Daily Devotions with the Dean

This morning’s Scriptures are: Psalm 119:145-176; Zechariah 12:1-10; Ephesians 1:3-14; Luke 19:1-10

This morning’s Canticles are: following the OT reading, Canticle 11 (“The Third Song of Isaiah,” Isaiah 60:1-3,11a,14c,18-19, BCP, p. 87); following the Epistle reading, Canticle 16 (“The Song of Zechariah,” Luke 1:68-79, BCP, p. 92)

Zechariah foresees a distant day when Judah and Jerusalem will once again be besieged, as they had been by the Babylonians who had decimated and exiled them. This next time, however, God’s people will prevail over their enemies. They will do so, however, after they mourn and weep over “the one [literally, “me”—i.e., the Lord] whom they have pierced” (Zechariah 12:10). God will pour out his Spirit—“a spirit of compassion and supplication on the house of David and the inhabitants of Jerusalem”—in such a way as to prompt deeply repentant faith. As a result, Zechariah envisions God making them mighty, invincible warriors. 

It is possible that Zechariah is given a window into the gigantic cataclysm at the end of time, a day that is still ahead of us. It is possible, also, that his vision sheds light on the events immediately surrounding Jesus’s death and resurrection, his ascension, and the outpouring of the Spirit, beginning with Pentecost in Jerusalem. 

Indeed, in today’s reading in the letter to the Ephesians, Paul, zealous Jew that he is, numbers himself among “those who were the first to set our hope on Christ,” and who are now living “for the praise of his glory” (Ephesians 1:12). If you were to ask Paul, he would readily acknowledge that he had come to “mourn and weep over the One he had pierced” (Zechariah 12:10). Though he never puts it in exactly those words, nonetheless Paul believes that sheerly by God’s “grace” (i.e, undeserved favor), he has been granted insight into the mystery of God’s will to sum up “all things” in Christ through the “redemption in his blood” (Ephesians 1:6-7). 

Further, Paul believes that he has been called to recruit Gentiles (like the majority of the people to whom he writes in his letter to the Ephesians) to receive the same “seal of the promised Holy Spirit” that he has received, and to become a part of “God’s own people, to the praise of his name” (Ephesians 1:13-14). Even though he writes this letter from prison, Paul sees himself and his fellow believers invincibly and irresistibly demonstrating to “the powers and principalities” God’s victory (Ephesians 3:8-10). Through the gospel of Jesus Christ, God is sovereignly and lovingly making dead people alive (Ephesians 2:1-10), and inexorably building formerly estranged people into a spiritual house for his own dwelling (Ephesians 2:11-22). 

To me, one of the most striking features of this paragraph from Paul (in Greek, it’s really just one long sentence) is the repetition of the prepositional phrase: “in Christ” (or “in the Beloved” or “in him”). This expression occurs eleven times in the Greek (nine times in the NRSV). The phrase “in Christ” evokes the image of us being held tightly in the embrace of Jesus’s strong arms: there we have been lovingly chosen, there we find blessing, there we find redemption (the forgiveness of sins through Christ’s blood), there we are adopted, there we know God’s good pleasure, there we receive an inheritance, there we are marked by the Holy Spirit as God’s own. There, in Christ, is total and utter security. Amen!

Somehow, even before he met Jesus, Luke’s Zaccheus sensed that in Jesus he might find just that sort of security, acceptance, and love. As a super-rich chief tax collector, he must have had many “friends” by virtue of mutual gift-giving and ties of benefaction. Think of the world of Francis Ford Coppola’s movie The Godfather. That’s how the social world of wealth worked in Zaccheus’s day. But did he have any real friends—who loved him simply for who he was? Doubtful. As Jesus approaches, we notice that no one in the crowd moves aside so that Zaccheus can catch a glimpse of Jesus. Labeled “sinner” by everybody (Luke 19:7), his relationships would have been calculated, cautious, and measured. But he senses that with Jesus, things just might be different. And so the “wee little man” climbs the now celebrated sycamore tree, “for the Lord he wanted to see.” See the Lord he does. More importantly, Jesus sees him. Really sees him! 

To Zaccheus’s surprise, Jesus invites himself to dinner. There, in one of the greatest conversion stories of the Bible, Zaccheus, small of stature, becomes a friend of Jesus and a giant of generosity. Proving himself to be, after all, a true son of Abraham, Zaccheus gives half his wealth to the poor and promises restitution (with interest) to any whom he has defrauded. Zaccheus takes his place, to put it in Paul’s terms, “in Christ.” There’s no better place to be. 

Be blessed this day, 

Reggie Kidd+

Midday Eucharist

Daily Devotions with the Dean

This morning’s Scriptures are: Psalm 120; Psalm 121; Psalm 122; Psalm 123; Zechariah 11:4-17; 1 Corinthians 3:10-23; Luke 18:31-43

This morning’s Canticles are: following the OT reading, Canticle 13 (“A Song of Praise,” BCP, p. 90); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9-10, 13, BCP, p. 93)

“…everything that is written about the Son of Man by the prophets will be accomplished” — Luke 18:31b-32a. There is an astonishing convergence in today’s reading between Zechariah’s prophecy and what Jesus says in Luke. 

Yahweh gives Zechariah the sad task of playing out an advance tableau of some of the most ironic aspects of Christ’s future redeeming work. Yahweh sends (in the person of Zechariah) a good shepherd. Symbolized by the names of his two staffs, the hallmarks of the shepherd’s coming are “Favor” and “Unity.” 

This good shepherd is rejected by false shepherds and even by the people he has been sent to shepherd. His wages—a most ironic prophecy—are thirty pieces of silver that are destined to be thrown “into the treasury” (Zechariah 11:12-13; and see Matthew 27:3-10). As a symbol of the people’s rejection of God’s favor toward them, Zechariah breaks the staff named “Favor.” 

Absent God’s favor, their unity cannot stand. Five hundred years before Zechariah’s time, the united kingdom had split into the rivals, Israel to the north and Judah to the south. Now, after the end of Babylonian exile, there is the potential for reunification. Instead, the people and their leaders are going to cement the wall of division: Samaria versus Judah. Symbolic of that disunity, Zechariah breaks his second staff, the one named “Unity,” thus “annulling the family ties between Judah and Israel” (Zechariah 11:14). No sadder prophecy was ever uttered. 

Even though in Luke, Jesus points to all the “Easter eggs” in the writings of the prophets, his disciples can’t understand what he is telling them about what lies ahead of them in Jerusalem (namely, his death and resurrection). In truth, it is “hidden” from them by God’s mysterious providence (Luke 18:34b). Nonetheless, Luke records a magnificent anticipation of the reversal of Zechariah’s breaking of the covenant of “Favor,” in the plea uttered by the blind man of Jericho: “Jesus, Son of David, have mercy on me!” (Luke 18:38-39). Of course, Jesus responds in the affirmative: “[Y]our faith has saved you” (Luke 18:42). Deeper even than the restoration of this man’s physical sight, is the gift of insight into the restored covenant of “Favor.” 

Paul writes to the Corinthians in the full wake of Christ’s redemptive work. Not only has Christ restored Zechariah’s covenant of “Favor,” Christ has restored the covenant of “Unity.” That is why Paul is tasked “like a skilled master builder” to build on the foundation that is Jesus Christ (1 Corinthians 3:10-11). What Paul sees himself helping to build is “God’s temple,” which is comprised of followers of Christ: “For God’s temple is holy, and you are that temple” (1 Corinthians 3:17b). God help you if you tear down God’s holy (and therefore united) temple. 

Negatively, Paul does not want that holy unity to be destroyed by a spirit of party-loyalty or by division into cults of personality. Anathema to him are cries of: “I am of Paul!” or “I am of Apollos!” or “I am of Cephas (Peter)!” or even “I am of Christ!” (see 1 Corinthians 1:12). You can just imagine what Paul would say about cries of: “I am of Rome!” or “I am of Constantinople!” or “I am of Calvin!” or “I am of Arminius!”, much less of “I am of the Cathedral!” or “I am of All Saints” … or “of St. Michael’s … or “of fill-in-the-blank!”

Positively, Paul wants believers to bask in the realization that they are that temple. Paul says, “God’s Spirit dwells in you” (1 Corinthians 3:16). He’s talking about the very Shekinah glory that inhabited the Tabernacle in the wilderness, providing unerring guidance to the children of Israel. He means the same Shekinah glory that so filled the Temple at Solomon’s dedication that everyone had to flee. That same glory-cloud, asserts Paul, lives in each of Christ’s followers and among them all together. That’s why he can exclaim, “all things are yours, whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all belong to you, and you belong to Christ, and Christ belongs to God” (1 Corinthians 3:21b-23). 

I can scarcely take in all that Paul’s “all things are yours” means. There’s no sphere of life that is unworthy of the believer’s interest and engagement—whether science and math, or art and literature; whether family or work or leisure. For we belong Christ, Lord of it all—and he superintends it all, and that, to the glory of God. 

To whatever the Lord calls you today, be blessed in it,

Reggie Kidd+

Daily Devotions with the Dean

This morning’s Scriptures are: Psalm 106:1-18; Zechariah 10:1-12; Galatians 6:1-10; Luke 18:15-30

This morning’s Canticles are: following the OT reading, Canticle 9 (“The First Song of Isaiah,” Isaiah 12:2-6, BCP, p. 86); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3-4, BCP, p. 94)

Yesterday was Christ the King Sunday, marking the end of the Christian year. Next Sunday is the first Sunday of Advent, marking the beginning of the Christian year. This week’s readings transition us from one year to the next. 

In a series of visions in the second half of his book, the prophet Zechariah gives glimpses of the remarkable things the Lord of the covenant is going to do in days to come. 

Zechariah lived through the rebuilding of Jerusalem and the Temple, following Judah’s release from the Babylonian Captivity. There was joy in Judah, but it was muted. There was a new temple, but its grandeur and scale were not as glorious as the temple Solomon had built. There was a sort of self-governance, but the Persians were really in charge, and Judah was permitted no king. What has happened to God’s promise to establish his Kingdom on earth through his people Israel? What of the promise to David that one from his line would sit on the throne in perpetuity? What about the picture of a united people of God under David and Solomon, before the split into a northern kingdom (Israel) and a southern kingdom (Judah)? Was that vision gone forever? Zechariah (along with his contemporary, the prophet Haggai) provided perspective.

In the previous chapter, Zechariah had foretold Palm Sunday, when Israel’s triumphant King would come “humble and riding on a donkey, on a colt, the foal of a donkey” (Zechariah 9:9). In today’s chapter, Zechariah imagines the Lord raising up “warriors in battle” to reunite Israel in the north (Joseph) and Judah in the south: “I will bring them back because I have compassion on them, and they shall be as though I had not rejected them” (Zechariah 10:6). Zechariah foresees a new exodus experience for God’s people: “They shall pass through the sea of distress … and all the depths of the Nile dried up … Assyria shall be laid low …the scepter of Egypt shall fall” (Zechariah 10:11). As though squinting to see something way off on the horizon of history, Zechariah espies the contours of the new exodus Christ will accomplish by the baptism of his own death and resurrection. Zechariah also discerns in the distance the reunification of the Lord’s people. By the pouring out of his Spirit, God will bring about the conquest of the nations, enabling Christ’s apostles to take the gospel from Jerusalem and Judea (the old southern kingdom) to Samaria (the old northern kingdom) and to the ends of the earth (Acts 1:8). 

Zechariah’s visions are a profound preparation for the hope of Advent, and for the promise they bear of the kingdom of our God and of his Christ. 

This week’s readings in Luke find Jesus on the last leg of his journey to Jerusalem. There he will accomplish humanity’s redemption, for there he will inaugurate God’s kingdom through his death and resurrection. Along the way, Jesus reminds his disciples of the primary place that children and a childlike faith play in the kingdom of God: “Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it” (Luke 18:17). For at least one man—“a certain ruler”—what was preventing such childlike faith was his great wealth (Luke 18:18-24). Jesus perceives that this “certain ruler” was incapable of coupling both a childlike faith and a wisely detached stewardship of wealth. As a result, Jesus puts before him a decisive choice (I paraphrase): “Lose the wealth and gain faith, that is, gain me! Or keep the wealth, and never see the value you’d find in me!”

You and I may not face a choice between wealth and non-wealth, but we do face the same choice between childlike receptivity and blasé dismissiveness.  

And, finally, this week’s epistle readings amount to a Pauline potpourri. Paul is, in my view, New Testament’s clearest expounder of the “so what” of redeemed and kingdom-conditioned life. This week’s epistle readings cull wisdom on faith’s “so what” from significant short passages in various Pauline letters. 

For most of his letter to the Galatians, Paul has stressed that there’s nothing they can add to what Christ has done for them to win right standing with God. Christ has become a curse for them. They have been baptized in his name. Now they are free of sin’s curse, and they belong to God’s family sheerly by faith in Christ. Period. 

Now, at the beginning of this closing paragraph in Galatians 6, he offers “desiderata” that anticipate those he will later compose for the Romans (see the Daily Devotions with the Dean for 7/17/2020). Christians’ freedom from fear of the law’s condemnation does not free them from the law of love. Thus, they (we) need to work at: 

• restoring transgressors, 

• bearing one another’s burdens, 

• individually testing our own work, 

• supporting our leaders, 

• sowing to the Spirit (the fruit of which, as he has just explained, is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control—Galatians 5:22), and 

• working for the good of all, especially for the family of faith.

 Be blessed this day,

Reggie Kidd+

Sunday Worship

Noonday Prayer

Daily Devotions with the Dean

This line from Psalm 102 hits me hard every time I come across it: “…you have lifted me up and thrown me away” (v. 10b). The psalmist describes himself not just as one of life’s discards, set upon by enemies and detractors (which he is—see verse eight). No. He can’t eat, he can’t drink, and he can’t sleep, because he feels like God is so mad at him that He has simply picked him up and tossed him aside. Like a piece of trash. Like an unwanted deuce in a game of Rummy. Who hasn’t felt that way? I have, and I imagine you have as well. 

What makes our anonymous psalmist’s song worth including in Israel’s hymnal is the way he processes his angst about God’s anger by letting his petition turn to praise. He begins with, “Hear my cry … answer me speedily…” (Psalm 102:1-2). But he transitions to, “But you, O Lord, are enthroned forever…” (Psalm 102:12). And he ends with, “The children of your servants shall live secure…” (Psalm 102:28). 

Today’s passages are a study in pressing in: to the Lord’s presence, even when the Lord seems threatening or distant or aloof. Today’s passages provide courage and resources for those times when you feel you may have been “thrown away.” 

Malachi & self-inventory. Malachi addresses people who are too quick to call on the Lord to aid them in their distress. They are people of the covenant. That means they know the God of the exodus, Yahweh who rescues. That also means they know the God who has bound himself to them , and who has provided them with the terms of covenant life. Those terms include loving him as he has loved them, with exclusive and lavish love. It means protecting the marriage bed, dealing in truth, caring for dependents and the needy. And it includes giving to Yahweh “the full tithe” (i.e., ten percent) on produce and earnings (Malachi 3:5,8-10). 

There’s nothing about these stipulations that earn anybody a relationship with God. There’s no merit to these requirements. There’s nothing about them that makes God love anybody. These practices are simply the way people who have been loved from eternity love in return. The stipulations of the covenant are how those who have been rescued and cared for in their distress reflect that care for those around them who are in similar need. The covenant calls for gratitude’s response to grace. 

As it is, however, Malachi judges Israel to be living out of sync with covenant life. Thus, he says, when “the messenger of the covenant” comes as they hope he will, he will not come in the way they had hoped. He will come to refine and to purify: “For he is like a refiner’s fire and like fuller’s soap; he will sit as a refiner and purifier of silver, and he will purify the descendants of Levi and refine them like gold and silver, until they present offering to the Lord in righteousness” (Malachi 3:2-3). In other words, the Lord will come to make things right—just not in the way they had expected! 

And so, Malachi calls for self-inventory, lest the children of the covenant discover the coming of “the day of the Lord” is an unpleasant experience. “Return to me, and I will return to you, says the Lord of Hosts” (Malachi 3:7). Renounce sorcery—which is a kind of manipulative mock-worship. Maintain faithful and loving marriages. Speak truth. Deal justly with workers and aliens. Be generous, and present as worship “the full ten percent” of your produce and income—symbolic of your full self-offering to the God who purchased you out of slavery (again Malachi 3:5,8-10).  

The season of Advent is right around the corner, a time when we remember the way John the Baptist came as just such a messenger of the covenant, crying: “Prepare the way of the Lord!” It is a good time for redemptive self-inventory, so that Christ may be born anew in our hearts. 

James & patience. James provides example after example of the need for patient endurance. Farmers plant, and then wait. Prophets prophesy, and then wait. Job waits and waits and waits (even if, as we read a few weeks ago, not especially patiently). But wait he does—and eventually the Lord shows himself to be compassionate and merciful. 

Jesus & persistent prayer. Jesus’s parable about the unjust judge (which does not intend for us to draw false inferences about God) teaches that it’s not just a matter of patient endurance—it’s prayerful patient endurance. That’s an important lesson for me. I can hold a “spiritual plank position” for a long time, gritting my teeth, willing myself to hang on, not letting my back buckle. I can wait and wait and wait for the Lord to show up and do his thing. What’s not so easy for me to do is pray and pray and pray while I’m holding that plank. That’s something for me to work on. 

And that takes us back to Psalm 102. The psalmist shows us how not to let ourselves get stuck in a rut of feeling rejected by God. The psalmist determines to cling to the faith—he assumes a “spiritual plank position”—despite his feelings. Then he composes this beautiful song that begins with petition, transitions to praise, and ends on a note of hopefulness. What a great example for you and for me. 

Be blessed this day, 

Reggie Kidd+

Noonday Prayer

Daily Devotions with the Dean

This morning’s Scriptures are: Psalm 105:1-22; Malachi 2:1-16; James 4:13–5:6; Luke 17:20-37

This morning’s Canticles are: following the OT reading, Canticle 8 (“The Song of Moses,” Exodus 15, BCP, p. 85); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3-4, BCP, p. 94)

The covenantal life. “My covenant with [Levi] was a covenant of life and well-being, which I gave him; this called for reverence…” — Malachi 2:5. It’s worth pondering two features of the “covenant of life and well-being” that Malachi promotes, for they are as much about “life and well-being” in our own day as they were in his. 

The covenant with Levi was a “covenant of life and well-being,” in the first place, because it called for instruction in God’s Word (Malachi 2:6-8). Priests are ministers of the Word, because from cover to cover the Bible envisions the knowledge of God and of his ways jacketing the whole earth: “But the earth will be filled with the knowledge of the glory of the Lord, as the waters cover the sea” (Habakkuk 2:14). Thus, the goal of teachers of the law is to work themselves out of a job: “No longer shall they teach one another, or say to each other, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest, says the Lord” (Jeremiah 31:34). For instance, the writer of these Daily Devotions with the Dean will have done his job when his readers need him no longer. And until then, he is responsible to “guard knowledge” and to make sure it is true instruction that he offers (Malachi 2:7). Dear Lord, let it be so!

The covenant with Levi was a “covenant of life and well-being,” in the second place, because it bound God and us together in an indissoluble bond of mutual sacrifice. God established sacrifices of unblemished and specifically prescribed animals, a “pre-reflection” of a final and uniquely unblemished sacrificial lamb: his own dear Son. That sacrifice, in payment of the sin of the world, would restore life to spiritually dead people and return well-being to all of us whose lives have been wracked by the crushing consequences of sin. 

Israel’s covenantal duty—channeled through, and overseen by, the priestly sons of Levi—was to make sure that God’s self-offering in sacrifice was matched by his people’s self-offering in sacrifice. That is why Malachi rails against the holding back of the best of the flocks (Malachi 1:8,12-14), and against the withholding of tithes and offerings (Malachi 3:8-9). Christ’s sacrifice marks the end of the need for animal sacrifice, but it only heightens the significance of our offering ourselves as “living sacrifices” (Romans 12:1-2), and continuing to give “tithes and offerings” as expressions of the fact that we do not belong to ourselves, for we “were bought with a price” (1 Corinthians 6:20; 7:23). “Take my life and let it be consecrated, Lord, to thee…”

God’s oneness and ours. “Have we not all one father? Has not one God created us? Why then are we faithless to one another…? … [S]he is your companion and your wife by covenant. Did not one God make her?” — Malachi 2:10,15. Extraordinarily, Malachi anticipates the apostle Paul’s perspective on the way belief in the “oneness” of God shapes our ethical lives. In the letter to the Romans, Paul shows that, as a Jew who believes that there is “one God,” he finds it inconceivable that there would be different  routes to a relationship with God—for example, one for the Jew and another for the Gentile.   God is not the deity of separate tribes. He is the God of heaven and earth. Therefore, he has one plan for a singular redemption of the entire human race: his Son Jesus Christ. “Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, since God is one; and he will justify the circumcised on the ground of faith and the uncircumcised through that same faith” (Romans 3:29-30). 

This thought has revolutionary implications for every aspect of life. It cuts the heart out of any form of racism, classism, sexism, or tribalism. It means those who believe in this one God are obligated to see in every human being an expression of God’s likeness and image. It means those who believe in this God must treat every bearer of his image and likeness with the same dignity, respect, and love that they owe to God himself. That’s why Malachi denounces teachers for “partiality in your instruction”—the spinning of God’s story in favor of one party or race or family or check-writer over another. 

Thus, Malachi appeals to the fact that we have “one Father” and “one God” in order to rebuke people who treat each other faithlessly (Malachi 2:10). In doing so, he exposes all spheres of life: questionable business practices; “enhanced” résumés; tax fraud; plagiarism and academic cheating; narcissistic self-promotion; deceitful leadership; and exploitative relationships (to name just a few).

Malachi invokes the oneness of God, especially, to reprove husbands who have been faithless to “the wife of your youth … your companion and your wife by covenant” (Malachi 2:14). “Did not one God make her?” asks the prophet. I wish my mother’s father had asked himself that question when he left home to strike out on his own as soon as my mother graduated from high school. If he’d just asked himself that one question—“Did not the same God who made me also make Myrtle?”—what loneliness, bitterness, and desperation of straits might he have spared himself and his family? To state Malachi’s concerns in positive terms: the God who reveals himself in the Bible loves thriving marriages—not to mention flourishing friendships, smooth working relationships, functional governance, comity among nations and people groups—because he is about oneness. Father, Son, and Holy Spirit in eternal communion, the Lord, invites the creatures whom he loves into an eternal dance of love and harmony. May you experience the dance. 

Be blessed this day,

Reggie Kidd+

Can you contribute to Christmas gifts for women in need this year?

Christmas Gifts for Women in Need

For many of us, the current pandemic has created the need for change.  For some, it has been the need to restructure family responsibilities, for others, it is a change in employment.  That has been the case for me; but when God closes a door, he often opens another.  As I stepped down as director of The Inheritance House, I was presented with an opportunity to work in a women’s residential program for the victims of human trafficking.  The strength and resilience of the women I work with is extraordinary.  Most have very few worldly possessions, and some come to the program with only the clothes on their backs.  While they are provided with the essentials through the program, there is little budget for ‘extras’ that most of us take for granted.  

This is an opportunity for the Cathedral congregation to provide some well-deserved treats for these women for Christmas.   Here is a list of some of the requests of the residents.  If you would like to participate, please stay within the list provided, as other gifts may not be permitted in the facility.  You are also welcome to give a monetary gift; these funds will be used to purchase special individual gifts or to purchase gifts for all the women to enjoy. 

Please do not wrap the gifts as they will need to be approved before gifting them; feel free to include wrapping materials as the staff at the women’s facility will be wrapping the gifts.  Please bring any gifts to the Cathedral before December 20th. If you have any question, please feel free to contact me directly at rosesapp@yahoo.com.          -Deacon Rose

Scented bath gel/moisturizer

Face cleanser/moisturizer

Make up (for light and darker skin, mascara/eye shadow/lipstick/lip balm)

Hair accessories, earrings, nail kits

2021 calendars or planners

MP3 player

Room air fresheners (No candles)

Stuffed animals

Purse/wallet

Clothing (women’s):  sweaters/casual jackets (Med., Large, X-large)

Coloring or comic books (for adults)

Art supplies (drawing/colored pencils, paint sets or acrylic paint, paint brushes/foam brushes, scrapbook supplies, canvases, Art kits)

Games

Walmart gift cards

Find the donation box in the Great Hall!

Midday Eucharist