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Pentecost Sunday Lectionary Reflection June 9, 2019

Posted on June 3, 2019 by Barb Born
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June 9, 2019: Pentecost Sunday

 

Catholic Social Teaching: Dignity of Work and Rights of Workers 

June 12th is World Day Against Child Labor.  Learn about the prevalence of child labor in areas of conflict and  natural disasters.

https://www.un.org/en/events/childlabourday/

 

Readings 

First Reading: Acts 2, 1-11

Psalm: 104:1, 24, 29-30, 31, 34

Second Reading: 1st Corinthians 13:3b-7, 12-13 or Romans 8:8-17

Gospel: John 20:19-23 or John 14:15-16, 23b-26

 

Catechism of the Catholic Church

Thus the Church’s mission is not an addition to that of Christ and the Holy Spirit, but is its sacrament: in her whole being and in all her members, the Church is sent to announce, bear witness, make present, and spread the mystery of the communion of the Holy Trinity (the topic of the next article):

“All of us who have received one and the same Spirit, that is, the Holy Spirit, are in a sense blended together with one another and with God. For if Christ, together with the Father’s and his own Spirit, comes to dwell in each of us, though we are many, still the Spirit is one and undivided. He binds together the spirits of each and every one of us, . . . and makes all appear as one in him. For just as the power of Christ’s sacred flesh unites those in whom it dwells into one body, I think that in the same way the one and undivided Spirit of God, who dwells in all, leads all into spiritual unity. ” From  St. Cyril of Alexandria (738) From the Daily Roman Missal, Introduction to Pentecost Sunday, Cycle C

 

Compendium of the Social Doctrine of the Church:

Psalm 104

The Old Testament presents God as the omnipotent Creator (cf. Gen 2:2; Job 38-41; Ps 104; Ps 147) who fashions man in his image and invites him to work the soil (cf. Gen 2:5-6), and cultivate and care for the garden of Eden in which he has placed him (cf. Gen 2:15). To the first human couple God entrusts the task of subduing the earth and exercising dominion over every living creature (cf. Gen 1:28). The dominion exercised by man over other living creatures, however, is not to be despotic or reckless; on the contrary he is to “cultivate and care for” (Gen 2:15) the goods created by God. These goods were not created by man, but have been received by him as a precious gift that the Creator has placed under his responsibility. Cultivating the earth means not abandoning it to itself; exercising dominion over it means taking care of it, as a wise king cares for his people and a shepherd his sheep.

In the Creator’s plan, created realities, which are good in themselves, exist for man’s use. The wonder of the mystery of man’s grandeur makes the psalmist exclaim: “What is man that you are mindful of him, and the son of man that you care for him? Yet you have made him little less than god, and crown him with glory and honour. You have given him dominion over the works of your hands; you have put all things under his feet” (Ps 8:5-7). (255)

Psalm 104:24

The relationship of man with the world is a constitutive part of his human identity. This relationship is in turn the result of another still deeper relationship between man and God. The Lord has made the human person to be a partner with him in dialogue. Only in dialogue with God does the human being find his truth, from which he draws inspiration and norms to make plans for the future of the world, which is the garden that God has given him to keep and till (cf. Gen 2: 15). Not even sin could remove this duty, although it weighed down this exalted work with pain and suffering (cf. Gen 3:17-19).

Creation is always an object of praise in Israel’s prayer: “O Lord, how manifold are your works! In wisdom have you made them all” (Ps 104:24). Salvation is perceived as a new creation that re-establishes that harmony and potential for growth that sin had compromised: “I create new heavens and a new earth” (Is 65:17) — says the Lord — in which “the wilderness becomes a fruitful field … and righteousness [will] abide in the fruitful field … My people will abide in a peaceful habitation” (Is 32:1518). (452)

John 14:16, 26

The documents referred to here constitute the milestones of the path travelled by the Church’s social doctrine from the time of Pope Leo XIII to our own day. This brief summary would become much longer if we considered all the interventions motivated, other than by a specific theme, by “the pastoral concern to present to the entire Christian community and to all men of good will the fundamental principles, universal criteria and guidelines suitable for suggesting basic choices and coherent practice for every concrete situation”.

In the formulation and teaching of this social doctrine, the Church has been, and continues to be, prompted not by theoretical motivation but by pastoral concerns. She is spurred on by the repercussions that social upheavals have on people, on multitudes of men and women, on human dignity itself, in contexts where “man painstakingly searches for a better world, without working with equal zeal for the betterment of his own spirit”. For these reasons, this social doctrine has arisen and developed an “updated doctrinal ‘corpus’ … [that] builds up gradually, as the Church, in the fullness of the word revealed by Christ Jesus and with the assistance of the Holy Spirit (cf. Jn 14:16,26; 16:13-15), reads events as they unfold in the course of history”. (104)

John 14:21, 23-24

The Church has the right to be a teacher for mankind, a teacher of the truth of faith: the truth not only of dogmas but also of the morals whose source lies in human nature itself and in the Gospel.  The word of the Gospel, in fact, is not only to be heard but is also to be observed and put into practice (cf. Mt 7:24; Lk 6:46-47; Jn 14:21,23-24; Jas 1:22). Consistency in behaviour shows what one truly believes and is not limited only to things strictly church-related or spiritual but involves men and women in the entirety of their life experience and in the context of all their responsibilities. However worldly these responsibilities may be, their subject remains man, that is, the human being whom God calls, by means of the Church, to participate in his gift of salvation.

Men and women must respond to the gift of salvation not with a partial, abstract or merely verbal acceptance, but with the whole of their lives — in every relationship that defines life — so as not to neglect anything, leaving it in a profane and worldly realm where it is irrelevant or foreign to salvation. For this reason the Church’s social doctrine is not a privilege for her, nor a digression, a convenience or interference: it is her right to proclaim the Gospel in the context of society, to make the liberating word of the Gospel resound in the complex worlds of production, labour, business, finance, trade, politics, law, culture, social communications, where men and women live. (70)

John 20:19, 21, 26

The promise of peace that runs through the entire Old Testament finds its fulfilment in the very person of Jesus. Peace, in fact, is the messianic attribute par excellence, in which all other beneficial effects of salvation are included. The Hebrew word “shalom” expresses this fullness of meaning in its etymological sense of “completeness” (cf. Is 9:5ff; Mic 5:1-4). The kingdom of the Messiah is precisely the kingdom of peace (cf. Job 25:2; Ps 29:11; 37:11; 72:3,7; 85:9,11; 119:165; 125:5, 128:6; 147:14; Song 8:10; Is 26:3,12; 32:17f.; 52:7; 54:10; 57:19; 60:17; 66:12; Hag 2:9; Zech 9:10; et al.). Jesus “is our peace” (Eph 2:14). He has broken down the dividing wall of hostility among people, reconciling them with God (cf. Eph 2:14-16). This is the very effective simplicity with which Saint Paul indicates the radical motivation spurring Christians to undertake a life and a mission of peace.

On the eve of his death, Jesus speaks of his loving relation with the Father and the unifying power that this love bestows upon his disciples. It is a farewell discourse which reveals the profound meaning of his life and can be considered a summary of all his teaching. The gift of peace is the seal on his spiritual testament: “Peace I leave with you; my peace I give to you; not as the world gives do I give to you” (Jn 14:27). The words of the Risen Lord will not be any different; every time that he meets his disciples they receive from him the greeting and gift of peace: “Peace be with you” (Lk 24:36; Jn 20:19,21,26). (491)

Acts 2:5-11

Professionals in the field of media are not the only people with ethical duties. Those who make use of the media also have obligations. Media operators who try to meet their responsibilities deserve audiences who are aware of their own responsibilities. The first duty of media users is to be discerning and selective. Parents, families and the Church have precise responsibilities they cannot renounce. For those who work, in various capacities, in the area of social communications, the warning of St. Paul rings out loud and clear: “Therefore, putting away falsehood, let every one speak the truth with his neighbour, for we are members one of another … Let no evil talk come out of your mouths, but only such as is good for edifying, as fits the occasion, that it may impart grace to those who hear” (Eph 4:25, 29). Serving the human person through the building up of a human community based on solidarity, justice and love, and spreading the truth about human life and its final fulfilment in God remain at the heart of ethics in the media[1178]. In the light of faith, human communication can be seen as a journey from Babel to Pentecost, or rather, as the personal and social commitment to overcome the collapse of communication (cf. Gen 11:4-8), opening people to the gift of tongues (cf. Acts 2:5-11), to communication as restored by the power of the Spirit sent by the Son. (562)

Romans 8

The salvation offered in its fullness to men in Jesus Christ by God the Father’s initiative, and brought about and transmitted by the work of the Holy Spirit, is salvation for all people and of the whole person: it is universal and integral salvation. It concerns the human person in all his dimensions: personal and social, spiritual and corporeal, historical and transcendent. It begins to be made a reality already in history, because what is created is good and willed by God, and because the Son of God became one of us. Its completion, however, is in the future, when we shall be called, together with all creation (cf. Rom 8), to share in Christ’s resurrection and in the eternal communion of life with the Father in the joy of the Holy Spirit. This outlook shows quite clearly the error and deception of purely immanentistic visions of the meaning of history and in humanity’s claims to self-salvation. (38)

Romans 8:1-11

In her social doctrine the Church offers above all an integral vision of man and a complete understanding of his personal and social dimensions. Christian anthropology reveals the inviolable dignity of every person and places the realities of work, economics and politics into an original perspective that sheds light on authentic human values while at the same time inspiring and sustaining the task of Christian witness in the varied areas of personal, cultural and social life. Thanks to the “first fruits of the Spirit” (Rom 8:23), Christians become “capable of discharging the new law of love (cf. Rom 8:1-11). Through this Spirit, who is ‘the pledge of our inheritance’ (Eph 1:14), the whole man is renewed from within, even to the achievement of ‘the redemption of the body’ (Rom 8:23)”.[1109] In this sense the Church’s social doctrine shows how the moral basis of all social action consists in the human development of the person and identifies the norm for social action corresponding to humanity’s true good and as efforts aimed at creating the conditions that will allow every person to satisfy his integral vocation. (522)

Romans 8:14-17  and 1st Corinthians 13:12

The new reality that Jesus Christ gives us is not grafted onto human nature nor is it added from outside: it is rather that reality of communion with the Trinitarian God to which men and women have always been oriented in the depths of their being, thanks to their creaturely likeness to God. But this is also a reality that people cannot attain by their own forces alone. Through the Spirit of Jesus Christ, the incarnate Son of God, in whom this reality of communion has already been brought about in a singular manner, men and women are received as children of God (cf. Rom 8:14-17; Gal 4:4-7). By means of Christ, we share in the nature of God, who gives us infinitely more “than all that we ask or think” (Eph 3:20). What mankind has already received is nothing more than a token or a “guarantee” (2 Cor 1:22; Eph 1:14) of what it will receive in its fullness only in the presence of God, seen “face to face” (1 Cor 13:12), that is, a guarantee of eternal life: “And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent” (Jn 17:3). (122)

Romans 8:15

The Face of God, progressively revealed in the history of salvation, shines in its fullness in the Face of Jesus Christ crucified and risen from the dead. God is Trinity: Father, Son, and Holy Spirit; truly distinct and truly one, because God is an infinite communion of love. God’s gratuitous love for humanity is revealed, before anything else, as love springing from the Father, from whom everything draws its source; as the free communication that the Son makes of this love, giving himself anew to the Father and giving himself to mankind; as the ever new fruitfulness of divine love that the Holy Spirit pours forth into the hearts of men (cf. Rom 5:5). 

By his words and deeds, and fully and definitively by his death and resurrection[30], Jesus reveals to humanity that God is Father and that we are all called by grace to become his children in the Spirit (cf. Rom 8:15; Gal 4:6), and therefore brothers and sisters among ourselves. It is for this reason that the Church firmly believes that “the key, the centre and the purpose of the whole of man’s history is to be found in her Lord and Master”. (31)

1st Corinthians 12:31-14:1

The immediate purpose of the Church’s social doctrine is to propose the principles and values that can sustain a society worthy of the human person. Among these principles, solidarity includes all the others in a certain way. It represents “one of the fundamental principles of the Christian view of social and political organization”.

Light is shed on this principle by the primacy of love, “the distinguishing mark of Christ’s disciples (cf. Jn 13:35)”.  Jesus teaches us that “the fundamental law of human perfection, and consequently of the transformation of the world, is the new commandment of love” (cf. Mt 22:40, Jn 15:12; Col 3:14; Jas 2:8).  Personal behaviour is fully human when it is born of love, manifests love and is ordered to love. This truth also applies in the social sphere; Christians must be deeply convinced witnesses of this, and they are to show by their lives how love is the only force (cf. 1 Cor 12:31-14:1) that can lead to personal and social perfection, allowing society to make progress towards the good. (580)

For complete text visit: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html

 

Reflection 

The Holy Spirit relishes diversity.  An undivided outpouring of different gifts to infuse believers with the grace to do the Lord’s initiatives.  Never rationed, divided or diluted, each individual attentive and attuned to the Holy Spirit manifests the Spirit’s presence in the world.  Sent by the Father, in Jesus’ name, the Holy Spirit reminds us we cannot do everything ourselves, but must collaborate with others, so each gift synchs with others’ gifts contributing to building up the Church and world.  A continuing renewal of the face of the earth that frees us from fear, so we go forth, instead of saying isolated behind locked doors, living behind locked gates and separating ourselves by walls.  Out of love, the Holy Spirit percolates in the world, for in our love we keep the Lord’s commandments and the Advocate remains with us.  Always to dwell within us, to teach us everything and remind us of all Jesus teaches us to prepare us to be sent forth.  A commissioning grounded in the reciprocity of our love. Love within and for the Trinity, infused with the continual greeting of peace Jesus offers.  We are sent forth with different kinds of service, all serving the same Lord, different workings but the same God who produces all of them in everyone for some benefit.  With that diversity we comprise the Body of Christ, all drinking of the one Spirit, to give our mortal bodies life in the spirit of adoption to all be children of God and heirs with Christ, to be glorified with Him.  As witness to the dynamics of the Holy Spirit, we cannot be a Church:

  • Of the holy few, but the many, diverse, prioritizing inclusion of the marginalized
  • Segregated by tongue or race, but culturally inclusive
  • Negating cultural nuances of worship, but have affinity for diverse forms of liturgical praise and thanksgiving
  • Dismissing relevance of the interconnectedness all social, economic and environmental concerns, but appreciate the web of life
  • Dictated by fiscal clout, but grounded in service

For seeking to be a Church of exclusion dismisses the working of the Holy Spirit, contrary to the universality of faith and stifles the Church we could be.   

 

Individual Reflection:Acts 2:1-11

Go to mass celebrated in a language other than your native language.  How does the experience spiritually speak to you?

 

Family Reflection: Acts 2:1-11

Pentecost is the birthday of the Church.  Considering the gifts the Holy Spirit has given you, in the next month what is one way each family member will use their gifts in service of the Church?

 

Prayer

Reflect on the prayer said at your confirmation.  How do you see those words unfolding in your spiritual life?

All-powerful God, Father of our Lord Jesus Christ,
by water and the Holy Spirit you freed your sons and daughters from sin
and gave them new life.
Send your Holy Spirit upon them to be their Helper and Guide.
Give them the spirit of wisdom and understanding,
the spirit of right judgment and courage,
the spirit of knowledge and reverence.
Fill them with the spirit of wonder and awe in your presence.
We ask this through Christ our Lord.
Amen.

 

Blogs to Visit:

http://marynow.wordpress.com/

As we reflect upon Mary’s presence in the mysteries of the Rosary, we are blessed to know her.  For her journey, a timeless trek, calls us to surrender, continuing conversion, humbleness and justice now.

https://peaceonjustice.wordpress.com/

Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.

https://cst74life.wordpress.com/

Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.

http://idocst.wordpress.com/

How we do Catholic Social Teaching.

https://csmresources.wordpress.com/

Creation sustainability ministry resources in the spirit of the St Francis Pledge.

https://smrep.wordpress.com/

Social Ministry Resources Engaging Parishes: Monthly and liturgical seasons resources for use with parish websites, bulletins and newsletters

 

Involvement Opportunities

List one or two upcoming events, legislative action alerts or social justice websites

 

By Barb  Born  June 3, 2019 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Posted in Bulletin Reflections, Catholic Social Teaching, Family Reflection, Individual Reflection on Lectionary Readings, Lectionary Reflections, Lectionary Resources, Prayer, Religion, Social Justice, Social Justice Lectionary Reflections based on Catholic Social Teaching, Social Justice Lectionary Resources, Uncategorized, worship aid, worship materials | Tagged Confirmation, diversity, fear, gates, gifts, Holy Spirit, love, peace, praise, relish, Sacrament of Confirmation, service, thanksgiving, walls, worship | Leave a reply

Twenty-first Sunday in Ordinary Time Lectionary Reflection August 21, 2016

Posted on August 10, 2016 by Barb Born
1

August 21, 2016: Twenty-first Sunday of Ordinary Time

 

Catholic Social Teaching: Solidarity

Review Building Intercultural Competence for Ministers, Committee on Cultural Diversity in the Church, USCCB

 

Readings

First Reading: Isaiah 66:18-21

Psalm: 117:1,2

Second Reading: Hebrews 12:5-7, 11-13

Gospel: Luke 13:22-30

 

Catechism of the Catholic Church

Christ enables us to live in him all that he himself lived, and he lives it in us. “By his Incarnation, he, the Son of God, has in a certain way united himself with each man.” We are called only to become one with him, for he enables us as the members of his Body to share in what he lived for us in his flesh as our model: We must continue to accomplish in ourselves the stages of Jesus’ life and his mysteries and often to beg him to perfect and realize them in us and in his whole Church. . . For it is the plan of the Son of God to make us and the whole Church partake in his mysteries and to extend them to and continue them in us and in his whole Church. This is his plan for fulfilling his mysteries in us. (521) From the Daily Roman Missal, Introduction to the Sunday of Ordinary Time, Cycle C

 

Compendium of the Social Doctrine of the Church

Isaiah 66:18-23

The covenant that God established with Abraham, chosen to be “the father of a multitude of nations” (Gen 17:4), opens the way for the human family to make a return to its Creator. The history of salvation leads the people of Israel to believe that God’s action was restricted to their land. Little by little, however, the conviction grows that God is at work also among other nations (cf. Is 19:18-25). The Prophets would announce, for the eschatological times, a pilgrimage of the nations to the Lord’s temple and an era of peace among the peoples (cf. Is 2:2-5, 66:18-23). Israel, scattered in exile, would become definitively aware of its role as a witness to the one God (cf. Is 44:6-8), the Lord of the world and of the history of the nations (cf. Is 44:24-28) (430)

For complete text visit: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html

Reflection

Our pilgrimage to the Lord on his holy mountain cannot exist in isolation from humanity.  The journey fails in authenticity if we disinherit blocks of humanity by saying we don’t need you, you are worthless and tag them with names to robe them in indignation instead of familial charity of brothers and sisters.

 

We may try to define our pilgrimage in grandeur.  Feeling we need to stride through an opulent, majestic portal to embrace our awesome God.  A contemporary perspective comparable to the paradigm of those anticipating the coming of the Messiah as a dominate ruler. In divine strength, Jesus asks us to have the faith of a mustard seed and strive through the simplicity of a narrow gate.  A gate we must walk through individually in faith and commitment, not  herded through in masses out of edict, but the conviction of faith.  Once through the gate, the panorama, expansiveness of God’s kingdom astounds our senses with far reaching implications impacting all facets of our lived experiences.   We realize faith is not just listening to the Word and causal table fellowship for an hour on Sunday, but how that only deepens awareness and provides nourishment to let the kingdom permeate the total fabric of our lives, our socio-economic reality, to every atom in the interconnectedness of creation.  Jesus desires us to move beyond an acquaintance with him to solidarity with him.

 

Stereotypes hinder our pilgrimage, our embracing of the narrow gate.  Jesus invites us beyond the exclusive comfort of a Sunday pew. The journey Jesus invites us to welcomes all people and we only relish the kingdom if we realize the sojourn in solidarity with openness to diversity is the key, not individual piety.  Like the people from Tarshish (southern Spain ), Put and Lud  (Africa ), Tubal (Black Sea)  and  Javan (Ionian Islands),  the four corners of the ancient world have contemporaries today, speaking every language in diversity of cultures.  People traveled to God’s holy city on horses, chariots, mules and dromedaries.  Today, the modalities have changes.  A skateboard, moped, mass transit, an electric vehicle, fuel cell car, jet and electronic communication, but as people of faith we still come together and connect from the diverse four corners of the earth.

 

Faith can be like a pretty bungee cord woven in a mosaic of colors.  We hold it in our hands, stretching it a little bit, but it fails to fulfill its purpose, the potential it was made for.  Only when the bungee cord is connected to items by being stretched does the power of a simple looking item achieve its greatness.  It embraces other items, not just dangling by itself, to gain strength.  Living faith as a bungee cord put into action, we live the words of the prophets, the message of the Messiah to connect ourselves, stretch ourselves, to the diversity, needs and hopes of humanity from the four corners of the earth and fully embrace the kingdom of God.

 

 

Individual Reflection: Psalm 117:1, 2

Plan an evening of reflection for your parish on September 1st to celebrate World Day of Prayer for the Care of Creation

Get ideas from USCCB :

“This annual day, established by Pope Francis in 2015  : http://w2.vatican.va/content/francesco/en/letters/2015/documents/papa-francesco_20150806_lettera-giornata-cura-creato.html

is an opportunity to pray, reflect and act to care for God’s creation. Numerous resources for this day are available on the USCCB environmental justice page

http://www.usccb.org/issues-and-action/human-life-and-dignity/environment/index.cfm

and theWeAreSaltAndLight.org Laudato Si’ page,

http://www.wearesaltandlight.org/index.php?cID=492

including prayers, discussion guides, individual action steps, and more.”

 

Family Reflection: Isaiah 66:18-21

Help your parish celebrate Bread for the World Sunday this October:

http://www.bread.org/bread-world-sunday

 

Prayer: August 22 is the memorial of the Queenship of the Blessed Virgin Mary

“ Instituted by Pope Pius XII, in 1954, this feast commemorates the Blessed Virgin Mary’s participation in the glorious and universal Kingdom of God through her special role in Christ’s Redemption.  Though not the source of grace, she is the channel through which all graces are received, the Mediatrix.” From Daily Roman Missal, Introduction to the Queenship of the Blessed Virgin Mary

 

Collect for the day:

O God, who made the Mother of your Son to be our Mother and our Queen, graciously grant that, sustained by her intercession, we may attain the heavenly Kingdom the glory promised to your children, Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever. Amen

 

Blogs to Visit:

http://marynow.wordpress.com/

As we reflect upon Mary’s presence in the mysteries of the Rosary, we are blessed to know her.  For her journey, a timeless trek, calls us to surrender, continuing conversion, humbleness and justice now.

https://peaceonjustice.wordpress.com/

Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.

https://cst74life.wordpress.com/

Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.

http://idocst.wordpress.com/

How we do Catholic Social Teaching.

https://csmresources.wordpress.com/

Creation sustainability ministry resources in the spirit of the St Francis Pledge.

 

Involvement Opportunities

List one or two upcoming events, legislative action alerts or social justice websites

 

By Barb  Born  August 10, 2016 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

 

 

Posted in Bulletin Reflections, Catholic Social Teaching, Earth Day Resource Guide, Individual Reflection on Lectionary Readings, Lectionary Reflections, Lectionary Resources, Prayer, Religion, Social Justice, Social Justice Lectionary Reflections based on Catholic Social Teaching, Social Justice Lectionary Resources, Uncategorized, worship materials | Tagged Bungee cords, diversity, four corners, gates, journey, narrow gate, piety, pilgrimage, solidarity, Tarshish | 1 Reply

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