[Oe List ...] 10/21/2021, Progressing Spirit: Rev. Deshna Shine: He Calls us to the Task of Loving; Spong revisited

[Richard Alton]

Thanks, Ellie, great read
Dick

On Thu, Oct 21, 2021 at 7:40 AM Ellie Stock via OE <oe at lists.wedgeblade.net>
wrote:

>
> View this email in your browser
> <https://mailchi.mp/8c4edb76bb70/he-calls-us-to-the-task-of-loving?e=db34daa597>
>
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=c367b8db32&e=db34daa597>
>
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=bca45aa0cc&e=db34daa597>
> He Calls us to the Task of Loving
>
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=bb264f0c6a&e=db34daa597>
> Essay by Rev. Deshna Shine
> October 21, 2021
> I miss him and he was never really mine. Meaning he was rarely even *in*
> my life. He was not my pastor, my family member or even really my friend.
> Though I would have loved to call him each of those. He was not mine. He
> was someone on the periphery of my life, a hero, a distant lighthouse. He
> was a giant to me and yet, he was one of the most down to earth humans I
> have ever known. And I miss him and deeply wish I had sat at his table more
> often.
> When he wrote a recommendation letter for my application into the
> Chaplaincy Institute, he wrote, "I would welcome Deshna as my pastor and my
> friend.” I was in a bit of shock when I read that part. What in the world
> could I offer this incredible human being in either of those roles? I wish
> I had believed those words, believed in myself sooner and made the effort
> to become his friend. I regret not writing him more often. Yes, we were
> colleagues at some level. Yes, we respected each other, and yes, I had the
> honor of working with him as his new publisher of this newsletter. But here
> was a living hero inviting me to befriend him and I was just… what? Busy?
> Scared? Lacking confidence? Intimidated? Something got in my way of
> accepting that invitation. And it makes me wonder, as I look at the blur of
> those years and all those moments I could have reached out, how often do we
> get in our own way?
> I read his words each week. His precise, wise, eloquent, compassionate,
> and passionate words. I made suggestions here and there, minor edits,
> paragraph spaces, meaningless things. Christine had already done the real
> work of editing and shaping his brilliant prose into words that made sense
> and moved us. I read them and was never not moved. He had the unique
> ability to bring to life the story of Jesus, to guide us past the literal
> and into the mystical. If I had been paying more attention, I would have
> seen how I was getting in my own way of living fully and loving wastefully.
> I would have seen his kind words as an invitation.
> In his last lecture, in June of 2018 at the Chautauqua Institution’s
> Interfaith Lecture Series, Jack said, “I tried to develop a crucial
> distinction between the Christ experience and the Christ explanation. The
> experience is real and timeless; the explanation is in the language of its
> day and is thereby time-warped and time-bound. The explanation must be
> surrendered, but the experience does not have to go with it.”
> He did not just try. He succeeded. Fully and with an impact on millions of
> people’s faith and lives. The Christ experience that he illuminated for us
> was one of deep profound love, boundarylessness, and a life fully lived.
> The Christ experience that Jack so clearly saw and shared, was one of
> universalism, of open doors and open hearts. Jack saw God within Jesus and
> within each of us. He set out to discover the “holy within every human” and
> he found powerful ways to live into that awareness by lifting up all humans
> as beloved, divine beings.
> I wrote my last column on nuanced conversation and I intended to write
> this one on how Jesus used nuanced language in his teachings… but that will
> have to wait. However, it’s fitting, because today I write of a man who was
> so comfortable in nuance that he banished duality from his ministry!
> Dualism has no life force in nuance. Dualism is not a part of God or
> Christ. God is not a being, he taught, God is Be-ing. God is Being fully.
> Humans cannot conceptualize God, he said, it is not possible. God is not
> black or white, male or female, angry or loving. God is so much more
> complex and incomprehensible than that. Though we can’t conceptualize or
> frame God into some neat and tidy box, we can *experience* God.
> Jack experienced God as the source of all life. There is no duality within
> God, there is only sacred oneness. And so he reminded us that if God is the
> source of all life, then the best way to worship God is to *live fully*.
> Jack also experienced God as the source of love. “Love is the power that
> embraces life. Love flows through the whole universe. The love of God is
> present in the mama cat taking care of her kittens, in the cow licking the
> new born calf. If God is the source of love, then the only way I can
> worship God is by loving and loving wastefully!”
> I sit here today, tears streaming down my cheeks, wondering when have I
> refused this invitation. The invitation that Jesus called us to and showed
> us by example? When have I gotten in my own way of living fully and loving
> wastefully? When have I judged others, deemed them unworthy of my love?
> When have I seen someone as unclean? Undeserving? Where have I been
> stagnant, bored, lazy, scared, distracted, unmindful, when I could have
> been fully alive and present?
> The answer, I know, is not to look back and feel shame and regret. The
> answer is to look fully at myself now and see a human who is trying so hard
> to become something that I am exhausted and full of guilt and shame! My
> effort to become gets in the way of my Being. In a world where God is hard
> to find, we hold ourselves to some unachievable level that we must get to
> if we are to deserve to be fully accepted and loved wastefully.
> Jack said, “By wasteful love I mean the kind of love that never stops to
> calculate, never stops to wonder whether the object of its love is worthy
> to be its recipient. Wasteful love is love that never stops to calculate
> deserving. It is love that loves, not because love has been earned. It is
> an act of loving wastefully. That is where God is made visible.” At what
> point will I consider myself worthy of wasteful love? How can I be a beacon
> of wasteful love in my own life and ministry?
> Jack taught me that Jesus calls us to the mission to transform the world
> so that every living being has the opportunity to live fully, love
> wastefully and be all that they can be. In this experience of God, there
> are no outcasts, no others. In this experience of God, we are fully
> accepted just as we are. That must and can only begin within each of us.
> First we must accept ourselves fully as we are, “without one plea.” And
> then we must put ourselves on task of growing to BE all that we can be and
> loving the world wastefully.
> Jack told us a story of Jesus that embodied this mission. This Jesus was
> not changed by flattery or even the threat of death. He was fully himself
> always. He loved so totally, so wastefully, he was “an infinite source of
> love.”
> And so, the brilliant man, my hero and would be friend, leaves us with
> such a simple mission “to live fully, love wastefully, and become all that
> we can be.” He invites us to embrace life, to increase love and to have the
> courage to be. I passed on his invitation before, I failed to fully live
> because I couldn’t fully love myself. I certainly couldn’t waste love on
> myself. But I hear you now, Beloved One. I see you and I stand with so many
> others who have heard your call.
> The Christ in me is an infinite well of love that I can pour wastefully,
> over myself, over you, over all of life. God within me asks for nothing
> less than a life fully lived. May I rest from this eternal struggle of
> becoming and see within me a perfect being. May the infinite well of love
> within me overflow over all of humanity. May I see each living being with
> eyes of the Christ, where no boundaries exist. May my love “bring oneness
> out of diversity, wholeness out of brokenness, and eternity out of time.”
> May we join together in this ministry, the ministry of Be-ing a Christian
> and disciples of Jesus Christ.
> To my friend, my dear Jack Spong. Thank you. Thank you for the invitation
> not just to work with you or to be your friend, but the one of your life’s
> calling and prophecy. The invitation to each of us to walk through the
> doorway of Jesus into the mystery of God. Thank you for your bravery, your
> courage, and your resilience. You didn’t just try, you succeeded. You lived
> fully, loved wastefully and became all that you could be. Thank you for
> showing us the way.
>
> ~ Rev. Deshna Shine
>
> Read online here
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=1439a6a332&e=db34daa597>
>
> *About the Author*
> Rev. Deshna Shine is Project Director of ProgressiveChristianity.org’s
> Children’s Curriculum
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=a25da1511c&e=db34daa597>.
> She is an ordained Interfaith Minister, author, international speaker, and
> visionary. She grew up in a thriving progressive Christian church and has
> worked in the field for over 13 years. She graduated from UCSB with a major
> in Religious Studies and a minor in Global Peace and Security. She was
> Executive Director of ProgressiveChristianity.org, Executive Producer of
> Embrace Festival and has co-authored the novel, *Missing Mothers*. Deshna
> is passionate about sacred community, nourishing children spiritually and
> transforming Christianity through a radically inclusive lens.
> Question & Answer
> *Q: By Alice*
>
> *Growing up and attending a southern Baptist church, I was constantly
> aware of the term salvation. I am now, thankfully, attending a more
> progressive and open minded church (PCUSA), but still hear this word. I
> have never been comfortable with this term and would like to know how you
> see salvation and what it actually means in progressive Christianity.*
>
> *A: By Rev. Dr. Robin R. Meyers*
>
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=315a26275d&e=db34daa597>Dear
> Alice,
> Great question, and a perennial one for those who grew up in more
> conservative churches where “salvation” meant believing certain things in
> order to get certain rewards, especially the assurance of going to heaven.
> Your discomfort comes from critical thinking, since to be “saved” assumes
> that you are lost and cannot save yourself.  It also assumes that we are
> born into Original Sin as an inheritance, like being born left-handed or
> with red hair.  Like so much of the language of evangelical Christianity,
> the “believer” is helpless and hopeless until we submit to a higher power.
> Or, more accurately, until we agree to say that we “accept Jesus Christ as
> our personal Lord and Savior” and know that our sins were forgiven by his
> death on the cross.  It also assumes that the whole purpose of the life of
> Jesus was to die, when in fact he was killed.  So, when you begin to
> consider old words like “salvation” and what they might mean in progressive
> Christianity, it is always helpful to turn to the wisdom of Marcus Borg,
> whose work in helping us reconsider and even redefine words like salvation
> is found in a book called “*Speaking Christian*.”  Here are some of his
> words on this topic that I hope will be helpful:
>
> *The term “salvation” and the concept afterlife have been linked in
> Christian and religious conversation. Salvation has been made to be about
> gaining a “positive” afterlife.  It has become a normative thought that
> this is the point of all religions—to ensure a happy eternal resting
> place.  Borg would argue that the goal of the Christian life is
> salvation—but not primarily about before or after death ... . **The best
> single English synonym for “salvation”—“transformation”. Transformation of
> ourselves and the world. It’s about personal transformation and
> transformation of society as a whole. Salvation can be experienced as
> healing—a salve. Salvation is a healing ointment. Giving the transformation
> from blindness to seeing. In Eastern orthodoxy—primary definition of
> salvation is enlightenment. Jesus came as a light in our darkness, etc. **This
> speaks to the idea of living people who are dead inside—salvation being the
> transformation from death to life. Moving people from pre-occupation and
> anxiety to presence and compassion. Salvation is about the individual
> transforming and also the transformation of the world, transformation from
> a world justice to a world of justice. Transformation from a world of war
> to a world of peace.*
> ~ Rev. Dr. Robin R. Meyers
>
> Read and share online here
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=0cae8e660b&e=db34daa597>
>
> *About the Author*
> Rev. Dr. Robin R. Meyers is retired senior minister of Mayflower
> Congregational UCC Church
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=c6820a7efa&e=db34daa597>,
> Oklahoma City, Distinguished Professor of Social Justice Emeritus *in the
> Philosophy Department at Oklahoma City University, where he still teaches.
> He is the author of eight books on religion and American culture, the most
> recent of which is, “Saving God from Religion:  A Minister’s Search for
> Faith in a Skeptical Age.”  More information is at RobinMeyers.com*
>
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=4b913eb583&e=db34daa597>Please
> continue to send us your feedback
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=f1e1b24cff&e=db34daa597>…
> we are listening. We aim to give voice to many different perspectives that
> are relevant and inspiring along this spiritually progressing path. We are
> not here to tell you what to believe or how to act. We are here to support
> your journey, to share and learn together.
> *Thank you for being a part of this community - join us on* *Facebook*
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=0afdf90a45&e=db34daa597>
> !
>
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=d0cf17f4cd&e=db34daa597>
>
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=91c9a2c722&e=db34daa597>
> As a non-profit *ProgressiveChristianity.org/Progressing Spirit* rely
> heavily on the good will of our donors to help us continue to bring
> individuals and  churches the messages of progressive Christians, Weekly
> Newsletters, along with the many other resources we provide.
>
> For years, the majority of our fundraising came at the end of the year.
> Looking at various ways to create a more reasonable amount of cash flow we
> decided rather than having a BIG ask at the end of each year, our more
> frequent asks give folks a chance to contribute when their funds are more
> flexible. We think that's a win for everyone.
>
> We also want to highlight the opportunity to become a sustaining
> supporter. If you are looking for the best way to help us continue to
> provide progressive Christian resources, become a sustaining supporter by
> choosing *Recurring Donation.*
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=86bbf45631&e=db34daa597>
>
> *Help keep ProgressiveChristianity.org online and going strong - **click
> here to donate today!*
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=99a87afc89&e=db34daa597>
>
> * Another way to support us is to leave a bequest in your Will and/or
> Trust designating us a beneficiary.
> Bishop John Shelby Spong Revisited
> Examining the Meaning of the Resurrection, Part III:
> Where Were the Disciples When They Saw?
> Essay by Bishop John Shelby Spong
> June 16, 2011
> When people have a life-changing experience, they tend to freeze in their
> minds forever where they were and even what they were doing when the news
> broke or the new awareness entered their world.  I can recall to this day
> where I was when, as a ten-year old child, I heard the news of the Japanese
> attack on Pearl Harbor.  When I was 32 and a young priest, I remember my
> precise circumstances in which I learned of the assassination of President
> John F. Kennedy.  Almost everyone in America, but especially those of us
> who live in the New York City area, can recall where we were and with whom
> when the recognition dawned that the World Trade Center had been attacked
> with commandeered commercial airliners being driven into the Twin Towers.
>
> Each of these moments was a shaping experience and each would be lived and
> relived in our memories for the rest of our lives.  The recent navy seal
> raid on Bin Laden’s secret hideout in Pakistan and the death of the planner
> and perpetrator of this monstrous act caused many to relive that original
> moment and to recall just how its awareness not only entered, but also
> shaped our lives.
>
> The New Testament clearly regarded the moment we have named “Easter” as a
> life-changing experience, indeed so powerful a moment was it that
> eventually the followers of Jesus decided to make it indelible for all of
> history by making the decision to view the life of Jesus as the life by
> which history was itself divided.  So all of human history came to be seen
> and understood as having two distinct parts.  There were the years before
> Christ, which were to be called BC, and the years after Christ referred to
> as years lived in the power of his ongoing and continued presence, which we
> called Anno Domini, or AD, “The Year of our Lord.”
>
> Given both that human proclivity of remembering and the impact which the
> first Easter brought to the followers of Jesus, it is surprising, perhaps
> even amazing, that the New Testament does not seem to know where the
> disciples were when whatever the experience occurred that we came to call
> “the resurrection of Jesus.”  The gospels simply do not agree on the
> disciples’ location when Easter dawned in their conscious awareness.  There
> are two centers that appear to compete for the honor, one is Galilee and
> the other is Jerusalem.  Let me now go through the available biblical data
> and lay out the evidence contained therein.
>
> We start with Paul because he is the first author of any book or work that
> is today contained in the New Testament.  Paul, however, turns out not to
> be particularly helpful.  He gives us no location for any of his
> “witnesses.”  All he tells us is that Peter was the first to see and then
> “the Twelve.”  Clearly their natural setting would be Galilee since all of
> them were in fact Galileans.  We are told, however, that they did go to
> Jerusalem for the Passover so they could have been in Jerusalem.  If the
> connection between Passover and the crucifixion is a liturgical
> interpretation more than a historical recollection, as I have previously
> suggested, the argument would be stronger that the “appearances” to which
> Paul is referring were events that happened in Galilee.  The best we can
> say, however, is that the witness of Paul on this issue is ambivalent and
> so we move on.
>
> Turning to Mark, the earliest gospel (70-72), we find the anomaly to which
> I have previously referred, namely, that this original gospel does not
> relate a resurrection appearance by Jesus to anyone.  Mark has only a tomb
> story that would clearly be in Jerusalem, but at the tomb the women find
> the grave empty and they hear a proclamation from one who is described only
> as “a young man in a white robe,” who tells them that Jesus has been raised
> and who then directs the women to tell the disciples that Jesus “goes
> before you to Galilee and there you will see him as he said unto you.”  The
> last few words in this quotation refer back to an earlier text in Mark in
> which Jesus predicts that the disciples will be scattered, but “after I am
> raised up I will go before you into Galilee.”  It is clear that Mark
> believes that the disciples would and did encounter the risen Christ in
> Galilee.  It is also clear to biblical scholars that Mark’s gospel ends at
> 16:8 and that both the shorter ending (16:9-10), an account of an
> appearance to Magdalene, and the longer ending (16:14-20), which recounts
> an appearance “to the Eleven” are added to Mark many years later, probably
> in the second century, in an attempt to harmonize Mark with the other
> gospels.  The earliest manuscripts of Mark did not contain these additions
> and they are universally regarded in the world of biblical scholarship as
> inauthentic.  So we have a probable vote in Paul and an overt suggestion in
> Mark that Galilee is the place where the disciples are located when the
> meaning of Easter comes to them and captures them.
>
> Matthew is a further witness to the Galilean tradition.  This second
> gospel, written in the early to mid eighties, however, does contradict
> Mark, whose gospel he obviously has in hand and from which he draws much of
> his material, by suggesting that the women saw the raised Jesus at the
> tomb.  That would be a witness to the Jerusalem tradition.  Mark had said
> that they did not.  Luke agrees with Mark and says the women did not see
> him, so Matthew’s contrary view is highly suspect.  Matthew, however, does
> agree that it was only in Galilee that “the Twelve” have a resurrection
> experience.  This, in fact, is the first biblical account of the risen
> Christ appearing to the disciples anywhere.  Matthew, having heard by now
> the story of the defection of Judas, calls them “the Eleven.”  This
> Matthean narrative is, however a very strange one.  The risen Christ who
> appears is not a physically-resuscitated body, but rather a transformed and
> glorified one, and though the ascension story had not yet been written, he
> is clearly an ascended, heavenly being.  He comes out of the clouds to a
> mountain top.  Matthew says that Jesus had directed the disciples to this
> particular mountain, though there is no indication as to when that
> direction was given.  Then in that Galilean setting, Jesus is said to have
> given the great commission: “Go into all the world.”  This was the first
> time that a suggestion was made that the raised Christ had spoken to
> anyone.  Matthew, though ambivalent is surely in the Galilee column.
>
> Luke counters the Galilean tradition sharply.  The resurrection of Jesus
> for him is a Jerusalem area only event.  In Luke the women do not see Jesus
> at the tomb, but Cleopas and his unnamed traveling companion experience him
> in the breaking of bread in the village of Emmaus, less than six miles from
> Jerusalem.   Luke later tells us that the raised Christ has also appeared
> to Peter, presumably that was also in Jerusalem.  Finally, according to
> Luke, Jesus appears to all the disciples in the afternoon of Easter Day,
> bids them peace, identifies himself clearly, asks for food to eat, opens
> their minds to understand the scriptures, directs them to remain in
> Jerusalem until “empowered” from on high and then departs.  Luke
> specifically denies any Galilean experience connected with Easter.
>
> When we come to the Fourth Gospel, Jesus first appears to Mary at the
> tomb, then to the disciples that evening in Jerusalem in a locked and
> barred room without Thomas being present.  One week later, still in
> Jerusalem, John tells us that Jesus appears again to the disciples, but
> this time with Thomas present.  That is where the gospel of John seems to
> end.  Then, however, we have an epilogue, relating yet another appearance
> to the disciples, but this time it is much later and it is in Galilee by
> the Sea of Galilee, and with this narrative the epilogue ends.
>
> That is the biblical data and it reveals significant conflict about where
> the disciples were, physically, when Easter was dawned on them.  Paul
> probably, Mark by inference and Matthew specifically say that the disciples
> were in Galilee when they “saw” the risen Christ.  Luke refutes that and
> makes the Jerusalem area the sole locale of resurrection.  John supports
> Luke in the Fourth Gospel itself, but in the attached epilogue, the scene
> is clearly Galilee.  With such inconclusive data, our next step is to look
> at the various accounts of the resurrection in each of the two locales.
> When we do that the scales begin to tilt toward Galilee for a number of
> reasons.  The Galilean narratives are vague, primitive and mysterious and
> thus appear to be original.  They express something of the stunned and
> startled response that feels natural in those circumstances.  In the
> Jerusalem narratives, the miraculous has been heightened and the body has
> become quite physical.  The resurrected body of Jesus can even be touched
> and handled.  Only in the Jerusalem stories does the risen Christ do such
> physical things as eat, walk, talk and interpret scripture.  By every
> measurement, Galilee seems to be original and Jerusalem seems to be a later
> development.
>
> We have one final test.  Remembering that no gospel is written except in
> the light of the resurrection, we examine some other stories in the gospels
> that are set in Galilee and which seem to have resurrection themes attached
> to them.  The accounts of Jesus walking on the water and stilling the storm
> are both Galilean stories.  The narrative of the disciples confessing Jesus
> as messiah has a Galilean setting.  Jesus being transfigured before their
> eyes together with the long- deceased Moses and Elijah is set in Galilee.
> All of these narratives have a numinous, mysterious quality about them.
> These are the data that tip our conclusion toward an original Galilean
> setting.  It is far easier to understand how the resurrection experience
> might have been shifted out of Galilee to the much more prestigious
> location in Jerusalem, than it is to imagine a shift going in the other
> direction.  Recall that the birth of Jesus, which in all probability
> occurred in Nazareth of Galilee, was also shifted to Bethlehem near
> Jerusalem to provide Jesus with a more prestigious place of birth.
>
> Our clues thus begin to be assembled.  Peter appears to have been the
> first to “see” and thus the first to experience whatever resurrection was.
> That experience appears to have occurred to him in Galilee.  We turn next
> to the “when” question and examine the meaning of “three days.”
> ~  John Shelby Spong
> Announcements
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=d026ec4985&e=db34daa597>*Spiritual
> Psychology* *November 3rd - December 5th*
> If you are working with clients, want to begin mentoring others, or want
> to deepen your own personal growth, join me in learning the Tree of Life
> model, a powerful transformative tool for psycho-spiritual development.  *READ
> ON...*
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=22aa711294&e=db34daa597>
> [image: Twitter]
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=233ad86df7&e=db34daa597>
> [image: Facebook]
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=96261777c9&e=db34daa597>
> [image: Website]
> <https://progressivechristianity.us2.list-manage.com/track/click?u=b51b9cf441b059bb232418480&id=ddd31e4407&e=db34daa597>
>
> _______________________________________________
> OE mailing list
> OE at lists.wedgeblade.net
> http://lists.wedgeblade.net/listinfo.cgi/oe-wedgeblade.net
>


-- 
Richard H. T. Alton
One Earth Film Fest ( OEFF)
ICA Global Fund
Methodist Eco-Sustainability T/F
T: 773.344.7172
richard.alton at gmail.com
**Save the Date! One Earth Film Festival 2022, March 4-13,  Earth Day Fest,
April 19-24*
http:www.oneearthfilmfestival.org

Make Plain the Vision, Habakkuh 2:2
Won't you be my neighbor?
-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://lists.wedgeblade.net/pipermail/oe-wedgeblade.net/attachments/20211021/c903e3aa/attachment-0001.html>