The second shift in my sermon writing and preaching was one of intention and attention. Anything can become a routine, and preaching was often a routine for me–an excruciating, four-in-the-Sunday-morning routine, sure, but still, routine in that I’d lost touch with the reason to preach, the reason people sit and listen to a sermon in the first place. It flared up in my preaching, I’m sure; it wasn’t entirely absent; but in many of my weekly struggles with writing, it had ceased to be central.

Maybe something began to shift when I began to open every service with an eight-word mission: “to transform ourselves, each other, and the world.” Another thing that brought it back now and then, brought my heart back to what was most important, was others’ great preaching. I would go to a service–typically, someone’s ordination, or the short worship services ministers lead for each other during our retreats–and the preacher’s words would rock my world. I would walk out of the service remembering what my life was about, “This, this!” and know once again, in my bones, that I needed to reorder my priorities to put the people I love most at the center (thank the departed Mary Harrington for her sermon “A Lifetime Isn’t Long Enough”); that I wanted to wake up before my short time was over (thank you, Erik Walker Wikstrom, for a sermon you gave just before your departure from Brewster, MA, in the summer of 2008). These sermons transformed me, personally. This is what I could do for the members of my congregation.

Around the same time, Christine Robinson’s Berry Street Essay, i.e., sermon, spoke to my soul by reminding me that my job was to speak to others’ souls: to allow them to be “touched to the core of [their] being.” She spoke about an experience of holiness she had on a ride at Disneyworld, and I was pressed back against my seat–it felt like 2 g’s–by these words: “The only thing you’ll really have to work with . . . is yourself and what you are willing to share of your own, precious and always threatened spiritual life.” Another wake-up call. Was I sharing of the core of myself, and was I speaking to the core of those gathered on Sundays?

Then I read Kay Northcutt’s book. My congregation, mostly atheists, humanists and naturalistic theists, might be nervous to know the title (Kindling Desire for God: Preaching as Spiritual Direction), but the fact is that whatever they love about my preaching in the past five years owes a great deal to this book. The message I took from it is: whatever your text for the week (and Northcutt, like most Christian preachers, follows a lectionary and has Biblical texts as her reading), prepare for writing by meditating and praying on that text, yes, but even more, meditate and pray on the spiritual needs of your congregation, individually and collectively. What is happening in their lives right now? What is happening in their world? What are they hungry for, frightened of, longing for? These are the “texts” for your study, preacher. Northcutt spends significant sermon-prep time each week contemplating the heart of her congregants’ being, and she says to all preaching ministers, Go and do likewise.

I had forgotten. I had been writing as if my job were to present twenty minutes of coherent and occasionally eloquent argument. Coherence and eloquence are important, but they’re just the craft of writing, and while craft is often underrated, if you’re an artist it’s intended to be the servant of meaning, and in church, the meaning is our lives. A preacher is an artist, meant to create something that is not just well-crafted but beautiful: something that will touch the core of our being.

I know why I’d forgotten this. It was a convenient amnesia, an avoidance of something that scared me. So what I needed to do, if I were to write and preach in a way that would speak to people’s spirits, was to move through my fear.

Next time: Doing the thing we think we cannot do

My writing and preaching have changed dramatically and for the better in the last several years, and as I find it instructive to read other people’s accounts of changes to their writing, here are three quick posts on how I changed mine. They are not a recommendation to do anything except listen to yourself and go with processes that will bring your work closer into line with what you envision. As to the specifics, they vary so much from writer to writer, preacher to preacher, that blindly adopting someone else’s approach is bound to steer you wrong. Try it out by all means, but don’t expect that every experiment will work for you the same way it worked for others.

Several things happened to me in the space of a year or two that drove the change, two of which had to do with departing from a word-for-word text and preaching from notes. A colleague shared how Mark Bellettini, well known as a riveting preacher, would take all of his thoughts and ideas for a sermon and turn them into about a half-page of notes, which is what he took into the pulpit. Some people can deliver a sermon from a word-for-word text and make it sound spontaneous, but as I couldn’t, I needed to try something else. I had been frustrated with my preaching, feeling that it lacked the immediacy and liveliness of my non-preaching speech, and I resolved aloud to try Mark’s approach.

I don’t know if I would have done it, though, if I hadn’t been thrown into the deep end by accident. I was having printer trouble one Sunday around that time, so I did something I’d done before and e-mailed myself the text to print out at church. When I got to church, I turned on my computer, found the e-mail I’d sent myself an hour earlier, opened the attachment, and sat staring. It was the wrong attachment: the order of service for that morning, not the full service with sermon included. My home was 20 minutes’ drive away; my wife was with me; there was no one at home to send the correct file, the cats being notably unhelpful in this department.

I was at church without a sermon. All those anxiety dreams, in the flesh. After I’d finished gaping at the screen, rereading the same useless document several times, and gasping for breath, only ten minutes remained before the service.

So what else could I do? I asked Chaz, the person who was to ring the bell to start the service, to hold off until I came in–I wouldn’t be long–and I grabbed a notebook and jotted down the points of my sermon. I had time to recall the beginning and end and the basic outline of the points in between, and like Mark Bellettini, I went into the pulpit with nothing else. I felt naked.

No one but Joy and Chaz knew about the mishap, and they said after the first service that the sermon had gone well. For my part, I could have done without the adrenalin rush–to this day the memory makes my heart speed–but there was no question that I spoke differently than usual: less as if I were reading something I had written, more as if I were speaking ideas to which I’d given a great deal of thought. I was excited. It was the beginning of a transformation.

Next time: Remembering why I preach


This year, our Minister of Religious Education, Dan Harper, and I have been talking a lot about the congregation’s ministry to and with teenagers. He and members of our Children and Youth Religious Education Committee will be leading a town hall-style forum on youth ministry in our congregation next week. Since there’s also been a lot of conversation on the topic among people in our district, at the retreat of the district ministers last week I and a couple of colleagues shared models of how youth ministry looks in our congregations. I didn’t have enough time to talk about all of the programs at UUCPA because they are burgeoning.

A core of our youth ministry–and the part I’m most frequently involved in–is the proactive inclusion of teens in the leadership of the congregation. In the past few years, teenagers have been on the Board, Membership & Growth Committee, and Finance Committee, and have taught Children’s Religious Education. They are responsible for the wildly popular, very well-run Children’s Auction every year during the congregation’s auction, our biggest fundraiser. Rising 7th, 8th, and 9th graders can be CITs in our pilot Ecojustice Camp.

This year, two representatives from the “Purple Class,” early teens, made a proposal to the Board for $250 to install an experimental rain barrel on church property. The Board members listened carefully, asked good questions, and voted unanimously to support the project. In fact, none of this leadership development would be possible without the support of our adult leaders, who are enthusiastic about youth taking on leadership and treat them with the respect of any congregational leader, and accommodate the particular scheduling issues of teenagers. For example, our Board terms are three years, so if a teenager doesn’t come onto the Board until their junior year, they will probably not complete the term. The Board and Nominating Committee are fine with that.

One of the most important and visible leadership roles in the congregation is that of the Worship Associates (WAs): they write and deliver a 3-5-minute reflection, confer with the service leader to help choose the readings and music, play important roles during the service (speaking the chalice lighting words, etc.), and if the speaker is a guest, emcee and coordinate the entire service. The Worship Associate’s reflection is frequently the most meaningful part of the service for the rest of the congregation. This year we have ten WAs, three of whom are under 18. This is leadership development for the teens, but face it, it’s to the congregation’s benefit as they hear the insights of the youth leading the service, and to my benefit as the minister responsible for services. I’m always looking out for good Worship Associates, and these people are good. I have my eye on so many articulate, responsible young people for next year’s Worship Associate team that if I invited them all, we wouldn’t have enough adult representation among the WAs.

Youth ministry also, of course, takes the form of groups and classes especially for youth. A Senior High Youth Group, quite independent in its leadership though there are adult advisers, meets every Sunday night. Our Whole Lives (OWL), the sexuality curriculum that we teach at all age levels and make freely available to the wider community, also meets on Sunday evenings for the 7th-9th-grade level; it’s been so popular that we are planning to offer that level every year from now on. (We need more facilitators, so we’re hosting the upcoming training.) On alternate years, we have a Coming of Age group, mostly composed of 8th graders; this is one of those years, so I’ve led three of their Sunday-evening sessions, including the planning session for their ever-popular Sunday service, coming up on May 17. They articulate their own beliefs in a written credo (Do they believe in God? What are their values? What’s most meaningful to them?) The junior-high age kids also have a Sunday morning program–their curriculum is Neighboring Faiths, where they learn about other traditions through visits and interviews–and many attend both. Youth are welcome in Adult Religious Education classes, something I realize we need to make more explicit.

This July, nine teens are going on a service trip to Belize, where they’ll be doing real, needed work rooted in the longtime relationship one of our members (now a parent of a teenager) has there through the non-profit she co-founded, Teachers for a Better Belize. They will paint one primary school, help install solar panels on another, plant an environmentally-friendly demonstration garden at a third, and stock children’s books in the libraries of several schools; they’re currently soliciting book donations and raising the funds to ship the books and buy the supplies, and they successfully petitioned the Action Council and congregation to make this project the recipient of the 10% of our offering that we give to one justice partner each month (again: congregational support for youth ministry). In the process, they’ll learn about the culture of Belize’s poorest region, where most of the people are indigenous (Mayan in this case), like so many of the Latin American residents of our own area. In recent years, other service trips have taken teens to Los Angeles and New Orleans. One of Dan’s and my goals for this aspect of our program is to fund enough scholarships that travel costs are not a barrier to any teenager who wants to go.

One of the needs we perceive is family-based youth programming: church activities that teens and other family members, especially parents, can do together. Teens need space apart from their parents, and we provide that; but they also need to negotiate the changes in their relationships with their parents, and family-based programming helps facilitate that process. We’ve been thinking about what kind of Sunday evening worship we might create, for example, that would engage parents and teens while they are here for the increasing number of Sunday-evening groups. The Adult Religious Education Committee is looking at supporting this direction by offering more of its programs on Sunday evenings–the parents could go to them while the teens are in OWL, Coming of Age, and Senior High Youth Group.

All of this is a matter of saving lives and saving souls–not from Hell, since we’re Universalists, but from the earthly hell of fear, pain, and meaninglessness. Since long before Palo Alto’s woes hit the New York Times, our congregation has grappled with the stresses that our local culture puts on teenagers. They suffer a high level of mental illnesses such as depression and anxiety, worry incessantly about school, lose sight of passion and joy, and not surprisingly, report that the stress levels cause them physical pain, chronic sleep deprivation, and missed periods. How can we, as a faith community, ameliorate these problems and offer a counter-cultural alternative to the high-pressure world of Silicon Valley teenagers? We know that a positive peer group, connections with caring adults in and beyond their families, meaningful opportunities to serve the community, unconditional support for people of all sexual orientations and gender identities, and a religious community where they can search for truth and meaning are all developmental assets that help teenagers thrive. That’s what we’re doing when we do youth ministry.

I know the Town Hall participants and attendees will add more.

It was the kind of exchange of mindless violence that wreaks havoc on those who are innocently going about their lives in war zones of all times and places. In this case, it was in Belfast in 1976. IRA members fired on a British patrol. The British returned fire, killing the IRA driver. His car ran up on a sidewalk where Anne Maguire was shopping with three of her children, killing two of them before their mother’s eyes and injuring the third so badly that he died the next day. Betty Williams saw the accident and ran to help. She’d grown up in Belfast and seen deadly violence up close before, but this incident was the last straw for her. She began collecting signatures and organized a march of women protesting the endless cycle of violence. The 200 or so marchers passed by the house of Mairéad Corrigan, who was the aunt of the three children who were killed, sister of Anne Maguire. Corrigan came out and joined the march, and not long after that, she and Williams had planned another march, this time of 10,000 women to the graves of Joanne, John, and Andrew Maguire. The organization of Protestants and Catholics that they founded, the Community of Peace People (changed from Women for Peace when Ciaran McKeown joined them in leadership), pressed constantly for the battling parties to sit down together, and served loyalists and republicans equally, for example by arranging buses for people of all religions and political persuasions to visit their imprisoned family members. As they mobilized hundreds of thousands of war-exhausted, grieving people in Ireland and England, the fatalities in Northern Ireland fell dramatically. The Peace People’s declaration was signed by over 100,000 people:

We have a simple message to the world from this movement for Peace.

We want to live and love and build a just and peaceful society.

We want for our children, as we want for ourselves, our lives at home, at work, and at play to be lives of joy and Peace.

We recognise that to build such a society demands dedication, hard work, and courage.

We recognise that there are many problems in our society which are a source of conflict and violence.

We recognise that every bullet fired and every exploding bomb make that work more difficult.

We reject the use of the bomb and the bullet and all the techniques of violence.

We dedicate ourselves to working with our neighbours, near and far, day in and day out, to build that peaceful society in which the tragedies we have known are a bad memory and a continuing warning.

Williams and Corrigan were awarded the Nobel Peace Prize that year. Alfred Nobel described the intent of the award quite narrowly–the recipient “shall have done the most or the best work for fraternity between nations, for the abolition or reduction of standing armies and for the holding and promotion of peace congresses”–but the committee recognized the power of a grassroots movement. A peace congress probably wouldn’t have made much difference, but thousands of people demanding peace, over and over, in a grassroots movement all over two lands, most certainly did good work for fraternity–and sorority–between those two nations. Both women continue to agitate for peace to this day.

Today is pi day here in the United States, where we list the date before the month in our date shorthand, thereby enabling geeks to celebrate our geekiness on 3/14 each year. This year it’s extra special: 3/14/15 at 9:26:53 celebrates the first nine decimal places of pi.

It’s only fitting that today’s entry for Women’s History Month celebrate a female mathematician, and until earlier today, I didn’t even know the person I’m writing about was a mathematician. Florence Nightingale is of course more well-known for her pioneering work in nursing; her professionalization of the role (nurses were previously without training), management of hospitals, and attention to sanitary conditions, so transformed medicine that she is known as the founder of modern nursing. She was also a social reformer on issues including education, poverty, prostitution, and (despite her generally low opinion of women) the expansion of women’s professional opportunities. However, hand in hand with these accomplishments goes her work in the field of statistics: she believed that public policy should be based on data, and she had the skill and training in mathematics to present data in vivid and accurate forms.

Paul Lewi calls her “one of the pioneers of modern statistics.”

She . . . insist[ed] that statistics should be used and understood by politicians and officials as a rational means for decision making. To this effect she designed original diagrams which illustrated in a dramatic way the needless sacrifice of human lives and the simple means to prevent it. These diagrams were
published as part of the many reports and proposals that she prepared on various issues including health care, education, child labor, work houses and crime.

Her work in the Crimean War went far beyond her admirable service as “the Lady with the Lamp”; she documented, and presented in then-new and convincing graphic form, the causes of death among the British Army. Eschewing the philosophy that was urged on her of “the dryer the better,” or the bar chart that was then popular but would not have conveyed the comparison between the same months in different years, she devised a complex variation on the pie chart now known as the “Nightingale Rose.”


(An animation of this chart can be viewed here.)

Nightingale went on to use “applied statistics”–a term she coined, according to Lewi–to drive policy changes in public health in India and at home in England. All of this was possible because her talent as a mathematician was recognized and nurtured beginning in her earliest years. So have a piece of pie for pi day, improved pie charts, and a woman who saved thousands of lives or more.

Last Sunday, we ended the service with a ritual bridge crossing. Everyone had this image and question in their order of service–


–and I urged them to answer the question and keep that image and pledge somewhere they would see them often.

There are a couple of things I’m going to do. One is to partner deliberately with African-American-led organizations, listen to what they want me to do to help bring justice, freedom and equality to their people, and do it. The other is not so much action as the foundation for action, because when I listen to other people’s stories I am drawn into their struggles: to read a dozen books by African-Americans that would teach me something about their experience of the country we share. I decided to make it a baker’s dozen. I’ve drawn up the list now and noticed that it’s heavily tilted toward the voices of women.* So here, for Women’s History Month, are the books by African-American women that I’ll be reading over the next several months:

how I discovered poetry, Marilyn Nelson. I just learned about this book today from sister UU blogger Tina Porter, who wrote, “If I taught American History, I would make this mandatory reading. If I taught religion, I’d make this mandatory reading. If I could still make my daughters read things, I would make this mandatory reading. Because nothing could be more informative about life in America in 2015 than the story of the years 1950 to 1960 in the life of an African American girl whose father is in the military, moving the family north, south, east and west.”

Citizen, Claudia Rankine, whom I heard speaking on the PBS News Hour this afternoon and found electrifying. Must read more!

Beloved, Toni Morrison. I love Morrison, but for many years now, I have been dragging my feet about reading this, her masterpiece. I’ve endured other books about dead children; it’s time to bite the bullet.

Americanah, Chimamanda Ngozi Adichie. Adichie is actually not African-American, but Nigerian, but she spends a lot of her time in the United States and writes about the African-American experience. I wondered if anyone would give me this for Christmas. They didn’t, and the waiting list at the library continues to be long, so I’m just going to buy it for myself.

Dawn, Adulthood Rites, and Imago (Lilith’s Brood: the Xenogenesis Trilogy), Octavia Butler. My wife gave me this trilogy before she was my wife. I dipped a toe in, but couldn’t get into it. We’re going on ten years of marriage and I’ve read and enjoyed lots of other Butler, and sadly, there will be no more, so it’s back to Lilith for me. Honestly, sci fi? alluding to Lilith? How can I not love it?

Salvage the Bones, Jesmyn Ward. I don’t know anything about Ward or this book, other than it’s about Hurricane Katrina and sounds interesting.

The Warmth of Other Suns, Isabel Wilkerson. A history of the Great Migration of African-Americans to the urban north from the rural south.

Your nominations are welcome. What books–poetry, fiction, non-fiction–by African-American writers have been important to you?

*The others, by men: The Intuitionist, Colson Whitehead; The Known World, Edward P. Jones; Blues City: A Walk in Oakland, Ishmael Reed; and Brother’s Keeper, John Edgar Wideman.

Unitarian Universalists smiled when we heard President Obama mention “a young mother of five” in his stirring speech in Selma, Alabama, last weekend. If one hadn’t heard of Viola Liuzzo, one might have thought he was just giving a random example of the kind of person who might possibly have answered the call to go to Selma, the way a speech will refer to “a Georgia sharecropper” or “a factory worker from Cleveland.” In fact, when he spoke of “the willingness of a 26-year-old deacon, or a Unitarian minister, or a young mother of five to decide they loved this country so much that they’d risk everything to realize its promise,” we knew that he was talking about three specific people who not only risked, but paid the ultimate price: Baptist deacon Jimmie Lee Jackson, Unitarian minister the Reverend James Reeb, and Detroit Unitarian Universalist Viola Liuzzo.

Although I don’t know her story in a great deal of detail, and can’t know her personality enough to be sure, I doubt Liuzzo went to Alabama to die. She went to join in a struggle for justice that she regarded as hers as much as anyone’s, and while she knew it was dangerous because she’d seen the terrifying coverage of “Bloody Sunday,” when people were beaten as they tried to march across the Edmund Pettus Bridge, she joined a march there two weeks later and was unharmed. Maybe having taken that plunge, she felt safe. Maybe she didn’t really suppose that teaming up with another activist to drive people from the Montgomery airport to Selma could be as risky as that march. But a carload of KKK members chased them down the highway, pulled up next to them and fired into the car, killing Liuzzo instantly.

I ask myself now and then, for what would I risk everything? Mostly I would like to give my life by living and working for a cause, not by dying for it. When I think of what I would risk dying for, I think of freedom and fairness, of the earth, but mostly of people: people I know. It’s a principle of community organizing and congregational leadership that what people give to, sacrifice for, go to the wall for, is their connection with other people. When we know someone who is suffering under oppression, abstractions such as freedom and justice take on flesh. They acquire a face, and the face silently asks us to act. Their fight becomes our fight.

It’s probable that that face was a specific one in Liuzzo’s life: her close friend Sarah Evans, who was African American. Evans warned her that it could be dangerous, but as Liuzzo told her husband, she felt compelled to go to Selma because what they were seeing on television was “everybody’s fight.” Lots of other white people joined it, though mercifully few paid the price that Liuzzo did; but in any fight, most of us cheer or cry from the sidelines, while only a few actually pack a bag and show up on the battlefield. The world is turned by those like Liuzzo who do, and whenever I hear her story, I wonder again whether I’m ever one of them, and for what, or for whom, I’ll fight and even die.

(Two notes: Blogging every day is hard! Losing an almost-finished entry to a technical glitch is a huge gumption killer–save your draft often, kids! Okay, done whining now. On to three posts on women in the civil rights movement, as we mark the 50th anniversary of the marches on Selma.)

EllaBakerElla Baker was one of the founders of the Southern Christian Leadership Council (SCLC), having already spent many decades as a leader of the NAACP and of black consumers’ cooperatives, which she regarded as a training ground in democracy and self-determination. Accounts vary as to whether Martin Luther King anointed her Executive Director of the SCLC or she anointed him leader. What’s clear is that her leadership was central to turning this small faith-based organization into a major force for civil rights.

She was mostly a behind-the-scenes organizer and a mentor to emerging leaders who got more face time, but that doesn’t mean she was meek. When students in Greensville and Nashville began holding sit-ins at segregated lunch counters, she saw a need to help them organize more broadly, and called a meeting at her alma mater, Shaw University. The meeting was attended by hundreds and ended with the founding of the Student Nonviolent Coordinating Committee (SNCC). Other SCLC leaders wanted SNCC to be an auxiliary of their own organization, arguing that SCLC had helped it get rolling, but Baker stood up for the autonomy of the student organization. Later, she helped start the Mississippi Freedom Democratic Party, which pressed for anti-segregationists to represent Mississippi’s Democrats at the 1964 Democratic Convention and became the focus of tremendous media attention during the convention because of the split in the Democratic Party that it illuminated and the persistence with which it made its case. Meek? No.

To me she stands as a reminder of a certain kind of power: not fast and flashy like lightning, nor loud like a rocket, but tireless and immovable, like an oak tree. That kind of power is as necessary and mighty as any other. “We shall not be moved . . . ”

When the murders of James Chaney, Andrew Goodman, and Michael Schwerner drew the nation’s eye to Mississippi, it was Ella Baker who pointed out the many black bodies in the swamps of Mississippi that neither the FBI nor the nation’s conscience had deemed important, and said, “Until the killing of black men, black mothers’ sons, becomes as important to the rest of the country as the killing of a white mother’s son–we who believe in freedom cannot rest until this happens.” Bernice Johnson Reagon of the group Sweet Honey in the Rock turned these and other words of Baker’s into a song (“Ella’s Song”), and they have been sung, murmured, memed, screenprinted, and cried out many times in these past couple of years in which they have been self-evidently, painfully, all too current.

So much of women’s history in the United States focuses on a single, exhausting struggle: the fight for the right to vote, finally won in 1920 after several failed attempts to get it through Congress and ratified. It seems unbelievable that women have only been able to vote for president, and for most other offices in most places, for well under half of our country’s history. A global view puts that fact into perspective: modern democratic governments began coming on the scene in the early 17th century, but it was not until almost the 20th century that any of them permitted women the fundamental act of a citizen: New Zealand made history by granting women the vote in 1893, only 14 years after all men attained the vote there (prior to 1869, most men had to own land to vote).

Saudi Arabia includes women in the vote for the first time this year. After that, the only country where the right to vote is restricted to men will be Vatican City, which does have female citizens (a few dozen of its several hundred citizens) but recognizes no voting rights except those of cardinals.

However, like the gap that still exists in the United States between de jure and de facto voting rights, especially for people of African descent, women’s being granted the right to vote does not always equal the ability to exercise that right freely. Afghan women had the vote in 1919, a year before their sisters in our country could vote, but women under the Taliban cannot give speeches or run for office, and they can’t leave the house without a male chaperone: all dampers on their actually putting a ballot into the box to be counted.

The first time I did door-to-door political canvassing, I asked a woman if she’d made up her mind for the Congressional election and was silently shocked when she said, “Oh, no–my husband decides that kind of thing.” Around the world, in places where women have little freedom of other kinds, how many of their votes serve only to give their husbands a double dip in the voting pool?

Before “world music” experimenters like Peter Gabriel, David Byrne, and Paul Simon incorporated explicitly African sounds into western popular music, there was Miriam Makeba, a South African singer who had her biggest hit in the US in 1967 with “Pata Pata.” It reached #12 on the Billboard Top 100.

Makeba wrote the song with another South African singer-songwriter, Rhodesia-born Dorothy Masuka. Both were civil rights activists and were exiled for it for decades. Makeba suffered a second exile: having come to the United States (helped by Harry Belafonte), appeared on the Steve Allen Show, signed a recording contract here, and made hit records, she became too controversial for American record companies upon her marriage to Stokely Carmichael. They canceled her contracts and the couple moved to the Republic of Guinea.

She was born on this day in 1932 and died in 2008.

Enter your e-mail address to receive e-mail notifications of new posts on Sermons in Stones

Follow me on Twitter

Links I like


Get every new post delivered to your Inbox.

Join 768 other followers