Monday, September 16, 2013

A Church Invite

Many people feel awkward about inviting others to their church. And a lot of times when they get the nerve, they fail to make the invitation mean anything: as if their church is no better or worse than any other. We should all remember that the church is not the building.

My Church
by Jerry Thomas
 
I met a friend the other day
          and he posed a simple question.
"Have you ever been to my church,
          the one up on the hill?"
I cannot say I have,
          would it be your suggestion?
But before I make the choice,
          what about it can you tell?
"What's to tell?" said my friend.
          "It's a church like any other.
No better or no worse,
          just a new place to try."
If there isn't something special,
          why should I even bother?
Why should I cross the threshold
          just to turn and say, "Good-bye?"
"Well," said he. "What would you say
          about the church you now attend?"
And his frown became a smirk,
          not like Scrooge, more like the Grinch.
I found his actions awkward,
          since friends should not contend.
But my church is also family,
          so I answered in a pinch.
 
There is Herman and Paul,
     Deacons on the ball,
          and they each perform their task like godly men.
And we have greeters like Brother Bob,
     who jokes about his sit-down job,
          while he welcomes each arrival like a friend.
And there is Judy and Deloris,
     with a long history here before us,
          so they will always be a treasured pair.
We have Glenn, Veldora, and Robbie,
     and Doris with her hobby:
          she has hugs enough for all and some to spare.
And there is Margaret and Regina, her daughter,
     who crave the Living Water:
          the Word of God that makes our life complete.
Margaret use to play for worship,
     now Nancy makes the piano her ship,
          and sails each joyful note into a treat.
We have the Coach and Julie,
     with her greeting card ministry:
          she reminds absent members that we care.
And there's Mark and his mother Tura, our Grande' Dame':
     our Royal Missions Queen,
          who teaches with compassion how to share.
And there is Jeanne, so organized
     that the devil runs and hides,
          cuz' he cannot find a loophole anywhere.
And our church body would have a large hole
     if Alan and Juanita were ever to go:
          for they are a godly couple beyond compare.
The wisdom of this man,
     so respected by other men,
          is a leader like Peter, a solid rock for us all.
And his loving wife Juanita,
     you'll never meet anyone sweeta',
          and she's the rock behind the man with a heavenly call.
And then there's Don and Ellen,
     the pride of Courtney Corner,
          who tackle more tasks than anyone.
Like our Lord, they live their lives
     like a living sacrifice,
          and they never quit until the job is done.
To know them is a blessing,
     and if you're wounded they're the dressing
          that God might send to help your healing.
He's the friend closer than a brother,
     and she is Proverbs thirty-one:
          and they've earned our respect and loving feelings.
There are many others -- like James, Tricia, Rodney, and more --
     that I can add to the list, my friend;
          but I think I've made my point quite clear.
Though I would be remiss
     to keep one couple off the list,
          a couple the church holds very dear.
Pastor Steve and his first lady, Pat,
     quick to pray or a friendly chat:
          he likes to joke and she likes to sing.
We hear about sports and cycling,
     ATV trips and what grand babies do;
          but their love for God is still the most important thing.
 
 
And so I told my friend
     that no church is like another,
          cuz' it's not the walls or the steeple.
It's the spiritual sisters and brothers --
          it truly is the people.
 
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And I thank God for all of you, the Body of Christ, the Church.
 
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Don't forget to check out the new publication: the Gospel Scene here.

Thursday, September 5, 2013

Lord Works in Mysterious Ways

The following poem was inspired by a recent event that took place in my life. I was with the worship team from my church, and we were performing for the Pi Um Sha celebration on the Warm Springs Indian Reservation. The event was going well, but my body wasn't. I thought I had pneumonia, but it turned out much differently. And I thank God for urging one of the team members to pay attention to what was happening to me. And they convinced me not to wait for a scheduled appointment with the VA.


Pulmonary
 
Late night call
Unexpected
Requested
Good deed on the 'morrow
Pi-um-sha
Celebration
Scheduled act
Off-track
Saving grace
Take their place
Walk a mile in their shoes
Performance rules
Friendly decision
With physical division
Mind is willing
Body is weak
Up before dawn
Shadow blanket on tepees
Nine songs played
Message relayed
To early risers
From sheltered wombs
Two-dozen rebirths
On early morning meadow
Nine of which opt
For souls reborn
Lead them on my brother
Lead them on my sister
Equipment take-down
Break-down
Something is amiss here
Time to celebrate
Where's the elation
Smile lost
Physical cost
Good deed tallies up a toll
Lethargic
Peer concern
I am not me
Joy is gone
Strength follows
Liquid in lungs
Drowning in the high desert
Out of water
Out of time
Another service to go to
No can do
The body battles
Civil War
Knotted
Contractions
Cramps
Best wishes
But no offers
No assistance
Via con Dios
One step at a time
Agony
Heartache
Heartbreak
About to burst
Thirst... for life
Curse... the pain
A nickel's worth of days
Man-Up!
Function
Modern Americans
Plenty of best wishes
Vocal loyalty
No action without royalty
VA delay
No wish to pay
Yet when they call
Perhaps to give all
We cannot forgo
Our part in the show
When there's a need
To bleed
For the myth called Liberty
Yet in this circumstance
It's a whole new show
With a VA song and dance
And "Old Glory" loses its glow
But pain chose the road
Policy be damned
ER... here I am
Thread the needle
Suck the blood
Sadistic duties
Monitor the scope
More angel than devil
Is all I can hope
I am the voodoo doll
Repeatedly stabbed
NAs... RNs... Blood techs
Phlebotomists
MRI
See the mass
Fluid's a decoy
No virus
A consequence
Pulmonary Embolism
Silent death
Avoided
Legs clear
Heart clear
Origin unknown
A nomadic clot
"Bend forward"
"Hold breath"
"You'll feel a little pinch"
Liar!
Steady
Fluid extraction
Feel the steel
Internal probe
"Try not to tense up"
Yea, right!
"You're doing fine"
Compared to what?
Caught it in time
Prognosis good
Treatment begins
Stomach infusions
Twice daily
I will survive
If the cure doesn't kill me first
 

Saturday, January 26, 2013

Thoreau's Biblical Content in "Walden"

 
picture from mass.gov
 

            The Bible is a unique text. It tells the reader they either accept it as the living word of God, or they reject it: there is no middle ground. And yet, a slew of critical thinkers throughout the ages continue to pick and choose what they will accept or reject from its pages. And this essay will not attempt to prove, in a few paragraphs, whether the Bible is or isn’t divinely inspired; it will simply show how Henry David Thoreau is one of the critical thinkers who chose to utilize biblical passages as evidence to support certain pros and cons of his alternative ideology.

            Some critical thinkers attempt to retain the concept of God within the biblical text, while down playing the role of the Trinity: specifically the role of Jesus as the only begotten son of God. Ralph Waldo Emerson appears to fall into the believers of God sans Christ: the divinity of Christ. Thoreau, on the other hand, belongs to a different group of thinkers, who profess the classification of “God,” but without association to any solitary entity: seeing god in nature, in man, but not a personified character or being, simply a force with which to attribute the creative energy. And yet, while professing such a belief, Thoreau, like many alternative thinkers before and since, opted to use the Bible for both pros and cons with regard to explanations of his own contentions.

            The average individual in America cannot read Walden without noticing the text is inundated with biblical references, and an even greater number of biblical symbols. There are seven full or partial biblical passages within the first fifty pages of the book: from the use of Matthew 6:19 on page 7 to the use of John 5:8 on page 49. But then the passages cease for nearly a hundred pages, though the biblical symbols continue throughout the text. And the final eighty-plus pages see nearly double the biblical passages, twelve: from the use of Ecclesiastes 12:1 on page 141 to the final reference of Ecclesiastes 9:4 on page 219. And some of the main symbols eluded to throughout the text include the following: water as baptism, cleansing, renewal or rebirth; omnipresence in the symbol of eyes, overseeing, reflections, illumination, etc, along with the sky, birds, air, and other terms in connection to heaven or the heavenlies. There are also direct symbols, such as swaddling and Creator.

            The polarity issue brought out in class attaches itself to the biblical passages and symbols. For instance, on page 190, Thoreau proclaims “Heaven is under our feet as well as over our heads;” yet, on the following page he states, “They give up their watery ghosts, like a mortal translated before his time to the thin air of heaven;” all of which contradicts another claim where he says thoughts of heaven are foolish. Likewise, on page 7, Thoreau refers to Matthew 6:19 which states the following:

                                    Lay not up for yourselves treasures upon earth,
                                    where moth and rust doth corrupt, and where
                                    thieves break through and steal.

 
The author uses it to emphasize his belief that man labors under a mistake or misconception. He claims, “The better part of man is soon ploughed into the soil for compost.” And yet, he specifically calls the Bible “an old book,” in a demeaning fashion; and within a couple more pages Thoreau lambasts all things old, from previous generations, claiming, in fact, to have never learned anything from an elder. And yet, he continues to use that “old” book in an effort to strengthen his contentions throughout the text.

            Polarity, complexity, opposites: a person might conclude the apparent contradictions weaken Thoreau’s contentions. Another person may see it as evidence for his contentions: nature, ecology, culture, the body and soul all intertwined. And the biblical symbols and stories were solidified in the culture of his day – and still are to varying degrees – and the culture is part of the ecology in Thoreau’s contentions; thus, a part of nature, and the body and soul, and, inevitably, that makes it all acceptable to use when talking to the masses (or anyone). As long as Thoreau believes the Bible has no divine attachment it is acceptable to use as part of the culture/ecology/nature to prove any point he deems relevant. However, if he attributes any form of divinity or divine nature to the Bible, even with respect to his nature-god assumption, his contentions immediately fail: for the obvious reasons. The primary reason it would fail is that any belief that accepts a divine attribute in an intelligent Creator must assume that any Creator who can create not only living creatures but intelligent beings would have the ability to communicate with those creations in some form. Thus, with that fact established, than no other god could be the god of the Bible, except God, who is claimed in the Bible, because no other god would create or inspire the Bible, Koran, Torah, or any other form of communication with its creations that would promote a false god. Therefore, any critical thinkers like Thoreau, as well as those like Emerson who claim some belief in a divine god, show by their actions that they do not truly believe in a divine or supernatural nature attached to the biblical God, or they would need to accept it as a divine word inspired by the same God. After all, there are only two other alternatives: a belief in no intelligent god, or a belief in a bumbling god that cannot communicate with its “intelligent” creations. I just find it interesting that many notable thinkers try to remove divinity from an intelligent god, or attribute divinity to a non-intelligent force. And yet, they continue to use the Bible, which professes the God they removed the divine nature from, as a means to prove the pros and cons of their beliefs.