September 2001

• Sermon: "Does Religion Have a Future?" by Elizabeth Lerner
• CLF Seeks Directors, Officers and Nominating Committee Members
• Sermon: "Mirage on the Half Shell," by Jane Rzepka
• The Library That Comes to You, by Noreen Kimball
• REsources for Living, by Betsy Hill Williams
• Hello & Goodbye
• Reading: "As the Crow Flies," by Elizabeth Tarbox

Does Religion Have a Future?
by Elizabeth Lerner, minister, the Unitarian Universalist Church of Silver Spring, Md.

A few years ago, a television show aired that was spun off from the much earlier "Star Trek" series. It was called "Star Trek: The Next Generation." It got a lot of press attention, and became a very popular show. I saw an early episode, and noticed with interest the make-up of the crew and of the Enterprise. (The USS Enterprise is a galaxy-class starship of the United Federation of Planets in the year 2364.) There were the usual captain, information officer, doctor, and others who paralleled the crew on the original USS Enterprise. But there were also a few changes that seemed aimed at helping crewmembers with the issues and stresses of the mind. For escape, for example, there was a bar/restaurant, called 10 Forward, and there was a holodeck, a space that could be programmed to represent, three-dimensionally, any place and people from history, the cosmos, or the imagination. The holodeck could be inhabited by any person or creature one desired. In addition, there was a ship's counselor with the handy ability to read thoughts and emotions. There were trauma, death, miracles, transformation, celebration, loss, and renewal. What the crew didn't have was a chaplain to help with any of this-no minister, rabbi, imam, or priest. And I remember my surprise and interest when that lack was mentioned and explained by the captain, if I remember rightly. He said that in recent centuries humanity had outgrown religion. We had evolved beyond it. Until then I had never considered the possibility that we would or even could evolve beyond religion. It has been a part of the human experience, in one form or another, for as long as people have been sentient...Can we ex ist without religion or spirituality? Without a sense of the sacred or without caring about awe, prayer, or meditation?

I don't buy it. Whatever you believe about the soul, whether it endures beyond death, whether or wherever it exists-in our brains, shaped by our lives-we each have a character, a spirit that requires, and inspires, attention beyond psychology and recreation. And if there's a circumstance guaranteed to raise the fundamentally religious questions more than exploring a fictional outer space, well, I'd like to know what that would be. To encounter near-death experiences, face constant danger and strange beings of every conceivable faculty and form, all with their own religious and cultural traditions and understandings, is to grapple with the fundamental religious questions of morality, ethics, existence, justice, life, death, hope, despair, and redemption. I admit I'm biased, but still I think that the USS Enterprise needed a ship's chaplain in almost every episode I saw.

I was grateful, however, that the premise made me consider what I thought chaplains had to offer and why I thought they were helpful. I was also grateful that it made me think about religion, what it offers, and whether I believe it has a future. The short answer to that large question is that religion absolutely has a future. It is as much a part of humanity as our skin or hair or heart or appendix. We may, of course, wonder why we have this thing as part of us, this impulse to revere, this drive to question the reasons for everything. We may well wonder about this need to consider what is right in and beyond the ordinary circumstances of our world. We may wonder why we believe in things we cannot see or measure or prove, why we trust love, or risk hope, why we strive to decipher right and wrong, rightly or wrongly, in the world and in ourselves. It is human to wonder. But if we say that religion does have a future, what does that mean? Do we let it just unfold as time passes or do we need to plan for that future? Antoine de Saint Exupery, the author of The Little Prince, once wrote, "As for the future, your task is not to foresee, but to enable it." That's an interesting and humbling idea-that we should not expect things to unfold as we plan or anticipate them but rather we should work to make the future possible. If he is right, that is an interesting charge for religion, particularly liberal religion.

The age-old division persists between religions that are oriented toward tradition and heritage, and others that are focused on change and contemporary issues. Historically, liberal religion has had an easier time dealing with the future, with change and innovation, with the development of technology and science. Liberal religionists are usually oriented toward change and openness anyway and eager to embrace the ideas of science and technology. We are also willing to adapt our theology and spirituality to integrate what we learn.

If anything, we often have an easier time with the future than with the past. Some of us have difficulty with many aspects of history and tradition that may be connected to abuses of authority or oppression, cruelty, or violence. On the one hand, this strengthens our capacity to judge religious values and practices for their adherence to compassionate, thoughtful systems of faith and action. Among the liberal western religions, many denominations and congregations are implementing initiatives to make congregants and polity more sensitive, inclusive, and just.

On the other hand, is our growing sensitivity and concern inclining us to edit the religion out of religion? In trying to be more open-minded, sensitive, and fair, is liberal religion becoming mundane, superficial, and political? Are we sacrificing a sense of connection to our beliefs, and notions of transcendence and the sacred, whether cast in historical humanistic or theistic language?

If we grow only by becoming broader, more global, but not deeper; if we renounce our theological and cultural historical threads in order to embrace our present, we may diminish our faith by isolating it and turning it inward. Just as struggle can help people to grow, it can help philosophy and theology to grow as well. Ironically, if we renounce our varied history because of beliefs and traditions we have grown beyond, we may jeopardize, rather than enable, the future, at least for liberal religion. On both the individual level and the denominational level, we may weaken our belief system by attending only to the wings of our aspiration and not to the roots from which we spring. If we only broaden, and do not deepen our faith tradition, we may render it less able to endure so that it can offer its blessings to future generations.

This is one of the main issues confronting liberal religion in the 21st century. There are two other issues that concern me for liberal religion's future. Along with the question of how to integrate our past, there is also the issue of how to handle pluralism-the increasingly complex multiculturalism affecting us every day, in our food, our families, our work, our faith. We celebrate pluralism in Unitarian Universalism, but it is a deep challenge to honor different religious, cultural, and ethnic ways accurately and respectfully, across boundaries of language, history, societal norms, and belief systems. It is easy to make mistakes. For instance, this is a time of year when many UU congregations attend to the themes of atonement, mindfulness, forgiveness, and redemption, the themes of the Jewish high holidays of Rosh Hashanah and Yom Kippur. There is a story about a UU congregation that wanted to celebrate the Jewish New Year but made the mistake of holding a potluck meal following their Yom Kippur service. Yom Kippur is a holiday for which fasting is an important part of usual observance, and this was overlooked or misunderstood.

It is easy to oversimplify themes of religious belief or observance and present them in a way that can be upsetting or offensive to those who know the beliefs and holidays as their own. It is also possible to take time to learn a tradition that speaks to your heart, so that you can honor it accurately, and then find that though you made no mistakes, those to whom the tradition is native resent its adoption by others who are not born to it. We may feel that a faith system, like love, only grows when it is shared, but others feel quite different. There are those who think that faith can be stolen, that it is something to be treasured, rather than shared. We may believe that faith, like knowledge, ought to be communicated and explored, but others consider it to be like a child who needs to be protected and cherished by those who know and love it. These problems and concerns are real; these positions are the source of conflict among people wrestling with issues of religious pluralism, debated between individuals and in families, congregations, and at our Association's General Assembly. Finally, there is the challenge of technology. Many of us remember Alvin Toffler's phrase, future shock, defined as "the premature arrival of the future." More and more, religion, which moves slowly in its evolution, is hard-pressed to keep up with technology as it changes the nature of fundamental realities. Our capacities to manipulate life, death, personality, plants, animals, organs, information, and machinery have already outstripped our religious and ethical understandings of the world, how it has always worked and how it ought to work. Our capacities are beginning to outstrip even the imagination. We can influence matter on levels we never dreamed of, from the most minute to the leviathan, and from the most singular and unique to the most numerous and planetary.

We are already capable of cloning a sheep, and cloning organs or growing them in other animals-we have grown a human ear on the back of a mouse. The capacity for human cloning is not far away and we still have not assembled a final policy on this-is human cloning all right? What about the experiments that don't work out? How do we contend with these while living wills and organ donations are still complicated religious issues, and most people have not made provision for either? What can liberal religion do to rise to the challenges society is beginning to encounter as we strive to deal responsibly with our new capacities and the decisions they entail at the onset of the 21st century?

Ray Kurzweil's book, The Age of Spiritual Machines, predicts many more profoundly complicated issues in the next 50 years-implants that will not only help with hearing or sight or limb regeneration, but also with memory, sensation, even religious experiences like prayer and meditation. People will be able to dictate and direct religious experiences with the aid of implants that stimulate the centers of the brain that are most active in people having 'spiritual' experiences. Kurzweil predicts that as we make computers more like us so that we can interact with them more easily, we will create computers that are so much like people that they will claim to have consciousness, emotion, spiritual longing, faith-in effect-souls.

Whether Dr. Kurzweil's predictions come true to the degree that they did for his first book, The Age of Intelligent Machines, two things seem evident. One is that technology is currently outstripping our ethical and religious systems for dealing with the human experience of life. Another is that liberal religion, which has a history of embracing scientific and technological advances, must work now with intentionality and energy to get in step with the ever-faster pace of developments in medical and computer science that are increasingly pervading the realm of religion. Otherwise we are ignoring our responsibilities. Or perhaps we will take Luddite positions simply because we have not responded to opportunities and taken the time to make informed decisions about the challenges that will soon confront us. Market pressures and litigation must not be the forces that determine the role of technology in the expansion of our lives, bodies, minds, or souls. Religions have influenced and informed each other for millennia and they will continue to do so. We can learn from and honor the traditions within and beyond our own backgrounds. Really, we must do that if we are going to continue increasing our sensitivity and respect for issues of multiculturalism and justice in the world. We can move beyond the values and traditions of our past, but we cannot escape them. As liberal religious people, we do not need to escape or deny our religious roots, even if, like the crew of the Enterprise, we have outgrown them. We are rooted, not defined, by our heritage, and the firmer our roots, the stronger our wings can become. History, multiculturalism, technological capacities-these are resources and responsibilities. We who are religious liberals, we who have always heralded the future with the positions we have taken-we must make them our resources and responsibilities. Living what we profess is ever-engaging and it is not always easy, but it is endlessly fascinating and worthwhile. We have a precedent to live up to, and a future to enable, and exciting work to do that we must not shirk and should not fear.

Quest September 2001 Contents

CLF Seeks Directors, Officers and Nominating Committee Members
by Linda Melski, chair, CLF Nominating Committee

The Nominating Committee of the Church of the Larger Fellowship seeks nominations of CLF members to fill the following positions on the Board of Directors for the year beginning June 2001.

four directors for three-year terms
treasurer for a one-year term
clerk for a one-year term

Board members are responsible for setting CLF policy and approving the annual budget. About her experience of serving on the CLF Board, Valerie White says, "I am a long-time UU and a Humanist minister. I joined CLF "by accident" when the UUA bookstore responded to my inquiry about liturgical materials by referring me to the Church of the Larger Fellowship. The CLF staffer who answered the phone said she'd be happy to send me a copy of the booklet for a fee, or I could just join and it would be included in my membership packet. So I did that, and then I began to enjoy Quest, and then I responded to an appeal for board candidates-just like this one.

"Am I glad? Yes. For a number of reasons. One, joining the CLF board got me started going to GA, which is now the highlight of my year. Two, the people-other CLF board and staff members are among the finest people in the world, and I get to know them. Three, helping CLF do "the business of religion" reminds me that "everywhere we stand is holy ground, and everywhere we dare to look, religion can be found."

Members of the Board meet twice annually in the Boston area, at General Assembly, and periodically by telephone conference calls. CLF reimburses Board members for some travel expenses according to the Board of Directors Travel Reimbursement Policy. Nominations are also sought to fill the following position on the Nominating Committee.

member for a three-year term

The Nominating Committee is responsible for nominating new board members and conducts most meetings by telephone.

You may nominate yourself or another CLF member for any of these positions by sending the name, address, and phone number of the person you nominate in the envelope inserted in this issue of Quest and mailing it to CLF or by mailing it in a plain envelope to CLF, Unitarian Universalist Association, 25 Beacon Street, Boston, MA 02108. Or e-mail your nomination to CLF@uua.org.

Quest September 2001 Contents

Mirage on the Half Shell
by Jane Rzepka, minister, the Church of the Larger Fellowship

Maybe you had grand plans for Labor Day weekend. Maybe you were finally finally going to get to the beach nearby, the summer having gotten away from you, and you were going to sit outside at the little tables at the ice cream place and pick up one of those real estate brochures with all the tiny pictures of vacation property and imagine what it would be like. Or you were having that huge family barbecue you have every year, where the relatives come up from L.A. Or you were taking the weekend to drive your college kid to Toronto to school. Or you would get some serious sailing in, or golf, or you'd take the children to a parade. Or you were working over the weekend, but you had Labor Day itself off, and it would be your day alone, in the sun, in the backyard.

Surprise. Maybe Labor Day weekend didn't turn out to be Labor Day weekend. Perhaps you had the threat and promise of a major storm, and you weren't sailing your boat, you were desperately trying to get it out of the water; you weren't eating ice cream at the beach, you were in headline-news-type traffic, headed for home. The relatives had to go back to L.A. before the barbecue, and you are left with six watermelons and a freezer full of hamburger buns. Presto, without summer's official, big, last weekend, the season of the sun and the fun is over. Sure, a few days still feel like summer, but in your heart of hearts, you know better. The author Annie Dillard confirms that feeling: "[Summer] is mirage on the half shell. It vanishes like any fun, and the empty winds resume."

I always thought that everybody had seen a mirage: You're out on the highway, and way up ahead you seem to see a pool of water in the road. You approach it, and you approach it some more, and you never get to it: It disappears. It wasn't real. It was, as the dictionary tells me is legitimate ...it was "mirageous."

I've come to learn that some people don't ever see bona fide mirages because they're inclined to see what they're used to seeing. But once the mirage is pointed out, the skeptic acknowledges the illusion, grabs the binoculars or the camera to prove it false, and finds, surprisingly, that the camera and the binoculars only make the mirage look more crisp and clear than ever. In any ordinary sense of the word, the mirage is not "real."

My little visit to the Sahara Desert a few years ago qualifies me as an expert in "mirageology"-I feel anyway. It's just the way it is in the cartoons, or in the movies, where you're in the middle of the desert-in my case in a Land Rover, luckily, not crawling along on my belly gasping for water-you're in your Land Rover with those great, big tires, in an area without roads or even tracks, navigating by compass. The sun is bright. It is very windy. And sure enough, there's an oasis up ahead, with a shimmering lake, and you know that with that water will be palm trees and shade and shelter and, these days, a little village. You approach that oasis and you finally come to grips with the fact that it simply isn't there. You knew that. You'd studied your map. If you're traveling in the Sahara you'd jolly well better know ahead of time what's there and what isn't. But the mirage seems so real and then it disappears: Poof. Just like our Labor Day, dissolved in the hype about the storm. Just like Annie Dillard's summer as "mirage on the half shell." It vanishes, "and the empty winds resume." Well that's a heck of a note! What kind of message is that for September?! What am I saying, that "summer's over, pals, it was all a mirage, it's time for real life now, so live with it?" No.

Point number 1 (of 2): The summer was real. Annie Dillard's phrase, "mirage on the half shell" captured my attention not because I agree with a view of summer as fleeting and ephemeral and mirageous; but because I don't. Let's look at the summer just gone by. Some of us saw marvelous sights, others saw the same old stuff. Some made plans and got a lot done; for others, the projects are still waiting. For some, summer dragged along in a low-key miserable way; for others, the summer months were as close to heaven as it gets.

One doesn't inevitably have what is called "a good summer." Personal problems, impossible family dynamics, illnesses, layoffs, fret and worry, these things don't take July and August off. On the other hand, the priceless moment on a bench sipping an iced coffee made just the way you like it, entering an air-conditioned building when you're feeling unbelievably hot and sticky, watching the baby birds fly out of the nest, falling in love on a vacation, these are all the stuff of a real summer, too. It never was mirage on the half shell.

For Unitarian Universalists, life is made of moments. Moments of insight. Moments of transforming emotion. Moments of hilarity. Moments of tenderness, of longing, of satisfaction, of love. Moments of awakening. Moments of memory. Moments of clarity. Moments of peace. Most of us are not aiming in any intentional way for the traditional afterlife of Western culture, most of us do not believe that the meaning of our lives will be handed to us on a silver platter, most of us do not count on eternal reward. For us, the time is now.

Robbie Walsh, our minister in Duxbury, Mass., tells this story in his book, Noisy Stones. He says, "I had lunch with a person who had just passed her second birthday. Her vocabulary included ketchup, salt, pickle, mustard, and spoon-but she could not yet name the Worcestershire sauce. She could count to ten with confidence-but when she got into the teens she began to rattle off numbers at random. Her curiosity was boundless. I knew that her knowledge of the world would grow apace, and her ability to manipulate the symbols of language would expand.

"I thought, the little person I see before me, lining up the restaurant condiments and counting and naming them, exists only for this moment. Even in the course of this meal she is growing and changing. If I meet her again in a month, she will be learning something else, and saying other words. She-and I-will have left this day behind.

"I knew that the moment I had across the table from her was irreplaceable. There could be no other meeting between that particular her and that particular me. The experience could not be saved up or stored. So I was there with her as she spooned milk into the mouth of her stuffed bear. "And I think I loved her, when she held my hand as her mother unlocked the car."

No mirages here. It's real. It's all real.

But that this summer was real was only the first of the two points. The second is the religious point: It matters. We can list the pivotal moments in our summers: blueberry picking, mountain vistas. One could, I suppose, treat those moments as photo opportunities, fleeting snapshots that wind up in a scrapbook, the covers closed. But the moments of our lives are so much more. When you lay in the emergency room this summer, as technology deciphered what was indigestion and what was a heart attack; when you fell asleep in the hammock, dreaming the relief of finally changing jobs; when you were mowing the lawn and you realized how desperately you wanted to write that letter and ask for forgiveness; when you harvested your first tomato of the season, or tasted the first Concord grape-those were not just Kodak moments, much less a mirage. They were-are-your soul and your spirit, and without them, Annie Dillard would be right: Our summers, indeed our lives, would become a mirage on the half shell, that vanish like any fun, and the empty winds would resume. That's the second point: It all matters.

If the moments of our lives are so important, summer and otherwise, you'd think we'd pay better attention. I was thinking this way when I came across a press announcement from Air New Zealand informing us that it's going to allow cockpit crews on international flights to nap during periods of low activity. The airline said that it thus hopes to end "unofficial and uncontrolled" napping, which it claims pilots on all airlines do. Air New Zealand also issued instructions on how to awaken a pilot: It should be done, "in a normal tone of voice. An attempt should be made not to startle the awakening flight crew member."

Flying airplanes is important. Living life is important. I don't like the notion of sleeping through either one. To be sure, I don't suppose clanging symbols or dumping a bucket of cold water on the head of the sleeper is helpful in either situation, but gradually awakening to the flight plan and the signals flashing and the joys and concerns of the flight, has got to be all to the good for both pilot and livers of life.

Awake, you start to notice what's around you, you start to care more, to calm down. And you begin to realize that what you are doing and feeling and thinking now are what you are becoming. You kick the autumn leaves along as you walk your child to kindergarten, and the smell, and the memory of the child's hand, and the feelings of a parent whose child is going off to kindergarten travel into your bone marrow and stay there. And you draw on that later, when that child turns 14 and calls you names.

In "Tintern Abbey," William Wordsworth says,

"While here I stand, not only with the sense
Of present pleasure, but with pleasing thoughts
That in this moment there is life and food
For future years."
Life and food for future years. He talks about...
"...a sense sublime
Of something far more deeply interfused,
Whose dwelling is the light of setting suns,
And the round ocean, and the living air..."

The Library That Comes to You
by Noreen Kimball, Quest managing editor

According to librarian Giovanna Spadaro, CLF's is a very "used" little library-and it has an interesting mix of materials to borrow. Items like the "Month of Sundays" notebooks are not only borrowed by individual members but are also regularly requested by small groups and fellowships. These notebooks contain four easy-to-use worship services in large print. Services may contain a sermon by a leading UU minister, opening words, children's story, meditation or prayer, benediction or closing words, and questions for discussion. The library has more than 50 Month of Sundays notebooks (200 services). In addition there are books, videotapes, audio tapes-all kinds of music and religious education materials.

The quality and variety of our resources are important because actually, many CLF members depend on the library's materials for historical information on our Association and for spiritual guidance as well as advice for personal problems. Though the budget is very limited, minister Jane Rzepka is committed to purchasing worthy materials every year and she and the staff and board members are always looking for ways to add to the library's resources.

The library is used by a diverse group of individuals from a single parent who wants materials on Paganism for religious education purposes to an administrator in a major metropolitan area who wants materials on inner peace. And there are many people who use the library on a regular basis. "Some folks," says Spadaro, "use the library to keep in touch with what's out there, and they also seem to like to keep in touch with us here at the CLF office. Others use the library a lot for a short period of time, say three to four months, when they're dealing with a particular subject-e.g., the young, recently unemployed member who wanted materials on making transitions in order to prepare for a new job search.

"Up until about four months ago, the library resources were kept in a number of different Word documents on the computer here in the office-one file for each medium. When I got a call from a member requesting materials, I needed to log into each different file to check availability and, though I could enter the member's name to keep track of materials, I could not enter other useful information such as an address or telephone number. It was a tedious process-very time-consuming for us and clunky for members. They have been wonderfully patient with us but we've been seeking a better way," Spadaro said.

The CLF staff was looking for a database that would combine all the resource information needed to trace availability and that would link it with borrower information and the information needed to have an ongoing waiting list. "We have tried several times," Spadaro said, "without success, to get help writing a database that we could manage easily. We especially wanted one that our members could access themselves through our web site. With members in every time zone, it's very hard to provide the kind of service we 'd like to give. Empowering members to search the library by category, title, author, or medium would make it much easier for our members. "I was finally introduced to Charles McNulty," Spadaro said. He is a technician at UUA headquarters at 25 Beacon Street. "Charles not only understood what I was trying to accomplish," she said, "but he was also able to tailor the database to meet our needs. We now have a wonderful database that makes it much easier to locate an item for the borrower and I can track who needs material and who has material, in seconds. Better yet, I can make changes easily, add or delete material continually, and I can locate and log information and send out a loan in very little time," she said.

"Now that the library has been integrated as one central database, and the web page was converted from static HTML pages to dynamic, database-based pages," says Charles McNulty, database specialist in the UUA department of Information Technology Services, "things will be better for both the office staff and the members. Though we're not finished," McNulty said, "the CLF staff has met its major goal-members will always have access to the most up-to-date information available in the CLF member library. One of the coolest features," McNulty says, "is that members can now navigate directly from subject to subject. For instance, for a report about the history of Unitarian Universalism, you could go directly to the subject "UU History and Biography." Here, the book Black Pioneers in a White Denomination might capture your interest. You could then follow a link to more materials about the African American experience."

Future plans for the web site include incorporating borrowing requests directly into the web site (now they're simply e-mailed to the office). This will make for even faster turn-around of requests. It will also allow members to know instantly if the material they request is available and how long the waiting list is. "I'm also working on making the search more powerful," McNulty said, "by allowing members to filter requests by the type of media (book, video, audio), to sort by different criteria, and to supply more complicated 'and/or' searches." Another feature in the works is a "New Resources" page that will show all newly available CLF materials. "Individual members can search the library and make requests," says Spadaro, "by going to the CLF website at http://www.uua.org/clf. Go to the first page, to the left column under Services, and click on Library."

Quest September 2001 Contents

To live in this world
you must be able
to do three things:
To love what is mortal;
to hold it
against your bones knowing
your own life depends on it;
And, when the time comes to let
it go,
to let it go.

Hello & Goobye

CLF's new intern for the 2001-2002 church year, Amber Beland, writes that she is a lifelong Unitarian Universalist and is "...excited to participate in such a great part of our movement." Raised in New England, Amber received her undergraduate degree in anthropology from Ithaca College, New York. She is beginning her third year at Harvard Divinity. Her favorite leisure-time activities are French Canadian genealogy, reading, and doing cross-stitch embroidery. Amber is "looking forward to jumping in with both feet."

As we say hello to her, we say goodbye to our friend, CLF intern Kathy Reis. In her year with us Kathy created the prison ministry pen pal project, gave skilled editorial assistance with Quest, compiled a number of new Month of Sundays packets and taught our first online course for members. We send our best wishes to her in her new role as interim assistant minister at the Unitarian Universalist Church in Marblehead, Mass.

Quest September 2001 Contents

As the Crow Flies
by the Rev. Elizabeth Tarbox from her 1998 UUA meditation manual, Evening Tide, available from the CLF library

A crow is said to fly in a straight line from point of departure to destination, but that is not what I see. Crows fly in sweeping circular arcs across the apron of the sky, using all the available space from horizon to horizon before settling on the top-swaying branch of the tallest tree. You may think crows caw, that their voices are harsh. But I tell you a crow can whisper to its mate across a density of pines, and its voice is comfortable and reassuring. A crow is mighty in its flight. So I aspire to live as the crow flies and stretch my soul to meet the sky.

Quest September 2001 Contents

Last updated June 12, 2005