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SECTION ONEA Wonderful Serenity

1 Module 1 – Section 1

A Wonderful Serenity has Taken Possession

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2Module 1 – Section 1

Principle:A wonderful serenity has taken

possession of my entire soul, like these sweet mornings


The Lord said to Moses, “Chisel out two stone tablets like the first ones, and I will write on them the words that were on the first tablets, which you broke. Be ready in the morning, and then come up on Mount Sinai. Present yourself to me there on top of the mountain. No one is to come with you or be seen anywhere on the mountain; not even the flocks and herds may graze in front of the mountain.”

So Moses chiseled out two stone tablets like the first ones and went up Mount Sinai early in the morning, as the Lord had commanded him; and he carried the two stone tablets in his hands. Then the Lord came down in the cloud and stood there with him and proclaimed his name, the Lord. And he passed in front of Moses, proclaiming, “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.”

Moses bowed to the ground at once and worshiped. “Lord,” he said, “if I have found favor in your eyes, then let the Lord go with us. Although this is a stiff-necked people, forgive our wickedness and our sin, and take us as your inheritance.”

Then the Lord said: “I am making a covenant with you. Before all your people I will do wonders never before done in any nation in all the world. The people you live among will see how awesome is the work that I, the Lord, will do for you.

Scripture ReadingExodus 34:1-10 (NIV)

Stone tAbletS


Notes:



Ipsum Amet Dolor

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Notes:


“By faith Moses, when he had grown up, refused to be known as the son of Pharaoh’s daughter. He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time.”

— Hebrews 11:24-25

Character Profile:

Far far away, behind the word mountains, far from the countries Vokalia and Consonantia, there live the blind texts. Separated they live in Bookmarksgrove right at the coast of the Semantics, a large language ocean. A small river named Duden flows by their place and supplies it with the necessary regelialia. It is a paradisematic country.

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moSeS


foliAge of my treeSSed ut perspiciatis unde omnis iste natus error sit voluptatem accusantium doloremque laudantium, totam rem aperiam, eaque ipsa quae ab illo inventore veritatis et quasi architecto beatae vitae dicta sunt explicabo. Nemo enim ipsam voluptatem quia voluptas sit aspernatur aut odit aut fugit, sed quia consequuntur magni dolores eos qui ratione voluptatem sequi nesciunt. Neque porro quisquam est, qui dolorem ipsum quia dolor sit amet, consectetur, adipisci velit, sed quia non numquam eius modi tempora incidunt ut labore et dolore magnam aliquam quaerat voluptatem. Ut enim ad minima veniam, quis nostrum exercitationem ullam corporis suscipit laboriosam, nisi ut aliquid ex ea commodi consequatur? Quis autem vel eum iure reprehenderit qui in ea voluptate velit esse quam nihil molestiae consequatur, vel illum qui dolorem eum fugiat quo voluptas nulla pariatur? At vero eos et accusamus et iusto odio dignissimos ducimus qui blanditiis praesentium voluptatum deleniti atque corrupti quos dolores et quas molestias excepturi sint occaecati cupiditate non provident, similique sunt in culpa qui officia deserunt mollitia animi, id est laborum et dolorum fuga.

One morning, when Gregor Samsa woke from troubled dreams, he found himself transformed in his bed into a horrible vermin. He lay on his armour-like back, and if he lifted his head a little he could see his brown belly, slightly domed and divided by arches into stiff sections. The bedding was hardly able to cover it and seemed ready to slide off any moment. His many legs, pitifully thin compared with the size of the rest of him, waved about helplessly as he looked. "What's happened to me?" he thought. It wasn't a dream. His room, a proper human room although a little too small, lay peacefully between its four familiar walls.

leSSonS leArned

Sed consequat, leo eget bibendum sodales, augue velit cursus nunca:

• Ut enim ad minima veniam, quis nostrum exercitationem ullam corporis • Nemo enim ipsam voluptatem quia voluptas sit • Gregor then turned to look out the window at the dull weather • Temporibus autem quibusdam et aut officiis debitis aut rerum necessitatibus saepe • When, while the lovely valley teems with vapour • It wasn't a dream. His room, a proper human room although a little too small

Gregor then turned to look out the window at the dull weather. Drops of rain could be heard hitting the pane, which made him feel quite sad. "How about if I sleep?"


SELF-REFLECTION

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Donec quam felis, ultricies nec, pellentesque eu, pretium quis, sem. Nulla consequat massa quis enim. Donec pede justo.

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In enim justo, rhoncus ut, imperdiet a, venenatis vitae, justo. Nullam dictum felis eu pede mollis pretium.

Notes:


Notes:

11 Module 1 – Section 1 Unimaginable Love ― Brennan Manning

The Furious Longing of God by Brennan Manning “Unimaginable Love” p.129-131

unimAginAble love

Perhaps the gut issue is not how much theology we have studied or how much Scripture we have memorized. All that really matters is this: Have you experienced the furious longing of God or not?

This very question provoked the brilliant Karl Rahner to prophesy:

In the days ahead, you will either be a mystic(one who has experienced God for real) or nothing at all.

In times of persecution, theoretical Christianity will collapse.

Contemplation of the furious longing of God is elevated to a dramatic level in those rare and

For Reflection

12Module 1 – Section 1Unimaginable Love ― Brennan Manning

unforgettable moments when our faith, hope, love are raised to an unprecedented level by the Holy Spirit’s active intervention, much like being in that boat as the storm hits. We are plunged into mystery, or what Heschel called radical amazement. Self-consciousness and self-awareness disappear. We are in the presence of the ineffable Mystery above all creatures and beyond all telling.

These are moments of truth. You are alone with The Alone. God’s tender feelings for you are no longer dry knowledge. You experience a certainty of God’s longing for intimacy unlike anything you’ve felt in hand-clapping worship or anointed Scripture studies. Too many of us have received knowledge without appreciation, facts without enthusiasm. Yet, when the scholarly investigations were over, we were struck by the insignificance of it all. It just didn’t’ matter.

When the night is bad and my nerves are shattered and the waves break over the sides, Infinity speaks. God Almighty shares through His Son the depth of his feelings for me, His love flashes into my soul, and I am overtaken by mystery. These moments of kairos – the decisive inbreak of God’s fury into my personal life’s story.

It is then I face a momentous decision. Shivering in the rages of my seventy-four years, I have two choices. I can escape below into skepticism and intellectualism, hanging on for dear life. Or, with radical amazement, I can stay on deck and boldly stand in surrendered faith to the truth of my belovedness caught up in the reckless raging fury that they call the love of God. And learn to pray.


Question Marks and Devious SemikoliConsequences that are Extreme

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Aenean vulputate eleifend tellus. Aenean leo ligula, porttitor eu, consequat vitae, eleifend ac, enim. Aliquam lorem ante, dapibus in, viverra quis, feugiat a, tellus. Phasellus viverra nulla ut metus varius laoreet. Quisque rutrum. Aenean imperdiet. Etiam ultricies nisi vel augue. Curabitur ullamcorper ultricies nisi. Nam eget dui. Etiam rhoncus. Maecenas tempus, tellus eget condimentum rhoncus, sem quam semper libero, sit amet adipiscing sem neque sed ipsum. Nam quam nunc, blandit vel, luctus pulvinar, hendrerit id, lorem.

Maecenas nec odio et ante tincidunt tempus. Donec vitae sapien ut libero venenatis faucibus. Nullam quis ante. Etiam sit amet orci eget eros faucibus tincidunt. Duis leo. Sed fringilla mauris sit amet nibh. Donec sodales sagittis magna. Sed consequat, leo eget bibendum sodales, augue velit cursus nunc, quis gravida magna mi a libero. Fusce vulputate eleifend sapien. Vestibulum purus quam, scelerisque ut, mollis sed, nonummy id, metus. Nullam accumsan lorem in dui. Cras ultricies mi eu turpis hendrerit fringilla. Vestibulum ante ipsum primis in faucibus orci luctus et ultrices posuere cubilia Curae; In ac dui quis mi consectetuer lacinia. Nam pretium turpis et arcu. Duis arcu tortor, suscipit eget, imperdiet nec, imperdiet iaculis, ipsum. Sed aliquam ultrices mauris. Integer ante arcu, accumsan a, consectetuer.


Ignatian Exercises

“Human beings are created to praise, reverence, and serve God our Lord.”

Sp. Ex. 23

The foundational grace of the Christian life is an experience of the unconditional love of God manifested in Jesus and poured into our hearts through the power of the Holy Spirit. This experience of God’s love is central to the Principle and Foundation located at the beginning of the Spiritual Exercises. (p. 15)

Putting on the Heart of Christ: How the Spiritual Exercises Invite Us to a Virtuous Life by Gerald M. Fagin, SJ


The challenge for many people is to accept God’s love as unconditional. This acceptance needs to take place in our hearts as well as our heads. God took the initiative in loving us long before we were able to love in return. We do not need to win God’s love. We cannot possibly earn it. The love of God for each person is a pure gift that only calls for response. The Principle and Foundation reminds us that God continues to touch our lives and calls us to a deeper sharing in the life of God.

On one level, the Principle and Foundation can be seen as diagnostic. It explores whether a person has truly grasped at an interior level the experience of God’s creative and sustaining love. Many contemporary directors of the Exercises begin by inviting those making the Exercises to pray on Scriptural texts that speak of God’s faithful and tender love for us as individuals. Even those advanced in the spiritual life need to experience anew that foundational experience of God’s love before progressing further in the Exercises. Until people can claim that gift of God’s love on a personal level, they cannot hear God’s words of forgiveness or the call in freedom in the rest of the Exercises. To enter into the meditations on sin in the first week of the Exercises without a genuine experience of God’s love can be a destructive experience. A person cannot come to honest self- knowledge without first knowing they are loved.

Put another way, the Principle and Foundation explores a person’s operative image of God. Most people approaching the Exercises would say that they have a positive image of God and would describe God as a God of love and forgiveness and fidelity. The question is whether this intellectual belief is the operative belief in a person’s life. Do you really believe and act out of a loving image of God, or does an image of God as demanding, punishing, and arbitrary lurk at a deeper level? At a deeper, unconscious level, do you believe that God’s love must be earned, that God has rather harsh

The First Principle and Foundation*‒— St. Ignatius of Loyola

The human person is created to praise, reverence, and serve God Our Lord, and to enjoy him forever*.

All other things on the face of the earth are created for human beings in order to help them pursue the end for which they are created.

It follows from this that one must use other created things, in so far as they help towards one's end, and free oneself from them, in so far as they are obstacles to one's end.

To do this, we need to make ourselves indifferent to all created things, provided the matter is subject to our free choice and there is no other prohibition.

Thus, as far as we are concerned, we should not want health more than illness, wealth more than poverty, fame more than disgrace, a long life more than a short one, and similarly for all the rest, but we should desire and choose only what helps us more towards the end for which we are created.

*Adapted to be in keeping with Protestant vernacular.

Putting on the Heart of Christ ― Gerald M. Fagin, SJ


conditions to be fulfilled, that God expects more than you feel capable of giving? Do you hear these words of Isaiah at the most personal level: “My steadfast love shall not depart from you…”? (Isaiah 54:10). These are the questions Ignatius would have us ask. He invites us to get in touch with God’s continuing creative love as a felt experience that is the foundational grace of a person’s relationship with God. (p. 19- 20)

leArning to live reverentlyReverence is a virtue to be cultivated and practiced. It is a disposition of heart that leads us to the good in all things and draws us closer to God. Reverence brings us closer to other people and to the world around us. The reverent person notices and responds to the mystery of life and the sacredness of all things. Reverence is an attitude of dependence and humility, an appreciation of the splendor and beauty of all reality, and a longing for something greater. Reverence is a self- effacing virtue, but it implies as well a reverence for oneself as a person created and loved and chosen by God. Reverence gives voice to our desire for God, our desire to find fulfillment beyond ourselves in the mystery that embraces us.

Some will argue that contemporary life and culture have lost a sense of reverence. In an individualized and person- centered world, it is easy to domesticate God, trivialize relationships, and flee from the sacred. Reverence is not a virtue to be found only in traditional settings, formal titles, formal rituals, and attitudes. Each culture must discover its own way to foster reverence. Each of us must find reverence in the world in which we live.

In the end, we must tap into our own experience of reverence by reflecting on contemplative moments of awe. Descriptions of reverence are only helpful if they are measured against one’s own recalled experience of transcending oneself and opening oneself to something greater. For example, I remember standing on the top of a mesa ten thousand feet high overlooking what seemed to be hundreds of miles of fertile land. I had an experience of amazement, of silence, of vastness, of expansiveness, of gift. I felt a sense of wonder that God had almost done too much and thus created out of the sheer joy of creating and sharing goodness.

We feel such things often—in the countless number of stars on a clear night, before a work of art, at the birth of a child, at the moment of dying of a loved one. These contemplative experiences draw us closer to God even as we feel small and unworthy. They are sacred moments that expand the landscapes of our hearts. Ignatius knew reverence when he prayed at night under the stars, but he knew it as well in the busyness of each day. He hoped to elicit that experience throughout the Exercises.

Ignatius believed that anyone who prayerfully considers the basic truth that we are created out of love by a transcendent God of holiness will grow in a sense of reverence. We will have a deepened sense of the sacredness of all things if we think of everything as continually being called and sustained in being by God. We will stand in awe not just before sunsets and mountains, flowers and trees, but also, and especially, before every person we meet. Reverence is a disposition of a heart that allows us to live before the beauty and goodness of every creature and the God who made them. In Ignatian terminology, reverence will enable us to find God in all things. This first exercise of the Spiritual Exercises begins to transform us into a particular kind of person. Already there is an answer emerging to the questions asked by virtue ethics: Who am I? Who ought I to become? How am I to get there? Reverence is a foundational virtue for putting on the heart of Christ. (p. 24- 25)

Putting on the Heart of Christ ― Gerald M. Fagin, SJ


Required Reading

Christian theology teaches the doctrine of prevenient grace, which, briefly stated, means that before a man can seek God, God must first have sought the man.

Before a sinful man can think a right thought of God, there must have been a work of enlightenment done within him; imperfect it may be, but a true work nonetheless, and the secret cause of all desiring and seeking and praying which may follow.

We pursue God because, and only because, He has first put an urge within us that spurs us to the pursuit. “No man can come to me,” said our Lord, “except the Father which hath sent me draw him,” and it is by this very prevenient drawing that God takes from us every vestige of credit for the act of coming. The impulse to pursue God originates with God, but the outworking of that impulse is our following hard after Him; and all the time we are pursuing Him we are already in His hand: “Thy right hand upholdeth me.”

In this divine “upholding” and human “following” there is no contradiction. All is of God, for as von Hügel teaches, God is always previous. In practice, however, (that is, where God’s previous working meets man’s present response) man must pursue God. On our part there must be positive reciprocation if this secret drawing of God is to eventuate in identifiable experience of the Divine. In the warm language of personal feeling this is stated in the Forty-second Psalm: “As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul

“My soul followeth hard after thee: thy right hand upholdeth me.”Psalm 63:8

Following Hard After Godby A.W. TozerFrom his book, “Pursuit of God”

Pursuit of God ― A.W. Tozer


thirsteth for God, for the living God: when shall I come and appear before God?” This is deep calling unto deep, and the longing heart will understand it.

The doctrine of justification by faith—a Biblical truth, and a blessed relief from sterile legalism and unavailing self-effort—has in our time fallen into evil company and been interpreted by many in such manner as actually to bar men from the knowledge of God. The whole transaction of religious conversion has been made mechanical and spiritless. Faith may now be exercised without a jar to the moral life and without embarrassment to the Adamic ego. Christ may be “received” without creating any special love for Him in the soul of the receiver. The man is “saved,” but he is not hungry nor thirsty after God. In fact he is specifically taught to be satisfied and encouraged to be content with little.

The modern scientist has lost God amid the wonders of His world; we Christians are in real danger of losing God amid the wonders of His Word. We have almost forgotten that God is a Person and, as such, can be cultivated as any person can. It is inherent in personality to be able to know other personalities, but full knowledge of one personality by another cannot be achieved in one encounter. It is only after long and loving mental intercourse that the full possibilities of both can be explored.

All social intercourse between human beings is a response of personality to personality, grading upward from the most casual brush between man and man to the fullest, most intimate communion of which the human soul is capable. Religion, so far as it is genuine, is in essence the response of created personalities to the Creating Personality, God. “This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”

God is a Person, and in the deep of His mighty nature He thinks, wills, enjoys, feels, loves, desires and suffers as any other person may. In making Himself known to us He stays by the familiar pattern of personality. He communicates with us through the avenues of our minds, our wills and our emotions. The continuous and unembarrassed interchange of love and thought between God and the soul of the redeemed man is the throbbing heart of New Testament religion. This intercourse between God and the soul is known to us in conscious personal awareness. It is personal: that is, it does not come through the body of believers, as such, but is known to the individual, and to the body through the individuals which compose it. And it is conscious: that is, it does not stay below the threshold of consciousness and work there unknown to the soul (as, for instance, infant baptism is thought by some to do), but comes within the field of awareness where the man can “know” it as he knows any other fact of experience.

You and I are in little (our sins excepted) what God is in large. Being made in His image we have within us the capacity to know Him. In our sins we lack only the power. The moment the Spirit has quickened us to life in regeneration our whole being senses its kinship to God and leaps up in joyous recognition. That is the heavenly birth without which we cannot see the Kingdom of God. It is, however, not an end but an inception, for now begins the glorious pursuit, the heart’s happy exploration of the infinite riches of the Godhead. That is where we begin, I say, but where we stop no man has yet discovered, for there is in the awful and mysterious depths of the Triune God neither limit nor end.



Shoreless Ocean, who can sound Thee? Thine own eternity is round Thee, Majesty divine!

To have found God and still to pursue Him is the soul’s paradox of love, scorned indeed by the too-easily- satisfied religionist, but justified in happy experience by the children of the burning heart. St. Bernard stated this holy paradox in a musical quatrain that will be instantly understood by every worshipping soul:

We taste Thee, O Thou Living Bread, And long to feast upon Thee still: We drink of Thee, the Fountainhead And thirst our souls from Thee to fill.

Come near to the holy men and women of the past and you will soon feel the heat of their desire after God. They mourned for Him, they prayed and wrestled and sought for Him day and night, in season and out, and when they had found Him the finding was all the sweeter for the long seeking. Moses used the fact that he knew God as an argument for knowing Him better. “Now, therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know thee, that I may find grace in thy sight”; and from there he rose to make the daring request, “I beseech thee, show me thy glory.” God was frankly pleased by this display of ardor, and the next day called Moses into the mount, and there in solemn procession made all His glory pass before him.

David’s life was a torrent of spiritual desire, and his psalms ring with the cry of the seeker and the glad shout of the finder. Paul confessed the mainspring of his life to be his burning desire after Christ. “That I may know Him,” was the goal of his heart, and to this he sacrificed everything. “Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but refuse, that I may win Christ.”

Hymnody is sweet with the longing after God, the God whom, while the singer seeks, he knows he has already found. “His track I see and I’ll pursue,” sang our fathers only a short generation ago, but that song is heard no more in the great congregation. How tragic that we in this dark day have had our seeking done for us by our teachers. Everything is made to center upon the initial act of “accepting” Christ (a term, incidentally, which is not found in the Bible) and we are not expected thereafter to crave any further revelation of God to our souls. We have been snared in the coils of a spurious logic which insists that if we have found Him we need no more seek Him. This is set before us as the last word in orthodoxy, and it is taken for granted that no Bible-taught Christian ever believed otherwise. Thus the whole testimony of the worshipping, seeking, singing Church on that subject is crisply set aside. The experiential heart-theology of a grand army of fragrant saints is rejected in favor of a smug interpretation of Scripture which would certainly have sounded strange to an Augustine, a Rutherford or a Brainerd.

In the midst of this great chill there are some, I rejoice to acknowledge, who will not be content with shallow logic. They will admit the force of the argument, and then turn away with tears to



hunt some lonely place and pray, “O God, show me thy glory.” They want to taste, to touch with their hearts, to see with their inner eyes the wonder that is God.

I want deliberately to encourage this mighty longing after God. The lack of it has brought us to our present low estate. The stiff and wooden quality about our religious lives is a result of our lack of holy desire. Complacency is a deadly foe of all spiritual growth. Acute desire must be present or there will be no manifestation of Christ to His people. He waits to be wanted. Too bad that with many of us He waits so long, so very long, in vain.

Every age has its own characteristics. Right now we are in an age of religious complexity. The simplicity which is in Christ is rarely found among us. In its stead are programs, methods, organizations and a world of nervous activities which occupy time and attention but can never satisfy the longing of the heart. The shallowness of our inner experience, the hollowness of our worship, and that servile imitation of the world which marks our promotional methods all testify that we, in this day, know God only imperfectly, and the peace of God scarcely at all.

If we would find God amid all the religious externals we must first determine to find Him, and then proceed in the way of simplicity. Now as always God discovers Himself to “babes” and hides Himself in thick darkness from the wise and the prudent. We must simplify our approach to Him. We must strip down to essentials (and they will be found to be blessedly few). We must put away all effort to impress, and come with the guileless candor of childhood. If we do this, without doubt God will quickly respond.

When religion has said its last word, there is little that we need other than God Himself. The evil habit of seeking God-and effectively prevents us from finding God in full revelation. In the “and” lies our great woe. If we omit the “and” we shall soon find God, and in Him we shall find that for which we have all our lives been secretly longing.

We need not fear that in seeking God only we may narrow our lives or restrict the motions of our expanding hearts. The opposite is true. We can well afford to make God our All, to concentrate, to sacrifice the many for the One.

The author of the quaint old English classic, The Cloud of Unknowing, teaches us how to do this.

“Lift up thine heart unto God with a meek stirring of love; and mean Himself, and none of His goods. And thereto, look thee loath to think on aught but God Himself. So that nought work in thy wit, nor in thy will, but only God Himself. This is the work of the soul that most pleaseth God.”

Again, he recommends that in prayer we practice a further stripping down of everything, even of our theology. “For it sufficeth enough, a naked intent direct unto God without any other cause than Himself.” Yet underneath all his thinking lay the broad foundation of New Testament truth, for he explains that by “Himself” he means “God that made thee, and bought thee, and that graciously called thee to thy degree.” And he is all for simplicity: If we would have religion “lapped and folden in one word, for that thou shouldst have better hold thereupon, take thee



but a little word of one syllable: for so it is better than of two, for even the shorter it is the better it accordeth with the work of the Spirit. And such a word is this word GOD or this word LOVE.” When the Lord divided Canaan among the tribes of Israel Levi received no share of the land. God said to him simply, “I am thy part and thine inheritance,” and by those words made him richer than all his brethren, richer than all the kings and rajas who have ever lived in the world. And there is a spiritual principle here, a principle still valid for every priest of the Most High God.

The man who has God for his treasure has all things in One. Many ordinary treasures may be denied him, or if he is allowed to have them, the enjoyment of them will be so tempered that they will never be necessary to his happiness. Or if he must see them go, one after one, he will scarcely feel a sense of loss, for having the Source of all things he has in One all satisfaction, all pleasure, all delight. Whatever he may lose he has actually lost nothing, for he now has it all in One, and he has it purely, legitimately and forever.

O God, I have tasted Thy goodness, and it has both satisfied me and made me thirsty for more. I am painfully conscious of my need of further grace. I am ashamed of my lack of desire. O God, the Triune God, I want to want Thee; I long to be filled with longing; I thirst to be made more thirsty still. Show me Thy glory, I pray Thee, that so I may know Thee indeed. Begin in mercy a new work of love within me. Say to my soul, “Rise up, my love, my fair one, and come away.” Then give me grace to rise and follow Thee up from this misty lowland where I have wandered so long. In Jesus’ Name, Amen.


explAinOne morning, when Gregor Samsa woke from troubled dreams, he found himself transformed in his bed into a horrible vermin. He lay on his armour-like back, and if he lifted his head a little he could see his brown belly, slightly domed and divided by arches into stiff sections.

The bedding was hardly able to cover it and seemed ready to slide off any moment. His many legs, pitifully thin compared with the size:

1. Honor – Lorem ipsum dolor sit amet, consectetuer adipiscing elit. Aenean commodo ligula eget dolor. Aenean massa?

2. Health – Sed fringilla mauris sit amet nibh. Donec sodales sagittis magna. Sed consequat, leo eget bibendum sodales, augue velit cursus nunc ante tempus?

3. Language – Nulla consequat massa quis enim. Donec pede justo, fringilla vel, aliquet nec, vulputate eget, arcu. In enim justo, rhoncus ut, imperdiet a, venenatis vitae, justo?

4. Prize – Cras dapibus. Vivamus elementum semper nisi. Aenean vulputate eleifend tellus. Aenean leo ligula, porttitor eu, consequat vitae, eleifend ac, enim. Aliquam lorem ante, dapibus?

Li Europan lingues es membres del sam familie. Lor separat existentie es un myth. Por scientie, musica, sport etc, litot Europa usa li sam vocabular. Li lingues differe solmen in li grammatica, li pronunciation e li plu commun vocabules.

Explain


Additional Reading

Notes:

Required: Knowing God by J.I. Packer “Knowing the Lord” chapters 1-6

End of Section 1

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