Over the last five weeks in our Sunday message series called, It’s Better In Here, we have been reflecting on all the reasons that our lives are enriched when we come to church. In our homilies and the bulletin articles written by parishioners, we have shared the beauty, goodness, and truth that we discover in church. More so than anywhere else, we find in our cozy parish transcendence, peace, support, stability, guidance, love, welcome, and total belonging. It is the one place in our world where it is truly safe to ask questions and where we can contribute our talents to the mission of God and feel valued.
The source and summit of this spiritual wealth is rooted in the Mass we celebrate every Sunday. Indeed, “the liturgy is the summit toward which the activity of the Church is directed; at the same time it is the font from which all her power flows” (Vatican II, Constitution on the Sacred Liturgy, n. 10).
That’s why I’m so excited about our new Lenten message series that we’re calling, Mass Communication. Each week we’ll reflect on the various parts of the Mass and what they say about our faith. This series is a tremendous opportunity for all of us to deepen our understanding and appreciation of “the greatest prayer of the Church.”
Today, we welcome Bishop William Justice, auxiliary bishop emeritus of the Archdiocese of San Francisco, who will speak at all the Masses on the often-missed richness of the simple Gathering Rite that we celebrate at the beginning of each Mass.
In the short gospel reading today, Jesus sums up the core of his message, when he urges his listeners to “[r]epent and believe in the gospel” because it “is the time of fulfillment.” God now is breaking into history to fulfill his promises and bring his whole plan to completion in the kingdom embodied in the person of Jesus.
After the Great Flood described in the first reading, “every creature—human and nonhuman—is assured that God is still the Creator and that the basic divine relationship to the world still holds.” (Fretheim, Terence. The Pentateuch. Abingdon Press, 1996, 82). Indeed, the flood itself, as St. Peter points out in the second reading, actually “prefigured baptism.” The covenant that God established in the post-flood account through the rainbow sets the stage for his great work of redemption in salvation history that began with Abraham in the Old Testament and culminated in the salvation offered to us through baptism by the life, death, and resurrection of Christ.
The Gathering Rite of the Mass rallies Christians every Sunday to celebrate this new covenant in Christ Jesus. In the solemn entrance procession, the singing by the assembly, the wafting of incense, the greeting by the presider, the Gloria and the opening prayer collecting the many strands of the people’s individual concerns, we recognize our unity as the gathered people of God. Our thoughts turn to the mystery of the liturgy through which we experience, once again, the unbreakable promises of God.
It’s not often that I consult the Urban Dictionary, an online glossary of slang words and streetwise lexicon. Searching for the perfect word to describe the behavior of the healed leper in the gospel reading this weekend, however, it seemed necessary.
According to an entry made by “Pistol Packin’ Pappy” in 2010 on the crowdsourced dictionary website, the word “reppin’”—which is short for “representing”—means “to be showing off your colors, letting the world know who’s your crew and hood.” According to a secondary definition in the local patois, the word also means to be “[g]etting up in someone’s face to let them know who you are, who you run with, and where you hang.”
The gospel reading tells us that the man Jesus healed of leprosy “spread the report abroad.” In other words, he was representing by letting the world know that Jesus healed him of the terrible disease and was now his crew.
Indeed, leprosy was an incurable disease and a death sentence that imposed a total quarantine. As the first reading says, the Law of Moses required that lepers, once diagnosed by a priest, be declared “unclean.” To identify himself and thereby avoid accidental contact with a healthy individual, the leper was required to wear tattered clothing, leave his head bare, muffle his beard, wear a bell around his neck, and cry out “unclean, unclean,” in order to warn others of his immediate presence.
Combined with the common physical ailments of sores, disfigurement, loss of limbs, and blindness, the anguish of leprosy was absolute. I can only imagine the sense of joy and relief the healed man experienced when Jesus made the bold move of stretching out his hand in pity and touching the defiled individual with his curative power. Covering his tracks to avoid sensationalism, Jesus warned the man not to publicize his recovery. Apparently unable to contain his delight, however, he began reppin’ Jesus everywhere.
In this book, To Light A Fire on the Earth, Bishop Robert Barron identifies a spiritual hunger in every human being, a “hungry heart, hungry for God, and that means we’re ordered for something that goes beyond . . . what we can see and [that] . . . [n]o amount of the merely natural will satisfy the hungry heart” (Crown Publ’g, 2017, 138). Unlike the leper restored to health, however, too many of us fail to recognize this deep hunger fully or how Christ satiates it. As a result, we do not represent Christ to the world as we should.
The term, New Evangelization, began with an Italian priest, Monsignor Luigi Guissani, who “drew the conclusion that what Western culture really needed was . . . a new determination to preach Christ to the world” (Id., 116).
For five weeks now, we have shared all the reasons we believe that It’s Better In Here than out there: beauty, goodness, truth, verticality, and a sense of belonging and being valued. Now, it’s time to rep it out there! Invite someone to church.
After demons flee helplessly at Jesus’ command in last week’s gospel reading, he walks the short distance from the synagogue in Capernaum to the home of Simon Peter’s mother-in-law, in this week’s gospel, and heals her of a serious and most likely life-threatening illness. Soon thereafter, he cures many people in the village.
Although the New Testament records numerous healings—by one account, at least 37—the gospel passage today poignantly reveals the tenderness with which the sick and suffering are attended to by Jesus. In the case of Simon Peter’s mother-in-law, he “grasped her hand, and helped her up,” a detail that reveals his kindheartedness. In the case of the people who were cured, the Greek word used in the passage (therapeuō) suggests more than a physical remedy. The implication is that Jesus was therapeutic, spending time ministering on a personal level to each malade. Not interested merely in removing the source of the suffering, he compassionately cares for every person individually.
Also inspiring is that it was the disciples of Christ and those drawn to him who brought the sick for him to heal. Simon and Andrew with James and John told Jesus about Simon’s mother-in-law, and the gospel passage says that “they brought to him all who were ill or possessed by demons” (Mark 1:32). In another instance, four men hacked through a roof and lowered a paralytic man on a stretcher to see Jesus (Mark 2:1-12). Later the people “scurried about the surrounding country and began to bring in the sick on mats” (Mark 6:55). In another passage, Jesus opened the ears of a deaf man brought to him by the people (Mark 7:32). Likewise, when he arrived at Bethsaida, “they brought to him a blind man and begged him to touch him” (Mark 8:23). Over and over again, it was the compassion of those seeking Jesus who made the effort to bring the sick to him for healing.
Next week, the Church celebrates World Day of the Sick. People everywhere take time to pray on this day for those who are ill and for those who work to alleviate their suffering. In our own parish, I have witnessed the healing power of Christ in the kindness of our members, from parishioners scheduled to visit the sick every week to the simple act of assisting an elderly parishioner down the aisle to receive communion.
So far in our five-week message series, It’s Better In Here, we have claimed that the church, as opposed to the world, is the best place to discover beauty, goodness, and truth, as well as a direct connection to the transcendent God. But it’s also better in here because healing from life’s wounds can be found in this place. If you are willing to entrust yourself to others and open up about your own struggles, you will discover the restorative power of Christ in the loving and caring hands of the People of God, who will carry you to Jesus.
A humorous cartoon on Pinterest features two horned demons clad in red, chatting casually with each other. In the background is an enormously long line of frustrated-looking people. Guided by an endless queue of velvet ropes throughout the massive, featureless room, they make their way zombielike toward a row of counters, most of which are closed. The one open window is staffed by a woman talking on the telephone, stalling the line of people waiting. One of the demons says to the other, “Don’t get me wrong. Hell is awful. But it could be so much more hellish.” Pointing to the large “DMV” sign at the front of room, he adds, “We have much to learn from them.”
In the gospel reading today, Jesus visits the synagogue in the seaside village of Capernaum. As was the custom at that time for any man conversant with the Scriptures, Jesus takes the opportunity to comment on the readings. Preaching with uncommon authority, he is heckled by a man with “an unclean spirit.”
The man exhibits several signs of demonic possession. First, he has a clear aversion to the holy. In the presence of Jesus, the grip of evil on him becomes evident. Second, he indicates that he is afflicted by more than one demon. Like angels, demons are numerous and governed by a strict hierarchy. Finally, the stricken man addresses Jesus as the “Holy One,” which was a name normally reserved for God. Since Jesus had not yet revealed his divine identity, the man exhibits an uncanny knowledge of hidden things, another common indication of the demonic.
Many Catholics today deny the existence of evil spirits, dismissing biblical references to demons as a mythical way of symbolizing illness and other human misfortune. However, the Church has always taught that demons are real spiritual beings, fallen angels, who were created by God but became evil by their own free choice (Catechism nn. 391-95).
As late Father Gabriele Amorth, the official exorcist of Rome for 27 years, points out in his book, “Satan was formerly an angel, created good, who later rebelled against God; he alienated himself from God and he constructed for himself and his followers what is called Hell.” (Vade retro, Satana! (St. Pauls Philippines: 2014), 4-5). Indeed, the word “Devil” means “one who splits up or breaks or throws away” in Greek. “Being alienated from God, Satan . . . recruits other creatures to rebel against God . . . and he will continue his destructive work until the return of Christ at the end of time” (Id. at 7-8).
While it is common to joke about or dismiss such things, it cannot be denied that the Church was established by Christ to stand against evil in the world, however one may choose to define it. Although the followers of Christ and their leaders are imperfect and often sinful, life is better when we follow Christ. As we continue our five-week message series leading up to Lent that we are calling, It’s Better In Here, we should remember that life is better inside the doors of the church because, unlike the world out there (and the DMV), it’s less hellish in here.
Disastrous news rattled residents of Hawaii last Saturday. A little after eight in the morning, Hawaiians received an ominous text message with an emergency alert notification that read:
“BALLISTIC MISSILE THREAT INBOUND TO HAWAII. SEEK IMMEDIATE SHELTER. THIS IS NOT A DRILL.”
Thirty-eight minutes later, a second message came from the Emergency Management Agency, reassuring the public that the previous alert had been sent in error.
The Internet is buzzing about the story, including the reactions of those who received the alert. Emily Clagett, who was vacationing on Hawaii with her husband, was driving at the time. “We saw this Catholic church,” she said, “and we’re Catholic, so we went into the chapel to pray.” If the many articles on the web are any indication, however, prayer was the last thing on people’s minds. Most turned to their electronic devices for comfort.
“I don’t know what I’m supposed to do when something like this happens,” said Kris Fortner, a 45-year old husband and father of two young daughters, in an article on slate.com. So, naturally, he looked for answers on Twitter. Jefferson Bethke likewise “came to the conclusion there was nothing for him to do besides look to the Internet for answers.” After an initial moment of fear and panic, 43-year old Kristen Wilson, who had just moved to Hawaii a month before, said that her emotional reaction “was just to do research.”
Others had other decidedly non-religious reactions. One tourist staying at the Sheraton Maui was heard saying, “Well, if I’m going to die, I’m going to do it on the beach and have a Mai Tai,” as he walked toward the seashore. One housewife’s first concern was her cats.
It is well established that church attendance usually swells substantially in the aftermath of natural disasters and other public tragedies. In this case, however, few people reported turning to God in their ostensible final hour of life, choosing instead to consult the “Great Google.” Of course, most people began texting and calling family members with what they thought would be their final declarations of love, a natural human reaction to be sure, but also seemingly devoid of the divine.
The people of ancient Nineveh, on the other hand, repented immediately when Jonah went through the massive city announcing, “Forty days more and Nineveh shall be destroyed.” According to the first reading, the people believed immediately; “they proclaimed a fast and all of them, great and small, put on sackcloth,” a gesture of repentance. In what they thought were their last moments, their first reaction was to connect with the Lord.
It seems that you and I have a lot of work to do. Saint Paul writes that “the world in its present form is passing away,” yet few people realize it. Peter and Andrew, James and John, all dropped their nets immediately to follow Jesus. They were living regular lives in no imminent danger. Yet, they choose to change course and become disciples. As believers, we have a duty to convince the world that It’s Better in Here, not just in a catastrophe—true or false—but even when everything’s okay.
I’ll bet you’re wondering what we will come up with next! Over the last six weeks, our parish has been considering how God comforts his people with the promise and birth of his only Begotten Son, Jesus Christ. Center stage has been the crazy popular Danish word, hygge, which means comfort, coziness, and a feeling of warm intimacy and connection. Just yesterday I opened a Christmas present from a parishioner that was a book entitled, I’m So Full of Happy Today: The Hygge Wisdom of Children.
It’s undeniable. Hygge (pronounced hue-gah) is a huge hit at Saint Brendan. I keep hearing echoes of how well-accepted it has become among us. People mention it on the way in or out of church, write about it in emails, and send pictures as examples. Even at Mass last week, when I asked people if they knew the highest point in my life (which was when I was awarded the lead role in my fourth grade play, Winnie the Pooh) someone actually shouted out “Hygge!”
In our new message series starting today and running through the last Sunday before Lent, we want to show you exactly why the Church and our cozy, little parish, in particular, is the best place to feel the spiritual hygge of God and to experience his comfort in your life. That’s why we’re calling this new series, It’s Better In Here.
Each week, the readings and homily will point out the ground for our hope in a better life through our common worship, connection with one another, growth in faith, service to others, and the spiritual wellness we experience in this place that we call home: Saint Brendan Church and School.
In this week’s gospel, Andrew found his brother, Simon Peter, and brought him to Jesus. Both men followed the one whom John the Baptist identified as the “Lamb of God.” They were seeking the Messiah. Jesus asked them, “what are you looking for?” to which they responded, “where are you staying?” and Jesus said, “come and you will see.” They addressed Jesus as “Rabbi,” or “Teacher,” which suggests that they were searching, at least in part, for wisdom and knowledge.
In a world filled with bad news, intentionally false reports and statistics, and misleading propaganda, the Church established by Jesus Christ is the place where you will find information that is timeless, accurate, and absolutely true, because it was revealed to the apostles by God himself. Although her leaders individually are imperfect, the teachings of the Church on matters of faith and morals are infallible and can be trusted. Thousands of saints throughout the history of Christianity have believed in this reality and have staked their lives on its truth.
At the end of the gospel account this week, Jesus tells Simon Peter that his new name is Cephas, which means “rock” in Aramaic, because he was to be the rock of truth upon which the Christian Church was to be built. Most of us who attend Mass each week already realize this, but what about the others? Will we reach out to them and say, like Jesus, “Come and see.” It’s just better in here.
The Epiphany of the Lord this Sunday marks the last week of our current message series: God Comforts His People. Over the last six weeks, we have been using a popular symbol of comfort and coziness from Scandinavia called hygge (pronounced “hue-gah”) to understand the kind of spiritual comfort God offers to us.
During Advent and Christmas, we have explored how to bring spiritual comfort to ourselves and others (i) by slowing down and becoming consciously aware of God’s nearness to us, (ii) by preparing our homes and hearts for the Lord’s coming, (iii) by loosening control over our lives and allowing God to bring comfort to us, (iv) by offering spiritual comfort to others, and (v) by finding comfort in the gift of our own families.
This week, we take comfort in the revelation of God’s only Son, who was born to bring consolation and hope to a struggling world. An epiphany is the manifestation of the divine, and in this week’s gospel the newborn king of the Jews appears to the three magi as the savior of the world. They sought him out and traveled afar to pay him homage. Along with angels, shepherds, and animals, the wisemen accompanied the Lord in his first hours on earth. Their journey can teach us how to bring comfort to others by accompanying them in seeking out the Christ. Like the wisemen, we can make the spiritual life hyggelig for others in three simple steps.
Be Open. Most people will never proactively ask for spiritual guidance or accompaniment. Yet, there are many opportunities to walk with someone on the spiritual journey. The wisemen in today’s gospel followed a star to find the Christ. To the extent we are open and look for the signs, God will show us when and how to accompany another person. Often, it will be a small window of opportunity: an offhand comment at a party, a moment of grief, or a stranger who seems downcast.
Be Trustworthy. People frequently confess gossiping or betraying the trust of another. So few people actually are trustworthy that, when you develop a reputation for being a responsible confidant, your neighbors and friends naturally will gravitate to you and trust you with their deepest thoughts. King Herod tried to tempt the wisemen to reveal the location of the Infant Jesus, but they proved trustworthy. To accompany others on their spiritual journey requires a high degree of personal integrity.
Be Quiet. A spiritual guide listens more than he or she speaks. It may be tempting to offer easy advice or clichéd opinions, but you should refrain. The only true spiritual growth comes from discoveries made on one’s own. No amount of logic or persuasion will correct erroneous beliefs or move people to a deeper spiritual level. The magi “prostrated themselves and did [Jesus] homage.” When seeking to accompany others on matters of the divine, listening is far better than speaking.
Everyone needs someone to talk to about their spiritual life, and accompanying others on their journey to God is a form of spiritual hygge, comfort along the way. Be open to the opportunities; be trustworthy when they happen; and then be quiet.
It’s undeniable. Hygge (pronounced hue-gah) is a huge hit at Saint Brendan. Over the last five weeks, we have been talking and writing about this beautiful Danish word that has become all the rage around the world, and I keep hearing echoes of how well-accepted it has become among us. People mention it on the way in or out of church, write about it in emails, and send pictures as examples.
The word hygge roughly translates to comfort, coziness, and warmth. If you’ve been a little lax about church attendance or reading the bulletin, here’s what hygge is. Picture this: a cold, dark, and snowy night outside in the bleak mid-winter; you’re warm and dry inside, with close friends gathered in front of a roaring fire under snuggly blankets, sipping hot spiced wine (Glögg), wearing thick winter socks, while small candles light the cozy little living space. That’s hygge.
The Christmas season evokes images of comfort, warmth, and togetherness, and God comforts his people during this darkest time of the year with the knowledge that the eternal Word, the Son of God, “became flesh and made his dwelling among us” (John 1:14), which brings hope to the human spirit for a better world. That’s spiritual hygge, which we can only recognize when we slow down, prepare our homes and hearts and make space for prayer, loosen the control over our lives a bit and surrender it to God, and try to offer spiritual comfort to other people by making room for them.
The Church around the world today celebrates the feast of the Holy Family of Jesus, Mary, and Joseph. We hold them up each year as the model of an ideal family: Joseph protected his family; Mary committed her whole life to her Son from manger to cross; and Jesus respected and obeyed his parents.
As with any model, however, the exemplar can leave the rest of us feeling a little “less than.” Many of us, including myself, come from dysfunctional or so-called “broken” families. Many kids who come for the sacrament of reconciliation confess family quarrels, fighting with siblings, and disrespecting their parents. I have seen families ripped apart because adult children fight over an inheritance, couples are unfaithful to one another, rank marital strife infects the home, or a spouse suffers from mental illness or a substance abuse problem. Indeed, comfort within our own families can sometimes be the hardest form of hygge to find.
I offer the same advice I give to children in reconciliation. Remember that God gave you your family, for better or worse, and your role in the family is ordained by God. It is not accidental. Live up to it. As Saint Paul says, “bear with one another.” Forgive injuries, overlook insults, and bind up wounds. Don’t try to change people in your family, but appreciate them for the unique person that they have become. Be grateful for the family you have because it’s the only one you will ever have, and when you can’t be with your family because of serious abuse or geography, find a surrogate one and “love the one[s] you’re with.”
I have a friend. He’s one of my closest friends. Let’s call him “Jim.” As a parishioner, Jim would not do anything I asked him to do. When invited to join the parish council, the answer was a flat out “no.” Over the years, he has politely declined a number of similarly generous offers to get involved in organized church ministries, including my insistent suggestion that he become a deacon.
Jim, however, is one of the most gentle and compassionate people I have ever known. When an elderly widower became terminally ill, Jim was at his home most afternoons with refreshments and an encouraging smile. When he needed a ride to the doctor’s office, Jim was always ready to go. When one of the men in his small group was having a tough time, Jim was proactive, lending a non-judgmental and empathetic ear. Like Saint Nicholas, Jim frequently shows up out of nowhere at the doorstep of overworked priests and rectory staff with Peet’s coffee and freshly-baked scones, a pint of ice cream, or a hot pie from Amici’s pizzeria.
Spontaneous and impulsive in the best sense of the word, Jim is remarkably sensitive to the hardships experienced by others. He arrives with unexpected gifts to spend time with people who need a little extra help getting through difficult circumstances. Jim is always on the watch, seeking to anticipate the needs of others and consistently responds with acts of compassion and love.
In our Advent message series, called God Comforts His People, we have been reflecting on the Danish word hygge (pronounced hoo-guh), which roughly translates to coziness. Hygge is the Scandinavian “art of creating intimacy” that offers a comforting sense of togetherness and warmth during the cold and dark winter months.
Over the last few weeks, we’ve been hearing comforting messages in the Sunday readings about the fulfillment of God’s promise of salvation, kind of like spiritual hygge from the Lord. We have been discussing how to bring spiritual comfort to ourselves at this time of year by slowing down, preparing our homes for the coming of the Messiah, and trying to find a little peace.
Obviously, hygge, spiritual or otherwise, cannot be kept to ourselves. To attempt to do so would violate the very spirit of the word itself. Indeed, hygge is meant to be shared. During this warm holiday season, we should strive to anticipate the needs of the people around us and look for little ways to bring spiritual comfort to each other. At Saint Brendan, we already do this in many structured ways: through our Giving Tree and by visiting the homebound and juveniles in lockup, comforting those who have lost loved ones, and knitting items for people in need, to name just a few.
But perhaps, like my friend Jim, we also can find ways to bring spiritual comfort to others in more unplanned ways, like surprising someone with a call or letter, paying a compliment to someone out of the blue, inviting someone lonely to church, speaking kind words to those needing encouragement, or just joining in our cozy hospitality towards one another on Sundays. Let’s hygge each other this holiday season.
Whenever there is an open question or confusion on some point, my brother always claps his hands and says, “Well, let’s ask the Great Google,” as if the popular search engine were some great wizard pulling levers behind a curtain. Truth be told, Google does seem to know everything, including how to create an inviting and innovative work environment.
Last week, I visited the tech company’s expansive campus, at the invitation of a friend and parishioner who works there. Throughout the tour, I goggled in awe at the visionary quality of the Google campus. Spread over several square miles in picturesque Mountain View, California, employees could call for chauffeured rides from one building to the next. Brightly-colored yellow bikes with baskets and vintage bells on the handlebars were strewn throughout the property, so that workers and guests alike could pedal from one place to another, alighting from the two-wheelers and leaving them wherever they wanted.
The facilities included 35 restaurants with every kind of free food and drink imaginable, coffee bars with free lattes and snacks, hammocks and lazy outdoor furniture, tennis courts, a gym, an infinity pool, and much more. Work spaces were collegial and connective with cheerful décor. Socially acceptable messages about inclusivity and equality were posted throughout the winding corridors. Employees were not expected to work particular hours but could roam the campus at will and seemed to do whatever they wanted.
At first blush, the Google campus appeared to be a kind of utopia. Yet, there was a shadow side, in my opinion. People wandered alone for the most part, not speaking to others. Social graces and etiquette among the inhabitants seemed to be lacking on most occasions. For all its idealism and forward thinking, there was sort of a soulless quality to it all. Indeed, it seems that whenever man tries to build paradise on his own, a dystopia inevitably emerges instead.
The prophet Isaiah announces the presence and power of God in the world when he says in the first reading that the “Spirit of the Lord” is upon him “to bring glad tidings to the poor.” What Isaiah promises is a miraculous transformation of society on the basis of justice. He understands his mission to be the creation of a perfectly just society. Isaiah believes that God will “comfort all who mourn,” once social conflict, hierarchy, class status, and disparities between the rich and the poor have been eliminated forever.
Yet, Isaiah’s dream was too small. The Christian belief is that God’s Spirit indeed has been poured out, but upon Jesus to accomplish nothing less than the salvation of humankind and the entire world. In Christ, Isaiah’s utopian vision was fulfilled in a way that far exceeded his deepest hopes and expectations. Importantly, it also was the result of God’s work, not our own desire to build a perfect society.
Hygge is the Nordic concept of coziness and comfort that we’ve talking about for a few weeks. May the Great God bring you comfort this holiday season in the reassuring realization that it is through the Lord’s grace and not our own hands that we have been redeemed.
St. Brendan the Navigator
29 Rockaway Ave.
San Francisco CA 94127
In the Archdiocese of San Francisco
Sunday 9:00 am - 2:00 pm
Monday - Thursday 8:30 am - 4:00 pm
The rectory office is closed on Independence Day,
Labor Day, and other official holidays.
Weekday Mass Schedule
Monday-Friday 6:30 am & 8:15 am
Weekend Mass Schedule
Saturday 8:15 am & 5:00 pm Vigil Mass
Sunday 7:00 AM, 8:00 AM, 9:30 AM, 11:30 AM
Holy Days of Obligation and Ash Wednesday
6:30 am, 8:15 am, 6:00 pm
Wednesday 7:15 pm - 7:45 pm
Saturday 4:15 pm - 4:45 pm
By appointment with any priest.
Wednesday 7:00 pm - 8:00 pm
Saturday 4:00 pm - 5:00pm
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