Notes for Adult Bible Fellowship, October 3

Introductory pastoral note: I love Jesus. I love the Bible. And I love you all. I hope these weekly emails are evidence of all three. But I want you to know that I don't expect any of you to read everything I'm sending. My prayer is that you will engage what you find most interesting, helpful, encouraging, and challenging. As you grow in your Bible knowledge I want you to see the next steps for your continuing growth in both knowledge and Christian character.

So if you're a little overwhelmed with the amount of information I'm sending you, (a) that's okay, (b) don't read it all. Just start with one of the Bible readings and commit to reading it five times before Mass on Sunday. Repetition is the mother of observation. As you observe the text, you will ask better questions of it, and I trust that you will find it asking better questions of you (for the Word of God is living and active).

I've linked three files to this week's post. They are all .pdf files containing helpful summaries for context questions.

(1) The books of the Bible by genre is a quick way to see what kind of book each reading comes from.

(2) The Bible translation comparison helps us begin to understand basic translation principles and the nearly bewildering scope of the contemporary Bible market.

(3) The Bible time-line is just that. You can you the author and date information from the NIV study bible link and see where, on the time-line, the book fits.

The collect and lessons (in the NRSV) for Sunday, October 3 are here.

Links to the lesson in the ESV are in the headings for each section.

NOTE: The lessons I'm linking to the ESV site are longer (i.e. include more context and content) than those given in the lectionary. In particular, the Gospel lesson needs verses 1-4 of Luke 17 to help us understand why the disciples say to Jesus, "Increase our faith!"

Habakkuk 1:1--2:5

Context: Introduction to Habakkuk from the NIV Study Bible. This is a short, helpful introduction to a powerful book. I urge you to take the time to read the intro (and the book!).

Observation: Verse 1 introduces the book. Verses 2-3 are the prophet's complaint. Verses 5-11 are God's answer. Habakkuk complains again in 1:12--2:1. God answers in 2:2-5. What are the prophet's complaints? What are God's answers?

Meaning: God doesn't overlook evil. And his solution to the problem may challenge our expectations and preferences.

Application: For those of us who question how God tolerates or allows the presence of injustice and evil (and I trust that's most of us), will we learn and possess the courageous faith and patient hope of Habakkuk?

Psalm 37:3-10

Context: Introduction to Psalms from the NIV Study Bible. This is a selection from the Psalm. It's worth it to read the whole thing. At a minimum read verses 1-2 so we can see what question verse 3 is intended to answer.

Observation: What are we told to do? What are we told not to do?

Meaning: This psalm encourages me, as a Christian who is to have my complete confidence (faith) in God, to re-evaluate the soundness of protest politics (i.e. the politics of anger, be they left or right). "Righteous indignation" doesn't seem to be a play in the playbook.

Application: God's goodness and his patience (his timing and apparent slowness in fighting evil) go together. Consider this psalm in relation to Luke 6:32-36 and Colossians 3:8-17.

2 Timothy 1:1-14

Context: Introduction to 2 Timothy from the NIV Study Bible. These are some of St. Paul's last words of instruction and encouragement to St. Timothy.

Observation: What is Paul's first instruction to Timothy (v. 6)? For what reason, or on what basis, does he give this instruction? What is Paul's second instruction (v. 8)? What has God done for Paul and Timothy and all of us (vv. 9-10)?

Meaning: Timothy is charged to rekindle the fire of God's grace in the face of suffering and opposition that would smother it. The basis for Paul's confidence (and Timothy's and ours) is the good news of the Gospel (vv. 9-10).

Application: What gifts of grace are ours through baptism and confirmation? What small, repeatable, and practical steps might we take to rekindle these gifts? What portions of the Bible and the Prayer Book might we read to remind ourselves of what they are? (BCP 301-308,311 for Holy Baptism; BCP 303, 309-311 for Confirmation) What do we promise and pray for in Baptism and Confirmation? Do these graces manifest themselves in a spirit of power, love, and self-control?

Luke 17:1-10

Context: Introduction to Luke from the NIV Study Bible.

Observation: What's Jesus' specific teaching in verses 1-2? What's Jesus' specific teaching in verses 3-4? How does the exhortation "Be on your guard" (NRSV) or "Pay attention to yourselves" (ESV) link the concept of occasions for stumbling (vv. 1-2) and the necessity of forgiveness of someone who repents (vv. 3-4)? What is the necessary condition for forgiveness? Is it possible to forgive if this condition isn't in place? In light of vv.7-10 how much extra credit should we expect for obeying Jesus' instructions? What does the disciples' question in v. 5 tell us what we need in order to follow Jesus' teaching? What does Jesus' response tell us? How does all of this relate to Luke 13:10--17:10 and the question "Who will participate in the Kingdom of God"?

Meaning: Once again, I've got until Sunday to work on this and today is Tuesday. Offhand, I'd say that grace (God's willingness to help) and faith (are requirement to trust him and ask for his help) are essential when it comes to welcoming the lost who are found (ch. 15), seeking the lost who need to be found (ch. 15), valuing people over money, influence, and outward appearance (ch. 16), and growing the kind of character which will repent when corrected so that we can correct a brother or sister and forgive them when they repent. And a proper humility (Lk 14:11) will allow a servant to do his work for his master, letting the work be its own reward.

Application: Romans 12:1-3 comes to mind.

See you all Sunday.

Fr Greg+

Clarification on some recent local news coverage of the Archbishop of Canterbury

In our local paper there was a short news article on Sunday, September 26th, quoting the Archbishop of Canterbury on the issue of qualifications for Bishop with regard to those who experience same-sex attraction.

I was unaware until yesterday that this had run in our local paper. If any of you have concerns over the report, I found the following analysis quite helpful. It is a two-part post on one of most informative Anglican blogs which is hosted by the Canon Theologian of the Diocese of South Carolina, the Rev. Canon Dr. Kendall Harmon.

Click here for part 1 of 2

Click here for part 2 of 2

The upshot of both pieces is that this is a non-story. The Archbishop isn't saying anything new. He cannot change the teaching of the Communion and he isn't trying to do so. The standard for unmarried clergy is still abstinence. And for married clergy the the standard is faithfulness (in the traditional, Christian understanding of "marriage" and "faithfulness").

Blessings,

Fr Greg+

Sunday Sermon on Luke 16:14-31

Luke 16 14-31, Pr 21 Yr C.mp3

If the player doesn't work, try this link.

Notes for Adult Bible Fellowship, September 26

Here are some notes for the Adult Bible Fellowship this coming Sunday.

The readings for Sunday on one page in the NRSV and the psalm from the BCP may be found here.

The Sunday readings and psalm in the ESV translation are linked to the references in the headings.

Once again, on the issue of context, a good study Bible. In fact, the book introductions of the NIV Study Bible are available on-line.

Other study Bibles are the ESV Study Bible, Life Application Study Bible (available in various translations), or the Oxford Annotated Bible. Also, The Message paraphrase by Eugene Peterson has excellent book introductions that are quite down to earth.

Once again, if you wanted to build a small, affordable collection of resources, there are excellent one-volume Bible commentaries and Bible dictionaries available. And some are available for trial use at the lending library of the Mt. Pleasant Center for Christian Studies. We also have some resources in our parish library.

Amos 6:1-7

Context: Click this link for the Amos intro in the NIV Study Bible. And here is a little of Peterson's introduction in the Message. "The biblical prophets continue to be the most powerful and effective voices ever heard on this earth for keeping religion honest, humble, and compassionate. Prophets sniff out injustice, especially injustice that is dressed up in religious garb. They sniff it out a mile away. Prophets see through hypocrisy that assumes a religious pose. Prophets are not impressed by position or power or authority. They aren't taken in by numbers, size, or appearances of success. They listen to God and rigorously test all human language and action against what they hear. Among these prophets, Amos towers as a defender of the downtrodden poor and accuser of the power rich who use God's name to legitimize their sin."

Observation: To get the main thought without getting lost I had to link the opening (6:1a) to the conclusion (6:6b). And here's what I got. "Woe to those at ease in Zion, and to those who feel secure on the mountain of Samaria . . . but are not grieved over the ruin of Joseph."

Notice the first sentence. "Woe to those at ease in Zion [the capital and religious center of Judah, the southern Kingdom], and to those who feel secure on the mountain of Samaria [the capital and religious center of Israel, the northern Kingdom]." Amos, who is from the south, Judah, is prophesying in the North, Israel. And through him God speaks to both. And speaking to both, he speaks to those who are at ease, those who are most pleased with and would want to continue the religious, political, and economic status quo. And the message is that those "at ease" should be grieved that their faithless leadership is leading to the ruin of the whole, "Joseph"understood as a reference to the northern Kingdom of Israel.

Meaning: The people in ancient Israel with leadership responsibility and the means [wealth & power] were cursed ["woe"] for caring more about their comfort than for responding to God's warning through the prophet.

Application: Do I chose comfort and unresponsiveness to God's word? Or will I go without something I might want, possess, and even be entitled to for the purpose of obedience to the specific teaching of God?

Amos was likely a prosperous rancher (to put it Texas terms) in the south. God called him to a preaching ministry in the north. After completing his mission, it is thought by some that Amos likely returned to his business. I raise this to highlight that wealth itself is not the biggest problem. Faithless disobedience among God's people is the critical issue. And faithlessness combined with wealth is a particularly dangerous combination that Amos addressed with stunning clarity.

Psalm 146:4-9

Context: Click this link for an introduction to Psalms in the NIV Study Bible. This psalm is one the begins and ends with a call to praise, literally "Halleujah."

A note on Psalm translations. You may notice differences in the Psalms in the Book of Common Prayer, and those in most translations o the Bible. There's a good reason. The prayer book translation of the Psalms is based on the work of Miles Coverdale. According to one writer, "Coverdale's translation of the Psalms (based on Luther's version and the Latin Vulgate) have a particular importance in the history of the English Bible. This Psalter, as revised by Coverdale himself for the Great Bible, continued to be used in the Church of England's Book of Common Prayer up until the late twentieth century. For many Anglicans and Episcopalians the words of Coverdale's version are more familiar and beloved than any other translation of the Scriptures. Others are familiar with some of Coverdale's renderings through Handel's Messiah, which in several places uses the Prayer Book Psalter instead of the King James version." Most other translations of the Psalms are made with specific reference to the Hebrew (or perhaps Greek translations). And most English translations are made under the influence of the King James Version.

Observation: The prayer book v. 4 is v. 5 in the ESV (remember, the text is inspired, not our arrangement of it in verses). The first verse gives us a "what": Blessed or happy (or, really well-off, this person has it made) are God's people, "the one who has the God of Israel as his help." The remaining verses, 5-9 BCP (vv. 6-10 ESV), tell us why this person is blessed or well-off.

Meaning: The character of the highest ruler (God, for his people) determines the true happiness of his people.

Application: Where to do really put my confidence for my highest good? The economy? Which political party is in the majority? The performance of my favorite sports team? My career (past, present, or future)? Or the reality and goodness of the God of Israel?

1 Timothy 6:11-19

Context: Introduction to 1 Timothy from the NIV Study Bible. In this section of the letter, Paul is giving personal instruction to Timothy and working to close the letter.

Observation: In v. 11. Paul tells Timothy to flee "these things." What are "these things"? This is kind of a context question for which we will need to review vv. 9-10 and find that "these things" are the desire to be rich and love of money. I found it profitable to go back and scan 6:6-10 (and even vv.2b-5). What, specifically is Timothy to pursue instead of "these things"? What specific charge does Paul give Timothy? What confession did Jesus make in the presence of Pilate (see John 18:37)? What is Timothy to tell the rich? What else does Paul tell Timothy in v. 20 (yet another context question, of sorts)?

Meaning: If Timothy is going to speak truth to those entrusted with riches in this age, he has to be content and filled with virtue (righteousness, godliness, faith, steadfastness, gentleness). To be filled with these things, he must pursue them (order his life around gaining them as predicable character traits). This involves unswerving commitment to Jesus and the authentic and trustworthy record of his teachings given to Timothy.

Application: What do I love more? Virtue or money? Which subject do I think about most frequently and for the longest stretches? I'm not suggesting that thinking about money in terms of stewardship is the main problem. I'm referring to obsessing over the acquisition of wealth and an inordinate desire for more. In other words, it's not a sin to balance the check book or make a budget for 2011. But worrying about money and planning on and growing in the character of Christ are different activities. Which one gets 51% or more of my best efforts?

Luke 16:19-31

Context: Introduction to Luke's Gospel in the NIV Study Bible. Luke 16:19-31 is the parable of the rich man and Lazarus. This parable is the final part of teaching to the disciples involving all of Luke 16. We covered 16:1-13 last week. The lectionary skips 16:14-18, which is unfortunate. I think including vv. 14-18 is essential for understand the parable. I also think that including these verses introduces many challenges, especially with regard to verse 18 (on divorce). Please be patient with the text (and with your priest).

Also, remember that Luke 16 has for it's immediate context Luke 15. And the main theme connecting all of Luke 13:10--17:10 is "Who will participate in the Kingdom?"

Observation: After the parable of the unjust steward (16:1-9), and v. 13, "You cannot serve both God and money." Immediately  v. 14, "The Pharisees, who were lovers of money" . . . ridiculed Jesus. You can almost see them rolling their eyes and sighing. Jesus answers them in v. 15. The teaching in vv. 16-17 is challenging (v. 16b is hard to translate). I plan on addressing this in some detail on Sunday.

The verse on divorce (v. 18) must be heard in this specific context as a statement to the Pharisees who were lovers of money. Notice the verse very carefully (this is where observation really helps). First of all, we're talking about 1st century Jewish divorce and remarriage (not 20th & 21st Century American divorce. That's it's own subject.) My point is that Jesus is speaking to Jewish leaders about their interpretation of the law of Moses.

We'll take it by half verse. "Everyone who divorces his wife and marries another commits adultery." Jesus is here talking clearly to men about men and their treatment of women. And remember, he's speaking to men "who justify themselves" publicly, but "God knows their hearts." Second half verse, "he who marries a woman divorced from her husband commits adultery." Again, Jesus is here talking clearly to men about men and their treatment of women. Again these are men who justify themselves, love money, and function as religious leaders and experts in the law of Moses.

Meaning: I'll be working on this part all week.

I'm taking the time in this reflection: (1) to help us see how observation, especially attention to all of Luke's writing in chapter 16, is essential if we are to begin to approach his meaning. (2) I want our people who have gone through the trauma of divorce, or those of you who have children who have undergone the same, to trust that Jesus is not out to get you or your children. In the case of Luke 16, it appears that Jesus is speaking boldly to powerful Jewish men who are not compassionate to Jewish women (see Peterson's comments above on prophets "sniffing out" injustice). A parable on the dangers of merciless living immediately follows. And the solution Jesus gives in this parable is attention to and obedience to the law of Moses (it's spirit, heart, purpose, and meaning).

Application: tune in Sunday.

Blessings to you all,

Fr Greg+

Sunday Sermon on Luke 16:1-13

Luke 16 1-13, Pr 20 Yr C.mp3

If the player doesn't work, try this link.

Notes for Adult Bible Fellowship, September 19

We've launched two Sunday morning events that both begin at 9:45: Children's Sunday School & Adult Bible Fellowship.

For the Adult Bible Fellowship the topic will be the Sunday Scripture readings. There are several things that I'm hoping that our study, reflection, and discussion of the Scripture lesson will accomplish.

Most generally, I'm trusting that worship will be more dynamic as our ability to reflect with greater depth on Scripture increases. Reading and studying the texts before the service helps prepare us to continue to hear God speak to us as the Scriptures are re-read and re-encountered in the context of God's presence with us in worship.

Most specifically, I'm hoping that this will be an opportunity for many of you to learn and practice a disciplined, methodical approach to reading, studying, understanding, and enjoying the Bible. This approach is the COMA method, also called inductive Bible study. I've introduced this method before (here's a link to that introduction).

Last week I sent an example of the COMA method at work to a few folks in the parish. Their response was favorable, so I thought I'd do the same this week and send it to everyone. In the coming weeks I'm hoping to have time on Monday or Tuesday to put this together so you'll have more time to make use of it for Sunday.

Once again, our readings for Sunday in the NRSV translation with the collect may be found at this link.

Readings for Sunday in the ESV translation will be linked to each Scripture heading. (note: I include multiple translations because no single translation is perfect, and the next best thing to learning Greek is studying with the help of multiple translations. If you're interested in even more translations available on the web, try biblegateway.com or biblestudytools.com and if you need an introduction to the differences between translations, here's a helpful, short introduction)

Amos 8:4-12

Context: Who and what is Amos? Amos is a prophet who wrote a shorter book (listed in the "Minor Prophets" (minor means "short" not "less important"). Many study Bibles have excellent introductory material. For example the ESV Study Bible has this short summary of the theme of Amos. "The theme of Amos is the universal justice of God. The Israelites clearly expected a “day of the Lord” when all their enemies would be judged (1:2–2:5). What they were not prepared for was that the judgment of that day would fall on them as well (2:6–9:10). Far from enjoying favored status, they would be held more accountable than their neighbors." There is much more that can be discussed here (the date of the writing itself, and that place that chapter 8 has in the whole of the book).

Observation: What words do you notice? What jumps out at you? In vv. 4-6, what do "those who trample on the needy" do? In vv. 7-12 what does the Lord do in response? If there was time (and there's never enough) it would be a good study to go through Genesis, Exodus, Leviticus, Numbers, & Deuteronomy and see what the law teaches about how the rich are to relate to the poor, especially as it relates to their common privilege of being God's people, Israel, and worshiping God together as his people. (usually in a good Bible dictionary or encyclopedia, articles on these subjects are readily available).

Meaning: In this case there is a conflict between how God's people treat other people (especially those weaker than themselves) and how they "appear" in outward forms of worship and religious life (i.e. if someone is powerful and holier than thou but meaner than the dickens). God sees through the deception and into the reality of the heart. Those who know better will be corrected. There would seem to be a special emphasis on God's correction of those who are using their positions of religious and economic power to appear righteous while breaking the law and abusing God's people.

Application: How does my devotion to God and his ways show itself in how I treat other people, especially those who are weaker or less powerful than I am? Do I know what I'm supposed to be doing? If so, am I doing it? If I know what to do but I'm not doing, am I acting like there isn't a problem, or am I seeking to repent and be changed? The challenge of applying a passage like this is the challenge of letting it speak to us about our hearts and not about "those people" that we think are worse than we are.

Psalm 138

Context: In the Psalms, we are in the hymnal of ancient Israel. Psalm 138 is attributed to David ("Of David" is in the superscription).

Observation: Verse 6 seems especially important in light of the Amos reading. In the context of this Psalm, consider how verse 6 relates verse 1, especially, "for you have exalted above all things your name and your word" (138:1b, ESV). What does God's care for the lowly (the unimportant) and his distance from the haughty (the self-important) tell us about God's name, his word, and their exaltation?

Meaning: God's character (he answers prayer, and helps those in need) meets and fills our deepest need ("do not forsake the the work of your hand").

Application: In what do I put my confidence? My own intellect (ability to "figure things out"), my own power and influence? Or do I trust, put my confidence in, God's character (his name and word) and order my intellect, power, and influence accordingly. (remember, King David had a great deal of intellect, power, and influence, but he still knew he was helpless without God).

1 Timothy 2:1-8

Context: Paul is writing to Timothy about how the Gospel of Jesus shows itself in the behavior of those who trust Jesus. Conversely, those who deny Jesus ultimately slide into moral oblivion.

Observation: This section of Paul's letter deals with corporate prayer in the church and the issues surrounding its practice in the 1st century. Who are suitable people for Christians to pray for (vv. 1-2)? Were kings and emperors friendly to Christians in the 1st century A.D.? And how are Christians to respond to and support them? What are Christians trying to accomplish by their prayers (v. 2b)? What is God's express desire for all people, and how has he made it possible (vv. 3-6)?

Meaning: There is one mediator for all people: Jesus. This fact orders our corporate prayer life as Christians, and vv. 8-10 deal with some practical details for the ordering of peaceful prayer in the Christian community.

Application: When we gather on Sundays, how do we pray in light of (1) God's desires, (2) Jesus' mediation, and (3) our own internal peace and order?

Luke 16:1-13

Context: This is another teaching during Jesus' journey to Jerusalem (which begins in Luke 9:51). The immediate context, which is the parables in Luke 15, is very important to understanding this parable the teaching that follows.

Observation: What connects this parable to the preceding chapter? (Jesus "also" said, or "Then" Jesus said) What did the manager or steward do to get into trouble? To get out of trouble? Verse 8 requires careful observation. In the first half Jesus speaks about the master's evaluation of his servant (this is not Jesus' evaluation of the servant, he's just telling us what the master thought). The second half of verse 8 is Jesus' perspective.

Meaning: In short, very short, the dishonest manger acted with knowledge and shrewdness to secure his self-interest for his immediate future. He is a son of "this world", and is acting predictably to secure his well-being in this world. Do those who are "sons of light"--children of the coming age, those who are participating in the Kingdom--do those people handle their knowledge and their assets to secure their ultimate future security in the Kingdom of the age to come? How would that do that? Reflect on Jesus' teaching in Luke 12:32-34 and Luke 14:12-14.

Application: Do we make knowledgeable and practical decisions now in light of our true happiness and real future in the Kingdom? In particular, how do we do this in light of Jesus' express teaching to bless those who curse us, pray for our enemies, and give generously with no expectation to be paid back? How shrewd are we in the ways of the Kingdom?

--

Now, there is no way to cover all of this in a 45 minute discussion. And for everybody to have a chance to share something, I recommend that each person, if possible, come to the discussion prepared to share one or two observations from one of the passages that help them understand the meaning.

If there is time, and if someone is comfortable doing so, it may be helpful and appropriate to share a personal application. Clarification: a personal application is something you personally intend to do in light of some clear knowledge of the meaning of the Bible based on careful observation. Personal application is not what any one of thinks somebody else should do.

I pray that this will be a fruitful and encouraging exercise. I know from experience that learning the COMA method seems tedious and complicated at first. But think of it like learning the rules of a card game or working on a golf swing. When the fundamentals are in place, it's much more fun to play the game. The same goes with the Bible. As we develop careful and helpful habits of Bible study, we increase our confidence and joy as we listen to words of God in order to grow in the character of God.

God bless you richly as you study his word.

Yours,

Fr Greg+

St. Mark's News & Notes, September 17, 2010

Blessings to you all today.

Our readings for Sunday in the NRSV translation with the collect may be found at this link.

Readings for Sunday in the ESV translation.
Amos 8:4-12
Psalm 138
1 Timothy 2:1-8
Luke 16:1-13

The Sunday at 9:45 the classes continue: Children's Sunday School in the classrooms; Adult Bible Fellowship in the parish hall. The Adult Bible Fellowship will discuss the Sunday lessons from Scripture.

See you all Sunday,

Fr Greg+

Sunday Sermon, September 12, 2010

Luke 15 1-10, Pr 19 Yr C.mp3

If the player doesn't work, try this link.

Sunday Sermon, September 5, 2010, On the Cost of Non-Discipleship (with thanks to Dallas Willard, and especially Jesus)

Luke 14 25-33, Pr 18 Yr C.mp3

If the player doesn't work, try this link.

St. Mark's News & Notes, September 3, 2010

As any of you are praying about a friend with no church home that you plan to invite to worship some Sunday, you might want to email a link to the our blog as part of your invitation to join us for worship.

Those who are our newest friends and may not know about Trinity Parish (which actually has its own blog), I'll explain. Trinity Parish of NE Texas is the name of the Church which is a shared work of St. David's, Gilmer, and St. Mark's, Mt. Pleasant. Sharing resources across the communities allows more stability and impact as we seek to be the Church.

Please allow a brief digression: In the New Testament, when St. Paul writes to the Church in a given city or region--the Church in the cities of Ephesus, Rome, Colossae, or the Churches of Galatia--he isn't writing to buildings. He's writing to people. And we can assume that these people didn't cease to be Church once the worship service had concluded. They are the Church, a untied body of all kinds of people whose "head" or King, is Jesus. And that's who we are. The Church.

One of gifts of being Church together between two cities is that we can learn, in some very tangible ways, that we need each other. We need each other to give and share our money to support the ministry in NE Texas. Even more, we need the various spiritual gifts that God has given each of us (see, for example, Rom 12:3-8ff) and our souls need the immediate and frequent opportunities to "love one another in brotherly love" and "outdo one another in showing honor" (Rom 12:10).

Our Almighty God: the Father, the Son, and the Holy Spirit, is gracious and good to give us himself and one another as he makes of us what we could never make of ourselves without his help: his Church. May we be his Church together each Sunday at Mass, and everywhere else we go through the week.

Our lessons for Sunday are:
Deuteronomy 30:15-20
Psalm 1
Philemon 1-20
Luke 14:25-33

All three lesson & the collect of the week are also available here.

Announcements

St. Mark's - Adult Bible Fellowship, studying the Sunday readings, begins Sunday, September 10. Children's Sunday School also begins Sunday, September 10. Both begin at 9:45am. Adults will meet in the parish hall, and children in the classrooms.

St. David's - Our Wednesday evening Bible study on Colossians will begin this coming Wednesday, September 8, following the 6pm Mass. Please read Colossians chapter 1 at least two time. Come prepared to discuss verses 1-14. And if possible, read the whole book (it's only four chapters, you can do it!)

Blessings to you all in Christ,