Read the lessons at the Vanderbilt Library website: http://divinity.lib.vanderbilt.edu/lectionary/CEpiphany/cEpiphany2.htm

Emmanuel Lutheran Church at Saint Luke's Anglican Church

Family Lectionary Study;

Sundays from 9:30 to 10:15 in the Gym

Opening

Introduce:

Review of Last Week

Discuss Pew-work. Give everyone a chance to show or talk about their insights.

What was the sermon on? -- Revelation: Seven letters to the seven churches. What report card would our church get

What was the Gospel lesson? -- The Baptism of Christ. The Spirit descends when Christ prays

Did anyone have any insights about...

Set the calendar-clock to the right date. Epiphany tells the story of .... Here is our memory scripture for Epiphany

G.


Bible Passage

Isaiah 62:1-5

from http://www.plu.edu/~crel/wordlink

This text in Isaiah is part of a larger oracle whereby Isaiah is announcing the vindication of Israel. As you might note, our particular text picks up on the image of a wedding celebration. In the Old Testament the image of the people of Israel betrothed and married to God is used in several places.

The theme of “newness” is front and center in this text as well. Whenever you see a name change in Scripture, it signifies or symbolizes a new relationship, a new status (Abram and Sari becomes Abraham and Sarah, Jacob becomes Israel, and Saul becomes Paul). The titles in our text (verses 3 and 4) seem odd because they are phrases that are capitalized to signify that they are proper names and God changes the names.

By the action of God, the people of Israel are brought back from exile and restored to a new and exalted relationship to God. Like a bridegroom rejoices over the bride, so God now rejoices over Israel.

from http://www.montreal.anglican.org/comments

This book can be divided into two (and possibly three) parts. Chapters 1 to 39 were written before the exile, from about 740 BC to about 700 BC. These were difficult times for the southern kingdom, Judah: a disastrous war was fought with Syria; the Assyrians conquered Israel, the northern kingdom, in 723 BC, and threatened Judah. Isaiah saw the cause of these events as social injustice, which he condemned, and against which he fought valiantly. Chapters 40 to 66 were written during and after the Exile in Babylon. They are filled with a message of trust and confident hope that God will soon end the Exile. Some scholars consider that Chapters 56 to 66 form a third part of the book, written after the return to the Promised Land. These chapters speak of hope and despair; they berate the people for their sin, for worshipping other gods. Like Second Isaiah, this part speaks of the hope that God will soon restore Jerusalem to its former glory and make a new home for all peoples.


Persia has conquered Babylon and has permitted the people of Israel to return to a small parcel of land round Jerusalem. The land is ravished, and after initial elation, the people feel that God has ceased to care for them. The prophet has told of a new Zion – of a renewed city and people. The new Jerusalem will be built by foreigners (61:5); people will be more faithful to God; he will establish a pact with them that will last forever.

Now either the prophet or God tells of the cleansing of Israel’s reputation (“vindication”, 62:1): it will break forth with the suddenness of dawn in the desert – there one moment it is dark, and the next light. So too will her “salvation” be seen – to the extent that “all the kings” (v. 2, all nations) will see God’s glory, his power, reflected in, and radiated by, Israel. When God made a pact with Abram, giving him new status as “ancestor of a multitude of nations” (Genesis 17:5), he changed his name. So too will God’s people enjoy a new status: they will be a “royal” (v. 3) people protected by God. V. 4 tells us Israel’s new status: she will become God’s spouse. The image of Israel’s salvation as “a burning torch” (v. 1) is reminiscent of the many torches illuminating the city on the Feast of Tabernacles, a festival like our Harvest Thanksgiving. God promises that no longer will he give Israel’s harvests to her enemies (v. 8), as punishment for disobedience. God will be seen to love Israel again: a truly joyous event.

From http://www.word-sunday.com

See the Possible

It is always darkest before the dawn. Why do people curse the darkness, rather than hoping in the coming light?

From Third Isaiah, this passage was written in the time of "post celebration blues." After fifty years in exile, Jewish leadership had returned from Babylon to rebuild Jerusalem. After several years of rejoicing the reality of hard work set in; the people's resolve began to slacken and dejection reared it ugly head. The people were home, but did not care about the task at hand.

In the midst of the city's depression, God declared his intent; he would speak until the city's glory (reputation) returns. [1] The city was being rebuilt because God wanted it, not through the mere efforts of the people. As the spokesperson of the divine, the prophet, too, would not be silent; he would praise, shame, and pester the people until the city was rebuilt to its glory. In this way, God really spoke through the prophet.

Once the city was rebuilt, non-Jews (i.e., the "nations" and kings) would witness its glory. God would pronounce the rebuilding by giving the city a new name and a crown, both reflecting the marriage of a young maiden to a king. [2-3] The virgin maiden has only the promise of adding to the kingdom with royal heirs; in this sense, she was "barren" or "desolate." In the same way, a city partially rebuilt was not truly whole; to some, it was barren and desolate, like some of our inner city neighborhoods. But only the cynic could not see potential; through God's eyes, even the barren and desolate had in them the seeds of joy and intimate relationship. Once the maiden married the king, she took a new name and a crown as queen. The city, too, would have a new reputation (name and crown) because of its close relationship with God. And like the joy at a marriage feast, the glory of the city would be a joy to God and its inhabitants [3-4].

Do we see the possible in the seemingly hopeless situation? Is this not a test of faith?

Permission for use. All materials found in word-sunday.com are the property of Larry Broding (Copyright 1999-2001). Viewers may copy any material found in these pages for their personal use or for use in any non-profit ministry. Materials may not be sold or used for personal financial gain. 



Psalm 36:5-10

from http://www.montreal.anglican.org/comments

Psalms is a collection of collections. The psalms were written over many centuries, stretching from the days of Solomon's temple (about 950 BC) to after the Exile (about 350 BC.) Psalms are of five types: hymns of praise, laments, thanksgiving psalms, royal psalms, and wisdom psalms. Within the book, there are five "books"; there is a doxology ("Blessed be ... Amen and Amen") at the end of each book.



This psalm opens and closes in typical wisdom style. Vv. 1-4 tell of the “wicked”, the ungodly: as the Spirit of God “speaks” in the very being of the godly, so “transgression” (personified) speaks to the ungodly. They convince themselves that God will not punish them (v. 2). They are thoroughly rotten; their ways are neither wise (v. 3) nor moral in God’s eyes.

On the other hand, the faithful enjoy God’s “love” (v. 5) and “faithfulness” (part of his covenantal pact with his people.) God’s integrity (“righteousness”, v. 6) and justice is immense, as great as the “mighty mountains” and the “great deep”. He restores, gives life to, all rational beings; he protects “all people” (v. 7). Vv. 8-10 say, using the image of a banquet, that knowing God’s life-giving presence in the Temple (“your house”) is the supreme experience of his love. In v. 9, to “see light” is to live. God’s luminance, as encountered in the temple liturgy, dispenses good (“fountain”) and enables us to live. Vv. 10-11 are a prayer: please, God, continue to love us and to restore us who are faithful at heart! Do not allow me to be oppressed by “the arrogant”, the ungodly!

1 Corinthians 12:1-11

from http://www.plu.edu/~crel/wordlink

Admittedly this might be a stretch, but in keeping with the theme of “newness”, St Paul states in Romans that when we are baptized into Christ we are baptized into his death and resurrection so that we might walk in “newness of life” (Romans 6:4). By the gift the Holy Spirit, we are given gifts with which to serve God and build up the Body of Christ. Our gifts are not the same but it is one Spirit who gives them all.

But notice that just as it is with the couple and guests at the wedding at Cana, just as it is with the people of Israel in the Old Testament, so it is with the gift of the Spirit. They are just that, gifts, given and provided by God and Jesus who lavish extravagant grace upon us, day after day.

from http://www.montreal.anglican.org/comments

Corinth was a major port which also commanded the land route from the Peloponnesus peninsula to central Greece. An industrial and ship-building centre, it was also a centre for the arts. Its inhabitants came from far and wide. In this epistle, Paul answers two letters he has received concerning lack of harmony and internal strife in the Corinthian church, a church he had founded. Paul wrote this letter from Ephesus (now in Turkey), probably in 57 AD.


Early in this letter, Paul has noted that the Christians at Corinth “are not lacking in any spiritual gift” (1;7); even so, they appear to have written to him “concerning spiritual gifts” (v. 1): it seems that there are questions in the community. The true test for having received the Holy Spirit is,

This is one criterion for genuine “spiritual gifts”. (The “idols”, v. 2, were dumb in that they cannot answer prayers addressed to them.)

“Gifts” is widely defined, and includes “services” (v. 5, ministries) and “activities” (v. 6, operations). Note the suggestion of the Trinity: “same Spirit ... same Lord ... same God” (vv. 4-6), and note also:

With a common origin, all gifts are shown through the Holy Spirit, not for personal edification but “for the common good” (v. 7), for building up the Church. While the gifts in vv. 8-10 can be grouped, the precise meanings are uncertain:

“Wisdom” and “knowledge” seem to be the ability to instruct; “faith” seems to be exceptionally deep faith – that God can do anything. “Discernment” is the ability to tell whether gifts genuinely come from God. “Tongues” may be unintelligible speech which needs “interpretation”. Each of us receives a gift (perhaps not one listed); God chooses, not us.


From http://www.word-sunday.com

Communicating “Church”

12:4, 9 “graced-filled gifts” is literally “charismaton,” the Greek word that gives us “charismatic.”

12:6-7 The word “follower” was added in parentheses, because, in context, Paul was speaking to the community at Corinth. His comments were aimed at Christians.

How do people know we are “Church?”

This is not a question of individual effort (How do people know we are Christians?), but one of community. Two millennia ago, a Jewish apostle wrote to a Christian community in a Greek culture to answer the question. In doing so, Paul tried to “re-evangelized” the believers at the Greek seaport of Corinth.

A few observations need to be made before we look at the text. First, as the previous paragraph indicated, a person from one culture wrote to people in another culture. So, there might be cultural accommodation (to the Corinthians) amidst cultural assumption (by Paul). Second, Paul wrote in an atmosphere of expectation; he and his audience assumed the end times were immanent, if not present. Both of these observations impact how Paul would define “Church.”

The discussion of the spiritual gifts took place in the context of scandal among the Corinthian faithful. This was a “charismatic” community, defined by the exercise of various gifts: speaking in tongues, healing, prophecy, etc. The Corinthians took pride in their gifts to the point of braggadocio and one-upmanship. The leadership of the community must have felt threatened, for the Corinthians were splintering into groups with their own rivaling leaders.

Paul argued against notion of their narrow notion of “grassroots” leadership. Instead, he argued for the big picture. He began with the leadership of the Spirit. For Paul, God was in charge. And Paul saw the leadership of the Spirit in the context of God’s plan. This was Paul’s cultural presumption. The Jewish notion of creation (and prayer) could be simply stated that all things came from God, so they would return to God. Therefore, in the end times, all things would return to God. In his Christian view, all things would return through Christ.

Paul’s emphasis on Trinity began with the situation at present (the gifts of the Spirit) and then proceeded to the end times (return of Christ, then to God). But he also used the Trinity to explain the notion of Church. The Church had various types of spiritual gifts, but there was only one Spirit. It had various types of ministries, but there was only one Lord Jesus upon whom the ministries were modeled and rooted. And these gifts and ministries worked together in the way God the Father willed them to work together. Beneath his argument that the Trinity defined the Church was the notion that Church should be based on harmony, just as the Father, Son, and Spirit worked harmoniously.

There were various gifts given to various people, that was true. But what were those gifts? And why were they given? Paul answered the last question first. The Spirit gave its “charisms” for the good of the community, not for the glory of its members. So, to envision these various gifts as the means to achieve the common good, there had to be a “hierarchy” of gifts. Here, Paul tried to make a cultural accommodation to the Greek community. The highest virtue in the Greek world was wisdom, the ability to make clear and correct judgments. Such a virtue was higher than knowledge, for it guided the person to seek the right knowledge. Both wisdom and knowledge led to firm faith. The rest of the gifts were based upon spiritual power and the needs within the community.

There were some parallels between the gifts and the hierarchy of leadership Paul listed later in 12:28. But, in the context of the letter, Paul emphasized the unity of the Church with the image of “the Body of Christ.”

How do people know we are “Church?” We communicate the sense of the Church when we work in harmony with others and use our Spirit-given gifts to serve others. Church is not a place for egos. It is a place for charity.

What are your gifts? How have you used your gifts within your community?

Permission for use. All materials found in word-sunday.com are the property of Larry Broding (Copyright 1999-2002). Viewers may copy any material found in these pages for their personal use or for use in any non-profit ministry. Materials may not be sold or used for personal financial gain. 



John 2:1-11

from http://www.plu.edu/~crel/wordlink

During this church year season of Epiphany, our texts “reveal” to us the identity, nature, and characteristics of Jesus the Savior. The gospel writer John begins this task of making Christ known to us with the miracle at the wedding in Cana (Miracle is the word I use, John uses the word sign). The story follows the basic pattern of a miracle story; setting, preparation for the miracle, the miracle itself and the conclusion. This miracle story centers on Jesus changing water into wine at the wedding in Cana.

If I had to put one word on this miracle account I would use the word “newness” to describe all that is going on. Let me explain. First, Jesus has just invited two unnamed people, Andrew, Simon and Phillip to “follow me.” John does not bother listing the disciples as “disciples” so even though Nathaniel is not listed elsewhere for John he would still be considered a disciple of Jesus. Notice that some of these folks were disciples of John the Baptist (see John 1:35-51). With Jesus there is a new rabbi and a new relationship is formed. It is three days after this first gathering of disciples that Jesus comes to the wedding at Cana. (John 2:1)

The wedding itself is a celebration of newness. We have to remember that marriages in the first century were not like ours today. They were arranged marriages. What that means is that not only do we have the coming together of the bride and groom in a new relationship, but the coming together of two extended families in a new relationship. This newness was an occasion for joy and celebration. The wedding feast called for the best of everything.

All of this sets the stage for the miracle of Jesus. Alas even the best preparation fails sometimes. It seems this wedding celebration was such a success that the couple ran out of wine. Mary (who is never named in the Gospel of John but always referred to as “the mother” of Jesus) suggests that her son take care of the problem.

I love this interchange between Mary and Jesus because it seems so real to me of the exchanges between parents and adult children. Mary doesn’t ask Jesus to fix the problem, like Marie, the mother on Everyone Loves Raymond, she “hints” that Jesus might fix the problem. At first Jesus gives a typical real answer, “hey, it’s their problem not mine or yours for that matter.” But then Jesus must have known what Mary was thinking so he adds the phrase, “my hour has not yet come.”

For the evangelist John, the “hour” is always a reference to the passion, death, resurrection and ascension of Jesus. For John, this is when Jesus comes into his glory, this is when Jesus is revealed to all as the promised Messiah, this is when Jesus comes into his power.

But notice, Mary is not impressed, his mother said to the servants, “Do whatever he tells you.” And she simply walks away confident that Jesus will come through and provide.

Next, John, who kind of cruises through this story at neck-break speed, slows down to give us very minute details about the stone jars. “Now standing there were six stone water jars for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to them [the servants], “Fill the jars with water.” And they filled them up to the brim.”

Immediately one has to ask the question why is John giving us so much detail. The answer can only be that John wants us to know that this is an extravagant miracle. Jesus didn’t turn a couple of pitchers of water into a cheap chardonnay. He turned, on the low end, 120 gallons of water into the finest wine the Galilean Wine Spectator had every tasted (as noted by the wine steward in verse 10). This wasn’t Thunderbird, this was Chateau Rothschild. This was extravagant, beyond what was necessary, beyond expectations.

Now there may be some among our readers who are wondering, why wine? Why couldn’t Jesus have changed the water into Pepsi or Coke? Don’t we have enough problems with alcohol in our day that we do not really need the Savior of the World promoting consumption by providing 120 gallons of wine at a wedding reception where people tend of over indulge as it is?

I believe the answer lies in the Old Testament. In the Old Testament good wine is a symbol and a sign of God’s new age breaking into the world. See Isaiah 25:6, Amos 9:13 and Joel 3:18. As the author of the New Interpreter’s Bible states, “John 2:1-11 can be read as more than the first act in Jesus’ ministry. It also stands as the fulfillment of the OT eschatological hopes, as the inaugural act of God’s promised salvation.”

There lies the “epiphany” in this week’s text. Jesus is the messiah who brings about, when his hour comes, God’s promised salvation. Jesus is extravagant in his giving (even to giving his life). We are the recipients of this “grace upon grace” to steal John’s own words (John 1:16).

from http://www.montreal.anglican.org/comments

John is the fourth gospel. Its author makes no attempt to give a chronological account of the life of Jesus (which the other gospels do, to a degree), but rather "...these things are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name." John includes what he calls signs, stories of miracles, to help in this process.



John uses symbolism extensively in his telling of the good news. He says in 20:31: “these [signs] are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name”. Our reading looks forward to Jesus’ resurrection and glorification (“on the third day”, v. 1), the Last Supper, and the messianic banquet expected at the end of time, when Christ comes again. The “mother of Jesus” appears for the first time in the gospel; the last time is when she stands at the foot of the cross. On both occasions, Jesus addresses her as “Woman” (v. 4), a title roughly equivalent to Madam today: Jesus is guided in his ministry only by the Father’s will (“my hour ...”). Mary’s words in v. 5 suggest that she believes in Jesus, as she does at the foot of the cross. Jesus has the water jars filled completely (“to the brim”, v. 7) with water. In Judaism, the “rites of purification” (v. 6, washing before and after eating) were ceremonial, but in totally transforming water into wine, Jesus replaces the old (Judaism) with the new; wine is a symbol originating in Christ. In Isaiah, marriage between God and his people symbolizes the fulfilment of God’s purpose for his people; here the abundance of good wine symbolizes the joy accompanying the fulfilment (as foretold in several prophetic books). John presents “signs” (v. 11) as aids to people in reaching his objectives (20:31). Jesus shows that God is present in his very nature (“his glory”).


From http://www.word-sunday.com

A Sign to Faith

Have you ever had a moment of clarity? A moment when everything snapped into focus? Or a moment in which you could see things in perspective? What caused that moment?

Sometimes we can see beyond our immediate surroundings. We can see a greater truth. The spark for these times can be as simple as a pebble stuck in our shoe or a long, cool drink of water on a hot day. At those times, God breaks through. All it takes is a sign. A simple, sometimes common sign.

In a small hamlet, off the beaten path, the son of a carpenter gave a simple sign. That sign opened the eyes of those who followed him. And millions who came afterwards.

Jesus' first miracle is one of the best-known stories in the Bible. Yet, most people overlook the most important passage: Verse 11 (which tells the purpose of the story--faith).

2:2 "JESUS, (along with a small number of) his disciples, was also invited" While Jesus is the subject of this sentence (with its singular verb), the literal phrase "and his disciples" indicated Jesus' followers were also invited. The context of the wedding celebration argued from a small number of followers.

2:4 "What (is this problem between) me and you, Woman?" This statement has two Semitic phrases. "What to me and to you?" is a rebuke. Another way to translate it would be "Why is this my problem?"

"Woman," however, was not a rebuke or a sign of disrespect. In a culture that segregated the genders, the fact that his mother would address Jesus in public showed initiative. Jesus responded with deference. Indeed, the Semitic title "Woman" showed respect.

The combination of rebuke and respect was like the tension between the hidden glory (pre-ministry) and revealed glory (ministry) of Jesus. This tension was a theme of John when he wrote of Jesus' "hour."

2:6 "two or three measures" Each Semitic measure contained approximately 10 gallons or 40 liters.

2:8 "Draw (some) out now and carry (it) to the steward in charge." There were two issues stated in this sentence. First, when did the miracle happen? When Jesus instructed the stewards to pour the water into the jars? Or, when Jesus instructed the stewards to draw the liquid from the jars and take it to the steward? John does not indicate the time frame. His point is not the time of the miracle, but its realization.

The second issue lies in the chief steward. Some scholars insist the chief steward was a slave chosen to serve the tables. More likely, however, the chief steward was either a close friend of the family or the family's patron, who acted as a "master of ceremonies." Such a position carried great honor. See the commentary for more information.

2:10 "best wine" is literally "good wine" The comparative "good" in this context actually meant the superlative "best." The comparison between the good and a lesser is not a mere matter of quality. The "good" wine was a festival quality, reserved for celebrations like a wedding. The "lesser" was everyday drinking wine. The water-turned-wine drawn from the stone jars tasted like an expensive vintage.

2:11 "first of signs" The word "first" meant more than the beginning of a sequence. This sign was the paradigm that threw light on all other Jesus performed. This sign revealed the person of Jesus and his mission.

"he revealed his glory" The term "glory" referred to the reputation of the person (Jesus was a man of mighty signs). And it referred to the inner character (in this case, the divinity of Jesus). Here, image and substance met.

In a small community at the time of Jesus, weddings were regional affairs. They celebrated not only a wedding, but the union of two clans. The focus was not only on the bride and groom, but on the patriarchs of the clans.

Within the wedding, the job of the "master of ceremonies" (i.e., the "head waiter" in this story) was a position of honor and power. The MC controlled the invitation list, the order and flow of the ceremony, and seating arrangements. Since, the MC might be the family's representative (i.e., accountant, lawyer, and economic negotiator all rolled into one), the position might be paid.

Invited to the party, Jesus and his mother should have been minor characters, but they move to center stage because of a problem: a wine shortage. This was a critical situation, because the honor of the bride and groom, the patriarchs of the two clans joined by the union, and the headwaiter were at stake. The mother of Jesus stepped in to save the day. [1-3]

Jesus objected to his mother's request; the "hour" (referring to the time of his death) was to be the time of revelation and faith, but his mother wanted a miracle now! So, Jesus gave in. [4-6]

The six stone jars were connected to Jewish ritual washings. Such washings made the person clean, "kosher." Many scholars have put an emphasis upon the number of jars, "six," which represented an unfulfilled state in the time of Jesus. The number "six" conveyed a message. Judaism lacked its Messiah and the Kingdom he represented. Jesus used the jars (representing the tradition of Judaism) to reveal a taste of God's kingdom. In this sense, Jesus completed and transformed the traditions of Judaism. His action completed what was missing.

The water turned wine has many meanings. God's kingdom was to be a feast with endless wine and merriment. Water has a baptism motif, while wine is Eucharistic. Both foreshadow the water and blood (wine) that flow from Jesus' side at his death. Even nature of the new wine (the new revelation of Jesus) is superior to that of the old wine that ran out (the old revelation of Law and the prophets). All these meanings have one source: Jesus. [7-10]

Now we can see the importance of verse 11. The sign in Cana was the first revelation of Jesus in John's gospel and the first opportunity for faith from his followers. The sign revealed the Kingdom and its Messiah.

Catechism Theme: Worship and Sacrament (CCC 1110-1112)

In John's gospel, Jesus revealed his glory through "signs:" objects and action that point to something greater than themselves. Jesus gave the Church seven particular "signs " through which he reveals his glory to the worship community. We call these "signs" sacraments.

A sacrament is a physical sign (object and/or action) through which God reveals Himself to us. The Catholic Church has sacraments to express a mystery, something that we cannot fully understand. In the case of the Eucharist, for example, eating and drinking expresses the fact that we are united with God; the act of eating and drinking does not totally explain how this unity came about. We are certain that God is present in the sacrament (for example, we truly receive the Body and Blood of Christ) through faith. (1111)

As Christians, we worship God the Father for creating and saving us. God the Father sent us his Son as a sign of his love. God the Father sent us his Spirit to give us faith and the privilege to be called "children of God." (1110) The Holy Spirit calls the Church members together for worship, makes Christ present in the sacraments of the Church, and helps the members of the Church grow together in love. (1112)

Besides the sacraments, what signs do God use to reveal himself in your life? How does he use them? How do these signs help your prayer life to grow?

Jesus gave his followers a sign that revealed who he was and the nature of his mission. Something as simple as a sip of wine opens the mind, the heart, and the spirit to He Who is Greater. And causes the one drinking to fall down in worship. This is root of "sacrament."

Jesus gave us a sign of his true nature. He has given us many others. Let us celebrate with these signs. And know that HE is with us.

Reflect on the sacraments. How have the sacraments helped you come closer to the Lord? How will you celebrate the presence of the Lord in sacrament this week?



Pew-work Hand-outs

“Pew-work” is like Home-work, except that it is done in the pews, instead of being done at home. Because it is focussed on the readings (as the sermon, presumably, also is) it can be done during the sermon to help the listener concentrate. Or, it can be done while waiting for everyone else to finish their communion. It isn't done during prayers, or hymns, or the readings, because

During the Readings, we listen

Adult Student's Pew-work

Middle-school Students' Pew-work

Elementary-School Students' Pew-work

Pre-Schooler's Pew-work