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Sermon for the First Sunday after Trinity (Remembering Corpus Christi)

14th Jun 2020


Sermon for Trinity 1 2020 (Year A)

 

Ordinary Sundays of the Year and also Corpus Christi 2020

 

The Christian faith and the emergence of the Church owes its existence to the fact that God had chosen to make himself known to us through Jesus and through his saving death and resurrection.

 

This had for the early Church become their ‘new normal’. The life of the Church was express as fully as possible the life of Christ. What emerged was a diverse community whose binding identity lay in the fact of its being a Eucharistic community. Christ’s body given to the Christians summoned from them to repeat this action in themselves and to become the Body of Christ.

 

The Greek Sisters at the Church of the Holy Sepulcre in Jerusalem anoint the very stone upon which the dead Christ was laid as though that body was still there. A beautiful and moving and direct action in which the message to make Christ live in the present is being stated. In similar vein we will ring our church bell this evening at 6 pm to remember the victims of the Grenfell Tower fire and express our solidarity with those who seek to bring about necessary change.

 

The Christian call is both clear and very present and it makes demands upon our sense of what is normal for ourselves and for our communities and for our world. The new normal which Christ establishes in his death and resurrection is the one which continually tests itself for its thoughts and actions. Tests itself too for the lumbering way in which our unconscious human prejudices have been become normalised as the unheeded ‘normal’ of routine existence. The pattern that we have been given in our self-examination, our Christian consciousness is the one in which before all else God has made everyone of us in his image and likeness. Though, through our own weakness we make distinctions and limit God’s love, we know that for God there are no such distinctions, be they ever so fine…The recent death of George Floyd in the middle of this Coronavirus pandemic is  a powerful reminder that our world and our outlook onto that world, calls for healing action, calls for the disturbance of complacency, calls for us to examine our routine mind set and to find the words and the actions that bear witness to the ‘God with us’. The playing and replaying of his dying holds a mirror to the world’s conscience. The world of pain and injustice is the ground and place which calls for the healing balm of real social awareness and active compassion. For Christians it is a call to return to turn to Christ who stands for what was once called ‘the healing of the nations’.

 

The rite for Holy Communion in The Book of Common Prayer placed greatest significance on the reception of the Eucharistic elements. “The Body of our Lord Jesus Christ which was given for thee, preserve thy body and soul into everlasting life. The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul into everlasting life”. There is an intimate connect between the the life of Christ and our lives and their courses and their ultimate destination. Our relationship to the Christ we proclaim is one which is both spiritual, and of flesh and blood in the here and now:

 

“Each mortal thing does one thing and the same:

Crying: ‘What I do is me!’  for that I came

for Christ plays in ten thousand places,

Lovely in limbs, and lovely in eyes not his

To the Father through the features of all our faces.”

 

Fr. Gerard Manley Hopkins.

 

What this means for us is that there is no aspect of human nature for which the self-giving life of Christ does not offer its manifest love. For us moderns we look to Picasso’s painting of the weeping Dora Marr and to his Guernica, and also to the visceral paintings of Francis Bacon. There we find this quality of a humanity which is not benign, nor is it one to which we can ever feel indifference. It is shot with its own powerful significance. It involves us as it weeps and sleeps and hurts and bleeds and worries and depresses and breaks down and laughs and celebrates and wonders and hopes and mourns and dies…. The identification with the Christ who has come to live among us and to make his home with us and to die for us vital to our understanding of the Christ who has come in the flesh. It is what we call his Incarnation. For John this is ‘full of grace and truth’. And we come closest to this fullness of grace and truth in the receiving of Christ in the Eucharist. And in this manner we receive Christ’s body and Blood for our own sanctification.

 

The Anima Christi (St Ignatius Loyola)

 

Soul of Christ, sanctify me.

Body of Christ, save me.

Blood of Christ, overwhelm me.

Water from the side of Christ, wash me.

Passion of Christ, strengthen me.

O Good Jesus, hear me.

Within Thy wounds hide me.

Suffer me not to be separated from thee.

From the malign enemy defend me.

In the hour of my death call me.

And bid me come unto Thee,

That with all Thy saints,

I may praise thee

Forever and ever.

Amen.

 

To celebrate Corpus Christi (‘The Body of Christ’)  is to express what we believe - that the Incarnation reaches into our lives more intimately than we might be comfortable to admit. God does not behold his human creation with disdain, but floods into our lives, loving us back into wholeness. Corpus Christi is an answer to the doubters that this man, Jesus, does indeed give us his flesh to eat because he gives us his word that he will; and, moreover, that it will fill us with life when we open their hearts to receive the Word made flesh.

 

Christ was the word that spake it.

He took the bread and break it;

And what his words did make it

That I believe and take it.

 

(Reputedly spoken by Princess Elizabeth when questioned on her beliefs on the Eucharist in Mary's reign)

 

 

 

 



Sermon for Trinity Sunday 2020

7th Jun 2020


Sermon for the Feast of the Holy Trinity

Holy Cross Church Cromer Street

2020

 

 

The doctrine of the Trinity calls to attention to the fact that God lives in relation to Himself and to us. The three Persons of the Trinity, the Father, the Son and the Holy Spirit, ever loving each other, ever sustaining and being sustained, constantly circling and moving around each other, are three persons inseparable and mutually sustaining. The Trinity is what community looks like. Genuine community, which exists for the flourishing of all parts in relation to the whole.

 

 Equality and co-operation lie at the heart of the Trinity, and the flourishing of human society will only come through a combination of equality and diversity, a society in which all people can give from their diversity and share the riches of the common life. The doctrine of the Trinity compels us to work for such a flourishing. This is the call to ‘search out and know’ what makes up our own society even as we are ‘searched out and known’ by God. That ‘searching and knowing’ will lead us to examine those parts of the whole which are sick and in need of healing, and for the police forces an ever more sustained and determined searching out of pockets of extremism and blind violence where they are being harbored. Knife killings have shocked us all and torn away at our natural sense of things. The hope for the Church is that we may renew our life and witness in the light of the God whose love is not coercive or dictatorial but relational and kind. This message will remain unheeded unless it is expressed in churches like this one in the maintenance of a communal life which is radically inclusive, compassionate and spiritual. We must never neglect the Christian gift nor underestimate its needfulness and significance in a pressure cooker society straining under the stress of its complexity and living, as it were without God,

 

 Conrad Noel, known as the ‘Red’ Vicar of Thaxted in Essex was infamous for raising the red flag over his church. He had certain extreme views as a communist but was also the second son of an Earl and a rabble rouser. But he could write powerfully and sets the Holy Trinity within our very own human being:

 

 Let us consider the Blessed Trinity as the source of our own personal lives, and of the world. Each one of us is a trinity in unity – body, mind, spirit: the disunity between these is not according to the original intention of the Triune God. The world has in it plenty of variety, but the variety is not always healthy, is often antagonistic and discordant, because it is not a variety in unity, and does not express the ‘Three in One and One in Three’. It cannot be said of the world as at present constituted that it contains no differences or inequalities, or that within it ‘none is afore or after other; none is greater or lesser than another’. We look forward to a world of infinite variety in harmony, of living unity, not of dead uniformity; if man is to create so delightful a world he must ‘thus think of the Trinity’, for it is the will of the Trine God to inspire us all to renew the world in such a way as to make it a perfect expression of his Being.

 

 The hymn “I bind unto myself today”, better known as ‘St Patrick’s Breastplate’ contains is a statement of Trinitarian faith, coming out of the Celtic tradition. Its text is attributed to St Patrick, and the wonderful hymn has sweeping Gaelic cadences and is difficult to sing. Yet it has its own natural exuberance and is a song which joys in the entire created order set in within its Trinitarian context. It’s a celebration both of life and of the author of life, of God. All life has a divine source. Humans may flourish within the divinely created order in a kind of dance, which draws all together in the recognition of the one humanity. John 15 “…for cut off from me you can do nothing”. The source of this harmony lies in the Triune God, the ‘Three-in-One’ who know and love and are intimate with one other.

 

 The mutual intimacy between the three persons of the Trinity is best captured in the classical icon by Andrei Rublev (c.1360-1430). The original title for the icon is, “Three angels at Mamre.”  Early Christian writers saw the story of Abraham welcoming the three angels under the tree at Mamre (Gen 18:1-15) as the precursor to the revelation of the Trinity.  It is interesting to note that though the story begins with the mention of three men, actually Abraham speaks to ‘them’ as if to the one Lord God – Yahweh.  In the course of the story the number also changes again from  the plural to the singular.  In any case, the reference of the icon to the story of Abraham welcoming Yahweh, reminds us that our belief in the Trinity is about hospitality which calls for faith and personal sacrifice.

 

 The second aspect to focus on in the icon is that the three figures are enclosed within a perfect circle, the centre of the circle falls where the two fingers of the central figure lay on the table. Representation of the Trinity in a circle, rather than as a triangle or the leaf of the shamrock, is very interesting.  The unbroken band of a ring, without beginning or end, is the perfect symbol of the love that exists between the persons of the Trinity.  In a sense, we ourselves cannot grasp the mystery of the Trinity without entering into that circle of love.

 

 Among the three figures, our attention first falls on the figure on the right of the icon – the Holy Spirit – dressed in blue and green: the symbols of water and vegetation – the symbols of life. The inclining posture of the Holy Spirit moves our attention to the two others in the icon.  That is the action of the Spirit:  He directs us and draws us to the Father and the Son in a dynamic yet graceful movement.

 

 The second figure, seated in the middle, dominates the centre of the icon.  His voluminous robes – covered in royal blue – gives Him an irresistible prominence among the figures. The second person of the Trinity has His two fingers at the centre of the circle suggesting the two natures of Christ, the divine and the human.  Yes, without incarnation there would be no human knowledge of the Trinity.  The two fingers might also suggest the two roles of the Messiah: the priest and the king. Yet, despite his majestic posture the glance of the Son are so tenderly and intimately focussed on the Father. Christ the king is our mediator and the way to the Father.

 

 The Father is seated in a receptive, welcoming posture, as if accepting the attention of the other two persons.  However, the father is not cast in the role of an authoritative figure but as an anxious Father who waits and longs for our home coming.  One cannot avoid being reminded of the father in the story of the prodigal son (Lk 15:20).

 

 At the foreground of the picture, there is an empty stool.  A space that is ready to be filled.  Now if you had a second look at the three persons, you might notice that somehow the three persons are also expectantly looking at that empty space.  The more one sits meditatively before the icon the more one feels attracted to occupy that empty place at table and be part of the communion of and with God.  This then is the depth of the mystery that we contemplate today: God, who is a communion of three persons, invites me to be part of that communion.  Am I ready to take that seat? Am I ready to trust the God whose gentle and understanding  agency stands against the forces of self-destruction?

 

Now is as good a time as any to realize these things.



Sermon for the Feast of Pentecost 2020

31st May 2020


Sermon for the Feast of Pentecost

 

They were all filled with the Holy Spirit.  Acts 2.4.

 

 

The Coming of the Holy Spirit marks the Church’s real birthday, though the Church was really begun as the disciples were called at Galilee. Even so, our dramatic first reading from The Acts of the Apostles describes a signal moment among those who had followed Christ. For the moment of Pentecost was devastating. The Holy Spirit had come with power and it had rested upon them. It was the power which declared God to be real in the lives of men and women everywhere. It brought with the outpouring and establishment of gifts. which, channelled through God’s Holy Spirit, lay at the heart of all that might be purposed and fulfilled in His Name. Ella Fitzgerald :  The gift of her voice came from ‘nowhere’ and she used her concerts to make the quiet claim for the coming together of racial and other opposites in the one harmonious music…

 

This Pentecost moment had emerged out of their long Eastertide. It had been an Eastertide of waiting and of wondering and of bewilderment. They were like us under a kind of lockdown. They knew Christ Jesus but they were remained bewildered and unsure. Something might emerge out of all this apparent mess, but what? What is most certain about the loose band of followers was this: Their friendship with Christ and the experience of his death and resurrection had been somehow life changing. But what to do with it? More than ‘what to do with it’ lay the invitation to open the self to become a spiritual channel through which the Holy Spirit might be received… For this Holy Spirit was the original spirit of God, which had brooded over the face of the waters before the Creation which had now be given to the faithful.

 

It is most important to the writer of the Acts of the Apostles that this is a Holy Spirit which is not wil o’ the wisp and elusive. While many people would attest to appreciating the  ‘spiritual’ and describe themselves as such, It is The Holy Spirit (Capital H, Capital S) which takes basic form in the life of the emerging Christian community as a gift from God in Jesus Christ. It is particular and it which has three qualities. But the foundational insight is the one in which the Holy Spirit is a gift of God in the first place and not to be possessed by anyone as though it were a power object.

 

Firstly the Holy Spirit brings unity. It calls us to think differently about the human family in the breakdown of tribal, national and language barriers. The idea of the proliferation of languages with the one singular understanding burns in our minds as the possibilities that lie in the acknowledgement of different worlds of understanding and differing modes of expression. We are continually called to take on new realities and embrace and allow them to transform us, for it is when we meet and greet and accept the new and the hitherto unlearned parts of our experience that we truly grow. This is going to be important as we emerge out of coronavirus lock down. The ‘easing’ spoken of will not be easy or without its difficulties and stresses. My own sister Caroline has gone back to work as a nurse on a busy ward and the environment has entirely changed and the stresses and strains of the so called ‘new normal’ are all too evident. The days and months to come will have both consoling and disconsoling elements in equal measure and we will continue to be challenged.

 

Secondly, The Holy Spirit is the one which calls the Christian Church to look beyond itself. It searches us inwardly and calls us outwardly. It calls us to see God in the eyes of the stranger, the visitor, the refugee, the homeless one, the marginalized, the gay person, the drunk, the depressed and the fatalistic and even the personal enemy. God is often called ‘The Holy Other’. In this there may come new life, in and out of the ordinary, for the Spirit renews us as it draws out our real, deeper selves, and into the place of illumination and of hope which is God’s desire for us all.

 

Thirdly, the Holy Spirit lives among us in the life of God’s Church, which is the power of God and the influence of God. This can only be so where its people are a people at prayer. “God is Spirit, and those who worship God worship in spirit and in truth”  John 4.24 The relationship with God in the life of the Spirit lies for the release of the whole person into a new freedom. In the small act of returning to our church building this morning, we are preparing for the greater opening to come. Along the way we are discovering, by this new way of meeting a more intimate and touching evocation of own basic humanity. We pray that our online services may contribute to a lasting spiritual legacy. The thrilling summons of God’s Holy Spirit lies ever before us in this poem from William Blake:

 

Unless the eye catch fire

The God will not be seen.

 

 Unless the ear catch fire

The God will not be heard.

 

 Unless the tongue catch fire

The God will not be named.

 

Unless the heart catch fire

The God will not be loved.

 

Unless the mind catch fire

The God will not be known.

 

From 'Pentecost' by William Blake.

 

 

God is first of all things, and the Church is that place where God is known to dwell but only where that Church’s witness is God seeking, and God infused. The message of Pentecost is that the Spirit of God may enter places where doors had formerly been shut and minds closed, and where the windows of our seeing and knowing have grown opaque.  In the breaking down of barriers, in the love of the stranger and in the spiritual and healing power and influence of God, The Holy Spirit is forever the living flame of God’s love for us. It has come to bring all things together in the One Love; the one thing needful, the living fire burning away the dross in the One Living God.

 

 

A Poem for Pentecost

 

Gracious Spirit enter your home

anoint our senses one by one;

restore our sight when inly blind

we tread dark corridors of the mind,

restore our taste for things divine

most surely found in  bread and wine,

restore our sharing in these things

of holiness,   may angel wings

hover above, around us still

defeating every thought of ill.

May the scent of beauty’s flowers

bring joy into the passing hours;

we look ahead to love’s embrace

to greet each other,  face to face

and hear the voices that we love

no longer heard at once remove.

Comfort we pray those in pain

of mourning and bring them hope again.

In all these things be our sure guide,

your healing presence at our side.

 

Alan Amos.



Sermon for the Seventh Sunday of Easter (Ascension)

24th May 2020


Ascension Day Sermon 2020

 

“The glory of God is the living Man; the life of Man is the Vision of God”.

                                                                                                               Archbishop Michael Ramsey.

 

After the six Sundays of Easter, in which we have encountered the risen Lord with the disciples in so many ways, our observance of this Feast of the Ascension of Our Lord takes us in another direction. Actually, it takes us to another dimension – heavenward.  And for The Church this heavenly dimension is a quite natural way of regarding the life of God the Creator in relation to us his creatures. This dimension is expressed most fully in John’s Gospel where Jesus’ life is the one which has come from God and goes back to God. And again for the Church, to speak of Christ is to speak of the holiness and the glory of that freedom of movement he has brought about between the heavenly and the earthly places. We have, over past weeks witnessed the trial, suffering, death, and resurrection of Christ. In the weeks following Easter we have witnessed the Christ who comes to the disciples to reassure them and point their lives and their faltering faith every forward. He provides hope in the present and the promise of glory for the future. He promises the gift of the Holy Spirit. And now he goes back to the Father as he ascends into heaven. One of the Psalms express this poetically and joyfully – (Psalm 19.1-4):

 

The heavens declare the glory of God;

the skies proclaim the work of his hands.

Day after day they pour forth speech;

night after night they display knowledge.

There is no speech or language

where their voice is not heard.

Their voice goes out into all the earth,

their words to the ends of the world.

In the heavens he has pitched a tent for the sun…

 

 

In this meeting and mixing of the heavenly and the earthly there is the hope that is held out for us in Christ. Why is a belief in heaven so much a part of Christian Faith?  How are we to believe in heaven in a way that is not as has been said cynically “pie in the sky when you die”?  To speak of the Ascension of Jesus is to speak of the glory which emerges out of his own self offering, which is one of humility and self-giving, even unto death. It is best expressed in the 1662 Prayer Book’s Eucharistic Rite:

 

O God our Heavenly Father, who of thy tender mercy didst give thine only son Jesus Christ to suffer death upon the cross for our redemption, who made there (by his one oblation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world, and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death, until his coming again…

 

We are reminded in Ephesians 4.6 that Jesus “ascended on high and led captivity captive”. And we, who are on this earth as captive exiles, are also as Christians those who follow where Jesus Christ has gone before. And we are promised that what emerges out of the pattern of his and our struggle and in his life is the glory which is the hope of heaven to come. Like him we come from God and go back to God.  Christianity is above all else a hopeful and heaven directed faith. Our living out of this life in the pattern and likeness of Christ is a kind of suffering unto self, but again, after the pattern of Christ’s own being, the promise made to us is to the glory which is yet to be revealed to us:

 

For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. Romans 8:18.

 

Archbishop Michael Ramsey was one who constantly proclaimed the Christian glory in terms of the life of Man to its fullest potential. He wishes that these words, from Irenaeus, a Second Century Theologian and Saint be placed on his gravestone: 

 

The glory of God is the living Man; the life of Man is the Vision of God.

 

Some time ago I was in Salisbury Cathedral. It is perhaps the finest example of a complete Medieval Gothic Cathedral that we have, with its spire rising to over 400’ the tallest spire in England, and the inside the vaulting which carries you mind and heart heavenward. Heavenward not just because the vaults are high and beautiful but because they speak to the heart and the souI. The architecture is spiritual architecture. It is uplifting. I attended Evensong there at which Psalm 18 was sung “The heavens declare the glory of God and the firmament proclaims his handiwork” and I began to see the cathedral around me in a new light and even a new dimension. It was no longer just a glorious great church building but a piece of living sculpture, full of space and light, and arches and shapes which took the eye in this or that direction. And then, too, the music and the choir themselves declared further this glory of which the psalmist wrote and of the many ways in which the Glory of God may be expressed in the lives of us all. The glory of God lies all around us and the Christian is the one who has open eyes to express this same glory in all we are and in all we do for God’s sake…

 

And this is where we come down from heaven and into this earth. The Incarnation of Jesus Christ, his coming to birth as both Man and Son of God is one complete action. It is one which gifts the glory of God to each one of us in our own lives. It is the promise of his presence and of the potential in our own existences in the promise of glory gifted to us by the One Lord Jesus Christ who has ascended to that place where God is. This is the place where we are headed, too, and there is glory in that, too.

 

As we give our lives more fully to God, and as we dedicate ourselves in the service of Christ, let us then declare not only in our lips but with our hearts:

 

“The glory of God is the living Man; the life of Man is the Vision of God”.

 

 

 

 

 

 



Sermon for the Sixth Sunday of Easter

17th May 2020


Sermon for Easter 6     Year A    2020

 

“You know God, because he abides with you and he will be in you. In a little while the world will no longer see me, but you will see me; because I live, you also will live.”  John 14.16-18.

 

Today is the final Sunday of Easter. Next Sunday as we observe the Ascension of Jesus into heaven the Church arrives at a theological ‘bend in the road’. We observe the contrast between the immediacy of the resurrection appearances and their thrilling communication of God’s love with a distinct point of departure, a wrench. In Christ’s ‘going back to the Father’ as John puts it, a new kind of matured faith is being demanded. There is now the need for the followers to grow in grace and to receive what Jesus calls ‘another advocate’ The Holy Spirit, which will inform, refresh and guide their future lives as they brace themselves for a ‘brave new world’.

The resurrection of Christ draws all who believe in Him to the immediacy of the present time. It is in the immediate present that the Christian Faith is to be worked out. In this it is to be expected that we may experience discouragement and doubt. And when this happens, it is all too human at times of spiritual crisis to ‘bottle out’; to resign; to long for a quick way out of the crisis and to decry the present with all its many frustrations. This was after all, the experience of the Exodus for God’s chosen people. Life on the move, life with poor food, life which provided little or no immediate comfort, life not knowing where and when and if it would all end. Their frustration  led them to blame poor Moses, and through him, to blame God.

In our first reading, the tendency to blame and the temptation to withdraw into angry silence is gently challenged as St Luke reminds us in Acts that ‘In God we live and move and have our being’, and that though we struggle to understand where God’s will may lie in the midst of present trouble, nonetheless it is certain that ‘he is not far from each one of us’. As the poet Tennyson urges us,

 

Speak to Him, thou, for He hears, and Spirit with Spirit can meet –

Closer is He than breathing, and nearer than hands and feet.

 

Many have struggled to come to terms with a Church which has closed its doors in this Coronavirus period. Set against the proper instruction of the state against reckless journeys and the risk they pose to the NHS front line and an increase in the ‘R’ number comes a strong reaction. Many within the Church feel that this looks like a dereliction of Christian duty. A country full of locked churches is of course a sad sight. Those who decry this go on to say that churches meeting online have backed away from their duty to meet others at the greatest point of need and the legacy this might leave is a sad one. On the other hand I would say that this is not a time when our own church has been in dereliction of its duty to serve others.  We are putting in place funding for those most vulnerable in our own local community in support of existing services which are currently delivering groceries and running errands. We are ensuring that vulnerable members of our own congregation have their needs met through visiting, telephone calling and liaising with the social services. We are sustaining a new pattern of Christian worship which we hope continues to strengthen us in this time of great challenge. I have been doing a lot of ‘phoning around this week and it is apparent that we are entering a phase in which the pressure of recent events is being felt more profoundly. There is real distress, which is only to be expected. And this is heeded. But there is also a great deal of good old British good cheer and a strong resolution and a desire to see this thing through as best we can. We have identified Sunday July 5th as the day of going back to our church building and we will work creatively toward that longed for goal.

Complainants often have a good case to offer, as they did in Moses’ day, but it was certain then as now that they were not privileged to see the bigger picture or accept the proper constraints which were being demanded of them for the sake of the greater good. God is bigger than our west door, whether open or shut! The need to accept and live with difficult realities is so often a necessary part of life. We mature when we live with not always getting what we want. The Exodus was a journey which did not promise an easy life or an assured sense of destiny, even though in retrospect the idea of the journeying to the promised land was momentous. But it had another, dimension as a journey which brought the exiles into a deeper sense of their destiny and of God’s provision along the way. It was their time of utmost faith. But this could only be acknowledged in retrospect.

The current Coronavirus realities do not offer the way to an easy ‘promised land’ but I feel sure that it is being worked out in the present and especially among those who are contributing so richly to our sense of confidence and hope. They are the ones who evidence the words we have been given this morning, the assuring words of Christ who has not left us merely to our own devices, but given us the promise of a God shaped future in which our intentions and purposes and his loving influence may form one real constant.

As Jesus reminds us in today’s gospel,

“You know God because he abides in you and he will be in you”.

“Because I live you also will live”

 

For in Him we live, and move and have our being.

 

 

 

 



 

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