2 Samuel 11:1-12:7 - 28 July 2024 - Scarboro UC Calgary

When I think back to the Bible story books of my childhood, and the portrait they drew of King David, what I recall is this: he was the smallest and the youngest in his family, yet the prophet Samuel saw beyond those limitations when choosing someone to face the dreaded Philistine, Goliath; I recall pictures of David the poet and songwriter, and I recall the jealousy he engendered in King Saul who threw a spear at him; I recall his sorrow at the death of his dearly beloved friend Jonathan, son of King Saul; and I recall that he was the head of a royal family that started with his son Solomon and continued right up to Jesus.  In these hazy early memories of the story of David, I recall Bathsheba, and that she was beautiful, but I can assure you that the story we heard this morning was not in my bedtime Bible stories.

And no wonder:  the story of a woman bathing as required by religious custom, then being sent for by the King; a King seeing and having what he wanted, Bathsheba in no position to say no; and a dutiful husband and loyal soldier, Uriah, set up for slaughter to cover up the scandal.   As a teenager reading through the Bible for the first time I recall coming across this story, and being stopped dead in my tracks, incredulous at the low-life actions of the King.  While impressed that those constructing the Bible didn’t just pay some low-ranking scribe some hush money to make this story go away, I was astonished and disgusted by these events. How exactly, does one have power-coerced sexual relations with a woman, try to cover it up, intentionally have her husband killed on the front lines, and not only remain as King, but remain in the heart of the people as the kind of King one yearned for?

Rather than leaving that as a rhetorical question, the tools that enabled King David’s actions – and the actions of his living replicas in our day - include patriarchy, misogyny, and the power of empire; unbridled ego, lust, oh, and rampant disobedience of the 6^th 9^th and 10^th commandments, the ones about murder, and not coveting, and not covering things up with lies.  (The more things change, the more they stay the same…!)

The story of King David and Bathsheba is a story of power, abused. What it isn’t, is a story of seduction, and I need to say that in the strongest possible terms.  In preparing for this sermon, I consulted a number of sources, including some pretty conservative ones, seeking angles at this story that could help me hone what to say about it.  Where I’ve landed, is on these words of a Christian counselor in the USA named Elyse Fitzpatrick: “if there’s one thing I know it’s that the Bible’s writers… aren’t queasy at all about uncovering sin. Hence, if Bathsheba had been culpable at all, we would have heard about it. But we haven’t.

“What we do hear is that David decided to grab a little ‘me’ time and one afternoon, after he got up from napping, he went up on his roof to check out the doings in his kingdom. It was from there that he saw Bathsheba bathing herself. BTW, she wasn’t on a roof. He was. She was probably in a private courtyard. The Bible clearly states that she was … purifying herself … as required after having her period.

“So, David said to his servants, ‘Oh, I like the looks of that…get me one.’ So his servants went to her house and ‘took’ her. That Hebrew word means, ‘to get, lay hold of, seize…acquire, or buy.’ What the Bible doesn’t say is that she cunningly arranged a peep show so she could entrap the king, kill off her husband, and set herself up in cushiness for life. If that had been the case, the Bible would have said that. But it doesn’t.

“The next time we hear about her, she’s telling David she’s pregnant. The Bible doesn’t tell us her state of mind but it tells us David’s: He’s going to scheme and eventually murder to cover up his sin. At the death of her righteous husband… Bathsheba lamented and grieved for him (2 Sam 11:26). Later, she grieved for her dead firstborn son. David brought nothing but death and grief into the house of a righteous woman”.

To me Elyse sums it up well. And yet this is part of our faith story, and the driver of these actions is nothing short of a hero of the faith.  What gives?  In what way is this ‘good news’?

On this second Sunday this summer in which we engage the Ecumenical table setting of the Theological Banquet, the place at which one’s active faith response is exercised through acts of social justice, the first bit of good news I wish to offer is that God did not sweep this under the carpet.  Even the old King James Version of the Bible states it clearly: “the thing that David had done displeased the Lord”.  And to make sure David knew this displeasure and its consequences, the prophet Nathan was sent by God to speak truth to power. And while not stated in scripture, Nathan’s  heart must have been pounding double time in having to confront the King like this.

As hard as this work is to do, the reality is that unless the Church finds the nerve to speak truth to power, we end up as agents of empire.  History has shown us this. Church and colonizers have worked hand in hand to overrun Indigenous populations, and the collusion of Church and Empire continues to assert itself loud and clear each time we hear that women’s reproductive rights, the life journey of trans folks, the evidence of catastrophic climate change, and the religious rights of non-Christians, specifically targeted with the gleeful support of some branches of Christendom.  With the prophet Nathan, we become agents of gospel, carriers of the good news, when we find the chutzpah to speak truth to power. 

There is good news to be found in the breadth of Bible commentators I found that recognize the horrible position that Bathsheba was in, from the start of this story to its long-lasting consequences.  As Elyze Fitzpatrick pointed out, the Bible authors would happily have blamed Bathsheba if she carried blame, but no such blame exists.  And furthermore, if we could reach into these stories and actually talk to the characters, I would want time to hear Bathsheba tell her story, for people caught in her situation seldom have enough safety or agency to speak and be believed.  2^nd Samuel gives Uriah and David and Nathan and even Joab plenty of opportunity to speak but Bathsheba has one only line recorded: “I’m pregnant!”  If I could, I would want to hear Bathsheba, listening with non-judgmental belief to her story, including her account of the loss of her husband, Uriah, without sanitizing or minimizing her experience.  People of faith need to help restore the voice of the voiceless.  

There is good news to be found - and I find it hard to hear this let alone say it, for at times the grace of God is both baffling and overwhelming - in the path to reconciliation offered to King David by the prophet Nathan.  King David is required to own all aspects of what he did here, there will be big, enduring, heartbreaking consequences, but he is not expelled to a place of no return.  That possibility of reconciliation, which involves a bunch of other R words like repentance, restoration, restitution, and reparations, is one of the reasons why the grace of God has such enduring importance and relevance.  King David’s role in the death of his loyal soldier Uriah, and his predatory pursuit of Bathsheba, are well beyond road bumps in his legacy,  and that gives me reason to question why the royal line reaching forward to Jesus is called David’s line rather than, say, the line of Solomon or even the line of Ruth, but I’m not the one making those decisions.

And taking one small step to the side, there is good news to be found when we imagine how the Ecumenical table setting relates to this story.  By using the word “ecumenical” to describe the ministries that speak truth to power, Janet Gear reminds us that such truth-telling is not just Nathan’s job to do; the engagement of evil, the confronting of the tools of empire is something we are called to do, together: together as families, together as a community of faith, together within the Calgary Alliance for the Common Good, together as a region and denomination, together with the entire body of Christ. We, as Oikoumene, all God’s children together who seek shalom in all the earth, are called by God to be agents of the good news of the Kin-Dom of God.  We are to proclaim, through courageous advocacy our intimate connectedness to a just and loving God and with one another. We, in word and deed, are to exhibit the God’s own justice and lovingkindness that infuses all the earth, the good news of a God who calls us to be accountable but not stuck in such guilt or hopelessness that we just stay put.  We are called, together, to speak into a world where the stifling power of Empire finds countless ways, subtle and blatant, to hold sway.   As Church, we are to be Nathan in the face of what King David has done, even as we ensure that Bathsheba is heard and believed.  

It is a hard story, this, yet it calls us to engage he world in which we live with power and love and hopefulness.  It names that when evil intent is enacted, God is not unmoved.  It uplifts the importance of accountability, and the necessity of speaking truth to power. It empowers and gives voice to all who have suffered at the hands of others.  It draws us together in action, in the midst of forces that seem well beyond our capacity to address. And it sets our feet once more, on that pathway of all who have caught a glimpse of that glorious new way we hear of in Jesus, the Kin-dom of God.   As stories like this get relived over and over again, even in our day, may we be both challenged and empowered by the sacred call to engagement.  Amen.

 

References cited and consulted:

Aten, Jamie and Annan, Kent. https://www.christianitytoday.com/better-samaritan/2023/mnay/11-tips-for-preaching-trauma-informed-sermon.html

Carter Florence, Anna. “She Wasn’t on the Roof: Tamar, Rahab, Ruth, and Bathsheba, the Women of Jesus’ Genealogy.”  A lecture at the Festival of Homiletics, May 14, 2024, Pittsburgh PA. 

Fitzpatrick, Elyse. https://elysefitzpatrick.com/its-all-her-fault/

Imes, Carmen Joy. https://www.christianitytoday.com/ct/2022/july-web-only/rape-david-bathsheba-adultery-sexual-sin-prophet-nathan.html

Johnson, Jamie. https://livingforjesus.blog/2021/02/16/the-truth-about-david-and-bathsheba-and-why-it-matters/

McAndless, Scott. https://retellingthebible.wordpress.com/2019/08/28/episode-3-11-you-saw-her-bathing-what-were-you-doing-on-the-roof/

And to address this story with children, see VeggieTales, “King George and the Ducky.” https://youtu.be/FtKFfZ14DQ8

© 2024 Rev Greg Wooley, Scarboro United Church, Calgary AB. 

John 6: 1-15 - 14 July 2024 - Scarboro UC Calgary

Today we spend time with a well-loved gospel story known by a number of names: the feeding of the 5000, the feeding of the multitude, the miracle of the loaves and fishes. Curiously, this is one of only two miracle stories contained in all four gospels - the resurrection of Jesus from the dead, being the other one. Clearly, each of the gospel writers thought this was a story of importance … so what is it that needed and needs to be heard?

Honouring today’s table setting of the Theological Banquet, I’m going to reframe that question just a bit: what is it that we need to hear, not just as individual disciples of Jesus, but as the gathered Ekklesia, the community of the faithful? What does this say to us as Church?

It might be good to take a half step back before answering that question, to consider the nature of the miracle stories in the gospels.  I have heard miracles described as “enacted parables”, symbolic, visual presentations of the Kin-Dom of God made manifest in daily life. Within the United Church of Canada, I think this description works well, as we wonder how to take these stories amidst the tests of science and skepticism.  While I’m not closed to the idea of miracles actually happening as presented, I like the idea that they are an in-breaking of the Kin-dom of God into daily life, a story illustrating in tangible ways the force of God’s transformative and everlasting love.

With this in mind, four points present themselves from today’s gospel reading:

1.    the power of breaking bread with Jesus.

2.    the abundance we experience in God.

3.    the power of giving ALL. 

4.    the importance of children in the Kin-dom of God.

First, this is a story about breaking bread with Jesus. I put this first, not because it’s the most important point to me, but because this was such a key thrust of the writings of the early Church. Every time in which bread is broken, throughout the New Testament, the gospel writers want us to connect it to communion.  Furthermore, if we read the 6^th chapter of John to its end, the whole thing is about Jesus as the bread of life, which was a scandalous idea at the time. As followers of Jesus, as the enduring Body of Christ in the world, whenever we are at table with one another, at the sacred table of communion and when we share conversation and nourishment at a dinner table, the welcoming love of Christ is shared.  It is not a coincidence that some of Jesus’ strongest statements about inclusion were made, not in his preaching, but by who joined him at his dining table. 

When first elected as Moderator of the United Church in 2018, the Very Rev Richard Bott preached on this scripture, and he made the point that in the presence of Jesus, many of our hungers – hunger of the body, soul and spirit - are addressed: “the crowd that was there” he said, “were people who were oppressed under the weighty rule of empire, in this case the Romans.  These were people who were hungry in so many ways: hungry for freedom, for deeper connection with one another and with God.  And of course, hungry for lunch.”  As Church, we do well to remember that the Jesus who walked the shores of Galilee, and the risen Christ who walks with us now, engaged and engages all of these human hungers – all the emptiness, all the hopefulness, all the yearnings, all the worries.  All of these are part of our relationship with the Christ and those who pledge to keep doing his work in the world.

Second, in the feeding of the multitude there we experience the abundance that is so evident in God, in contrast to fears of scarcity that can shut us down… especially as Church.  Perhaps the most obvious lesson from this miracle is that a lack of material resources, while anxiety-producing, does not make a situation impossible, not even for us as Church.

The task at hand for Jesus and the disciples was daunting. There were thousands of people to feed, meal time was approaching, and there were no plans to feed them.  Not only were there no plans, even if they had planned for it, as Phillip stated to Jesus (John 6:7), ““It would take more than half a year’s wages to buy enough bread for each one to have a bite!”  When viewed from a purely human standpoint, the situation was impossible, and yet in the hands of Jesus,  the pittance available to them – five rough breadsticks no larger than your fist, along with two sardines – was received with gratitude, blessed, and shared, and there was abundance.

These days Churches are rightly concerned about their sustainability.  On the income side of the ledger, the list of givers is not generally increasing, nor are we getting younger, and on the expense side salaries creep upward  and the utility bills in a Church building go up at the same rate as our utilities at home.  Yet, quoting again from Richard Bott, “In this story, Jesus didn’t start with nothing…[he] took a gift freely offered from a child of the world and multiplied it, and multiplied it, and multiplied it, until everyone, including that child, was satisfied”.  Other interpreters have suggested that perhaps when the child presented his gift, others reached inside their cloaks and shared what they had brought, too, the gift of one inspiring the gifts of many.  

Broad-based solutions are not easily found and I don’t want to make glib statements here.  But I do need to say, we must not be defeated by our own sense of scarcity and say no before giving God a chance to say yes.  If this miracle story is indeed a parable enacted, perhaps the message is this:  in God’s Kin-dom there is no scarcity, and when assets at hand are wisely, unselfishly, creatively and prayerfully used, we make room for Spirit and her hidden holy abundance to emerge.

Third, the miracle demonstrates the power of giving ALL.  By all reasonable standards, the task facing Jesus and the disciples was impossible, but the first step toward the nourishment of all who had gathered came forward, not from a lightning bolt from heaven, but in the form of one child with a basic peasant’s lunch.   As far as we know, the child offered all that they had brought that day, and risked personal hunger for the sake of the common good.  As it turns out, the child was fed, and abundantly so, but that was unknown to them when the gift was offered.

This is the moment when many preachers – including me at times over the years – would make a push for “sacrificial giving”, the giving of this child’s loaves and fishes an example for each of us to “give ‘til it hurts.”  Let’s not go there.  Rather than taking this miracle story as a person-by-person guilt producer, I invite us to take one step back and ask, “what does it mean for this community of faith – the Ekklesia - to ‘give all’ in response to the call of Jesus Christ?”  Again, in my brief time with you I have seen some very positive signs, such as the way you have utilized a portion of the funds from the sale of the manse for missional purposes, and knowing you are already so inclined I leave this with you open questions.  What are the things we are holding on to, as Church, out of comfort or fear or entitlement, that will need to be released for broader benefit?  What ways of being will need to be given up, for our neighbours to be drawn to the gifts of love, justice and welcome offered by Jesus?  

Fourth and finally, the feeding of the multitude embodies the importance of children in the Kin-dom of God. All four accounts of this miracle involve a child presenting their food, “a child of the crowd, a child of the world” as Richard Bott put it. In his book, Jesus: A Biography from a Believer, historian Paul Johnson emphasizes how radical it was that Jesus spoke with, to and about women and children.   Even in our time and place, the likelihood of a child having their thoughts and desires taken seriously is not guaranteed yet Jesus, time and again, says that in the Kin-dom of Heaven, children are the model of how we relate to one another.  The Lord’s Prayer begins with an infant’s name for God, Papa or Mama. Jesus sternly rebukes the disciples when they try to keep children from him, baptism is described as re-emergence from the womb into the unedited, absolute trust of infancy, believers are directed to become like children in order to really embrace the wonders of the Kingdom.  And here, it is the selfless act of a child that saves the day.   That it is a child who makes this sacrifice is no small detail – the inherent spirituality, curiosity and generosity of children is a gift within every family of faith.  I hope and trust that this congregation and all Churches, in setting priorities for the resources and needs at hand, will never forget this.

At the Ecclesial table setting of the Theological Banquet, our responses to God’s calling are shaped by and exercised within the life and work of the Church, in the things we do here at the Church and in those things we do in the community as Church.   Together, we know the power of breaking bread with Jesus, we know the abundance we experience in God, we know what it is to give everything we have, and we are reminded time and again of the full importance of children in the Kin-dom of God. As Church, as the body of Christ, may this story from two thousand years ago inform, inspire, and guide our life.  In Jesus’ name, Amen.

 

References cited:

Bott, Richard.  Sermon preached at General Council 43, July 27, 2018: https://youtu.be/A5ETRmaRAcc?t=3192 

Gear, Janet. Undivided Love. Altona, MB: Friesen, 2022.

Gospel parallels: Matthew 14:13–21; Mark 6:31–44; Luke 9:12–17; John 6:1–14.

Johnson, Paul. Jesus: A Biography from a Believer.  Blackstone Audio, 2010. Chapter 6.

 © 2024 Rev Greg Wooley, Scarboro United Church, Calgary AB. 

 

 

Mark 6: 1-13 - 07 July 2024 - Scarboro UC Calgary

 A few times in my life, I have taken on the task of doing door-to-door fundraising, most often for a health-related charity. As an introvert, door-knocking is definitely not number one on my list of “things I like to do” but so long as I was clear on the cause, especially if I had a personal connection to it and perhaps even a first-hand story to tell, it was doable.  I will say that it became both more easily doable - and much more lucrative - when our kids were little and I could bring one along, as this both lessened the worries about a strange person standing on your doorstep in the middle of the day, and tended to defuse any longwinded debates (which generally didn’t end up with a donation, anyway).

Today’s gospel reading goes back to the earliest days of the mission and ministry of Jesus, and an early story of Christian Evangelism, twelve disciples sent out two by two to do town-to-town, door to door canvassing.  They weren’t equipped with a zippered donation bag or a receipt book or a cute child to move things along – in fact, they were ordered to have nothing, no bread, no bags, no money, not even an extra shirt - but like the door-to-door fundraiser, these two-by-two messengers had personal stories to tell.  They could tell of transformation; they could share what had caused them to interrupt their previous lives, to follow Jesus; they could bring hope through an unfolding vision of a world made new, where those in need would have their needs met, with those pushed to the fringes now in a central place of honour.  And while Mark puts a note of finality on the whole thing in telling the disciples to shake the dust off their sandals when leaving a town that did not accept them or the message, even then there is a degree of agency: the people of that town could accept or reject the message and healings of Jesus, nobody forced anyone to accept things they didn’t believe.

As a Canadian Mainline Protestant congregation in the early 21^st century, Evangelism isn’t a word or concept that comes easily to us, but in Janet Gear’s Theological Banquet, the Evangelical table setting is one of the five most commonly experienced in United Church congregations.   Having said that, we realize that in the northern hemisphere, being United Church evangelists isn’t easy, for there are two or three generations now that are straddle suspicious and dismissive of all things Christian.  ALL of Christianity is assumed to be anti-science, anti-queer, and disrespectful of people of other faiths or no faith, to the point that one of the things that United Church folk really need to “evangelize” is the notion that there IS such a thing as a progressive, inclusive Christian.  And words are only part of it; if our actions do not align with the words of love, we will not be successful in our evangelism because, frankly, we shouldn’t be.  United Methodist Bishop Robert Schnase, writing in his book Five Practices of Fruitful Congregations, encourages Churches to “practice the gracious love of Christ, respect the dignity of others, and…become part of God’s invitation to new life” as a form of evangelism that will preach what we practice and practice what we preach.    

Long-time United Church professor John Webster Grant, writing in 1983, urged our denomination to recover “the primary meaning of the word ‘evangelism’, which is not making Christians or even saving souls but publishing glad tidings.”  Evangelism, as Janet Gear reminds us, emanates from the Angelic commission to the Shepherds to share the glad tidings of a God who dwells with us and in us.  Another long-time United Church professor, John Young wrote in 2009 that in its essence, Evangelism “is not about gaining ‘numbers’, but about sharing a story, a story that Christians find life-giving and transformative, in the hopes that others may find it so”. Here again we hear of invitation: naming the good news of God’s presence in your life, my life, our lives, and by doing so, opening the door for others to go deep in their story to discern where God is moving them.  

Evangelism, in Matthew, Mark and Luke, is not just done by the leader; it’s done by disciples who have been commissioned in Jesus name to share the good news.  When Jesus sent the twelve disciples to leave the safety of the larger group and go out two-by-two, we know that their local mission work up to that point had not been easy. There was much opposition and some narrow escapes. But rather than being thwarted by the anger of his neighbours and relatives, Jesus looked at the assets at hand and said to the 12 disciples, “you go into these towns and villages, and do the things I would do.  Tell them of their hopeful future. Bring God’s healing intention to them and make them whole.  And let them look after you: trust them so much that you don’t even bring along an extra shirt, or pocket money.”  For safety’s sake, and to always provide a witness to the truth of what was being said, they were sent in pairs into the nearby towns and villages with the power to do everything that Jesus would have done. In so doing, there were six pairs plus Jesus, doing the work that used to be mostly done by Jesus alone.  

That greatly increased the number of workers committed to the task – Luke also speaks of a second commissioning of 70 or 72 disciples, but Matthew and Mark make no mention of this, in Matthew and Mark it is just one sending of twelve disciples - and it also meant that they needed to have a whole lotta trust in one another, which started with loving one another, and listening to and learning from each other.  That is still the case. The United Church Sunday School curriculum that Amy and I have using this summer, entitled I am a changemaker, is written to help participants develop a pattern of anti-racism in their lives, and it uses a pattern that I believe is also directly applicable to our lives as evangelists:

·       it starts with, and keeps coming back to love;

·       it then listens to and learns from people’s experiences;

·       it requires commitment to the cause and empowers the participants;

·       it calls us to notice and celebrate everyone;

·       and it ends with the co-creation, with others and with Christ, of a beautiful future. 

It builds from one step to the next in a way that might seem linear, but it grounds each step in love, because love – love for our lives, love for our souls, love for our neighbours, love for our world - that we have our connection with Christ and our impetus to draw others to him.

As a community of faith committed to that two-fold love of Jesus – love of God and love of neighbour – there is much that is done here at Scarboro that would be good to, well, evangelize about. I’m just here for a short wee while, but I am so pleased and impressed at the range of community groups that feel at home in this place, beginning with the broad and authentic welcome expressed to twelve-step recovery groups, your long-standing and visible commitments as an Affirming congregation, and events like the soup, socializing and bingo nights.  I sense that there is around here a general sense of trust that this is a place of welcome and safety and spiritual honesty, committed to justice and invitational love, and that is both something to share and something to build from.

We need Evangelists – hey, Christ needs Evangelists - willing to do and speak of all this work: the things we do in-house, the initiatives that reach out from here to our neighbourhood, the projects that reach to national or even international needs.  John Young, in the article referenced earlier, outlines the change within the United Church of Canada, a significant focus on Evangelism in the 1950s morphing into a greater focus on Mission in the 1980s.  Over those decades, there came to be a greater desire in United Churches to tangible acts of service - doing Christ’s work - and less enthusiasm to put words to it.  While still putting our hands to the plough in acts of service, we also need to re-learn the art of naming where God is present in the things we do: to remind ourselves, and to set a sacred context for those who are yearning for something deeper in their lives but cannot put words to that yearning. (And, as mentioned earlier, to help folks to see that to be a Christian does not necessarily confine one to being “narrow.”)

Although the gospel of Mark implies that the pairs of disciples did not go very far into the world, there was a rhythm to their evangelistic work.  They started close to home where there was both familiarity and resistance, then they went into towns they’d never visited before, relying on the guidance of local people and the grace of God.   In going out into the world, and coming back to a place of nurturance with Jesus, they kept learning and growing, risking and inviting, encouraging change and being changed, in his name.  At our best, we continue live within that rhythm, of doing, and believing, and paying attention and listening and doing again, as people committed to Christ’s agenda of powerful, inclusive, reconciling love.    

In all of this we give thanks: for words of life that give us hope; for all we do together, for the work we do on our own, for the times we feel strong in what we are doing, and for the times when the support of loving Christian community is so essential.  We give thanks for the opportunity to gather here in the Sanctuary, for the connections we continue to have with those joining us online, and for the words and deeds by which we share the evangel, the “glad tidings” of God in Christ.  All of this, is pure gift from God, experienced in supportive community, in simple acts of advocacy and kindness, and in broader engagement in the name of Jesus, who lived and died and lives again. Thanks be to God, Amen.

References cited:

https://amazingbibletimeline.com/blog/q28_twelve_apostles_background/

Gear, Janet. Undivided Love.  Altona, MB: Friesen, 2022.

Grant, John Webster “The United Church and its Heritage in Evangelism”, Touchstone 1, No. 3 (1983) p. 8. <cited by Young, below>

Ralph Connor Memorial United Church.  Sunday sermon recording, July 3, 2022 – Luke 10: 1-12. https://youtu.be/KMXGvSh3_0Y?t=1039

Schnase, Robert. Five Practices of Fruitful Congregations.  Nashville: Abingdon, 2007.

United Church of Canada. I am a Changemaker: teaching anti-racism with children.  Toronto, 2024.

Young, John H. https://touchstonecanada.ca/wp-content/uploads/2013/08/Jan-2009-Article3.pdf

 

© 2024 Rev Greg Wooley, Scarboro United Church, Calgary AB.