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Fourth Sunday of Easter

Acts 9:36-43

Psalm 23

Revelation 7:9-17

John 10:22-30

(The context of this sermon was 100% written in Canada by a human)

What do we think of when we hear the words Mother Nature? Perhaps you imagine the green pastures and still waters – those soothing images in the Lord Is My Shepherd. Maybe, you see in the brightness of the sun on a clear day, in the roar of a waterfall, in the steadfastness of a tree, in the bounty of a field, in the energy of the wind - the blessing and glory and wisdom and thanksgiving and honour and power and might of God. Like me, you may find God speaks to you most clearly in the places where humanity’s touch is slightest – in the places where the ocean goes on forever, or the horizon never ends, and on the quiet forest trail.

Mother Nature – the idea of her – has inspired poets, and theologians and environmentalists. It’s a name that speaks of warmth and comfort, and giving life. A name that feels forever present. In art, Mother Nature is often depicted as a tranquil elderly woman or a younger, beautiful one. Her arms are often encircled around the earth or a representation of the natural world, holding it safe.

Of course, the connection to our own mothers and mothering influences in our lives is obvious: we see supportive and loving women as warm and wise and comforting, holding us safe. And we expect them to be ever present, no matter how we treat them.

But this soothing presence is an incomplete image of Mother Nature. She is also fierce – bringing us hurricanes and tornadoes. She is also resilient – resurrecting life from the ground we clear cut and contaminate with chemicals. She is hard-working, always changing with the seasons, never pausing. And she is innovative and clever – always finding new ways to evolve, alternate paths for the plants and animals of the earth, even as we, the smartest animals upon it, carelessly destroy their homes and habitats.

Surely these words also describe the women we lovingly remember and honour today, who raised us, and advised us, and spoke up for us, when we could not do it for ourselves. The mother I had, the mothering influences I have today, the mother of my own children were and are all fierce, resilient, hard-working, and innovative – each in their own unique way. I am blessed to have their presence in my life.

And Mother Nature and the women who are our mothering influences share other commonalities: a history of judgement, abuse and neglect. We have assumed that we can mistreat Mother Nature – ravage her forests, wipe out her animals, poison her ocean – and she will always remain, as she is. So society has with mothers, for most of history, expecting these women to give us life and care for us, from making them virtual slaves, voiceless to change the society they are raising, denying them, for so long, the right to own land, to vote, to even escape dangerous situations.

We have also neglected Mother Nature – perhaps not actively destroying her bounty, but also not repairing the harm we have caused, and not supporting her in a way that we should, to help her thrive.

So we have acted as though climate change is not a problem, or will somehow solve itself, and we have not done enough to mitigate the effect of climate change, to save the species that are disappearing. In the same way – although in Canada we have certainly made important strides - we have not often given women who are mothering influences the support they need - child-care, care-giving respite, equal pay, health care that recognizes their complete journey as women, the kind of investment that recognizes their true value.

Instead, societies have restricted a mother’s freedom and her free will, even when it comes to her own body, and in many parts of the world, this terrible injustice continues, and or is creeping back. We have cast blame upon them for every social ill: at different stages of the last century, mothers have been blamed for crime, for autism, for poor test results, for entire generations that are too dependent, for entire generations that are too entitled.

As with Mother nature, we have failed, as a society, to see the larger picture, to recognize all the forces that weigh heavy, and our own part in the consequences. Mother Nature and mothers exist to give us life; only the most foolish of animals would treat them in this way.

What is the lesson we take from this? First, I would remind us of our confirmation classes that taught us clearly that God created humanity to have dominion with the created world—not to destroy it. And that the fourth commandment clearly states that we are to honour our father and mother. Second, I believe it is as the Gospel of Jesus Christ reminds us, that we are all interconnected, not only to each other but also with nature. How we treat each other relates to how we treat Mother Nature. If we, as a society, value people over products, equality and moderation over status and greed, we would automatically improve conditions for Mother Nature. And if we treasured our forests and our air and our water above wealth, cracked down on those who profit by destroying them, and cooperated across borders to remedy our harm – those choices, I believe, would lead to a world that is kinder and more other-centred, a better place for mothers, and for all of us.

This weekend we have seen our own community take a stand to create this kind of world, with Pilgrimage for the Planet organized by the Eastern Synod of the ELCIC. Some of the pilgrims who cycled from Montreal to Ottawa are here with us this morning. And tomorrow on Parliament Hill we will all have an opportunity put our faith into action with a peaceful demonstration.

The gospel is, unfortunately, a story dominated by men. Women such as Dorcas, who is lifted up in our first lesson as a good and efficient philanthropist, appear far less often than they should. And yet, at the same time, the gospel itself espouses the very qualities that lead us to hold mothering women in such high esteem: compassion, hope, and love.

Perhaps, you are sitting here saying, yes it’s Mother Day, but what about the good men and the good dads? In fact, I say, what about them, what about me? Our role, in this just push for progress, is important: to be faithful allies to the women in our lives. Not only for their sake, but for our own. A society that treats mothers better will also improve the world for daughters and sons and fathers. A society that treats Mother Nature better improves the world for the life upon it, including us. Indeed, a society that protects and preserves the life-giving and loving presence in the world, will surely save itself. Amen


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Third Sunday of Easter

Acts 9:1-6 [7-20]

Psalm 30

Revelation 5:11-14

John 21:1-19

Sermon by Pastor Nelson

Jesus said “How much do you love me?”

I mentioned the Rev. Martin Luther King Jr. last Sunday. Sixty-two years ago, two years before I came to Canada, the Rev. Martin Luther King Jr. wrote the “Letter from Birmingham jail.”  Responding to criticism by local clergy, he explained that he had led a peaceful demonstration in Birmingham, Alabama, because theirs was the most segregated city in the nation.  He told them that,

“we will have to repent…not merely for the hateful words and actions… but for the appalling silence of the good people.” Yes we will need much metanoia.  King added, ”human progress never rolls in on wheels of inevitability, it comes through the tireless efforts of people willing to be co-workers with God.”  Could those words ever be more meaningful than they are now after our election?  Well King was not a fortune teller for our election but he could have been echoing Peter and others who told the powers to be,

“we must obey God rather than human beings.”  In the New York times edition of April 20, 2025, there was quite an article about people trying but failing to replace religion with something else.  In spite of how bad we humans want to replace God we have found that we cannot.

In the tragedy in Vancouver this last week, we hear so many people saying, “my thoughts and prayers are with you.”  In spite of such a common saying, what else can we say? Way back in 1963, King explained that he intended to “create a crisis,” dramatizing the evils of segregation so that they could no longer be ignored. By risking their lives for others, the disciples of Jesus and others, through the years, have dramatized their lives so that people could/can see concrete evidence of the freedom and new life available in that freedom.  We might use Christ as our example but others only know that they have to do it for humankind.  Bonhoeffer, Bishop Romero, and King are just a few of many examples we have in history; who laid down their lives for a cause, and who found that religion gave them a cause. 

We hear today of many who say they will lay down their lives for this place we call Canada.  Will we?  Our Easter Gospels explain what happens when we encounter love and a mission in our lives.  We have the message again in our lessons today. John’s Gospel describes each detail of the story to reflect events of Jesus’ life and/or the current situation of his Christian community.  Please remember the Gospel of John was written in about 90-100 ad, 60-70 years after the Jesus’ story.  In other words, this story today tries to sum up Jesus’ life once again. This story begins with Peter and six others deciding that the hour had come to return to their fishing trade.  Their religious venture with Jesus was over.  Their miraculous catch suggests that the fishing was good, but they were missing something.  Jesus had offered them much more.  The story of Peter jumping into the water gives us a reminder of baptism.  The fire on the shore evokes the memory of the fire in the garden at night when Peter denied knowing Jesus.  The fish that Jesus was preparing reminds us of the miraculous sharing of the bread and fish a couple of times during Jesus’ life.  And then Jesus asks Peter, “do you love me?”  This becomes both a question and a command.  The writer of John has Jesus asking and saying, “I want you to really love me for who I am, not just your idea of me or what I can do for you.”

So many today, who practice the “White House” kind of Christianity, are saying pious words so that the fringe group of our own MAGA conservatives will bow down to us and swoon over our pious pretentions.  But they forget what Jesus said, “if you really love me, you will live in me and I in you and you will care for my people with the same love and courage that I have cared for you.”  Tell me how that squares with what Trump and his gang of thugs are doing to immigrants, gays, poor and the like?  You see the miracle of Easter is not the empty grave.  It is that God comes back from death and does not condemn the unrighteous ones but loves them, loves us.  Resurrection is about justice owed to the suffering.  If you are suffering, resurrection is good news. Every time Peter repeated his denials by proclaiming his love, Jesus would again explain that loving him implied doing what he, Jesus had done; “feed my lambs, tend my sheep, feed my sheep.”

Jesus knew the disciples had denied him, but the good news was/is not just that the tomb was/is empty but that Hell was/is empty also.  You see the kind of love Jesus was talking about was not friendship, not admiration, but such a profound union in love that even a Peter would share his passion for doing God’s will by giving of himself for others.

Think about this, if it was not for Good Friday, on Easter we would just make some coloured eggs and hide.  That then brings us into the Last Supper discussion when Jesus told his disciples that loving him implied living his command of universal love and his prayer that they would be one in him as he was with God.  We see this is already being argued by those cardinals who think Pope Francis went too far in loving others.  How can you be a Christian and go too far in loving others?  So today we get to contemplate our own gospel vocation.  How do we express our faith in action?  How do we express what our baptism and partaking of communion mean to us?   The bottom line is, the reign of God versus the reign of the empire will depend on our efforts to accept that we are coworkers with God.  Looking at life this way we will always be drawn into the mystery of the resurrection.  The writer of revelation cannot help himself, he sees us with myriads of myriads and thousands and thousands loving God and that God through us will be recognized by all.  Incidentally, I think a myriad was 10000 in Greek?  I did not get into the Book of Revelation this week as I thought I would but I want to say this.  Revelation unveils for us a foundational contradiction of our faith.

Once we get to the centre of God’s world, to the centre of the idea of a throne, we realize that there is no Emperor or King on the throne, there is a lamb.  We may see some trappings of royalty and adoration, but the adoration is not directed at a strong man.  Perfection and prosperity are not God’s fundamental qualities. We find vulnerability in the place of power, creativity in the place of conformity, and love in the place of loyalty.

Here in 2025, Pope Francis called us to recover the essential gospel of mercy as our message to this troubled world.  Doctrinal consolidation, warrior Popes, great cathedrals and liturgies, fortress mentality and legalism, are not what is needed by this global community on the brink of enormous challenges to its survival and future direction.  What we need more than anything else is hope and reconciliation.  Will our newly elected leaders give us that?  What we need more than anything is, metanoia.  What martin Luther King Jr was saying sixty-two years ago was we need repentance, a spiritual conversion.  Not Poilievre’s change, change, change but a change of heart.

We know that some will listen and in listening we will be transformed, and some will not.  I will quote Diana Butler Bass from a book entitled “a beautiful year,” which will be published later this year.  The older I, Ron, get, the less I am sure what the resurrection means.  But I think Diana says it as clear as anyone.  Resurrection is not resuscitation.  Resurrection is not regeneration.  And it is different from reincarnation.  It is not just renewal. Resurrection is what happens after death.  Indeed, death is necessary for resurrection to occur.  Some Christians are absolutely convinced that it is about literal bodies rising from the dead.  Others claim resurrection will entail some sort of new spiritual body or is primarily an alternative spiritual state of personhood. Still others insist that resurrection is political or social liberation.  Christians argue about whether the event was scientific fact, evidenced by history, a kind of communal visionary or mystical experience, or something else entirely.  The New Testament employs a variety of metaphors to explain it. Even Paul and the writer of Luke seemed not to agree.  But all agree on two things at the centre of the Christian story.  First, death is not the last word.  And second, whatever the resurrection was, is, or will be, it serves as the gateway to a new existence – a life of mercy, service, and love.  Like Christmas, Easter is more than a single day.  It is a season of fifty days.

As spring lengthens, as the earth awakens, this year invites us to explore the many meanings of resurrection.  It raises questions, even as it inspires hope.”  Yes, resurrection is the power of love and hope in the face of destruction and violence.  Jesus called Peter back and then sent him out again, in spite of Peter’s denial and betrayal.  For each of us life in the faith will not be without struggle, but we are called and sent to follow God in our own dying and living.  There are no conditions on our life but there is a commission.    There are sheep to feed and care for.  There is work to do now, not to earn forgiveness and acceptance that has been given, but as a way of expressing gratitude for the gift of grace, and as a way of living the new, resurrected life that we have received. 

Yes, we will hear again and again;

“Will you come and follow me

If I but call your name?

Will you go where you do not know

And never be the same?

Will you let my love be shown,

Will you let my name be known,

Will you let my life be grown

In you and you in me?”

[ELW 798 v. 1]

 Amen.


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Second Sunday of Easter

Acts 5:27-32

Psalm 118:14-29

Revelation 1:4-8

John 20:19-31

Sermon by Pastor Nelson

I had my sermon mostly finished last Monday and then we heard the news of Pope Francis’ death.  So I want to say a few words about him. I look at myself, as I hope you all do as catholic, but not Roman Catholic.

I am fortunate to have started my ministry in the time of John XXIII and now at 85 to end my ministry influenced by Francis.  Pope Francis wanted us as pastors/shepherds to be among the people, “to have the smell of the sheep.” He did not want a fur cape, nor red slippers and he rode around in a small fiat and will be buried in a pine box.

Yes he was a humble person who literally said, “he just wanted to be known as a good guy.”  How does that compare to the leader in the USA who wants to be the strongman? Pope Francis’ trip to Canada to apologize to the indigenous people was “one of a kind.”  There will be an election of a new pope, please read the book or watch the movie “conclave.” I am told it gives us a good idea of what will take place.

Now let us get to my sermon.  Last Sunday was Easter. Your pastor and you were full of vim and vigour, it was a grand day. Today, the Sunday after Easter is always, if not a downer, certainly a “low” Sunday.  Your pastor “got out of dodge,” and you are stuck with an 85-year-old “Chester,” who was delivering the times-colonist in his 11th floor apartment building at 3 am this morning, and now needs a nap, and tomorrow we have an election, one of the most important elections in our lifetime.  I wish we had John A here, even though he was a conservative, with all of his faults, because he beat back the Americans who wanted to put tariffs on us way back then.  Incidentally, at one time, he represented Victoria and he never came out to Victoria. Among other things he also got a railroad going east to west across our great country. Keeping up with the theme, for this Sunday, “a downer,” the second lesson from Revelation jumps out at me today.  Revelation will be used for six weeks and I will try to concentrate on revelation for today and next week and in my own sermons for the rest of the easter season.

It will probably drive me and you crazy but after tomorrow’s election, we may all feel a little crazy. Remember Martin Luther did not want Revelation in the Canon but he did not want James either.  But I have enjoyed James, so let us try Revelation.  The language from Revelation is as vivid as it is mysterious.  “It requires of its readers confident, steady intonation which will more than adequately convey a sense of value.” So says a guide to how to read Revelation on a Sunday morning.  Revelation is apocalyptic literature, like Daniel.  Sorry, if that ruins your Daniel in the lion’s den story.  Apocalyptic literature frequently reflects a negative view of the world and expresses the hope for salvation in a new creation or in another life. Someway, it was/is supposed to comfort faithful people in difficult times.  The word apocalyptic means, disclosure or ‘revelation.’ The book of revelation definitely should not be translated literally. But, of course, the “right wing religious nuts” do it all the time.  I am sorry but “I calls them as I sees them.”

There are several lessons that we can draw from this first chapter of revelation used in our lectionary today.

-        First, we are not the intended audience, we are not the seven churches.

-        Revelation was not written for you and me.

-        It was not written to predict our time or represent our world.

When we make it about us and about predicting our time, we not only miss the whole point of the book, but we get caught up in “paranoid fantasies.”

Elisabeth Schussler Florenza, a Krister Stendahl professor at Harvard, puts it this way, “something very strange happens when this text is appropriated by readers in a comfortable, powerful, majority community: It becomes a gold mine for paranoid fantasies and for those who want to preach revenge and destruction.”   Like I said, “right wing religious nuts.”  Florenza is Roman Catholic and Stendahl was a Swedish Lutheran.  You cannot get any better than that. The author, who we call John, wrote Revelation about 95 AD. Christians who refused to call the Emperor of Rome, “lord and god” were being killed or exiled. Thus this John was writing to them not us. We, as preachers, must write/preach to people here and now, and not to some far-off nether land.

“We must smell like our sheep.” -> Remember, “it is where you live and work and play, that is where god is.” John’s churches were made up of a persecuted minority, people who were indigenous to the area, a mix of Jewish and Gentile, all following the testimony of Jesus, while living under Roman occupation.  They were on the margins of the empire, poor and religiously persecuted by Rome. Sad to say we have the like in Victoria and Ottawa as well. I wish I could say it will change after tomorrow’s election.

John’s message to them during their time was “patient endurance,” and resist assimilation into the ideology of the empire. I wonder if any of our forefathers told this message to the indigenous people of turtle island?

What is most important as we read Revelation is, because of the historical, contextual and experiential difference between the first readers of John’s writings and us, we cannot assume to understand all of the symbolism and allegory taking place in the text. [Which many of our fellow Christians do not understand and continually misinterpret revelation.]  Many preachers love fiction mysteries, and so do I. This writing from John, surely is a mystery.  John is smuggling notes out from Patmos to those churches, using biblical language, images, and symbolism that the Roman readers would not automatically understand. This is one way to pass notes under the nose of the authorities without getting caught.  [this happened many times in the second world war.]

Marianne Maye Thompson called Revelation a kind of political cartoon, “until we are well-acquainted with the people and the events it was written for and about, the joke is lost on us.”  Basically then this writing in Revelation, is not about us. This is a letter from a pastor to people in the midst of great suffering and challenge, he was a shepherd for his sheep, shaping their imaginations by “the lamb that was slain.”  By recognizing the distance between us and these first readers/hearers, we “may,” find our own way into this text of faith today. I mentioned our indigenous brothers and sisters hearing these words. I tried to say these words to the horn honkers of a couple of years ago and I would think these words would have meaning to the Ukrainians as well, if they had time to listen. This writing from this John is not an end time prediction [as again so many preachers try to make it] but an apocalyptic unmasking. Let us then see what lies underneath the surface. Yes, I would like to make Russia the bear of revelation as many have done,  but this is not a book of prophecy. I am sure the John of Patmos was smart but not that smart. What the book of revelation is, is a prophetic book from Jesus through John, speaking as all biblical prophets do, against superpowers that oppress the most vulnerable and seek to take the place of God.   Sounds like down south, eh? The writer of revelation is trying to awaken his audience to the presence of marginalized forces otherwise unnamed and unchallenged.  The struggle against the powers for John’s congregations was in the now, and so it must be for us. John writes to those who are suffering at the hands of the powerful. His vision of Jesus is meant to unmask what is really going on so that they are able to see things in context and to understand the larger picture and how to sustain and resist. How can I not compare President Zelenskyy against Putin or Trump or even worse Canada to the USA.

But please recognize John of Patmos did not have that kind of foresight, but we can learn from him. John had connections to those churches, he was imprisoned on the Island of Patmos. John’s scathing critique of Rome would be enough to land him in trouble and just like now, his communications were continually being looked at. John was/is setting up the reader to emulate the resistance of Jesus when he says, “Jesus the Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.” This Jesus who proclaimed release to the captives, liberation for the oppressed and was himself crushed by the empire, He is the faithful one.

You see revelation sees Jesus as the firstborn of the dead, inaugurating a new creation, a new social order, a new ethic, a new way of relating not only to one another but to the imperial powers.  That is easter!

So, we have not a book that says the end of the world is near, as many preachers would like it to say, but as a letter or handbook for how the early church resisted the empire and something we can learn from. Martin Luther King Jr. wrote a letter from a ‘Birmingham jail.’ He called the church to be faithful and not to assimilate with the empire. Michael Coren called this to our attention again in ‘The Globe and Mail’, April 18, 2025, when he pleaded with the ‘Christian’ administration of the USA which turns out to be the most ‘unchristian’ administration of all times.

Coren rightfully said, “they are obsessed with the end times. But they do not understand, ‘it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the Kingdom of God.’ They do not understand, ‘what must I do to obtain eternal life, sell everything and give the money to the poor.’”  Recently, they even had the Vice President lecturing the Pope. The Pope died the next day, can you imagine? Trump and his gang understand to be a Christian, means you never apologize and you slander the messenger.  What religious playbook does all that come from? That is why we are voting tomorrow.    Can we in 2025 find ways to be faithful to the message of Jesus against the empire that challenges our own comforts and the positions we may have to take tomorrow?   Can we read Revelation not as a book that has scared children for generations and the “left behind” series who turned revelation into a pop-cultural icon and cash cow, featuring eternal torture and punishment for many, while a few of God’s chosen get to experience all the luxuries of heaven? I do not know about you but it all sounds like Trump’s Christianity to me.   

May we read revelation as a book which talks to people who are oppressed by an empire and see at least some of the early church who actually understood what the liberating message of the resurrection really was/is. The Rev. Daniel berrigan wrote, “was this John of Patmos a kook? We ask the question because it seemed as though the early church was facing the same question, at least by implication. No, he was not a kook, he suffered for Jesus and thus for the faith.” The seven churches also had this same vision of John, welcomed it, and believed it. In other words, the vision is for the community and not just for john or the seven churches.” It is for us also. Thus, each year, the readings for this Sunday provide us with a literary window through which we revisit the early church, and find what should be. John the gospel writer reminds us that we belong to a community founded on the peace of Christ.

Following the John of Patmos and the John of the Gospel, we find the strength to endure every difficulty because the story of Jesus is a pledge to us. We will hear of a vine with many branches, a living member, likened to a body and again and again as a community brought together by a faith and a communion open to all. Does that always happen? No. But through it all we hear the word shalom [peace] and we receive it, and share it, forgiveness that is, ‘the peace that passes all understanding.’  I am not sure what the resurrection means but I can begin to know what peace and forgiveness mean.  For some reason, those who found Thomas on another day, were not capable of communicating the whole message to him. But they did get him to join them a week later. In reality the other disciples had not fully caught on either. Thomas grasped what none of them had grasped; we are not exempt from suffering.  But God’s forgiveness expresses a love as vulnerable as human beings and more powerful than evil. Thomas did not, does not stand back in awe. Thomas found that evil as horrendous as it was, was not omnipotent.  Thomas’ faith did not come easy, but for that reason it would become unshakeable. With Thomas we can understand that God forgives us in our freely chosen vulnerability. But with Thomas we realize that the God who suffered and still suffers in the world’s victims, invites us into a history-changing transformation. Thomas reminds us that honestly facing our doubts can open us to greater faith. Thomas allowed God to reveal god’s face in a new and fuller way. Thomas shows us that god frees us to forgive and be forgiven.

Finally let me say, it is inspiring to look at the early church, through the scriptures. Hopefully it will give us an impetus for the present and the future. Centuries from now, will our descendants in the faith be looking back at us and seeing a vision of faith, a vision of forgiveness, and above all a vision love?  This is the word of God for us today even when the symbolism of revelation baffles us.  This is the word of God for us today in a world marked by the raw exercise of political power. The shadow of the roman empire would have fallen mightily on the earliest readers of Revelation. This is the word of God for us today, not tomorrow. Revelation is a text about the present, not about the future. These stories today are about a hope in a God we can trust and an expectation for a future that god has crafted. This is a word about god for us today.

Jesus says, “he is the Alpha and the Omega, the A and the Z, the beginning  and the end, the dawn of the world and its dusk.” Revelation is not a road map to the end of the days. It is fundamentally about the character of God. It is about how we relate to God and to one another. Revelation is not about bold predictions about days yet to come. Revelation is about seeing the work of God in the ordinary, unremarkable moments that fill our lives. Revelation warns us about complacency. That has never been as true as it is today. In all of this we might just see our own struggles and successes reflected back to us. But revelation reminds God’s faithful that God is in control but god does not act alone. We need to be awake and aware of the evil that ‘The Empire’ still maintains.


AND WE SAY


OF THE FATHER’S LOVE BEGOTTEN

ERE THE WORLDS BEGAN TO BE,

HE IS ALPHA AND OMEGA,

HE THE SOURCE, THE ENDING HE,

OF THINGS THAT ARE,

THAT HAVE BEEN,

AND THAT FUTURE YEARS SHALL SEE,

EVERMORE AND EVERMORE.

[ELW 295]


AND WE HEAR


“GO, MY CHILDREN, WITH MY BLESSING,

NEVER ALONE.

GO, MY CHILDREN, WITH MY BLESSING,

YOU ARE MY OWN.”

[ELW 543]  

 

AMEN.

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