# Event Details - **Event Name**: Bible Study at 11am - **Event Start and End Date**: Tue, 29 Sep, 2026 at 11:00 am – Tue, 29 Sep, 2026 at 03:45 pm (-05:00) - **Event Description**: Bible Study at 11am The Lessons Appointed for Use on the Sunday closest to September 28 Proper 21 Year A Track 1 Exodus 17:1-7 Psalm 78:1-4, 12-16 Philippians 2:1-13 Matthew 21:23-32 The Collect O God, you declare your almighty power chiefly in showing mercy and pity: Grant us the fullness of your grace, that we, running to obtain your promises, may become partakers of your heavenly treasure; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. Old Testament Exodus 17:1-7 From the wilderness of Sin the whole congregation of the Israelites journeyed by stages, as the LORD commanded. They camped at Rephidim, but there was no water for the people to drink. The people quarreled with Moses, and said, “Give us water to drink.” Moses said to them, “Why do you quarrel with me? Why do you test the LORD?” But the people thirsted there for water; and the people complained against Moses and said, “Why did you bring us out of Egypt, to K*ll us and our children and livestock with thirst?” So Moses cried out to the LORD, “What shall I do with this people? They are almost ready to stone me.” The LORD said to Moses, “Go on ahead of the people, and take some of the elders of Israel with you; take in your hand the staff with which you struck the Nile, and go. I will be standing there in front of you on the rock at Horeb. Strike the rock, and water will come out of it, so that the people may drink.” Moses did so, in the sight of the elders of Israel. He called the place Massah and Meribah, because the Israelites quarreled and tested the Lord, saying, “Is the LORD among us or not?” Commentary on Exodus 17:1-7 by David G. Garber, Jr. I never fully appreciated the Hebrews grumbling in Exodus until two years ago when given the opportunity to journey through the Sinai wilderness on a Middle East travel seminar. We entered the region after having hiked a day in the full heat of the Petra sun, and I had become extremely dehydrated–so dehydrated that I could not make it to the top of Mount Sinai on the next day’s hike without becoming ill. As we trekked by bus through the Sinai Peninsula, I gained much more sympathy for the travelling Hebrews. In my early years, I would often hear preachers caricature the wandering Hebrews (sometimes with a hint of anti-Semitism) as a petulant group of stubborn children who never knew true obedience or faith. When I look at this text in Exodus 17:1-7 after having travelled by bus and with plenty of water through the Sinai desert, I realize that these newly freed slaves actually had reason to complain. In the previous chapter, they faced the hardship of a lack of food and protested to Moses. Just as the LORD had heard the cry of the people suffering the oppression of slavery (Exodus 3:7), God now heard their cry of starvation and provided them with nourishment in the form of manna and quail. While their lack of food had been sated in chapter 16, this passage confronts them with a new and dire challenge: they had no drinkable water. In verse 1, the narrator states this simple fact as a preface to the people’s quarrel with Moses. Perhaps taking a cue from the previous experience, Moses interprets their quarrel with him as a direct charge against God (verse 2). He makes a similar move in Exodus 16:8: “What are we? Your complaining is not against us but against the LORD.” Notice, however, that in neither episode does the LORD nor the narrator actually say their complaint is with God. The Hebrews direct their cry to Moses: “Why did you bring us out of Egypt, to K*ll us and our children and livestock with thirst?” (Exodus 17:3) This is a very legitimate question. Would it not have been better to live in slavery in Egypt than to face death in the desert? Yes, the people had witnessed God’s display of power through the plagues; yes, they experienced God’s protection as they fled from a pursuing Egyptian army; and yes, they had recently received God’s provision of manna and quail. But in the face of death by dehydration, can we readers be so devoid of compassion that we condemn these people who had lived lives of suffering in slavery and powerlessness for their lack of faith? Moses displays his own short-term memory as well as his narcissism, interpreting their outcry as a threat on his own life. Had not God also protected him? But faced with the possibility of mutiny, Moses utters his own complaint to God. While Moses’ response centers on the conflict, God’s reaction delivers compassion. In this text, God never condemns the grumbling Hebrews. God simply instructs Moses to gather the elders, take them to a rock at Horeb, and strike it with the staff Moses had used to perform so many other miracles in Egypt. Moreover, God grants Moses the reassurance of the Divine Presence: “I will be standing there in front of you” (verse 6). In response to the people’s petitions, God becomes present and provides. The passage concludes with Moses naming the place Massah and Meribah. The term Massah reflects the Hebrew word “to test” while Meribah derives from the word translated as “quarrel.”Both terms appear in verses 2 and 7, forming a literary framework around the passage. On the surface, this linguistic framework seems to confirm a reading that caricatures the Hebrews as selfishly stubborn, quarrelsome testers of God. But the existential question–“Is the LORD present among us or not?”–reminds the reader that these emancipated slaves faced a very real threat. God’s actions of presence and provision supply the answer needed by a fearful community. Perhaps when we pay attention to the character of Moses and God’s response to the situation, the text has more to say to leaders of communities of faith than it does to the members of those communities. It may be tempting to disregard the cries of our parishioners as the whining of people who lack faith. It may be easy for us to pit ourselves as leaders against those whom we lead or who we feel are resistant to our leadership. Perhaps in the Lenten season as we reflect on the human condition, we must ask how we can demonstrate God’s compassionate presence and provision to those who cry out from under the burden of real, and sometimes extreme, hardships. The Psalm Psalm 78:1-4, 12-16 Attendite, popule 1 Hear my teaching, O my people; * incline your ears to the words of my mouth. 2 I will open my mouth in a parable; * I will declare the mysteries of ancient times. 3 That which we have heard and known, and what our forefathers have told us, * we will not hide from their children. 4 We will recount to generations to come the praiseworthy deeds and the power of the LORD, * and the wonderful works he has done. 12 He worked marvels in the sight of their forefathers, * in the land of Egypt, in the field of Zoan. 13 He split open the sea and let them pass through; * he made the waters stand up like walls. 14 He led them with a cloud by day, * and all the night through with a glow of fire. 15 He split the hard rocks in the wilderness * and gave them drink as from the great deep. 16 He brought streams out of the cliff, * and the waters gushed out like rivers. Psalm 78:1-4, 12-16 Commentary by Stan Mast When I read Psalm 78, I can’t help but think about my Sunday School experience years ago. Before we would go off to our separate age-appropriate classes, the whole motley crew of us would gather in the sanctuary for a time of singing. It was my favorite part of Sunday School. And I think it was the most important part, because the singing of our faith made it a part of our lives in an almost visceral way. No wonder believers with dementia can still sing the old songs when memories of almost everything else has faded into fog. What does any of that have to do with Psalm 78? Well, it was intended to be instruction for the children of Israel. The word maskil in the superscription probably means “instruction,” and the first 4 verses are explicitly about teaching children. Further, the fact that it was composed or perhaps conducted by Asaph suggests that this Psalm was intended to be part of worship, and probably sung. Asaph is identified elsewhere in Scripture as a Levitical choir director. So, it is not a stretch to read Psalm 78 as a song of instruction designed to make the story of God’s ways with Israel a deep part of their children’s lives. When I read this Psalm, I find myself humming that old Sunday School song, “I love to tell the story of unseen things above, of Jesus and his glory, of Jesus and his love.” Of course, Psalm 78 isn’t about things above and it isn’t directly about Jesus, though the story of Jesus is the fulfillment of the story told in Psalm 78. The story told by this Psalm is much older than the story of Jesus and his love, and this story is much harder to love given its frequent references to God’s fierce anger toward his people. Indeed, Psalm 78 may feel so ancient and angry that modern listeners won’t even listen to a sermon on it. That would be a shame because it is a major Psalm (the second longest in the Psalter) and its sung story is intensely relevant for our fractured, God forgetting culture. You might help your people pay attention to Psalm 78 by painting a picture of the historical situation in which it was first sung. Some scholars plausibly see hints that it was composed at the time of the divided kingdom, perhaps after the Northern Kingdom had been taken away into exile. The references to Ephraim, the major tribe in the North, and to the fall of the shrine at Shiloh are among those hints. The northern tribes had fallen because they had forgotten God and drifted off to the idols of their pagan neighbors. Judah was hanging on yet, but in danger of doing the same things her brothers and sisters had done up north. So, Psalm 78 was written for a nation divided and in danger of forgetting the God in whom they said they trusted. If you paint that picture vividly enough, your people might see a parallel to their own contemporary cultural situation. The lectionary reading for today covers only a fragment of this epic historical Psalm. Verses 1-4 set the scene in Sunday School and verses 12-1¬6 give an extremely brief summary of the main point of the story—God’s miraculous intervention in Israel’s life. The intervening verses continue the point about instructing the children (verses 5-7) and introduce the counter theme about the fathers who not only neglected such instruction, but also forgot about God entirely (verses 8-11). The rest of the Psalm consists of two major stanzas about Israel’s sin and God’s responses (verses 17-39 and verses 40-64). Then there is a concluding stanza about the election of Judah and the selection of David as king. The Epistle Philippians 2:1-13 If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interests, but to the interests of others. Let the same mind be in you that was in Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death-- even death on a cross. Therefore God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Therefore, my beloved, just as you have always obeyed me, not only in my presence, but much more now in my absence, work out your own salvation with fear and trembling; for it is God who is at work in you, enabling you both to will and to work for his good pleasure. Commentary on Philippians 2:1-13 by Ryan Schellenberg The poetic narrative of Christ’s incarnation, crucifixion, and exaltation in Philippians 2:5–11 is among the most famous passages in the letters of Paul. It is often referred to as the Philippian “Christ hymn,” since many interpreters suspect that here, Paul has borrowed or adapted the words of an early Christian liturgical formulation. If so, the passage would offer a rare glimpse into the worship of the earliest Christ groups. But whether Paul composed these words himself or quoted a text familiar to his addressees, the passage fits seamlessly into the rhetorical flow of his letter. Last week’s text concluded with an acknowledgment of the suffering the Philippian believers were undergoing because of their devotion to Christ—suffering that mirrors Paul’s own experience of imprisonment for the gospel (1:29–30). Now Paul adds to this story another layer: Christ, too, suffered humiliation and even death on account of his faithfulness, only to be raised by God to glory. For Paul, recounting the story of Jesus’s death and exaltation not only gives believers hope amid their suffering. It also offers a paradigm to follow: Have the same disposition as Christ Jesus, Paul urges, highlighting Christ’s embrace of lowliness and self-emptying obedience. In this way, Paul articulates for embattled believers an ethic of hopeful solidarity that is grounded in the example of Christ (2:3–11) and fueled by a shared experience of Christ’s Spirit (2:1). Unity as resistance The key point of Philippians 2:2 is difficult to miss: The same mind. The same love. In full accord—that is, more literally, soulmates (sympsychoi). And then again: Of one mind. So, Paul wants the Philippian believers to be united. But unity is easier to talk about than it is to achieve. Just look at Paul’s letters. Paul and the groups of believers to whom he wrote faced theological disputes (Galatians 1:6–7; Romans 14:1–12), competing allegiances to rival leaders (1 Corinthians 1:11–12; 2 Corinthians 11:4–6), financial mistrust (2 Corinthians 12:14–18), and the inevitable complications of living in close quarters—rivalry, irritation, hard feelings, and people who, for one reason or another, just find it difficult to get along. Across his letters, Paul’s strategy for maintaining unity is to invite believers to fix their attention not on their own well-being but on the well-being of others. In Galatians, Paul articulates the point through a paradoxical metaphor of mutual enslavement as an expression of freedom in Christ: “You were called to freedom, brothers and sisters, only do not use your freedom as an opportunity for self-indulgence, but through love become enslaved to one another” (Galatians 5:13). Here in Philippians, he commends a set of dispositions modeled on Christ’s self-emptying and self-lowering journey from the “form of God” (2:6) to the “form of a slave” (2:7). The path to unity, Paul suggests, is for members of the community to set aside selfish ambition and self-interest and instead set their hearts on what is best for others. Paul’s vision of harmony through mutual service and care offers a refreshing alternative to modern discourses of self-care and boundary-maintenance, which assign to each individual a moral imperative to prioritize and protect the self. Yet there are also dangers to this approach.1 Heavy-handed rhetoric of unity sometimes masks harmful imbalances of power. In such situations, telling the vulnerable not to be concerned with their own needs can simply perpetuate abuse. In the long term, conflict and dissent are essential to any healthy community. Disagreement is how the corporate body fights off the infection of structural or habitual injustice. But Paul is not offering a universal strategy for maintaining healthy communities. He is not thinking about the long term. For Paul, the day of Christ looms near (1:10; 2:15), and in the meantime, the Philippian believers live under siege. The point is not just that they all should get along. Rather, in the face of opposition, he wants them to maintain a united front, “standing firm in one spirit, striving side by side with one mind for the faith of the gospel and in no way frightened by those opposing” them (1:27–28). The people, united, will never be defeated. This by itself is not a sufficient ethic for a healthy community, but it can help mobilize a group facing a shared struggle. Lowliness as power Paul has not been executed like Christ was—at least not yet. But he is in chains (Philippians 1:7). From what we know of ancient prisons, he was likely held in a dark underground chamber—quite literally under the feet of his captors.2 From this position, he invites the Philippians to join him on his downward trajectory. The key term that unites Paul’s instructions in verses 1–5 with the Christ hymn in verses 6–11 is usually translated “humility.” “In humility [tapeinophrosunē] regard others as better than yourselves” (2:3), Paul advises, just as Christ “humbled [etapeinōsen] himself” on the cross (2:8). This familiar translation does not quite catch the force of Paul’s language. Like the English term “humility,” tapein– words in Greek suggest lowliness. But this is not simply a matter of avoiding arrogance or boastfulness. The term rather describes those with little power or status. Indeed, when Christ “lowered himself” on the cross, he embraced lowliness in a very concrete sense: powerlessness, humiliation, the lowest possible social position. Startlingly, Paul finds in Christ’s act of self-lowering a disposition to emulate: “Let the same mind be in you that was in Jesus Christ” (2:5). Here we find another key term in Philippians, the verb phroneō. Often translated “mind,” the word signals a mental disposition or orientation—not just a set of ideas, but a way of looking at life. In verse 3, Paul merges these two key terms, urging the believers to embrace “humility” (tapeinophrosunē)—that is, a lowly disposition. Paul may have coined this compound word himself; it never appears in earlier Greek literature.3 Tellingly, when writers shortly after Paul’s time use the term, it is an insult, not a virtue, a way of calling someone weak and pathetic—a bottom-feeder.4 So Paul is not just asking the Philippian believers to be humble. He is inviting them to approach life the way Christ did, looking downward, not upward—and in this way to encounter, like Christ did, the resurrecting power of God. ________________________________________ Notes 1. See Joseph A. Marchal, Hierarchy, Unity, and Imitation: A Feminist Rhetorical Analysis of Power Dynamics in Paul’s Letter to the Philippians (Society of Biblical Literature, 2006). 2. Matthew D. C. Larsen and Mark Letteney, Ancient Mediterranean Incarceration (University of California Press, 2025), 82–84, 143–144. 3. Eve-Marie Becker, Paul on Humility (Baylor University Press, 2020), 24. 4. Epictetus, Diatr. 1.9.10; 3.24.56; Josephus, War 4.9.2 §491; cf. Plutarch, Alex fort. 4 (336e); Tranq. an. 17 (475e). The Gospel Matthew 21:23-32 When Jesus entered the temple, the chief priests and the elders of the people came to him as he was teaching, and said, “By what authority are you doing these things, and who gave you this authority?” Jesus said to them, “I will also ask you one question; if you tell me the answer, then I will also tell you by what authority I do these things. Did the baptism of John come from heaven, or was it of human origin?” And they argued with one another, “If we say, ‘From heaven,’ he will say to us, ‘Why then did you not believe him?’ But if we say, ‘Of human origin,’ we are afraid of the crowd; for all regard John as a prophet.” So they answered Jesus, “We do not know.” And he said to them, “Neither will I tell you by what authority I am doing these things. “What do you think? A man had two sons; he went to the first and said, ‘Son, go and work in the vineyard today.’ He answered, ‘I will not’; but later he changed his mind and went. The father went to the second and said the same; and he answered, ‘I go, sir’; but he did not go. Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly I tell you, the tax collectors and the prostitutes are going into the kingdom of God ahead of you. For John came to you in the way of righteousness and you did not believe him, but the tax collectors and the prostitutes believed him; and even after you saw it, you did not change your minds and believe him.” Barclay Commentary The Expedient Ignorance 21:23-27 When Jesus had come into the Temple precincts, the chief priests and elders of the people came to him as he was teaching and said, "By what authority do you do these things? And who gave you this authority?" Jesus answered them, "I will ask you one question, and if you give me an answer to it, I too will tell you by what authority I do these things. Whence was the baptism of John? Was it from heaven? Or, was it from men?" They debated within themselves. "If," they said, "we say 'From heaven,' he will say to us, 'Why then did you not believe in him?' But, if we say, 'From men,' we fear the crowd, for all regard John as a prophet." So they answered Jesus, "We do not know." So he too said to them, "Neither do I tell you by what authority I do these things." When we think of the extraordinary things Jesus had been doing, we cannot be surprised that the Jewish authorities asked him what right he had to do them. At the moment Jesus was not prepared to give them the direct answer that his authority came from the fact that he was the Son of God. To do so would have been to precipitate the end. There were actions still to be done and teaching still to be given. It sometimes takes more courage to bide one's time and to await the necessary moment, than it does to throw oneself on the enemy and invite the end. For Jesus everything had to be done in God's time; and the time for the final crisis had not yet come. So he countered the question of the Jewish authorities with a question of his own, one which placed them in a dilemma. He asked them whether John's ministry came from heaven or from men, whether it was divine or merely human in its origin. Were those who went out to be baptized at the Jordan responding to a merely human impulse or were they in fact answering a divine challenge? The dilemma of the Jewish authorities was this. If they said that the ministry of John was from God, then they had no alternative to admitting that Jesus was the Messiah, for John had borne definite and unmistakable witness to that fact. On the other hand, if they denied that John's ministry came from God, then they would have to bear the anger of the people, who were convinced that he was the messenger of God. For a moment the Jewish chief priests and elders were silent. Then they gave the lamest of all lame answers. They said, "We do not know." If ever men stood self-condemned, they did. They ought to have known; it was part of the duty of the Sanhedrin, of which they were members, to distinguish between true and false prophets; and they were saying that they were unable to make that distinction. Their dilemma drove them into a shameful self-humiliation. There is a grim warning here. There is such a thing as the deliberately assumed ignorance of cowardice. If a man consults expediency rather than principle, his first question will be, not, "What is the truth?" but, "What is it safe to say?" Again and again his worship of expediency will drive him to a cowardly silence. He will lamely say, "I do not know the answer," when he well knows the answer, but is afraid to give it. The true question is not: "What is it safe to say?" but, "What is it right to say?" The deliberately assumed ignorance of fear, the cowardly silence of expediency are shameful things. If a man knows the truth, he is under obligation to tell it, though the heavens should fall. The Better Of Two Bad Sons 21:28-32 Jesus said: "What do you think? A man had two children, He went to the first and said, 'Child, go and work in my vineyard today.' He answered, 'I will not.' But afterwards he changed his mind and went. He went to the second and spoke to him in the same way. He answered, 'Certainly, sir.' And he did not go. Which of these two did the will of his father?" "The first," they answered. Jesus said to them: "This is the truth I tell you--the tax-collectors and harlots go into the Kingdom of Heaven before you. For John came to you in the way of righteousness, and you did not believe in him; but the tax-gatherers and harlots did believe in him. And when you saw this, you did not even then change your minds, and so come to believe in him." The meaning of this parable is crystal clear. The Jewish leaders are the people who said they would obey God and then did not. The tax-gatherers and the harlots are those who said that they would go their own way and then took God's way. The key to the correct understanding of this parable is that it is not really praising anyone. It is setting before us a picture of two very imperfect sets of people, of whom one set were none the less better than the other. Neither son in the story was the kind of son to bring full joy to his father. Both were unsatisfactory; but the one who in the end obeyed was incalculably better than the other. The ideal son would be the son who accepted the father's orders with obedience and with respect and who unquestioningly and fully carried them out. But there are truths in this parable which go far beyond the situation in which it was first spoken. It tells us that there are two very common classes of people in this world. First, there are the people whose profession is much better than their practice. They will promise anything; they make great protestations of piety and fidelity; but their practice lags far behind. Second, there are those whose practice is far better than their profession. They claim to be tough, hardheaded materialists, but somehow they are found out doing kindly and generous things, almost in secret, as if they were ashamed of it. They profess to have no interest in the Church and in religion, and yet, when it comes to the bit, they live more Christian lives than many professing Christians. We have all of us met these people, those whose practice is far away from the almost sanctimonious piety of their profession, and those whose practice is far ahead of the sometimes cynical, and sometimes almost irreligious, profession which they make. The real point of the parable is that, while the second class are infinitely to be preferred to the first, neither is anything like perfect. The really good man is the man in whom profession and practice meet and match. Further, this parable teaches us that promises can never take the place of performance, and fine words are never a substitute for fine deeds. The son who said he would go, and did not, had all the outward marks of courtesy. In his answer he called his father "Sir" with all respect. But a courtesy which never gets beyond words is a totally illusory thing. True courtesy is obedience, willingly and graciously given. On the other hand the parable teaches us that a man can easily spoil a good thing by the way he does it. He can do a fine thing with a lack of graciousness and a lack of winsomeness which spoil the whole deed. Here we learn that the Christian way is in performance and not promise, and that the mark of a Christian is obedience graciously and courteously given. Optional parts of the readings are set off in square brackets. The Bible texts of the Old Testament, Epistle and Gospel lessons are from the New Revised Standard Version Bible, copyright 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the USA, and used by permission. The Collects, Psalms and Canticles are from the Book of Common Prayer, 1979. From The Lectionary Page: http://lectionarypage.net - **Event URL**: https://allevents.in/hunters-creek-village/bible-study-at-11am/200030735759923 - **Event Categories**: Workshops, Art, literary-art, Contests, Music, fine-arts, Entertainment - **Interested Audience**: - total_interested_count: 0 ## Ticket Details ## Event venue details - **city**: Hunters Creek Village - **state**: TX - **country**: United States - **location**: 1656 Blalock Rd, Houston, TX, United States, Texas 77080 - **lat**: 29.8032 - **long**: -95.52338 - **full address**: 1656 Blalock Rd, Houston, TX, United States, Texas 77080, 1656 Blalock Rd, Houston, TX 77080-7321, United States, Hunters Creek Village ## Event gallery - **Alt text**: Bible Study at 11am - **Image URL**: https://cdn-az.allevents.in/events3/banners/f772ae1438102dea1b62919d62dc83f634a95f037b752fae5e25396b03274f9a-rimg-w1200-h900-dca89868-gmir?v=1790335222 ## FAQs - **Q**: When and where is Bible Study at 11am being held? - **A:** Bible Study at 11am takes place on Tue, 29 Sep, 2026 at 11:00 am to Tue, 29 Sep, 2026 at 03:45 pm at 1656 Blalock Rd, Houston, TX, United States, Texas 77080, 1656 Blalock Rd, Houston, TX 77080-7321, United States, Hunters Creek Village. - **Q**: Who is organizing Bible Study at 11am? - **A:** Bible Study at 11am is organized by St. Christopher's Episcopal Church. ## Structured Data (JSON-LD) ```json [ { "@context": "https://schema.org", "@type": "Event", "name": "Bible Study at 11am", "image": "https://cdn-az.allevents.in/events3/banners/f772ae1438102dea1b62919d62dc83f634a95f037b752fae5e25396b03274f9a-rimg-w1200-h900-dca89868-gmir?v=1790335222", "startDate": "2026-09-29T11:00:00-05:00", "endDate": "2026-09-29T15:45:00-05:00", "url": "https://allevents.in/hunters-creek-village/bible-study-at-11am/200030735759923", "eventStatus": "https://schema.org/EventScheduled", "location": { "@type": "Place", "name": "1656 Blalock Rd, Houston, TX, United States, Texas 77080", "address": { "@type": "PostalAddress", "streetAddress": "1656 Blalock Rd, Houston, TX 77080-7321, United States", "addressLocality": "Hunters Creek Village", "addressRegion": "TX", "addressCountry": "US" }, "geo": { "@type": "GeoCoordinates", "latitude": "29.8032", "longitude": "-95.52338" } }, "eventAttendanceMode": "https://schema.org/OfflineEventAttendanceMode", "description": "Bible Study at 11am\n\nThe Lessons Appointed for Use on the\t \nSunday closest to September 28\t\nProper 21\nYear A\t\nTrack 1\t\t\nExodus 17:1-7\nPsalm 78:1-4, 12-16\nPhilippians 2:1-13\nMatthew 21:23-32\t\t\nThe Collect\nO God, you declare your almighty power chiefly in showing mercy and pity: Grant us the fullness", "organizer": [ { "@type": "Organization", "name": "St. Christophers Episcopal Church", "url": "https://allevents.in/org/st-christophers-episcopal-church/17291462", "description": "St Christopher’s strives to be a community filled with dedicated Christians who are passionate about serving God through worship, study and service." } ] } ] ```