Summary 1: The God Who Loves Us

God is Mystery

  • God is Hidden, Other, Wild, Absent.
  • God is Alive, the Source of Life, Creative , the Life-Giver
  • God is Love.
  • God is Abundant, gives abundance, creates abundance, longs for us to receive, enjoy, generate and share abundance.
  • God is simple - we are complicated.
  • God is powerless as well as powerful. If we seek power we will be disappointed.
  • God's self-disclosure. God is present to us. God is the One to whom we pray.

Source of All

  • The secret heart. The root from which we grow.
  • The nature of growth. Two types of growth.
  • God gives. God gives abundance, beauty, treasure.
  • God is committed to us. Covenant.
  • We can understand more than we think we can understand, not least about the Spirit.

In God's Presence

  • How we see God. How God sees us.
  • God loves us.
  • Prayer begins in God. God gives before we begin to pray. God gives so that we can begin to pray. God gives so that we can pray with all we are.
  • Praying with all we are. Aligning our whole selves Godward.
  • What do we imagine prayer to be?
  • Adoration. Prayer without qualification or demand. Aspires to emulate, though it can never match, the grace of God.
  • God gives direction, purpose, will, grit, determination, allegiance.
  • God is good news, always good news.
  • With God, we move from love into love.
  • We are called into mystery, we follow the faintest star. We learn to pray without ceasing.

Children of God

  • Children of God. The Sound of Music. Daring to dream. Finding the relationship. Finding the gospel for me.
  • Children of the dream; listening to the dream; learning to ask; learning to receive; asking for more; learning to aspire; knowing our dream; investing in our dream/s; following our dream/s; staying close to our dream/s; acting as if the dream is true.
  • Dreaming together. Together becoming children of God.

The Leading Edge of Light

  • Thoughts and reflections on praying a "Benedictine" style daily office. How such an office might be adapted for non-conformists. What it can teach us about praying without ceasing, always and everywhere.

Living in Steadfast Love

  • Thoughts and reflections on praying the Psalms. Meditations on specific psalms.

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Summary 2: Called to the Journey


  • The call. The voice. Input, sequence, process, dynamic, order, way, journey, creativity, transformation. Life is dynamic
  • God as presence, process and power. Jesus as the one who shows us how to pay attention to creative processes and use them to generate life for ourselves and for others.   The Spirit as the power in the process. It is a process with a purpose, that of generating life.
  • The power is made precise and specific in order to deliver practical benefits. Life-affirming, life-enhancing, life-expanding, life-generating benefits across many dimensions at once. All the aspects of ourselves. All our relationships. All layers and networks that make up society. A process that we can learn to replicate and the more and better we do so, the more it seems to become capable of replicating itself in ways which are both miraculous and mundane, often at the same time.
  • We are called into life. This is life for ordinary people, for ourselves, for others, for everyone. Life for when life is grim.
  • We learn to collaborate with the process to create contentment, peace, even happiness.
  • Learning to collaborate with the process is the substance of Christian discipleship. We are breathed into being and called to follow a sounding bell. Jesus teaches us the dynamics, how to play the notes in the right order, how to focus our attention where it needs to be, how to access the power of God, how to cope with the limits of that power. How the power of God is greater than the forces which overwhelm us. How Jesus' "Way" delivers, gives life, fosters creativity, calls us towards life and light.

Called Into Life

  • What are we searching for?   Searching for life.   More life. Why we challenge limitations, challenge the fall, ask searching questions, relish the life-giving moment.
  • What is the life-giving moment? What makes it so? What does it consist of?
  • Jesus the life-giver. The one who teaches us to recognise life when we encounter it, to find the bright thread, to choose and learn to choose well, to choose life, not death; and then to live with our choices.
  • We have our portion. Is it enough? Perhaps, perhaps not. We can learn contentment, but we can also learn how to expand our horizons, how to create the life we need, the more life we need.
  • However, creating life is one thing, hoarding life is another. Hoarding does not help the flow. Stock piling. In one sense, a certain reticence is helpful (becoming a reservoir). In another, it is not. Knowing the difference is vital.
  • Instead of hoarding, security lies in creating new life together, in choosing compassion, becoming life-givers, creating life for all. Seeing this as the substance of our discipleship, the work to which we are called.

Called to the Journey

  • We are called to a journey, to participate in a process. To immerse ourselves in a total experience that embraces all we are, all our relationships, our whole situation, our context. God is like the lover at our window, wanting to show us that an alternative exists, that we can take a new direction, relate differently to the world around us, understand what we are searching for.
  • One way of imagining our aspirations is to see them as "treasure". Knowing our treasure helps us focus; helps us see life in terms of process, not product; helps us harness the power of our imaginations by imagining our search for our treasure as a quest; helps us identify the factors which prevent us embarking on - or continuing - the quest.
  • The quest is one way of imagining the creative process, the "Way", the practical and spiritual journey. The image of the journey is ancient, bred into us from the origin of our species as a way of stimulating and addressing the challenges of creative change. The journey is who we are, who Jesus is. It is a process which has a particular shape, taking us into the wild land and the labyrinth of our inner being. It requires us to face the loss, grief, absence and anxiety that comes with change and to engage with them with faith and courage. The quest is an imaginative way of expressing an important truth, that the creative life is a way of faith from beginning to end.
  • We begin by accepting the shape and nature of the journey; by identifying the questions with which we set out; by recognising that we are called to adventure but that it takes faith to get us moving and keep us moving. It may not be clear what we mean by faith in this context, but the purpose of the journey as a whole is transformation. This change may be large or small, whatever it is, it means we have attained our treasure.   To achieve it, we will go to the ends of the earth.

Called to the Hearth of God

  • The power of God is earthed in the here and now, like a lightening strike, though sometimes the process happens in slow motion. Slowing down the process further to examine and reflect on it can show us how it happens. One example is Moses. What did he see in the burning bush? What was the significance of this fire in the wild?
  • The power of God is earthed in our "here and now". The promise is for us. For you and for me. It is not enough for us to realise that they are offered to everyone, they are also offered to each one of us, personally. And to everyone else, personally. Both understandings are necessary. If it is only for all, the collective, then the individual may be left disempowered. If we focus solely on the promise to the individual, our vision tends to become limited to those who receive the promise in the same way that we do, or to the business of ensuring everyone receives the promise as we do. This restricts our understanding and love for others and our ability to help them make the promise real for all.
  • Before we can feel and deploy that fire in the mind, in the heart, in the midst, we must first feel welcomed, accepted, loved, safe.   God provides a Hall of Welcome for all, a place where the hearth is at the centre, God is at home with us and we feel at home with God and with each other. It is a place of safety, where no burdens are laid on us and we feel able to glimpse and reach for our full potential. It is a breathing space, a healing place, a place of rest and renewal, where abundance is given and treasure is shared. It is one form of sacred ground.
  • The fire in the centre of the circle is also a useful image for finding the "centre" of ourselves and the strength which glows there. Centering down is one way of describing the process of going within, of returning to the Source of life which is not only amongst us (at the centre of the group), but also within us, in the centre of ourselves. We declutter our stuff and simplify our lives as an outward expression (and means toward) the inward process of distilling the complex truth of our lives into a single simplicity - or perhaps more accurately - a very few simplicities. In doing so, we find the source, uncover the source, return to the source. At the centre, we are finally able to say "yes" to life and live that "yes" with all our strength. We see signs, including those which point the way. We find a transforming flame - the flame that not only cleanses but also fires and inspires. We guard the flame and carry it with us as we follow the way, like hunter-gatherers taking fire with them as they travel. It is this fire which transforms.

Called to transformation

  • We are called to life and light, but the treasure can only be attained through a quest, a journey, a process which moves us on, changes our environment and in the process, changes us. We are changed by the process, by walking forward, step by step. We are called to change, formed by change and how we respond to the challenges of change.
  • Some changes begin abruptly. We feel thrown out onto the road. But even when we are excited by the change, the experience of it can surprise us. Change comes with a cost and so it is necessary to assess the value of change against the benefits of not changing or changing at another pace or in a different way. It also means that we need time and help to assimilate change and work out how it can be beneficial for us.
  • Our ability to respond to the challenges of change in a positive way depends on whether or not we feel resourced for it. Whether we have the right kit or clothing, for example.  
  • There is no such thing as bad weather, only inadequate clothing.
  • Another difficulty is that any process of change involves a considerable amount of waiting.   Once a process of change is in play, it is rarely wholly under our control. If anyone else is involved, then it is necessary to negotiate between the pace at which they wish (or are able) to do things and the pace at which we wish to work. It is rare for individual styles to mesh entirely, and even when they do, there are always many external factors which affect the process and yet which we are unable to control.
  • So we not only work for renewal but also wait for it. How we wait matters and makes a great difference, not only to our experience of change, but also to the grace which is generated and conveyed along the way and generated and conveyed by the eventual outcome/s. How we change is as important, perhaps even more important in the long run, as whether or not we change and the direction in which we travel.
  • Wherever possible, we change toward abundance. It is necessary to keep the vision of abundance in mind throughout the process, because the slightest resistance to change (in ourselves, others, circumstances, events, materials) has an abrading effect. Change can be a process of attrition even when it is exciting and rewarding. Endless change is particularly wearying and calls for processes which incorporate those factors which feed us and facilitate endurance. This includes an understanding of praying through change and embedding change in new life-giving habits and forms and attitudes.
  • Jesus was a specialist in transformation and trained his disciples to be specialists in transformation too. The substance of Christian discipleship is the ability to adapt ourselves and to lead others through change in ways that generate and convey the gracious, generous love of God.

Imagining the Journey

  • The blank page. Using our imaginations. Imagining the journey. The nature of the journey. The one who points the way. The power to move out, move on. Change as the way to abundance. A journey towards abundance. Christianity as a way to abundance.
  • Immersed in the life of God. Created for abundance. Discovering abundance. Abundance is the gift of God; it is not selfish; challenged but not denied by suffering (difficulty is imagining it when we are suffering); need for a vision to be present where we are, in a manner that is relevant to where we are, which helps us imagine abundance available to us where we are, which moves us onto tomorrow, preferably in a way that makes abundance closer.
  • Called to abundance. Thanksgiving and abundance. Organising around abundance. False forms of abundance.
  • The walker creates the path. Called to go deeper. Travelling light. Staying on course. Going the distance. Achieving the horizon. God with us.

The Company in the Wild

  • The company in the wild - the original human group. The company needs to eat. How it does so gives us basic feeding processes, hunting, gathering, farming.   Nurturing of resources preceded farming. Large scale farming changed the way of life and made new things possible. Development of settled, urban life, more hierarchical societies in which resources were distributed differently.
  • Food is a symbol of life. Humans had advantages as non-specialised feeders, able to adapt to many different environments. Ability to adapt and change was fundamental characteristic of human success. What enabled us to become the dominant species, dominant type of primate and human.
  • Nevertheless able to recognise an abundance. Meaning of an abundance - food for now, all, future, security, celebration, glut, gorging, sharing, exchanging.
  • The hunt. Meat the first treasure. Honey. Call to the hunt, the quest.
  • The cost of meat.
  • What the company learn together. Learning methods in the group. Mentoring discipleship, the circle around the hearth, stories and songs.
  • The value of the unit - leave no one behind.

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Main summary

This article first appeared in the Epworth Review, October 2006, having been commissioned for a series entitled, "About Praying".   It relates the theme of "abundance" and various related ideas to a specific question: How do we pray for - and with - the Church in Britain in an age of diminishment and doubt? And it argues for a "whole Church" pastoral solution which brings everyone along rather than dividing the community into strong and weak.

Despite this, it remains the best short summary of the material contained in the Imagining Abundance website. Almost every phrase in the article needs to be further unpacked and explored and the material on this website is a "first draft" towards this.

About Praying

Praying for the Church

“We must try to understand the meaning of the age in which we are called to bear witness. We must accept the fact that this is an age in which the cloth is being unwoven. It is therefore no good trying to patch. We must, rather, set up the loom on which coming generations may weave new cloth according to the pattern God provides.”[i]

Over the last decade, it has become ever more obvious that the “cloth” of the Church’s life is indeed unravelling, to the point that now we can no longer “patch things up” with strategies designed to “tide us over” in the expectation of an improvement in a year or two. The challenge before us is far more daunting - or exciting - depending on how we look at it: namely, the need to strip down the loom in its entirety, clear the workshop floor and begin redesigning and rebuilding from scratch. Clearly, this is not a task that can be achieved overnight - not if it is to be done well, and not if we are to do it together, taking all our people with us.

Because it is not only whether we respond to the crisis that will enable us to flourish in the years ahead; but how we respond: that is, how we ensure that our response is creative, compassionate and generous, not only towards our pioneers and those who follow them; but also - and perhaps especially - towards those who are struggling to make the journey at all. As we decide our priorities and target our resources, there is already a danger that some will feel abandoned to die alone in the wilderness - quite apart from the fact that sometimes we ourselves feel unequal to the road.

While there is no doubt that we have to make some tough choices, we also need to persist with an inclusive, “whole Church” approach to our praying, deliberating and deciding, because it is only such an approach which will enable us to live as the Church, that is, as the Body of Christ. The Body is a single organism that needs all its members. Those who are reluctant to embrace change - or even resistant to it - are not necessarily liabilities. They are vulnerable people who are not yet convinced that change will bring them more gain than pain. They are enthusiasts who have not yet been shown why they should be enthusiastic about the loss of the bread that feeds them.

A “whole Church” approach therefore requires a vision that will capture hearts as well as minds: a vision that can articulate unspoken needs; and heal wounds we may not know we possess. A “whole Church” approach does not blame those who resist change: it   accepts that change can only be expected where the vision on offer goes deep enough to “touch the pulse” of life as it is being lived. Only by a prolonged listening to the “pulse” of that life can we offer a vision that will stimulate it, strengthen it and focus it on the challenge of the age and the task of the moment.

Other organisations can adapt to change by focusing their efforts on those parts of their operation which are evidently the strongest, liveliest, the most creative and the most energetic, targeting and investing resources accordingly. But the Church cannot operate like that, not if it is to remain the Church. We do things differently. We do not define the potential of a life according to a person’s age, wealth, health or vigour. While there is life, we hope, and act as if our hope is true. And even when life is extinct, we believe in resurrection.

The truth is, we are alive and kicking - for the same reason that Paul kicked against the goads[ii] - because we are scared: because we need to know that the essence of those things we love will be safeguarded; that wherever possible, change will happen with consultation, and with our consent. We resist the vision that is imposed upon us, which does not reflect our dreams, or which is not fitted to our circumstances and capabilities.

What we need - always, but especially when we are already vulnerable - is a vision that will feed us in advance, nurturing us to the point where we see that we do indeed have “a future with hope,”[iii] and that we are equal to discovering it. Further, to be truly effective, the vision needs to be capable of endless representation - because as we examine, explore and elaborate it, the vision continues to feed us. It becomes our daily bread,[iv] bread for the journey, given today and promised for tomorrow, so that we feel capable of moving out and moving on.

Above all, we need to know that we will not be abandoned, that we are in this together, and that we will all get our share of any available resources. Because we are the Church. This is what we do. This is what we are like. We love one another. We need each other. We need everyone. We are not in the business of leaving anyone behind.

However, in the short term, applying such a “whole-Church” approach raises the stakes immeasurably. Applying this approach to our engagement with profound, large-scale, far-reaching, fast-moving change is far, far more demanding at every level of the Church’s life - and for every level of the Church’s leadership - than any process of prioritising. Where can we find such a vision? How can we turn it into a viable strategy? How can any strategy be adequate for the scale of our need? Where do we even begin?

Only prayer that “goes deep” can yield answers to questions such as these, and in this context, the call from young Methodists for the Connexion to devote a year to 24/7 prayer is a sign of hope, not least because it demonstrates that young Methodists have sound spiritual instincts, as well as considerable strength of character. Nevertheless, as they themselves recognise, a year of 24/7 prayer can only be a beginning. As it draws to a close, the questions remain.

Where did Jesus himself begin? What was the source of his spirituality, his praying, his vision for the people of his day? He teaches that the life of God is discovered as we love God with our whole selves, and love our neighbours as ourselves,[v] that these three loves - for God, ourselves and our neighbour - when pursued, united and aligned as one love - generate abundant life. As he says in John’s Gospel: “I came that they may have life, and have it abundantly”.[vi]

This is the vision Jesus demonstrated, through preaching, teaching and pastoral care: a life that reflects the life of God because it is abundant; because its abundance transforms people and situations; and because it gives us an abundance to share with others. Abundance for me, for you, for everyone. A life in which everything is gift, everyone is celebrated, every circumstance is a blessing and every moment is dedicated to God.

What is “abundance”? How are we “abundant”? Begin with these questions, then ask how we model and exemplify an abundant life that is for all, and in particular how that life is received, developed and distributed so that it is truly available to all. Only as we pay attention to abundance do we discover how everyone is able to receive, be filled, fulfilled and overflowing with abundant life: “If then you are wise, you will show yourself rather as a reservoir than as a canal. A canal spreads abroad water as it receives it, and a reservoir waits until it is filled before overflowing, and thus without loss to itself communicates its superabundant water. In the Church at the present day we have many canals but few reservoirs.” [vii]

It is our “sense of abundance” that gives us confidence. If we feel we have the resources to do the task before us, we get on with it. If we know that there are resources in reserve we work through our problems and resolve them. If we know that we have the support of our allies and those in authority over us, we do what the time requires, even at considerable cost to ourselves. And if our need is great, we need to know that the abundance available will always be enough.

With a “sense of abundance” we can give what is necessary because there is always more to be received, shared, enjoyed, celebrated. We can make the tough choices, knowing that we can address the loss and grief they entail. We can spread ourselves more thinly across increasingly uncertain ground, knowing that we can be in the right place at the right time. We can encourage the hesitant to believe that they will find the security they need on the road, because we know we can help them feel secure in themselves. We cando these things, because we know how these things are done. And knowing this, we can convince others.

We gain confidence by enlarging our “sense of abundance”; by exploring the abundance we already possess, and by imagining the abundance that is latent within us and amongst us, the superabundant life of God that waits only for this active consent before filling us to overflowing.  

The first step to pay attention to what we can see, whether with our eyes, or with our mind’s eye. The act of seeing - looking - paying attention - stimulates our whole mind, our entire personality, energising us and focusing that energy so that it is ready for any response we care to make. Images engage us as whole people, shaping our thoughts, feelings, choices, words and deeds. Our focus determines our reality. What we see becomes what we do.[viii]

However, the vision which renews us is actually quite specific: it is whatever you or I treasure as our “abundance”. It is whatever our group, congregation or community considers to be “an abundance” or “abundant life” for them. The precise form of this will vary from person to person, group to group, and from context to context. We may have to ask some searching questions in order to discover what it is, what “abundance” means to me, you, us, them where we/they are, right now. The answers may be surprising.

Why does this exploration matter? Because our “abundance” is our “treasure” and our “treasure” is close to our “heart” - the source and spring of our life. Knowing what our treasure is, paying attention to it, examining it and engaging with it, we are filled with energy. We overflow with life. And we can ensure that this life is directed creatively, into “heavenly” purposes, that are ultimately more durable than the material of which they are made.[ix]

Secondly, we pray for abundant life by paying attention to the abundance we already possess. That is, we pay attention to what we have, in our hands, as if it is an abundance. However inadequate it may appear to be as a context for what needs to be done, or as a resource for the task that faces us, we nevertheless pay attention to it, we honour it, receive it as a gift, invest in it, celebrate it, give thanks for it, praise God for it.

Why does this matter? Because only by paying attention to what we have can we realise its latent potential. Every resource, however small, has a potential beyond itself. While we are wishing for other resources, we cannot see this. But as we pay attention to what we have in our hands, we begin to see its potential, and how, with a small but appropriate investment, that potential can be enlarged.    

Thirdly, we pay attention to where we are, that is, to the situation and task of the present moment.  It is only in the here and now that God can meet with us, connecting us to the vast resources of eternity. Within the present moment, we have access to those resources. And they remain available to us while we are focused in the present moment. Each present moment.  

Why does this matter? By connecting our “sense of abundance” to the specific need of this moment, we can see, think, feel, speak and act in a way that is right for this task, person, situation, time. We are equipped to do the job in front of us. We can do the necessary thing, whatever that may be. We can take the risk; take that one small step towards abundant life for all. Unless that step is taken, nothing can change. But with that step taken, the situation has already changed, and more change becomes conceivable, and because it is conceivable, possible. Even if it is only another very small step.

Fourthly, we pray for abundant life by paying attention to spiritual creativity as a process which occurs one step at a time.   The life of the Spirit consists of many small steps taken one after another; each one focused on the resources available in a single moment, but each one based on assuming that a) abundance is always present, and b) an even greater, potential, abundance is present at the same time. And that both these forms of abundance can be brought into play and invested in the moment, if we act as if these assumptions are true.

Two factors undermine our ability to think, pray and act like this. The first is the difference between the resources we have “in our hands” and the size of the task before us - a gulf so huge that we become overwhelmed by the scale of what needs to be done. All creative processes involve extensive periods when the gulf between the vision of abundance and the reality “on the ground” appears too wide to be bridged. If we attempt to become the bridge ourselves, with our work, energy and zeal, we fall short, and plunge into the abyss.

It is the process that bridges the gulf, if we persist with it and allow it time to do so. Who says that the Five Thousand were fed in five minutes? What matters is that the Five Thousand were fed. That they were satisfied. And that there were twelve baskets of food left over. Creative processes produce abundance. Our task is to keep faith with the process and facilitate it. The process - the dynamic, the Spirit – seals the gap between the abundance of God and our need. And day by day, as we invest in the process, we receive our daily bread.

The second factor is that, as T. S. Eliot noted, “human kind/ Cannot bear very much reality.”[x] This is especially true of the reality we claim we live by. Those of us who have given our lives to the Church can be most reluctant to hear the Gospel of abundant life. The diminishment of the Church and the apparent impotence of the Gospel have bitten deep into our soul. That wound is not easily healed. We despise any suggestion of a superficial peace, and we are right to do so.

But the Gospel of God’s abundance is not the cheap grace that it appears to be at first hearing. The trouble is that, before we can witness its profound impact on others, let alone apply its transformative power to those people and situations who might otherwise be left behind, we must receive it into the depths of our own souls. In this way, too, the life we need, for ourselves and the Church in our day, is only found by “going deep.”  

Like Nicodemus, we must be willing to go by night to the place where Jesus waits to speak to us of heavenly things. We hesitate because we are frightened of what we will discover; we resist yielding ourselves to forces that are beyond our control; we fear the pain of being reborn and the insecurity of awakening in a new and unfamiliar landscape. In short, we fear that we do not have what it takes to make the night journey.[xi]

We forget that Jesus has made the journey before us, and that in his life, death and resurrection, he has not only shown us that it is possible, but also shown us how it is done.

If the creative process outlined in this article sounds familiar, it is because we already use it without fully understanding the treasure we have in our hands, or its potential to generate the life we need here and now. When Jesus took bread, gave thanks, broke it and gave it to his disciples to share, he was reminding them of the way in which he had faced every challenge in his ministry and telling them that he was taking the same approach to his death. This would be the inner struggle of his Passion, to remain faithful to this way till his final breath.

Because this “eucharistic dynamic” is the way in which life is generated, magnified and made abundant. And it is abundant life - abundant life made specific, personal and real - abundant life made freely available to all - that is gracious, generous, compassionate, healing, merciful, forgiving, renewing, resilient, restorative and redemptive.

It is to discover this abundance, for ourselves, for our world and our day, that we are bidden, “Do this in remembrance of me.”


  1. “The Simplicity of Prayer: Extracts from the teaching of Mother Mary Clare SLG.” SLG Press, 1988. Sisters of the Love of God, Convent of the Incarnation, Fairacres, Oxford, OX4 1TB.
  2. Acts 26.14.
  3. Jeremiah 29.11.
  4. Matthew 6.11; Exodus 16.-26.
  5. Matthew 22.34-40, 46; Mark 12.28-34; Luke 10.25-28. In practice many of us apply this text by loving our neighbour instead of ourselves. We act as if love is hierarchical: JOY = Jesus, Others, You, on a descending scale. An alternative is to see the three loves operating as a mutually supportive triangle or circle in which each feeds and strengthens the others.   Appropriate self-care is essential, sustaining the “image of God” in us (by honouring what God has made) and empowering us to be generous in self-giving, and to inspire generosity in others, too.
  6. John 10.10. Abundance is not the same as wealth, prosperity or success, though it can include these things. It is an holistic term, the “riches” that are generated by God’s abundant life; riches that relate to every part of ourselves and every aspect of life. Abundance is the tangible evidence of peace: shalom.
  7. St Bernard of Clairvaux, writing in the Twelfth century C.E.
  8. Matthew 6.22-23.
  9. Matthew 6.19-21.
  10. T. S. Eliot, “Burnt Norton” (Lines 1.42-3) in “The Four Quartets” Faber and Faber, 1959.
  11. John 3.1-14.

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