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There's also a very natural resistance
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among those close at hand to being able
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to see greatness in the familiar.
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A cynic once said,
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no man is great to his wife or is valet.
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Must have been a rich as well as a married cynic.
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There was another proverb that was going around
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in Jesus's time, and a lot of people knew it,
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and he quoted it when they didn't respond well to him.
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He said, a prophet is not without honor except
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in his own country.
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And part of that, that was left off there,
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is neither does a physician try to work healings
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among those who know him.
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Of course that is changed now.
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But prophets are still for the most part without honor
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in home countries, home towns.
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And we still have trouble seeing God at work.
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In ordinary events, we just don't usually have
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that kind of insight, that kind of vision.
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So that we probably would be like those people in Bethlehem
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who really didn't see anything spectacular going on,
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when a young couple, there to be enrolled,
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happened to also have their baby boy in the borrowed stable.
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Nor can we really find too much fault with the people
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back in Nazareth, when a hometown boy they all knew
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comes back and says astonishing things.
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Nor can we be too surprised that not too many thought much
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when that same boy, after a supper with his friends,
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his disciples, took some leftover bread and some
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leftover wine and did somethings there
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that he said signified a brand new
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relationship between God and his children.
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Nor can we find too much fault with those who could not see
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God at work, when just a short while later
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that same young man was unjustly killed on a hill,
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between two thieves.
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And in Marks Gospel they both railed at him as he died.
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The residents of Nazareth were probably
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pretty proud of Jesus at first.
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They'd heard about his baptism,
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and how the heavens had opened,
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and the spirit of God had descended in the form of a dove,
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and how God had even said,
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this is my beloved son with whom I'm well pleased.
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Some of them had heard that.
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They'd heard about his calling
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and gathering of the disciples.
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They'd heard about his astonishing teachings,
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and his exorcism of demons, and his healings of the sick.
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And they undoubtedly had heard even how he had commanded
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the wind and the waves to be still, and they had.
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And there can be no doubt that they had heard about his
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raising of Jairus's dead daughter.
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That kind of news always travels fast.
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But they had probably also heard about the controversies
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he'd had with the scribes and the pharoses,
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and how even his family thought that there was
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something badly wrong with him,
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that he was out of his head, beside himself.
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Those days if they thought you were losing your sanity,
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they thought it was because of being demon possessed.
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And a special team of scribes that had come down Jerusalem
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to checkout this new wandering teacher
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laid an even heavier criticism on him.
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They said he wasn't just demon possessed,
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they said, he did his works
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by the power not of God but of Satan.
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In all likelihood, the people of Nazareth had probably heard
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that Jesus had been out carousing with
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tax collectors and sinners.
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Even deigning to eat with them.
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And that unlike his strict cousin John, the Baptizer,
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he didn't make his disciples fast.
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Maybe the people in Jesus's hometown rejected him,
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because they really wanted the messiah to come,
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and they had read about the messiah,
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they had heard about the messiah,
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they knew that he was supposed to come from
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the house of David.
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And you can't blame them for thinking,
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that when messiah came he would throw the Romans out
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and restore the fortunes of Judah.
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But this carpenter,
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this son of Mary and brother
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of all those familiar people, the Messiah,
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he wasn't what they expected.
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Hans Küng writes, he did not belong to the establishment,
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nor to the revolutionary party,
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but neither did he want to opt out of ordinary life
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to be an ascetic monk.
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Obviously he did not adopt the role which a saint,
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or seeker after holiness, or even a prophet
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is frequently expected to play,
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for this he was too normal.
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In his clothing, in his eating habits, his general behavior.
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So he became a stumbling block.
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He was attacked on all sides.
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He had not played any of the expected roles.
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But those who supported law and order,
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he turned out to be a provocateur, dangerous to the system.
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He disappointed the activist revolutionaries by his
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non-violent love of peace.
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He offended the passive, world-forsaking ascetics
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by his uninhibited worldliness.
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And for the devout who'd adapted themselves to the world,
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he was too uncompromising.
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For the silent majority he was too noisy,
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and for the noisy minority he was too quiet.
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Too gentle for the strict, too strict for the gentle.
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Former Duke Professor, Hugh Anderson believes that Mark sees
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the people of Nazareth representing in the own way,
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the blindness of the whole world in their failure to see in
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Jesus, God's promised Messiah.
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They want an altogether glorious supernatural Jesus,
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whose credentials will be obvious to all,
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and refuse to believe that God discloses himself
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in the humanity of this one
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who is the member of a humble family,
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and whose way
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is the way of the cross.
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No doubt about it, John's Gospel is right in saying,
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he come to his own home,
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and his own people received him, not.
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And the Alto sings, Every time Messiah,
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by Handel is performed here.
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He was despised and rejected of men.
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A man of sorrows and acquainted with grief.
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And as the spiritual confesses for us
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about sweet little Jesus boy,
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we didn't know you'd come to save us Lord,
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to take our sins away.
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Our eyes was blind, we could not see.
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We didn't know who you was.
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All these years later we in the church
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do know who this Jesus is,
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after the resurrection, and the Ascension,
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and Pentecost, and nearly 2000 year of Christian experience.
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For we are among those who say that we believe that
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he is the son of God, just as Mark said he was,
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the Messiah the Christ.
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But even those closest to him,
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sometimes act as if we know
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way too little about him.
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When I was going to school over here
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in the shadow of this tower.
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One of my class mates made a remark about that
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as we were leaving the library,
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where we'd been working on a project together.
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He suggested that we should ask the dean
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of the Divinity School
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to hire someone to walk through the halls of the school
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each night, close to closing time,
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carrying a heavy roth wooden cross,
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so we'd never forget the kind of Lord we said
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we were going to follow.
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And we were going to invite other people to do likewise.
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The story of Jesus's rejection by his hometown people
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is a favorite text for ordination sermons.
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That's probably because all ministers are going to encounter
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some failure that comes with the territory.
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And it helps to be reminded early
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that even our Lord Jesus Christ
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did not succeed every time he preached.
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In the the current role given me
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by the church as district superintendent,
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I work with a Bishop and eleven other people of similar job.
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And one of the main things we do is decide which ministers
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are going to which churches.
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And sometimes, as I was reading this, I thought,
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really what that is, is a word to bishops and cabinets
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saying that there are churches that really wouldn't be happy
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even if you sent Jesus to be their preacher.
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For the infant church that Mark was addressing,
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it was a reminder that Jesus was rejected by
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those who knew him best.
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Just as those early missionaries were so often rejected by
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their family and their friends, and those with whom perhaps
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they thought they stood the best chance of being convincing.
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Maybe all four of the Gospel writers tell this story,
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they do, because misery loves company.
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Most likely, the story has been kept and told often,
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because it is intended to strengthen all those
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who follow Jesus and who like him,
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inevitably encounter rejection even by those close to them.
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And I think that it's told with the hope
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that those who hear it will do like their Lord,
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who went on with his teaching,
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even in spite of rejection.
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Who found other places where he tried to get them to listen
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and who did not stop even when it led to suffering
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along with rejection, and finally to death.
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We really don't like reminders of how central this matter
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of following Jesus or this imitation of Christ,
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truly is to Christianity.
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We prefer to concentrate on the Christ of Glory.
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We'd much rather come to church on Palm Sunday and Easter,
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or come here on Christmas Eve.
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And we really don't pay much attention to Ash Wednesday
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and Maundy Thursday and Good Friday.
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At least I've never served a church where they do.
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One of my favorite teachers here was the former dean of this
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place this chapel, Jim Cleland,
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I remember how he pounded it into us,
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that the only way you can really
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enjoy Easter
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is if you have also been with Jesus on Good Friday.
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No cross, no crown.
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We don't want a God who says no to us
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from time to time,
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as well as yes.
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We get angry with those representatives of such a God
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who call our behavior into question.
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Whether it's Jeremiahs 600 years
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before Christ in Jerusalem,
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or whether it's Jesus the carpenter in Nazareth,
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or whether it's Martin Luther King Junior
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in 20th century Montgomery, Albany and Chicago,
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or American Christians who now challenge our
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government's policies in Nicaragua.
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My Bishops C. P. Minnick Jr of the the Raleigh area,
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of the United Methodist Church,
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was asked by the Council of Bishops last fall,
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to head up a team of people to go and try to come back
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with as honest a report as humanly possible,
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of what in the world is going on in that little tiny
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country down there, that's got us all so worried.
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They went, they spent a long time, they come back,
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made their report.
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And because they had the temerity to say that they really
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honestly felt, honest to God,
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that the policies of our government were wrong headed,
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and that they were in fact prolonging and widening
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the suffering and causing innocent peasants and farmers
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to live in great fear and sometimes even to be killed.
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Bishops Minnick has remarked several times that he cannot
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believe the volume of hate mail that he's received.
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He did not expect unanimity, he expected opposition,
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he didn't expect vitriol, but he got it.
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We applauded the governor of this state,
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and the legislature, and the church groups
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who supported the tougher laws against drunk driving
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when they were first enacted.
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But then I have heard friends get angry
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when people in our crowd have been stopped
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for sobriety checks
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on the way from our clubs and our parties.
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We plead for tax reform, but we yell
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when our loopholes get closed.
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We don't like to be challenged,
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we don't like to be called on to change,
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to sacrifice, perhaps to suffer.
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It's so nice when we do have prophets that we can admire
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and they come from far away places
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like Bishop Tutu of South Africa.
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We want him to be like experts, far from home.
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We have a difficult time honoring prophets
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while they are alive, especially if they happen
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to be close at hand and bugging us.
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But God knows we need them
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to remind us of values that are higher
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than what will play in Peoria,
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or what will sell the most products,
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or what will garner the most votes.
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When I was in school here in the days
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of the civil rights movement,
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Jim Cleland worried that too many of us were going
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forth from the Divinity School with, "Junior Varsity Amos"
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stenciled across our forehead.
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We were all anxious to get out there and confront
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the evils of society,
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to to attack those cows of Bashan and to call on those
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rivers of justice, and flowing like a never ending stream.
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He shouldn't of worried so much, most of us didn't do that.
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We went and learned to love the people we had in our
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churches and the places we were called to serve,
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and like always,
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always we found it so hard to say anything
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that those people maybe needed to hear,
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but surely didn't want to hear.
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But many pastors did
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cry out against the evils
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of that particular time,
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in our particular region,
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and many either had to leave the region or the vocation.
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They learned anew that prophets are without
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honor in their home countries.
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My fear now
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for our newer ministers is not that they will be
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too prophetic but that they will be too tame,
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because their eyes are fixed more on being successful
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than on being faithful.
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Clarence Jordan, and that's how they say it in Georgia,
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was an unusual Southern Baptist preacher who was,
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as they used to say, way ahead of his time on civil rights.
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He organized Koinonia Farm,
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an interracial Christian project,
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way back in the '50s, in South Georgia,
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not far from the little town of Plains.
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Maybe you've bought a bag of shelled pecans from there.
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Or perhaps you've read some of the, Cotton Patch
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version of parts of the new testament,
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that Clarence Jordan wrote there at Koinonia Farm.
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As you can imagine, operating this integrated farm
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at that particular time, brought him persecution,
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ostracism and danger.
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Fortunately he had a brother Robert who was a lawyer,
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who later become a state senator
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and a justice of the Georgia Supreme Court.
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And Clarence asked brother Bob to represent
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Koinonia Farm legally.
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To which he replied,
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"Clarence, I can't do that,
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"you know my political aspirations,
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"why, if I represented you I might lose my job,
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"my house, everything I've got."
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We might lose everything too Bob.
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"It's different for you."
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Why is it different?
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I remember it seems to me that you and I joined the church
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the same Sunday as boys.
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I expect when we came forward that preacher asked me
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the same question he did you.
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Do you accept Jesus as your Lord and savior?
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And I said, yes.
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What did you say?
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"I follow Jesus, Clarence, up to a point."
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Could that point, by any chance, be the cross?
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"That's right, I follow him to the cross,
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"but not on the cross.
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"I'm not getting myself crucified."
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Then I don't believe you're a disciple,
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you're an admirer of Jesus but not a disciple of his.
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I think you ought to go back to your church,
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you belong to and tell them you're an admirer
336
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not a disciple.
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What am I Lord,
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what am I?
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(Diademata tune)
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(words drowned out by organ)
341
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Let us unite in this historic confession of the faith,
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I believe in God the Father Almighty,
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maker of heaven and earth,
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and in Jesus Christ, his only son, our Lord,
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who is conceived by the Holly Spirit,
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born of the Virgin Mary,
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suffered under Pontius Pilate, was crucified,
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dead and buried.
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The third day he rose from the dead.
350
00:23:45.580 --> 00:23:47.867
He ascended into heaven and sitteth
351
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at the right hand of God, the Father Almighty.
352
00:23:51.720 --> 00:23:55.680
From thence he shall come to judge the quick and the dead.
353
00:23:55.680 --> 00:23:58.010
I believe in the Holy Spirit,
354
00:23:58.010 --> 00:24:00.170
the holy Catholic Church,
355
00:24:00.170 --> 00:24:01.503
the communion of saints,
356
00:24:02.350 --> 00:24:04.200
the forgiveness of sins,
357
00:24:04.200 --> 00:24:06.380
the resurrection of the body,
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00:24:06.380 --> 00:24:09.603
and the life everlasting, Amen.
359
00:24:10.630 --> 00:24:11.923
The Lord be with you.
360
00:24:12.878 --> 00:24:13.960
And also with you.
361
00:24:13.960 --> 00:24:14.793
Let us pray.
362
00:24:26.100 --> 00:24:27.173
Almighty God,
363
00:24:29.100 --> 00:24:32.330
who has accepted us with the love
364
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which transcends our limitations,
365
00:24:34.870 --> 00:24:37.893
our weaknesses, even our sin.
366
00:24:40.270 --> 00:24:41.880
We lay before you the needs
367
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of brothers and sisters, near and far,
368
00:24:46.570 --> 00:24:48.200
under the sure embrace of your
369
00:24:48.200 --> 00:24:51.383
love experienced in this service,
370
00:24:52.730 --> 00:24:57.363
we now reach out in prayer, to embrace others.
371
00:24:59.540 --> 00:25:02.080
For all those who have suffered rejection
372
00:25:02.080 --> 00:25:06.670
because they have fallen ill in a society which values
373
00:25:06.670 --> 00:25:09.193
health and despises weakness,
374
00:25:10.130 --> 00:25:13.603
we pray for them in their sickness.
375
00:25:16.042 --> 00:25:19.725
For those who have been rejected because they are unemployed
376
00:25:19.725 --> 00:25:22.250
in an economy which teaches that those who
377
00:25:22.250 --> 00:25:24.250
try always are rewarded,
378
00:25:27.553 --> 00:25:31.470
we pray for them and their feelings of failure.
379
00:25:33.782 --> 00:25:36.150
For those who've been rejected because of the color
380
00:25:36.150 --> 00:25:40.943
of their skin, or because of their sexual orientation.
381
00:25:42.010 --> 00:25:43.260
For those who do not fit
382
00:25:43.260 --> 00:25:46.453
into our standards of acceptability,
383
00:25:48.840 --> 00:25:50.670
we pray that they may discover
384
00:25:50.670 --> 00:25:54.463
the value bestowed upon them by your love.
385
00:25:57.140 --> 00:25:59.180
For those who've been rejected because
386
00:25:59.180 --> 00:26:03.663
they espouse unpopular or unorthodox opinions.
387
00:26:05.430 --> 00:26:09.763
Those who refuse to be silent in the midst of injustice,
388
00:26:11.510 --> 00:26:14.913
we pray for these dishonored prophets.
389
00:26:18.040 --> 00:26:21.950
For those who, because of their doubts or their feelings
390
00:26:21.950 --> 00:26:25.790
of unworthiness or status in life
391
00:26:25.790 --> 00:26:28.283
feel rejected by your church.
392
00:26:30.940 --> 00:26:31.890
We pray
393
00:26:34.990 --> 00:26:37.640
for those who should be insiders,
394
00:26:37.640 --> 00:26:40.113
but who feel like outsiders.
395
00:26:43.200 --> 00:26:44.763
In the name of Jesus,
396
00:26:46.420 --> 00:26:49.263
the one who knew what it was to be rejected,
397
00:26:50.810 --> 00:26:55.413
who come among his own and was received, not, we pray.
398
00:26:56.590 --> 00:26:59.950
Confident in the width
399
00:26:59.950 --> 00:27:02.540
and breadth and depth
400
00:27:03.410 --> 00:27:07.993
of his loving embrace, Amen.
401
00:27:10.070 --> 00:27:13.900
Let us offer ourselves and our gifts to God
402
00:27:13.900 --> 00:27:16.613
as a forgiven and reconciled people.
403
00:27:20.814 --> 00:27:23.814
(light organ music)
404
00:28:14.467 --> 00:28:16.792
(intense organ music)
405
00:28:16.792 --> 00:28:20.249
♪ With a voice of singing ♪
406
00:28:20.249 --> 00:28:21.742
♪ Declare ye this ♪
407
00:28:21.742 --> 00:28:26.742
♪ And let it be heard, Alleluia ♪
408
00:28:29.434 --> 00:28:33.434
♪ And let it be heard, Alleluia ♪
409
00:28:45.554 --> 00:28:50.471
♪ Utter it even unto the ends of the earth ♪
410
00:28:56.885 --> 00:29:01.885
♪ The Lord hath delivered His people, Alleluia ♪
411
00:29:09.382 --> 00:29:14.382
♪ The Lord hath delivered His people, Alleluia ♪
412
00:29:27.042 --> 00:29:32.042
♪ O be joyful in God, all ye lands ♪
413
00:29:35.842 --> 00:29:40.842
♪ O sing praises to the honor of His name ♪
414
00:29:41.762 --> 00:29:45.845
♪ Make His praise to be glorious ♪
415
00:29:57.961 --> 00:30:02.961
♪ With a voice of singing, declare ye this ♪
416
00:30:04.326 --> 00:30:09.326
♪ And let it be heard, Alleluia ♪
417
00:30:10.267 --> 00:30:14.900
♪ Declare ye this, ♪
418
00:30:14.900 --> 00:30:18.900
♪ And let it be heard, Alleluia ♪
419
00:30:25.139 --> 00:30:28.139
(light organ music)
420
00:30:31.090 --> 00:30:35.424
♪ Alleluia ♪
421
00:30:35.424 --> 00:30:39.424
♪ And let it be heard, Alleluia ♪
422
00:30:53.475 --> 00:30:56.808
(uplifting organ music)
423
00:33:08.316 --> 00:33:12.483
(hymn words drowned out by organ)
424
00:33:16.182 --> 00:33:18.231
♪ Alleluia ♪
425
00:33:18.231 --> 00:33:20.481
♪ Alleluia ♪
426
00:33:23.819 --> 00:33:27.736
(singing drowned out by organ)
427
00:33:40.765 --> 00:33:44.073
♪ Alleluia ♪
428
00:33:44.073 --> 00:33:47.804
♪ Alleluia ♪
429
00:33:47.804 --> 00:33:50.054
♪ Alleluia ♪
430
00:34:05.480 --> 00:34:10.480
Oh Lord our God the author and a giver of all good things.
431
00:34:10.990 --> 00:34:15.020
we thank the for all thy mercies and for thy loving care
432
00:34:15.020 --> 00:34:17.580
over all thy creatures.
433
00:34:17.580 --> 00:34:21.620
We bless thee for the gift of life and for the goodness
434
00:34:21.620 --> 00:34:23.733
of they entire creation.
435
00:34:24.580 --> 00:34:28.010
Most of all, we thank thee for the saving knowledge of thy
436
00:34:28.010 --> 00:34:33.010
son our savior, for the living presence of thy spirit,
437
00:34:33.300 --> 00:34:36.080
for thy church the body of Christ,
438
00:34:36.080 --> 00:34:39.080
and for all the means of grace.
439
00:34:39.080 --> 00:34:43.520
In all these things make us wise gracious God,
440
00:34:43.520 --> 00:34:46.520
unto a right use of they benefits,
441
00:34:46.520 --> 00:34:49.670
that we may offer acceptable and joyous
442
00:34:49.670 --> 00:34:51.693
thanks giving unto thee,
443
00:34:52.550 --> 00:34:55.680
through Jesus Christ our Lord we pray,
444
00:34:55.680 --> 00:34:58.650
who taught us to say with confidence.
445
00:34:58.650 --> 00:35:01.620
Our Father, who art in heaven,
446
00:35:01.620 --> 00:35:03.860
hallowed be thy Name,
447
00:35:03.860 --> 00:35:05.430
thy kingdom come,
448
00:35:05.430 --> 00:35:07.320
thy will be done,
449
00:35:07.320 --> 00:35:10.080
on earth as it is in heaven.
450
00:35:10.080 --> 00:35:12.990
Give us this day our daily bread.
451
00:35:12.990 --> 00:35:15.520
And forgive us our trespasses,
452
00:35:15.520 --> 00:35:16.710
as we forgive those
453
00:35:16.710 --> 00:35:19.240
who trespass against us.
454
00:35:19.240 --> 00:35:21.970
And lead us not into temptation,
455
00:35:21.970 --> 00:35:23.373
but deliver us from evil.
456
00:35:24.310 --> 00:35:26.300
For thine is the kingdom,
457
00:35:26.300 --> 00:35:28.620
and the power, and the glory,
458
00:35:28.620 --> 00:35:30.633
for ever, Amen.
459
00:35:36.271 --> 00:35:39.271
(light organ music)
460
00:36:13.448 --> 00:36:18.448
♪ I the lord of sea and sky ♪
461
00:36:18.710 --> 00:36:23.710
♪ A Bulwark never failing ♪
462
00:36:25.503 --> 00:36:30.503
♪ Our Helper He amid the flood ♪
463
00:36:34.209 --> 00:36:39.209
♪ Of mortal ills prevailing ♪
464
00:36:40.522 --> 00:36:44.038
♪ For still our ancient foe ♪
465
00:36:44.038 --> 00:36:49.038
♪ Doth seek to work us woe ♪
466
00:36:49.421 --> 00:36:54.420
♪ His craft and power are great ♪
467
00:36:54.420 --> 00:36:59.420
♪ And, armed with cruel hate ♪
468
00:37:02.733 --> 00:37:07.733
♪ On earth is not his equal ♪
469
00:37:11.227 --> 00:37:16.227
♪ Did we in our own strength confide ♪
470
00:37:17.440 --> 00:37:22.440
♪ Our striving would be losing ♪
471
00:37:23.191 --> 00:37:28.191
♪ Were not the right Man on our side ♪
472
00:37:29.784 --> 00:37:34.784
♪ The Man of God's own choosing ♪
473
00:37:37.059 --> 00:37:42.059
♪ Dost ask who that may be ♪
474
00:37:42.497 --> 00:37:47.497
♪ Christ Jesus, it is He ♪
475
00:37:47.973 --> 00:37:52.973
♪ Lord Sabaoth His Name ♪
476
00:37:53.916 --> 00:37:58.916
♪ From age to age the same ♪
477
00:37:59.000 --> 00:38:04.000
♪ And He must win the battle ♪
478
00:38:08.134 --> 00:38:13.134
♪ And though this world, with devils filled ♪
479
00:38:14.724 --> 00:38:19.724
♪ Should threaten to undo us ♪
480
00:38:20.814 --> 00:38:25.814
♪ We will not fear, for God hath willed ♪
481
00:38:26.045 --> 00:38:31.045
♪ His truth to triumph through us ♪
482
00:38:33.856 --> 00:38:38.856
♪ The Prince of Darkness grim ♪
483
00:38:39.024 --> 00:38:44.024
♪ We tremble not for him ♪
484
00:38:44.493 --> 00:38:49.493
♪ His rage we can endure ♪
485
00:38:50.507 --> 00:38:55.507
♪ For lo his doom is sure ♪
486
00:38:56.172 --> 00:39:01.172
♪ One little word shall fell him ♪
487
00:39:04.970 --> 00:39:09.970
♪ That word above all earthly powers ♪
488
00:39:10.579 --> 00:39:15.579
♪ No thanks to them, abideth ♪
489
00:39:17.823 --> 00:39:22.823
♪ The Spirit and the gifts are ours ♪
490
00:39:23.898 --> 00:39:28.898
♪ Through Him who with us sideth ♪
491
00:39:31.323 --> 00:39:36.323
♪ Let goods and kindred go ♪
492
00:39:37.017 --> 00:39:42.017
♪ This mortal life also ♪
493
00:39:42.198 --> 00:39:47.198
♪ The body they may kill ♪
494
00:39:48.186 --> 00:39:53.186
♪ God's truth abideth still ♪
495
00:39:53.943 --> 00:39:57.360
♪ His Kingdom is forever ♪
496
00:40:06.505 --> 00:40:09.370
The grace of our Lord and Savior Jesus Christ
497
00:40:09.370 --> 00:40:12.990
The love of God and the fellowship of the Holy Spirit
498
00:40:12.990 --> 00:40:15.793
be with you now and always.
499
00:40:21.108 --> 00:40:24.486
♪ Amen ♪
500
00:40:24.486 --> 00:40:27.684
♪ Amen ♪
501
00:40:27.684 --> 00:40:31.277
♪ Amen ♪
502
00:40:31.277 --> 00:40:36.277
♪ Amen ♪
503
00:40:39.036 --> 00:40:42.394
♪ Amen ♪
504
00:40:42.394 --> 00:40:44.311
♪ Amen ♪
505
00:41:01.433 --> 00:41:04.433
(light organ music)
506
00:41:40.043 --> 00:41:44.073
(congregation murmuring)
507
00:41:44.073 --> 00:41:47.073
(light organ music)
508
00:42:03.146 --> 00:42:06.563
(congregation murmuring)
509
00:42:15.413 --> 00:42:18.413
(light organ music)
510
00:42:25.687 --> 00:42:29.104
(congregation murmuring)
511
00:42:30.058 --> 00:42:33.225
(intense organ music)
512
00:43:11.039 --> 00:43:14.456
(congregation murmuring)
513
00:43:17.668 --> 00:43:20.835
(mellow organ music)
514
00:44:04.810 --> 00:44:08.703
(congregation murmuring)
515
00:44:08.703 --> 00:44:11.870
(mellow organ music)
516
00:45:00.140 --> 00:45:03.640
(congregation murmuring)
517
00:45:05.846 --> 00:45:09.013
(mellow organ music)
518
00:45:55.537 --> 00:45:58.954
(congregation murmuring)
519
00:46:03.959 --> 00:46:07.042
(lively organ music)
520
00:46:44.816 --> 00:46:48.233
(congregation murmuring)
521
00:46:53.277 --> 00:46:56.360
(mellow organ music)
522
00:47:26.983 --> 00:47:30.400
(congregation murmuring)
523
00:47:34.106 --> 00:47:37.189
(lively organ music)