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03/25/2011

ATLAS Textweek Starting Places for Lent 5A - April 10, 2011

Here are some starting places for study at ATLA this week. If you are the graduate of an accredited U.S. theological school, you may have free access to these articles through your school. Check ATLAS access options. You can find full lists of ATLAS recommended articles for this week at The Text This Week's page for this week's texts.

Lent 5A

April 10, 2011

 

Ezekiel 37:1-14

 

ABSTRACT: In "Perspectives For a Study of African American Religion," Charles Long wrote of "three interrelated perspectives for the study of black religion": "Africa as historical reality and religious image," "the involuntary presence of the black community in America," and "the experience and symbol of God." I essay to show how Long's categories illumine a celebrated instance of African American biblical appropriation, the prophet's vision of dry bones in Ezekiel 37:1-14, as emblematic of the perspectives of symbolic African absence, involuntary American presence, and collective theological experience of the slaves and their descendent».

“The dilemma is that God's justice leads to death, and in death the knowledge of God would seem to be extinguished, finally and forever. It is here, in this Valley of Bones, that the God of extreme judgment reveals to the prophet the utter divine freedom to save and to fashion a new people out of utterly dead bones.”

“God puts an end to death by working through it, not by going around it.”

 

 

Psalm 130

“In a day when confession of sins is often seen as out of step with culture, preaching and teaching the penitential psalms can awaken people to the power of this central aspect of the good news of Christian faith.”

 

 

Romans 8:6-11

“Perhaps the most hope-filled verse is the last. It strikes me as a promise for the present generation. For those who may want to say that the task of setting our minds on the Spirit is too much for God to accomplish in us, this verse announces that "your God is too small." After all, this is the same God who raised Christ from the dead!”

 

 

John 11:1-45

“Double irony. Lazarus comes forth from death for death, this time not by disease but perhaps by the disturbed Sanhedrin—to be put to death for responding to life. Just as Jesus would be put to death for bringing forth life.”

 

“The story of the raising of Lazarus could keep a preacher busy well beyond the lectionary's recommended times of Lent 5 in Year A and All Saints Day. I have used it as an Easter text, and the dialogue with Martha is a common reading at funerals. This text can be used as a comfort, as a hope, and as a challenge.”

 

“When Jesus was done weeping, he handed his own life to God for safekeeping, and then he shouted into the darkness of the tomb where Lazarus lay. If the truth be known, he didn't just shout but he screamed. He screamed out everything he had to give, and it was a scream which echoes down throughout all of time. It was a scream loud enough to wake the dead.” 

Lent 5A

April 10, 2011

 

Ezekiel 37:1-14

 

·         Callahan, Allen Dwight, "Perspectives for a Study of African American Religion from the Valley of Dry Bones," Nova Religio, 2003.
  EBSCO ATLASerials, Religion Collection
  EBSCO ATLA Religion Database with ATLASerials

ABSTRACT: In "Perspectives For a Study of African American Religion," Charles Long wrote of "three interrelated perspectives for the study of black religion": "Africa as historical reality and religious image," "the involuntary presence of the black community in America," and "the experience and symbol of God." I essay to show how Long's categories illumine a celebrated instance of African American biblical appropriation, the prophet's vision of dry bones in Ezekiel 37:1-14, as emblematic of the perspectives of symbolic African absence, involuntary American presence, and collective theological experience of the slaves and their descendent».

·         Seitz, Christopher R., "Ezekiel 37:1-14, Expository Article," Interpretation, 1992.
  EBSCO ATLASerials, Religion Collection
  EBSCO ATLA Religion Database with ATLASerials

“The dilemma is that God's justice leads to death, and in death the knowledge of God would seem to be extinguished, finally and forever. It is here, in this Valley of Bones, that the God of extreme judgment reveals to the prophet the utter divine freedom to save and to fashion a new people out of utterly dead bones.”

·         Taylor, Barbara Brown, "Can These Bones Live?" The Christian Century, 1996.
  EBSCO ATLASerials, Religion Collection
  EBSCO ATLA Religion Database with ATLASerials

“God puts an end to death by working through it, not by going around it.”

 

 

Psalm 130

·         Tanner, Beth, "Preaching the Penitential Psalms," Word & World, 2007.
  EBSCO ATLASerials, Religion Collection
  EBSCO ATLA Religion Database with ATLASerials

“In a day when confession of sins is often seen as out of step with culture, preaching and teaching the penitential psalms can awaken people to the power of this central aspect of the good news of Christian faith.”

 

 

Romans 8:6-11

·         Hedin, Barbara Ann, "Between Text and Sermon, Romans 8:6-11," Interpretation, 1996.
  EBSCO ATLASerials, Religion Collection
  EBSCO ATLA Religion Database with ATLASerials

“Perhaps the most hope-filled verse is the last. It strikes me as a promise for the present generation. For those who may want to say that the task of setting our minds on the Spirit is too much for God to accomplish in us, this verse announces that "your God is too small." After all, this is the same God who raised Christ from the dead!”

 

 

John 11:1-45

·         Guthrie, Suzanne, "Back to Life," The Christian Century, 2005.
  EBSCO ATLASerials, Religion Collection
  EBSCO ATLA Religion Database with ATLASerials

“Double irony. Lazarus comes forth from death for death, this time not by disease but perhaps by the disturbed Sanhedrin—to be put to death for responding to life. Just as Jesus would be put to death for bringing forth life.”

 

·         Robertson, Anne, "Between Text & Sermon: John 11:1-53," Interpretation, 2004.
  EBSCO ATLASerials, Religion Collection
  EBSCO ATLA Religion Database with ATLASerials

“The story of the raising of Lazarus could keep a preacher busy well beyond the lectionary's recommended times of Lent 5 in Year A and All Saints Day. I have used it as an Easter text, and the dialogue with Martha is a common reading at funerals. This text can be used as a comfort, as a hope, and as a challenge.”

 

·         Wardlaw, Theodore J., "When Jesus Wept: John 11:1-45," Journal for Preachers, 2000.
  EBSCO ATLASerials, Religion Collection
  EBSCO ATLA Religion Database with ATLASerials

“When Jesus was done weeping, he handed his own life to God for safekeeping, and then he shouted into the darkness of the tomb where Lazarus lay. If the truth be known, he didn't just shout but he screamed. He screamed out everything he had to give, and it was a scream which echoes down throughout all of time. It was a scream loud enough to wake the dead.”

03/25/2011 at 08:56 PM | | Comments (0) | TrackBack (0)

Textweek ATLAS starting places for Lent 4A - April 3, 2011

Here are some starting places for study at ATLA this week. If you are the graduate of an accredited U.S. theological school, you may have free access to these articles through your school. Check ATLAS access options. You can find full lists of ATLAS recommended articles for this week at The Text This Week's page for this week's texts.

Lent 4A

April 3, 2011

 

1 Samuel 16:1-13

“Seeing David in historical perspective means to see Israel's greatest king as a military commander superior to all others of his region, yet strangely flawed in personal and governmental affairs.”

 

“When Samuel resists he hears the voice of God directing him to a future that will be better. That future will include David the shepherd boy. Like all shepherds, he is often on the move.”

 

“The initial part of Samuel's search shows how humans normally proceed. We look on outward appearances and make snap judgments. Our culture reinforces the importance of physical appearances.”

 

Psalm 23

 

“The Psalmist also makes two points: 1) this life is sometimes delightful and sometimes hard; 2) though our circumstances change, the Lord does not. He is with us, his people, all the way through this life and after this life we shall dwell in his house forever. We could sum up the Psalm with the words ‘life after life.’”

 

 

“Although its rich imagery is often not fully appreciated, the shepherd image can and must be pressed back into service.”

 

 

“It simply would not occur to most North Americans to read Psalm 23 as a "political tract" or a condemnation of evil forces in the world. But again, this is a direction which I shall pursue in this essay. I shall suggest that Psalm 23 is "political," at least in the fundamental sense of the word - that is, Psalm 23 has implications for how we should organize our lives together. Furthermore, Psalm 23 makes its "political" points by condemning forces that, it seems to me, are tyrannical and demonic. By inviting us readers to resist such forces in our lives and in our world, Psalm 23 demonstrates its appropriateness for the penitential season of Lent.”

 

 

Ephesians 5:8-14

 

Abstract: “Racism is perpetuated when the colour black is used in negative, and white in positive, ways. Many believe that these uses have come from the Bible because of the metaphors of light and darkness. In this article I present an examination of the actual biblical usage. I argue that European prejudicial interpretation of the Bible may be responsible for value-loaded usage of black and white.”

 

 

John 9:1-41

 

"Our tendency is to think of divine power in the same terms as our power, except to extend God's power unlimitedty. That is, there are limits to our power; there are no limits to God's power If we can do some things, God is able to do anything. Thus, human 'ableness' provides us with the image to think about God's power. In this context, the image of a disabled God is not simply a shocker but also a theological reminder that we are not to think of God's powers or abilities as simply an unlimited extension of our powers or abilities.”

 

“Regret alone—pure regret, regret all by itself—is not acceptable to us. We cannot simply be sorry for someone else's misfortune or difficulty or loss. No, that is not enough for us. We have to try to figure out what has caused this calamity. We cannot seem to help ourselves, like gawkers passing by an interstate automobile accident. Forgetting our own schedules and much of what we know about safe driving, we peer into the wreckage wanting to see all we can see. Few of us have any intention of stopping to help.”

 

“However much we prefer the role of the blind man, we are not naturals for the part. We are not outcasts, most of us. We have not been set outside the community for our sins. We are consummate insiders—fully initiated, law-abiding, pledge-paying, creed-saying members of the congregation of the faithful—or in shorthand, Pharisees, who can work up our own anxiety about whether or not a mighty act should be ascribed to God.”

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“The two most common assumptions in popular theology that marginalize people with disabilities are (1) disability is caused by sin, and (2) if one has enough faith one will be healed. Those who would liberate disability from such normate hermeneutics struggle to make sense of the healing passages found in the Gospels. One of the most cited passages is John 9:3.”

03/25/2011 at 08:32 PM | | Comments (0) | TrackBack (0)

03/22/2011

Textweek/ATLAS recommendations for Lent 3A, March 27, 2011

Here are some starting places for study at ATLA this week. If you are the graduate of an accredited U.S. theological school, you may have free access to these articles through your school. Check ATLAS access options. You can find full lists of ATLAS recommended articles for this week at The Text This Week's page for this week's texts.

Lent 3A

March 27, 2011

 

Exodus 17:1-7

“God's first covenanted relationship in the Bible was not with humanity alone but with all of creation.”

 

 

Psalm 95

“It may be that the crisis for faith in our time is linked to the habit of shrinking God to a manageable size. There is among us a widespread agnosticism, on the one hand, and a surfeit of easy God-talk on the other.”

 

 

Romans 5:1-11

 

“So no, maybe the answer isn't to ride the circle in some painstaking attempt to give our suffering some structure and meaning. Maybe the answer is to step off, to fling ourselves into the waiting arms of God, to be embraced by the Jesus who says, ‘I am all the endurance and character and hope you will ever need.’”

 

“It should be clear: Faith is the primary Christian virtue, faith by which we have been "rightwised" and put at peace, on account of Christ who has given us entre to "this grace," this "spontaneous, unmerited, and uncaused" favor of God; faith that moves us to boast in sufferings, which not only mark our existence with the crucified but are the inevitable prelude to glory. Of this faith love is the guarantee. It is not the other way around.”

 

 

John 4:5-42

 

“Evangelism is allowing one's life to be the conduit of God's grace for another. Our name or family pedigree does not matter. Our past history is of no particular concern. All that God requires is willing vessels who will leave behind the past and walk boldly into the future, carrying the living water of God's forgiveness and mercy in their lives.”

 

“Her witness avoids triumphalism, hawking someone else's conclusions, packaged answers to unasked questions, thinly veiled ultimatums and threats of hell, and assumptions of certainty on theological matters. She does convey, however, her willingness to let her hearers arrive at their own affirmations about Jesus, and they do: ‘This is indeed the Savior of the world.’”

 

“It is my hunch that the name of the woman at the well whom Jesus encounters in Samaria is Hagar—if not literally, then at least symbolically. For here Jesus meets a woman who has been tossed from man to man, and he truly sees her heart, and offers her living water that will quench her thirst forever.”

 

Psychologists and theologians often talk past each other, particularly when discussing forgiveness. Comparing narrative therapy and the gospel story provides a way to engage the conversation meaningfully, both realities providing ways to transform human lives.

 

Abstract: “The author reads the story of Jesus and the Samaritan woman (Jn 4:1-42) in light of social ills afflicting African society today. She first highlights the rejection, prejudice, and isolation of the two main characters in their own contexts, and their contribution to John's account of how the woman leads her village to the "living water" of faith in Jesus. Finally she examines what John's Jesus of Galilee and the Samaritan woman have in common and might have to say to Africa today.”

 

03/22/2011 at 11:38 AM | | Comments (0) | TrackBack (0)

03/15/2011

Textweek ATLAS starting places for Lent 2A - March 20, 2011

Here are some starting places for study at ATLA this week. If you are the graduate of an accredited U.S. theological school, you may have free access to these articles through your school. Check ATLAS access options. You can find full lists of ATLAS recommended articles for this week at The Text This Week's page for this week's texts.

Lent 2A

March 20, 2011

 

Genesis 12:1-4a

Abstract: “This essay considers the way in which Jewish readers of scripture and Christian readers of scripture may move some distance together in the reading of scripture, in an acknowledgement of much that is shared in scripture. It is recognized that the relationship between Judaism and Christianity has been an incommensurate one in which Christianity has been characteristically allied with power and so has read the biblical text hegemonically. That Christian propensity toward the interpretive monopoly of scripture in turn made possible the dismissal of an alternative reading in Judaism. Several biblical texts are cited to indicate that the biblical texts permit no such reading monopoly, because more than one reading is legitimate in distinct faith traditions. While Jews and Christians cannot finally—or cannot yet·—read all the way together, it is agreed that Jews and Christians can read much further together than had been thought or permitted in the longstanding environment of Christian monopolistic reading. The text itself testifies against such monopolistic readings that have been imposed hegemonically on the text.” The section on this text begins on page 391.

 

“If the covenant model points to the idea that humanity would mature into full responsibility, then the development of modern culture with its concomitant explosion of human capacity should have been the occasion for humanity to take up a higher level of leadership in the covenant. However, religious communities missed the signal because they were frightened by the expanding human freedom; they imagined that autonomy was coming at the expense of God's authority.”

 

“If Genesis is a book that highlights the family and one that shares elements with family literature, it is an especially appropriate place to search for values about families depicted in the Hebrew Bible.”

 

 

John 3:1-17

 

“Christianity, perhaps alone among the possible grand narratives, is able to narrate the kind of universal story that can appropriately address the relationship of humanity to itself and to the rest of creation. A proper Christian "environmental ethic" will neither lose sight of the important status of humanity nor lose nature to a modern technological conception of "environment." Rather, it will recognize the value of, as well as humanity's place in, the non-human natural world precisely because it is part of a creation that God loves.”

 

Abstract: “Many features of the Fourth Gospel have hitherto found no source and commentators are confined to imagination. Meanwhile Buddhists' use of Greek, Roman and Jewish materials is established. It turns out, from a close examination of twelve instances, that Buddhist traditions, found in Hïnayâna and Mahäyäna sources, contemporary in essence with St John, offered the latter an opportunity to make his gospel attractive to contemporary targets of Buddhist missions, groups for whom Moses was not a commanding figure. Buddhists would recognise Jesus, already known from "synoptic" or para-synoptic materials, as a Bodhisattva, now a Buddha, who like Gautama promised a Paraclete, strongly resembling Maitreya in character and function.”

 

“Recognition of the double meaning of anöthen is imperative for understanding fully Nicodemus' misperception of Jesus' words.”

 

 

Matthew 17:1-9 (Roman Catholic gospel reading)

“There is value in referring to this story as one about Jesus' mountaintop experience, which is followed by his return to the valley where he ministered to human need. To such a presentation we can add recitations of mountaintop experiences we have known, followed by exhortations to return to the valley ready to serve. The connections can not only be clear but also encouraging and challenging. However, large pieces of the text remain intact, containing affirmations not about us but about Christ alone. But this, too, is edifying: to stand before a text full of dazzling light, hovering clouds and a heavenly voice, a text that we cannot explain fully or consume homiletically, a text that is simply there night and day, offering disturbing consolation, a text before which we live out our faith in awe and praise.”

 

Abstract: “This article traces the theme of royal power through the lectionary readings in Matthew during the seasons of Lent and Easter, culminating in Trinity Sunday. An examination of major turning points in Matthew's story of Jesus—temptation, transfiguration, triumphal entry, passion, resurrection, and farewell—demonstrates Jesus' re-definition of kingship as obedience and service. Matthew characterizes Jesus as the perfect example of true righteousness, consistently obedient to the Father's will. As a result, Jesus possesses absolute and eternal power, and he commands his disciples to draw on that power and his presence as they make other disciples throughout the earth.”

  •  

“The transfiguration reminds us that Christian worship is on the way to the cross. . . . We rise from it to resume the way to the cross in a world full of suffering. But we have seen who Jesus really is and he has shown us that we do not need to be afraid.”

 

“In a sense, the genre of the fantastic allows the description of the fantastic universe and raises the hesitation in the reader regarding the potential to participate in that fantastic universe. In this functional sense, the Transfiguration story belongs to the genre of the fantastic.”

 

 

Romans 4:1-5, 13-17

 

“’Righteousness’ is normally what one ought to do, and the ‘righteous’ are those who do it. Paul sees the law of Moses as explicating ‘righteousness’ required of all human beings and ‘justification by faith’ as the extraordinary path to ‘righteousness’ offered by God to the unrighteous of all nations.”

03/15/2011 at 04:27 PM | | Comments (0) | TrackBack (0)

03/13/2011

Worship Preaching Resources for Lent 2A - March 20, 2011

Lent 2A - March 20, 2011 - links to preaching/study/worship resources.
http://www.textweek.com/yeara/lenta2.htm
I'll keep updating as the week goes on. Also, material to help raise awareness, etc about the tragedy in Japan: http://www.textweek.com/response/natural_disaster.htm

03/13/2011 at 06:06 PM | | Comments (0) | TrackBack (0)

03/11/2011

Prayer Worship Response Tsunami Earthquake in the Pacific / Japan

Prayers, worship, service, donation options in response to earthquake and tsunami in the Pacific / Japan: http://www.textweek.com/response/natural_disaster.htm

Looking for specific resources - prayer, worship, reliable donation/help resources. Wrote a quick facebook post to my high school friends to remind them to skip a few lattes this week and get some funds to people who can do some help. Doing the same myself (through UMCOR) right now. If you have specific resources, reliable channels of getting support to those helping, etc, please do let me know.

03/11/2011 at 12:19 PM | | Comments (0) | TrackBack (0)

03/09/2011

Character Reflections for Lent

Character Reflections for Lent. This is cool. Elyn MacInnis is writing about Chinese characters during the season of Lent, as devotionals. Great stuff. She'll send them out weekly to anyone who requests. She also has a book of these (and other character reflections) with all profits supporting Granny Han's Special Ed school in China: http://www.characterreflections.com/?page_id=110 .

03/09/2011 at 11:31 AM | | Comments (0) | TrackBack (0)

03/08/2011

ATLAS Textweek Recommendations, Lent 1A, March 13, 2011

Here are some starting places for study at ATLA this week. If you are the graduate of an accredited U.S. theological school, you may have free access to these articles through your school. Check ATLAS access options. You can find full lists of ATLAS recommended articles for this week at The Text This Week's page for this week's texts.

Lent 1A

March 13, 2011

 

Matthew 4:1-11

“Trying to name and define evil's manifestations is helpful but not primary in getting a right perspective on Satan's place in our spiritual trials. First and foremost in this task is learning to discern the voice of God, the true Guide. To obey originally meant to hear. Whatever else evil and the devil may be, they are sources of misdirected calls. Like Jesus, we are called to tune our ears to one voice: to learn, to hear, to obey.”

 

“On the other hand, though, this is also a story about Israel—or, as Matthew might have it, about the church, because the church is called to be what Israel is called to be. There are several clues Matthew drops to suggest that this story about Jesus is also a story about us.”

 

Abstract: “This article traces the theme of royal power through the lectionary readings in Matthew during the seasons of Lent and Easter, culminating in Trinity Sunday. An examination of major turning points in Matthew's story of Jesus—temptation, transfiguration, triumphal entry, passion, resurrection, and farewell—demonstrates Jesus' re-definition of kingship as obedience and service. Matthew characterizes Jesus as the perfect example of true righteousness, consistently obedient to the Father's will. As a result, Jesus possesses absolute and eternal power, and he commands his disciples to draw on that power and his presence as they make other disciples throughout the earth.”

 

“As far as I can tell, what Adam and Jesus are both tempted by is the chance to play God. In Adam's case, it was the chance to break out of his dependence on God and know both good and evil for himself. In Jesus' case, it was the chance to feed every hunger, to be superman, to control all the kingdoms of the earth. God never offers those things, incidentally— Satan is the only one who offers them, with a thousand strings attached.”

 

“Lent is a spiritual task, and so also political, one of learning to see and to interpret with sight as clear as Jesus' here in the wilderness's stark relief and to interpret God, ourselves, indeed all reality, accordingly. Politically and spiritually, it is to live ever more fully by being drawn by God into the life of One who sees clearly.”

 

“Just as Jesus is depicted as recapitulating Israel's wilderness temptation through a dialogue on Deuteronomy, we are able to recapitulate his wilderness temptation by a dialogue on the temptation narrative, so that his story becomes ours to live forward as our own.”

 

Abstract: “The story of Jesus' temptations in the wilderness originated as a Palestinian Christian response to persecution under Agrippa I during the aftermath of the Caligula crisis (c. 42 CE). Jesus, in isolation from human society, is challenged by Satan but repudiates incitement to idolatry and betrayal of God. In so doing he serves as an antitype to Agrippa, from the perspective of those whom he persecuted. The story is preserved and developed in diverse strands of the Gospel tradition, of which the most elaborate is the triple temptation story in Q.”

 

 

Stegner, William Richard, "The Temptation Narrative: A Study in the Use of Scripture by Early Jewish Christians," Biblical Research, 1990.
  EBSCO ATLASerials, Religion Collection
  EBSCO ATLA Religion Database with ATLASerials

 

Abstract: “The Temptation narrative is a literary deposit of early Jewish Christianity and shows how they used the Old Testament to witness to Jesus. They quoted sentences, phrases, and words to refer to Old Testament stories. The wilderness generation furnished types and exegetical traditions of the time gave background.”

 

 

Genesis 2 - 3

Abstract: “In a study based on his recent book Missing the Mark : Sin and Its Consequences in Biblical Theology, Mark Biddle explores the story of Genesis 3 and concludes that the church must reaffirm the Good News that God created a good world and that God values authentic humanity enough to create it and affirms it in the incarnation. The phenomenon of shame, as old as Adam and Eve, and the cult of self-esteem, founded by the serpent, both now rampant in our culture, indicate that members of our society acutely feel the effects of their sin.”

 

 

Abstract: “The creation account of Genesis 2-3 describes a basic social contradiction facing the Judahite royal élite, namely, the struggle between royal social and economic interests and the peasant class. The narrator solves this social contradiction in favour of the royal elite by portraying the first couple as peasants who must submit to the royal centralized authority of the state represented in the character of Yahweh. The narrative of the couple's revolt against Yahweh is a literary expression of the social threat of peasant unrest and rebellion. By couching the social symbolic equivalent of peasant rebellion in a cosmogony, the narrator portrays peasant unrest as natural and endemic to the rural setting. Peasants are thus painted as a constant threat calling for strong measures of elitist control.”

 

“Sometimes it seems like we have a love-hate relationship with deception. On the one hand, we suspect that we should not do it. On the other hand, it sure does seem helpful sometimes. Our moral ambivalence about deception reminds me of the student who jumbled up his Bible quotations and came up with: "A lie is an abomination to the Lord . . . and a very present help in trouble." We just are not certain about how we are supposed to understand or deal with this thing called deception—we are not certain how to deal with it as individual Christians, and we are not certain how to deal with it as leaders in the church.”

 

 

Romans 5:12-19

 

“How does Christ exercise his dominion and lordship except as one who serves? How will we, who are called by Jesus to do likewise, exercise dominion in life in our world?”

 

“’We have met the enemy, and he is us,’ said Pogo, The ‘us’ is our sinful self, which can be disposed of only by dying to faith in our own power to believe and rising to faith as the daily gift of Christ For this, we need a preacher, the bringer of an external word to which we can cling.”

 

 

Psalm 32

“In a day when confession of sins is often seen as out of step with culture, preaching and teaching the penitential psalms can awaken people to the power of this central aspect of the good news of Christian faith.”

03/08/2011 at 04:44 PM | | Comments (0) | TrackBack (0)

03/07/2011

Textweek Lent 1A resources - March 13, 2011

Links to resources for Lent 1: http://www.textweek.com/yeara/lenta1.htm

03/07/2011 at 09:34 AM | | Comments (0) | TrackBack (0)

Ash Wednesday Resources

http://www.textweek.com/festivals/ash.htm links to resources for Ash Wednesday, March 9, 2011.

03/07/2011 at 09:33 AM | | Comments (0) | TrackBack (0)

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