The Bishop of Exeter, Robert Atwell, who chairs the Liturgical Commission which prepares liturgy for the Church said: “The Queen has steered Britain through some challenging and difficult times over the past seven decades, providing the country with stability and wisdom. She is an inspiration to many people, young and old. The Queen’s 90th birthday gives an opportunity not only to thank God for her service, but to celebrate the gifts of all older people in our society.”

Dr Matthew Salisbury, National Liturgy and Worship Adviser for the Church of England said, ‘The prayers offer thanksgiving and praise for the long service of the Queen. They ask that through God’s grace and inspired by her example of faith and service for others we may all receive strength and wisdom in our own lives.’

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Writer Yann Martel is best known for his 2001 book Life of Pi, about a teenage boy adrift at sea with a Bengal tiger. Now Martel has a new novel called The High Mountains of Portugal. It’s made up of three interlocking stories that cover almost a century. Like Life of Pi, The High Mountains of Portugal is about journeys and it also features an animal (this time a chimpanzee).

Martel tells NPR’s Ari Shapiro that his new novel continues an exploration of faith that began with Life of Pi.

“In both Life of Pi and in this one … it happens to be religious faith,” Martel says, “but I mean faith in a broader sense, too ”” any kind of faith, whether it’s in a person, in a political movement, even a sports team, whatever. That deeply unreasonable phenomenon intrigues me. … We are so moved to be rational. Faith, whether it’s falling in love with someone or falling in love with a god, doesn’t have that immediate cause and effect.”

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A woman who believes she was born a cat has opened up about her life as a feline, describing how she has a superior sense sense of hearing and sight which allows her to hunt mice in the dark.

Nano, 20, from Oslo, Norway, makes the revelation in an interview published on the NRK P3 Verdens Rikeste Land YouTube channel, and it’s been viewed 122,000 times.

And she claims to possess many feline characteristics including a hatred of water and the ability to communicate simply by meowing….

Nano sums up her life as a cat as ‘exhausting’ but says that you get you to living with ‘cat acts and cat instincts’.

‘My psychologist told me I can grow out of it, but I doubt it,’ she concludes. ‘I think I will be cat all my life.’

Read it all from the Daily Mail.

I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.

Almost two-thirds of those running England’s Anglican cathedrals are concerned about their finances, a BBC survey suggests.

Of the 38 cathedrals who responded fully, 26 said they were “worried” or “very worried” about the future.

Last year, the Church of England gave £8.3m to the historic buildings but the cash does not cover all of their needs.

Some cathedrals are now looking to new ways of fundraising including hiring the buildings out as venues.

Read it all.

Let’s ask a question: Why was David Blatt fired as coach of the Cleveland Cavaliers? The man who fired him said it was a matter of “a lack of fit with our personnel and our vision.” Possibly true. But it would be more useful to say this: David Blatt got fired because Chip Kelly got fired before him, and Jose Mourinho before him, and Kevin McHale before him, and so on nearly ad infinitum.

That is to say: firing coaches is how professional sports franchises deal with conflict. And athletes know that this is how professional sports franchises deal with conflict: so when a team hits a bad patch, and the players are underperforming, and the coach is getting angry with them, and relationships are fraying”¦ why bother stitching them up? Why bother salving the wounds? If everyone knows where the situation is headed ”” sacking the manager ”” then isn’t there rather a strong incentive to make things worse, in order to hasten the inevitable, put an end to the frustrations, start afresh, get a do-over? Of course there is.

And precisely the same tendencies are at work in many of the key institutions of American social life. This is one of the chief reasons why so many marriages end quickly; this is why so many Christians church-hop, to the point that pastors will tell you that church discipline is simply impossible: if you challenge or rebuke a church member for bad behavior, he or she will simply be at another church the next week, or at no church at all.

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As many as six in 10 British adults visited a church, chapel or religious meeting house in the last 12 months, according to a new survey. The survey results counter the more usual narrative of perpetual decline that has dominated surveys in recent years.

Although too soon to give certainty, the survey is one of the first to give affirmation that the more confident, outward-looking evangelistic strategies of the Archbishop of Canterbury, Justin Welby, and Pope Francis in Rome could be yielding tangible results.

Adults in the North East of Engand were the most likely to visit a church or chapel, with 64 per cent saying they had done so. Those in Wales were the least likely, but even there nearly half, 45 per cent, had done so.

Read it all from, Ruth Gledhill at Christian Today.

Presenting the issue of civic integration in such terms has been counterproductive and highly damaging to community relations. Jean-Louis Bianco, president of the Observatoire de la Laïcité, recently criticised those who were sought “to turn laïcité into an anti-religious and anti-Muslim instrument”.

The wider point is that laïcité is not an adequate solution to the problems faced by many Muslims and other minorities in France: unemployment, racial discrimination, banishment to the distant suburbs of big cities, and underachievement in an education system that is, according to an OECD report, one of the western world’s least egalitarian.

Until these problems are properly addressed by the country’s elites, laïcité will remain little more than a hollow rallying cry.

Read it all.

Beards are fashionable again, but the subject of facial hair and the clergy stirs strong emotions. The bearded King Edward VII, in enjoining Archbishop Cosmo Gordon Lang to “stop curates wearing moustaches”, gave voice to the general hostility of the Christian tradition to hair confined to the upper lip; but there the consensus ends.

The discovery that two of the most energetic priests in east London had recently grown beards of an opulence that would not have disgraced a Victorian sage prompted me to look again at the barbate debate throughout Church history. The two priests work in parishes in Tower Hamlets. Most of the residents are Bangladeshi-Sylheti, for whom the wearing of a beard is one of the marks of a holy man. This view is shared among many Eastern cultures, but it was not so for much of the history of the West.

Alexander the Great was clean-shaven, and this was the fashion also in the Roman Republic and early empire, until the reign of the Emperor Hadrian in the second century. Early representations of Christ in Western European art, such as the Hinton St Mary mosaic on display in the British Museum, show the Saviour also clean-shaven, and portrayed as some Classical hero.

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When the revolution first erupted, I argued that a political revolution would fail without an accompanying social (r)evolution, to dethrone the million “mini-Mubaraks,” weed out endemic corruption, promote equality and egalitarianism, create a meritocracy and more. While the political revolution has stalled, the social and cultural one is in full swing. It has been spearheaded by workers demanding their rights, women struggling for equality, and the growing assertiveness of previously discreet minorities, such as atheists.

Young people have perhaps been the greatest agitators for change and have given their elders lessons in courage, determination and grit – schools have become breeding grounds for rebels.

Whether or not Egyptians heed the call of the shrunken ranks of activist to take to the streets once again, it does not mean they never will again. Egyptians have discovered their latent ability to move immobile mountains and have broken the fear barrier. When they do eventually rise again, a deep social revolution may enable them to unleash their creativity – perhaps even reinventing democracy to suit their needs.

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The theme for this year’s Holocaust Memorial Day is Don’t Stand by. It’s a call not just to remember, but to act. But in order to act, we must remember. Remembering enables us to see that the Holocaust did not happen suddenly and it did not happen through the acts of a few. It happened through the silent collaboration of the many.

It’s never been acceptable to claim that we don’t know because we can’t see. We cannot walk on by on the other side oblivious to the needs of our neighbours.

In the world we inhabit, the searchlight of an active media illuminates the dark recesses of the caricature, simplistic criticism and ridicule that leads inexorably to the dehumanising and degrading treatment of others. History shows clearly that, unopposed, this can lead to violent persecution and genocide.

But we’re not called to be passive observers and silent accomplices to discrimination.

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Astronomers have discovered the largest known solar system, consisting of a large planet that takes nearly a million years to orbit its star.
The gas giant is one trillion kilometres away, making its orbit 140 times wider than Pluto’s path around our Sun.
Only a handful of extremely wide pairs of this kind have been found in recent years.
Details appear in the Monthly Notices of the Royal Astronomical Society.

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Finding a good root doctor these days in Beaufort County is as hard as finding Dr. Buzzard’s grave.

This once-isolated land of hexes and haints now leans more on Walmart than voodoo.

But it hasn’t always been so.

In the mid-20th century, even the county sheriff was a witch doctor. J. Ed McTeer Sr. specialized in removing spells cast by Dr. Buzzard, Dr. Eagle, Dr. Bug and perhaps as many as 20 other local root doctors.

Read more here: http://www.islandpacket.com/news/nation-world/national/article56610278.html#storylink=cpy

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One of the greatest challenges for Christians at the dawn of the 21st century is the power and influence of Islam. As the world’s two great missionary religions, Christianity and Islam are often at odds with one another, and the tension can at times feel palpable. How are we as Christians to respond to the threat and challenge of this growing and energetic religion? What should be the Church’s reaction in light of the Lord’s Great Commission to make disciples of all men? What does the Apostle Paul mean when he reminds believers that “the weapons of our warfare are not of the flesh but have divine power to destroy strongholds”? Join us this year at Mere Anglicanism as we explore “The Cross and the Crescent: The Gospel and the Challenge of Islam.”

You may find the schedule here and a list of speakers there.

Heck, Trump could even win ”” particularly if Democrats nominate a socialist to oppose him ”” but the only thing more likely to devastate the Republican Party and the conservative movement than a Trump wipeout in November would be a Trump victory. Either way, he’d cement the Republican Party’s long-term demographic problems and bind conservatism to bigotry and nativism.

This is why I wonder about the self-deception of those GOP elites now cozying up to Trump.

The Hill newspaper last week interviewed major donor Robert Bazyk, who decamped to Trump from Bush. The big spender objects to Trump’s positions on refugees and Muslims, and his “insults and name-calling.” And yet he is funding the man.

If, in future years, Republicans and conservatives are called to explain how Trump happened, they might recall this: Good people could have stopped him, but they didn’t.

Read it all.

I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.

The march itself was barely over before snow began accumulating quickly on every surface in the Washington, DC area. All of the “happy warriors” for Life this year went above and beyond the usual sacrifices they make to come and march because of Snowstorm Jonas, a blizzard of historic proportions.

Among the warriors were dozens of Anglican church members led by the Anglicans for Life ministry along with the Archbishop and a number of other bishops of the Anglican Church in North America.

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On the 18th of January 1854, 162 years ago to the day, Charles Haddon Spurgeon preached his first sermon at New Park Street chapel. He was 19 years old. The church was nearly empty, about 40 members in attendance. After 38 years as their pastor, the number of new members who had joined the church was 14,460.

Spurgeon’s sermons were different from the longwinded, technical, theological lectures that were common in churches of the day. His sermons were humorous, filled with illustrations, and application. Soon he became known as the Prince of Preachers, the pastor of the largest church in the world, with one of the most successful Baptist ministries since, well, John the Baptist.

He started orphanages, dozens of outreach ministries, and a pastor’s training college with 900 students.

His success was obvious, but the reason for his success was not as obvious, except to those who knew him well.

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Michael R. Bloomberg has instructed advisers to draw up plans for a potential independent campaign in this year’s presidential race. His advisers and associates said he was galled by Donald J. Trump’s dominance of the Republican field, and troubled by Hillary Clinton’s stumbles and the rise of Senator Bernie Sanders of Vermont on the Democratic side.

Mr. Bloomberg, the billionaire former mayor of New York City, has in the past contemplated running for the White House on a third-party ticket, but always concluded he could not win. A confluence of unlikely events in the 2016 election, however, has given new impetus to his presidential aspirations.

Mr. Bloomberg, 73, has already taken concrete steps toward a possible campaign, and has indicated to friends and allies that he would be willing to spend at least $1 billion of his fortune on it, according to people briefed on his deliberations who spoke on the condition of anonymity because they were not authorized to discuss his plans. He has set a deadline for making a final decision in early March, the latest point at which advisers believe Mr. Bloomberg could enter the race and still qualify to appear as an independent candidate on the ballot in all 50 states.

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The number is stark: 57,762,169. That is through the end of last year””the number of legal abortions in America since the Roe v. Wade decision 43 years ago tomorrow on January 22, 1973. That was one of the darkest days in American history, and ever since then America has been at war over abortion. We’re now talking about four decades and more. When the Supreme Court handed down its decision in Roe v. Wade, the Court’s majority attempted to put an end to the abortion question. That’s actually what they thought they were doing. To the contrary, that decision has enlarged and revealed the great moral divide that runs through the center of our culture.

Most Americans actually are probably pretty much unaware of the actual contours of the abortion debate as it emerged in the early 1970s. Going back to 1973, the primary opposition to legal abortion came from the Roman Catholic Church; Evangelicals in the pro-life movement joined later. Until the late 1970s and the awakening of the evangelical conscience on abortion, most Evangelicals didn’t want to talk about the issue, considering it to be an issue for other people in other places. Roe v. Wade changed all of that legally in 1973 ruling that in all 50 states abortion on demand, as it has been called, must be considered a woman’s right. The decision was demanded by and later championed by feminists as one of the great feminist victories. The leaders of that movement claimed, and continue to claim, that the availability of abortion on demand is necessary in order for women to be equal with men with respect to the absence of pregnancy as an obstacle to career advancement.

Furthermore, the moral logic of Roe v. Wade was a thunderous affirmation of the idea of personal autonomy that had already taken ahold of the American mind. As the decision made all too clear, “rights talk” had displaced what had been seen as a higher concern for right versus wrong.

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Well, we’re scared, but we ain’t shakin’
Kinda bent, but we ain’t breakin’
in the long run
Ooh, I want to tell you, it’s a long run
in the long run
in the long run

–Eagles, “The Long Run”

Glenn Frey grew up in Detroit, the town best known musically for the catchy R&B music that came out of Motown Records, and the home of hard-charging rock acts such as Bob Seger, Mitch Ryder & the Detroit Wheels and the MC5.

So when Frey turned up at the celebrated Troubadour nightclub in West Hollywood in the late 1960s to audition as a singer and guitarist for rising country-rock singer Linda Ronstadt, her manager wasn’t sure he’d be a good fit.

“I had pigeonholed him as this punky kid from Detroit who wanted to be a rocker,” John Boylan said Monday. “But he surprised me with the scope of his musical knowledge. The very first rehearsal we had with Linda, we were doing a [Hank Williams] song, ”˜Lovesick Blues.’ He knew the country sixth chords that Hank would use ”” he knew the whole genre already. I figured I would have to teach this guy about ancient country music, but he could have taught me.”

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.@PCEditorials: Why we need #MartinLutherKingDay. https://t.co/AzGp7NplBn #chsnews pic.twitter.com/RJ0LfAK32C

— The Post and Courier (@postandcourier) January 18, 2016

The slaying of nine people as they studied the Bible at Mother Emanuel AME Church touched Charleston in profound ways: the horror of the hate-filled act, the fear that raw racism lurks where we least expect it, and the desire to see that nothing like that happens again here.

But most profound was the response of victims’ families, who didn’t speak in anger, as would have been justified. Instead they spoke of forgiveness ”” the message they learned in Bible studies and from church elders.

And the message of peace and love they also heard in the words of the Rev. Martin Luther King.

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It’s been nearly 50 years since civil rights leader Dr. Martin Luther King Jr. was murdered in Memphis at age 39.

Had he lived, King would have turned 87 this week in an America that’s dramatically different, in some ways, from the one he knew during the 1960s. The country has an African-American president, for example, and the Confederate flag has finally begun to fade into the mist of history.

Still, there also are distressing echoes of King’s time. Many see voting rights for minorities imperiled again and hear an update of George Wallace’s harsh “us vs. them” rhetoric at Donald Trump rallies. And the murders at a black church in Charleston last summer recall the deaths of four little girls in the 1963 Birmingham church bombing.

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[Michael] Gilbreath (a CT editor at large) hearkens back to the 1963 Birmingham civil rights campaign, to the world of Martin Luther King Jr., Fred Shuttlesworth, and other heroic Christian leaders. Today, we idolize these figures for leading a beleaguered people to the Promised Land. But as Birmingham Revolution makes clear, the civil rights movement was no slam dunk. Uncertainty, scarce resources, and outside hostility could have ground its progress to a halt.

The Birmingham campaign was pivotal. On the heels of defeat in Albany, Georgia, victory in Birmingham restored the movement’s momentum. Failure could have crippled it, by drying up funding, discrediting the nonviolent method, and validating fears that the leaders were””take your pick””extremists, rabble-rousers, too Christian, not Christian enough, too Southern, or insufficiently urban.
How””amid the noise and ambiguity, the internal struggles and self-doubts, the bone-deep weariness and constant fear of death””did the Birmingham leaders maintain their focus? And how might their example instruct the church today? Gilbreath gives four answers.

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Have not many of us, in the weary way of life, felt, in some hours, how far easier it were to die than to live?

The martyr, when faced even by a death of bodily anguish and horror, finds in the very terror of his doom a strong stimulant and tonic. There is a vivid excitement, a thrill and fervor, which may carry through any crisis of suffering that is the birth-hour of eternal glory and rest.

But to live,””to wear on, day after day, of mean, bitter, low, harassing servitude, every nerve dampened and depressed, every power of feeling gradually smothered,””this long and wasting heart-martyrdom, this slow, daily bleeding away of the inward life, drop by drop, hour after hour,””this is the true searching test of what there may be in man or woman.

When Tom stood face to face with his persecutor, and heard his threats, and thought in his very soul that his hour was come, his heart swelled bravely in him, and he thought he could bear torture and fire, bear anything, with the vision of Jesus and heaven but just a step beyond; but, when he was gone, and the present excitement passed off, came back the pain of his bruised and weary limbs,””came back the sense of his utterly degraded, hopeless, forlorn estate; and the day passed wearily enough.
Long before his wounds were healed, Legree insisted that he should be put to the regular field-work; and then came day after day of pain and weariness, aggravated by every kind of injustice and indignity that the ill-will of a mean and malicious mind could devise. Whoever, in our circumstances, has made trial of pain, even with all the alleviations which, for us, usually attend it, must know the irritation that comes with it. Tom no longer wondered at the habitual surliness of his associates; nay, he found the placid, sunny temper, which had been the habitude of his life, broken in on, and sorely strained, by the inroads of the same thing. He had flattered himself on leisure to read his Bible; but there was no such thing as leisure there. In the height of the season, Legree did not hesitate to press all his hands through, Sundays and week-days alike. Why shouldn’t he?””he made more cotton by it, and gained his wager; and if it wore out a few more hands, he could buy better ones. At first, Tom used to read a verse or two of his Bible, by the flicker of the fire, after he had returned from his daily toil; but, after the cruel treatment he received, he used to come home so exhausted, that his head swam and his eyes failed when he tried to read; and he was fain to stretch himself down, with the others, in utter exhaustion.

Is it strange that the religious peace and trust, which had upborne him hitherto, should give way to tossings of soul and despondent darkness? The gloomiest problem of this mysterious life was constantly before his eyes,””souls crushed and ruined, evil triumphant, and God silent. It was weeks and months that Tom wrestled, in his own soul, in darkness and sorrow. He thought of Miss Ophelia’s letter to his Kentucky friends, and would pray earnestly that God would send him deliverance. And then he would watch, day after day, in the vague hope of seeing somebody sent to redeem him; and, when nobody came, he would crush back to his soul bitter thoughts,””that it was vain to serve God, that God had forgotten him. He sometimes saw Cassy; and sometimes, when summoned to the house, caught a glimpse of the dejected form of Emmeline, but held very little communion with either; in fact, there was no time for him to commune with anybody.

–Harriet Beecher Stowe, Uncle Tom’s Cabin

As [Ralph] Abernathy tells it”“and I believe he is right”“he and King were first of all Christians, then Southerners, and then blacks living under an oppressive segregationist regime. King of course came from the black bourgeoisie of Atlanta in which his father, “Daddy King,” had succeeded in establishing himself as a king. Abernathy came from much more modest circumstances, but he was proud of his heritage and, as he writes, wanted nothing more than that whites would address his father as Mr. Abernathy. He and Martin loved the South, and envisioned its coming into its own once the sin of segregation had been expunged.

“Years later,” Abernathy writes that, “after the civil rights movement had peaked and I had taken over [after Martin’s death] as president of the Southern Christian Leadership Conference,” he met with Governor George Wallace. “Governor Wallace, by then restricted to a wheel chair after having been paralyzed by a would-be assassin’s bullet, shook hands with me and welcomed me to the State of Alabama. I smiled, realizing that he had forgotten all about Montgomery and Birmingham, and particularly Selma. ”˜This is not my first visit,’ I said. ”˜I was born in Alabama”“in Marengo County.’ ”˜Good,’ said Governor Wallace, ”˜then welcome back.’ I really believe he meant it. In his later years he had become one of the greatest friends the blacks had ever had in Montgomery. Where once he had stood in the doorway and barred federal marshals from entering, he now made certain that our people were first in line for jobs, new schools, and other benefits of state government.” Abernathy concludes, “It was a time for reconciliations.”

Read it all (my emphasis).

We have waited for more than 340 years for our constitutional and God given rights. The nations of Asia and Africa are moving with jetlike speed toward gaining political independence, but we still creep at horse and buggy pace toward gaining a cup of coffee at a lunch counter. Perhaps it is easy for those who have never felt the stinging darts of segregation to say, “Wait.” But when you have seen vicious mobs lynch your mothers and fathers at will and drown your sisters and brothers at whim; when you have seen hate filled policemen curse, kick and even kill your black brothers and sisters; when you see the vast majority of your twenty million Negro brothers smothering in an airtight cage of poverty in the midst of an affluent society; when you suddenly find your tongue twisted and your speech stammering as you seek to explain to your six year old daughter why she can’t go to the public amusement park that has just been advertised on television, and see tears welling up in her eyes when she is told that Funtown is closed to colored children, and see ominous clouds of inferiority beginning to form in her little mental sky, and see her beginning to distort her personality by developing an unconscious bitterness toward white people; when you have to concoct an answer for a five year old son who is asking: “Daddy, why do white people treat colored people so mean?”; when you take a cross county drive and find it necessary to sleep night after night in the uncomfortable corners of your automobile because no motel will accept you; when you are humiliated day in and day out by nagging signs reading “white” and “colored”; when your first name becomes “nigger,” your middle name becomes “boy” (however old you are) and your last name becomes “John,” and your wife and mother are never given the respected title “Mrs.”; when you are harried by day and haunted by night by the fact that you are a Negro, living constantly at tiptoe stance, never quite knowing what to expect next, and are plagued with inner fears and outer resentments; when you are forever fighting a degenerating sense of “nobodiness”–then you will understand why we find it difficult to wait.
There comes a time when the cup of endurance runs over, and men are no longer willing to be plunged into the abyss of despair. I hope, sirs, you can understand our legitimate and unavoidable impatience. You express a great deal of anxiety over our willingness to break laws. This is certainly a legitimate concern. Since we so diligently urge people to obey the Supreme Court’s decision of 1954 outlawing segregation in the public schools, at first glance it may seem rather paradoxical for us consciously to break laws. One may well ask: “How can you advocate breaking some laws and obeying others?” The answer lies in the fact that there are two types of laws: just and unjust. I would be the first to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that “an unjust law is no law at all.”

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As the nation observes the Martin Luther King, Jr. holiday, correspondent Kim Lawton catches up with the Grammy-nominated a capella ensemble Sweet Honey in the Rock, which has been singing about racial inequality, social justice, and inspiring spiritual themes for more than 40 years. The women discuss the group’s music video tribute to King, “Give Love,” and the principles taught by King that are still important in race relations today. They also talk about the group’s new CD, “#LoveinEvolution,” which will be released on January 22nd.

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In her 67 years as a registered nurse, she’s cared for veterans of the Spanish-American War, vaccinated thousands of children with the then new Salk polio vaccine, and was among the first to report the outbreak of Legionnaires’ disease. For the past quarter century, until her retirement this month, she has been caring for HIV and AIDS victims at the Veterans Administration hospital in Philadelphia.

“When you have a passion and you impact people’s lives on a daily basis,” she says, “it gives you a purpose.”

As a nursing student, one of her very first patients was a 12-year-old boy, Tommy Rios, who was riding double on the handlebars of a bicycle when he fell and was hit by a car, fracturing his skull and breaking his femur and pelvis. He was in a full body cast, in the hospital, for six months. Molly not only cared for him, but also brought him hoagies ”” the Philly word for submarine sandwiches ”” because he wasn’t eating the hospital food.

Molly’s niece Anne Harriott asked her the other day what ever became of the boy.

“I had lunch with him last week,” Molly replied.

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Four Anglican churches in Trinity Bay have been deconsecrated, and parishioners will come together in a new place of worship at a local area school.

The old buildings, all located within a 10-minute drive between Heart’s Delight and Green’s Harbour, can no longer support their own separate congregations.

Attendance at St. Matthew’s, a 135-year-old church in Green’s Harbour, had shrunk to half a dozen regular parishioners.

Read it all.

Listen to and ponder it all.