1st. The astronomical Spring occurs in the Northern Hemisphere when the Sun crosses the celestial equator going south to north. Meteorological Spring is the three months of March, April and May when it feels Springlike. The meteorological seasons are based on how it feels based on annual temperature cycles rather than on the position of Earth in relation to the Sun. The former is based on the hard facts of the earth and sun’s location and orientation. The latter begins when it starts to feel Springlike. Astronomically it is winter, but already it feels like Spring. Today is the last full day of winter, but anthills are showing up in my yard, the daffodils around the house are getting closer to blossoming and you can often get by with a sweatshirt outside rather than a winter coat. Today Paul shares with us a wisdom that springs from his own experience. Paul calls himself an apostle, one sent out by Jesus to proclaim the gospel. His apostleship is different from that of the Twelve, the disciples who followed Jesus during His earthly ministry. Acts 1 offers a traditional definition of an apostle as one called forth from those who accompanied Jesus from His baptism through His ascension. Paul never met the historical Jesus. Paul’s conversion is based on an ecstatic experience of the glorified Jesus of heaven. Additionally, Paul’s gospel is a departure from that of the other apostles. Paul is referred to as the apostle to the gentiles, the non-Jews, because Paul separates faith in Christ from the explicit practice of the Mosaic Law. His provenance and proclamation both lead to confrontation with contemporaneous Christian leaders. However, the reality of Paul’s spiritual encounter with Christ was judged by him and the earliest Christians to be profound and authentic, otherwise we would not be reading a selection like 2 Corinthians today. Paul’s personal experience affects his teaching. He realizes that Christ’s ministry continues past the cross. Jesus is not a physical presence, but remains a powerful spiritual one. Jesus continues to speak. And Jesus remains present through the sharing of the Holy Spirit. Where the Spirit is active, there is a vitality and innovation that constantly renews and reforms the church. Thus, Paul writes for us today, “To be ministers of a new covenant, not of letter but of spirit; for the letter kills, but the Spirit gives life.” He draws out the imagery of commandments written in stone as unchanging while the new covenant is “of spirit” and “the Spirit” and “gives life.” This is what we call the still-speaking Word of God. It is the reason that change is tradition in our faith. It is why we consider the past, but are not locked into it, as we express the faith in every new today. That freshness and relevance come through a lived faith, and thus to all of us together as church Paul calls us out “to be ministers of a new covenant.” As we live into the Spirit the Spirit then breathes through us, freeing us from an unnecessary devotion to the idol of literalism, to the “letter [that] kills,” so that the church may minister to and teach with relevance in every generation. Lent is our chance to live more deeply into “the Spirit [who] gives life,” to wonder how the words on the pages of the Bible share the still-speaking Word of God, to wonder how Christ crucified lives in and through us for today. Just as it is beginning to feel more Springlike even though today is still winter, we can’t let what feels to arise and reflect the Spirit today be rejected because it’s of the wrong time. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. Mary changed and so did JudasThroughout 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: Psalm 51:1-12; Habakkuk 3:2-13; and John 12:1-11. I would encourage you to read these short selections as part of your Lenten practice.
In today’s Gospel selection, we hear a uniquely Johannine story. It is six days before Jesus’ final Passover. He is at the home of Lazarus. Earlier in this Gospel, in another uniquely Johannine story, Jesus raises Lazarus from the tomb. As he emerges, he remains wrapped in his burial garments, which becomes important when John tells his Easter account, but that’s for another time. Lazarus is raised from the dead, but he remains mortal. He will die again eventually. He has been returned to his old life. As Jesus is but five days away from His own death (John, again uniquely, recounts that Jesus is crucified on the Day of Preparation, the day before Passover), the setting is intentional. Jesus restored Lazarus to life, but Jesus will also sacrifice His own as testimony of God’s ineffable love for us all. From that earlier story, we had learned that Lazarus has two sisters, Martha and Mary. Martha had come out to meet Jesus when He finally arrived four days after Lazarus’ death. Mary refused. She stayed at home. The text leaves the impression that she was angry or at least greatly disappointed that Jesus had not rushed to the aid of His friend Lazarus. When Jesus raises her brother from the tomb, Mary must have been overcome with guilt. It seems that her previous behaviour was behind her current extravagance. Mary’s perfume was valued at 300 denarii by Judas. A denarius would be equal to a worker’s daily wage so we’re talking about a rather expensive anointing. Jesus further credits Mary with the prophetic insight that this act prepared His body for burial. While Jesus praises her extravagance, Judas protests that rather than such a luxury the money could have been better spent on the poor. I only throw this out as a possible consideration. What if the editorial comment about Judas as a thief is shared because in John Judas is known from the start as the traitor? What then if Judas’ complaint is sincere? Throughout the Gospel, wouldn’t the poor take precedence over luxury? When Jesus accepts the act and answers Judas saying, “‘You always have the poor with you, but you do not always have me,’” was this the tipping point toward Judas’ treachery? Is this John’s reminder that Jesus is more than a social activist and this too must be recognized by a follower of Jesus? Jesus’ ministry is most definitely to raise up those pushed down, the bring in those pushed out, to elevate compassion to ministry, but is this last Gospel’s story of anointing a late reminder that Jesus is still Jesus? What Jesus does is gospel, and who Jesus is is gospel. Service does not replace worship, the two complement each other. With this possibility offered, I invite you to join us as church tomorrow for our worship Service. Whoever you are, you are welcome among us. If you cannot or choose not to worship in person, send an email to randyc1897@gmail.com for the Zoom login. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. Christ at the CenterThroughout 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: Exodus 30:1-10; Psalm 51:1-12; and Hebrews 4:14 – 5:4. I would encourage you to read these short selections as part of your Lenten practice.
In today’s Exodus passage, we read of the altar of incense that was located in the Tabernacle in front of the Holy of Holies. The fragrant smoke that wafted upwards symbolized the heavenly clouds that surrounded Yahweh in all glory. A curtain separated the Holy of Holies from the rest of the Tabernacle sanctuary. In holy isolation, was the Ark of the Covenant that held the stone tablets of the Ten Commandments. On top of the Ark was what was called the mercy seat. This represented the throne of Yahweh on earth. God was Israel’s ruler. Israel was an unapologetic theocracy. The Ark was the unique place where heaven and earth touched. It was, as we read today, “Where I [Yahweh] will meet you.” The Tabernacle was a movable sanctuary since these were the years of Israel’s Exodus wanderings. This is why there are the details of the rings and poles. These were necessary to transport the Ark without ever touching it. The holiness of God would not abide the profane touch of a human hand. The holiness of God was protected as best could be arranged by coverings of gold. And this movable sanctuary was always located at the center of the people of God. The twelve tribes of Israel would be arranged three to each of the cardinal directions around the Tabernacle. The technical term for this is that Israel was an amphictonic league, that is its tribes were arranged around a religious shrine at center. Even if those at the fringes of the settlement could not see the Tabernacle, they could see the rising smoke of the altar of incense. It was a constant reminder that Yahweh abided among them. This reassuring presence is repeated in the New Testament through the abiding presence of the glorified Christ. The Epistle to the Hebrews is written by an unknown author, but it is accepted generally that it was written to a community of Jewish-Christians who were wavering in their new faith. Hebrews’ purpose is to reassure them by speaking of their Christian faith in terms reminiscent of their previous Jewish faith. As such, Jesus is our heavenly high priest, and in the entirety of the New Testament Jesus is the only Christian priest. The reimagined tabernacle is now a heavenly one, but Jesus the heavenly high priest never sets aside His full humanity, which means Jesus is forever able “to sympathize with our weaknesses.” Jesus remains as us, as one “who in every respect has been tested as we are.” This natural connection lets “us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.” As God remained at the center of Israel and the rising smoke of the altar of incense let all know of this, so Jesus abides within and among us, and Lent is the sacred season to focus on this more intently. Let us, therefore, approach with boldness a faith that holds Jesus at the center of our lives. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. π-Day and Waiting for GodThroughout 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 14th: Psalm 51:1-12; Isaiah 30:15-18; and Hebrews 4:1-13. I would encourage you to read these short selections as part of your Lenten practice.
Today is π-day because the first three digits of defining the ratio of a circle’s circumference to its diameter is 3.14 and today is March 14th, often abbreviated as 3/14. We need to wait another 91 years for those exceptional π-days when this calendar coincidence extends to the next two digits. This will occur on March 14, 2115, which can be abbreviated as 3/14/15. I’ll let you know how it goes. So far π has been calculated to nearly 63 trillion digits and yet the sequence continues without any discovered repetition or pattern. Π is an irrational number. It is beyond a precise definition. It is an extremely close approximation at 63 trillion digits, but it could go another 63 trillion and still not be exactly defined. The straight line of the diameter and the curve of the circle cannot be reconciled. Their ratio can only be approximated. A circle can be cut into smaller and smaller straight-line segments, even 63 trillion of them, but even with such precision, the smallest straight line cannot capture the curve of a circle. And thus by definition it is incalculable. Some believe that mathematics exists within us and that the objects of mathematics are our creation. Other mathematicians theorize that mathematics exists outside of us and are discovered. Either way, an irrational number such as π that is based on something as pedestrian as a circle and its diameter help us to imagine the profound mysteries that can surround us unnoticed in the ordinary. Religion can be imagined in similar fashion. Something as ordinary as walking into a church can lead to unnoticed mysteries. Our sanctuary will be open from noon until 3PM on Good Friday. I love those hours in a quiet church on the day Jesus died. There is something special about a sacred space. A clergy friend mentioned recently the power of being prayed for. She spoke of the fact that as a clergy person she prays regularly for others and at worship, but that it was amazing to be prayed for herself. The ordinary and the extraordinary as one. The Bible sits, I would wager, in each of our homes, and yet who reads it? The author of Hebrews today exclaims, “Indeed, the word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart.” The Bible shares the still-speaking Word of God. The mystery of such a thing is not locked into the printed words, but is released through them. God did not only speak in the past tense. God continues to speak, but that ordinary book unopened on the shelf helps us to hear. Faith like an irrational number such as π must be revealed. It takes time and effort, patience and desire. Lent asks us if we are willing to look that intently. The prophet Isaiah writes for us today, “Therefore the Lord waits to be gracious to you … blessed are all those who wait for him.” I once went on a college retreat to a Trappist monastery in Spencer, MA. Trappists are monks who take a vow of silence. When they speak, it is intentional. One Trappist monk spoke to our group over four decades ago. What he said has remained with me ever since: “Learn to waste time with God.” God waits for us and blessed are those who wait for God. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. Where was Jesus from? Oh, that's right. It doesn't matter.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 13th: Psalm 107:1-16; Isaiah 60:15-22; and John 8:12-20. I would encourage you to read these short selections as part of your Lenten practice.
Today’s Gospel passage continues a theme that John begins at 7:1. Jesus has gone up to Jerusalem for the Festival of Booths or Tabernacles, which is known today as Succoth. It was originally an autumn harvest festival. The people would live in temporary shelters as the work of the harvest took place. Eventually, an historical interpretation of the festival would be added. The temporary abodes, sukkot, symbolized the nomadic dwellings of the people during the 40 years of the Exodus wanderings. Between the beginning of the account at 7:1 and where we pick up today at 8:12, there is an interruption. The pericope of the woman caught in adultery is inserted by a later editor into the Johannine text. We spoke about this extensively at our Bible study group, not only the text per se, but also the editing. This was from a time before the Gospel became the unalterable sacred text that we recognize. An unknown editor changed the Gospel, added a story that was not part of the Johannine tradition. This was our discussion in Bible study. I raise it now because today’s Gospel passage, originally, was not preceded by John 8:11, but by John 7:52. If we look back at those verses, we read of disputes between people who are tending toward belief in Jesus as the Messiah and others who reject the notion. The particular reason at this point is that Jesus is from Nazareth in Galilee, while the expectation was that the Messiah would come from Bethlehem. (7:40-43) When the chief priests and the Pharisees enter the debate, they also insist “that no prophet is to arise from Galilee.” (7:52) Remember that John has no Christmas story. There is no Bethlehem in John until it is mentioned in the questioning remarks of the doubters. Jesus is from Galilee (“‘Can anything good come out of Nazareth?’” John 1:46). This is the discussion that leads into 8:12. This is the discussion that leads Jesus to state, “‘… my testimony is valid because I know where I have come from and where I am going, but you do not know where I come from or where I am going.’” (8:14) For the Johannine Jesus, the place of physical birth is unimportant. What is of consequence is the eternal nature of Jesus, and thus the Gospel’s prologue: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.” (1:1-2) Jesus complains that His accusers “judge by human standards.” (8:15) The reader might expect this to be followed by, “But I judge by God’s standards.” Instead, Jesus offers the contrast that “I judge no one.” (8:15) In John, the religious leaders are judged because they judge without seeing the full picture. Jesus, who does see the full picture and who should then be in a position to judge, chooses not to judge. As a Lenten reading, this draws our thoughts away from thinking of the cross in terms of judgment. Rather, the cross continues Jesus’ revelation, “‘I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life.’” (8:12) Jesus is the light of a better way and we are to follow that light. This means, in part, that as religious people we choose not to live by judgment, but by light. Too often religious people think it their privilege to judge others. Jesus, however, offers the example that if we are the light in a dark world, people will follow. Ours is not to condemn, but to model a better way as we abide in these temporary abodes on our way to God’s eternity. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. Threw the baby away with the bath waterThroughout 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 12th: Numbers 20:1-13; Psalm 107:1-16; and 1 Corinthians 10:6-13. I would encourage you to read these short selections as part of your Lenten practice.
As we encountered this past Saturday, the people of Israel complain again during their time in the arid Sinai of a lack of water. They turn against Moses and Aaron for liberating them from the verdant flood plains of Egypt’s Nile River. It is written in Numbers: “‘Would that we had died when our kindred died before the Lord! Why have you brought the assembly of the Lord into this wilderness for us and our livestock to die here? Why have you brought us up out of Egypt, to bring us to this wretched place? It is no place for grain, or figs, or vines, or pomegranates; and there is no water to drink.’” However, this is more than a complaint about the inhospitable conditions of the Exodus. They have forgotten the Promised Land. The people blame Moses and Aaron for bringing them to a place in which they cannot settle down and establish themselves. Their references to fields of grain and orchards of figs, vines and pomegranates are based on the false belief that this arid place is where the journey ends. They have assumed that where they are is where they are supposed to be. They have abandoned hope in God’s Promised Land. We need some background here. In Numbers 13, a small party was sent to reconnoiter the Promised Land. They return bearing news of a land that “flows with milk and honey” (13:27), but also of formidable inhabitants who cannot be displaced. As punishment for their lack of trust, Yahweh vows that the Exodus generation will perish in the wilderness and that their children will be the ones to enter the Promised Land (Read Numbers 14). It appears as if this willful generation rejects this divine decree, that they must wait for fulfillment in the generation of their children. This is why in today’s passage they complain about the impossibility of long-term settlements in the wilderness. This is not merely an uprising based on physical hardship. This is a societal, psychological and spiritual rejection of hope and trust in God’s promise. They can see no further than themselves. They blame God for where they are and give God no credit for where they are going. Moses and Aaron, in this passage, are also judged less than faithful. They speak directly with Yahweh at the Tent of Meeting where water is promised by God. Numbers relates what follows: “‘Listen, you rebels, shall we bring water for you out of this rock?’ Then Moses lifted up his hand and struck the rock twice with his staff.” We can fill in this story a bit more. Moses proclaims that waters shall flow as he strikes the rock, but nothing happens, at least immediately. The people must have seen this as a failure, and Moses and Aaron seem to have agreed with them. So Moses strikes the rock a second time because he doubted God, and now water flows abundantly. When immediate gratification does not occur, Moses and Aaron lost trust in God. It is at the waters of Meribah, the waters of Quarrel, that the people and their leaders demonstrate a lack of conviction in God’s promise. This prevented them from being the ones God could usher into the Promised Land. Numbers shares a God of miracles, but even such an awesome God cannot act without a people who trust and who hope. There is a profound warning here about confusing where we are with where we are going, where we are supposed to be, where God promises us we will be. Lent is a time to think and meditate upon the journey and the destination. What are we doing in our lives to bring us forward to the Promise? If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. The reality of failure and the power of hopeThroughout 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 11th: Exodus 15:22-27; Psalm 107:1-16; and Hebrews 3:1-6. I would encourage you to read these short selections as part of your Lenten practice.
As I have written before, I appreciate the honesty behind the New Testament accounts of Jesus’ authentic human nature, I likewise appreciate the honesty I hear in the telling of Israel’s backstory, an example of which we read today in the Exodus passage. If you are not bound by any sense of truthfulness, you can tell a story anyway you wish. You can say things that are obviously false, but that’s not to say they can’t be believed. People can choose to be credulous. People can choose to believe what they want regardless of reality’s objections. It would have been easy for the writers of the Hebrew Scriptures to share stories that were only complimentary and optimistic. Take, for example, the comparison between the Book of Joshua and the Book of Judges. Both share accounts of Israel’s emergence in the land of Canaan. Joshua offers a rather idealistic story of consistent military success. Then you encounter Judges and you wonder if both books are talking about the same history. Judges is far more balanced in its presentation. Accounts both favourable and unfavourable are recorded. Israel’s conquest of Canaan was not steady and assured. Joshua definitely has its merits, but to study the history of the conquest, Judges has more to offer because it is not afraid to tell of victories and defeats. Likewise, when the Exodus story is told without the constraint of avoiding anything that may be negative, its message resonates more powerfully because of its authenticity. The people of Israel wandering through the arid Sinai complain about the lack of potable water. This faces the reality of people in the desert. Even with all of the direct manifestations of God, the people still worried. It is brave for a people to include this in the story of their own creation. It combines the reality of being the Chosen People with the reality that they did not always live up to the calling. Israel is far from unique in this matter. As I said, I appreciate the authenticity of not whitewashing the biblical text. The story of faith is not a dictator’s propaganda. It is the complicated story of imperfect human beings trying to live into God’s perfection. In Hebrews, it is said we are “holy partners in a heavenly calling.” That’s us Christians. Do you see heaven on earth around you? We are partners in a heavenly calling that has not yet been realized. Isn’t that not unlike what happens by the waters of Marah in the Exodus passage? Before we tar and feather our Hebrew ancestors, we need to look at ourselves. However, I don’t think God expects perfection of us. I think faith in God opens us up to perfectibility. Faith allows us to believe we can be better, and that belief encourages and strengthens us to act accordingly. This was what we talked about on Saturday with the theology of recapitulation. It is a similar theme that Hebrews presents when we read, “We are [God’s] house if we hold firm the confidence and the pride that belong to hope.” Hope is a mighty power. We can tell whitewashed stories of perfection, but that keeps our attention attuned to the failure that we are not perfect. Hope gives us the fuel to actually make things better. I’d like to close with a necessary addendum because of the rise of antisemitism in our society. People, most often people who call themselves Christians, will isolate stories such as today’s Exodus passage and use them to vilify the Jews, that they were an unfaithful and stiff-necked people and that they are and always will be. However, as I wrote above, the Hebrews text highlights our stumbling progress toward perfection. Any aspersion we cast upon the Jews is one we must face. The Jewish people are our religious forebears. Jesus and the earliest Christians were Jews. And most of the book that we call the Holy Bible is from the Jews. May we push back on this rising tide of hatred and prejudice, especially as Christians. 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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