MIND-FREAKING PARANORMAL GHOST HUNTING SUPERNATURALISM ON TV

Our society boasts about how thoroughly we have been freed from the superstitions of religion by science and technology, but the presence of paranormal subjects in the movies and in the programming on TV continues to haunt the realm of entertainment. What is up with that? How, in such a technological and savvy global culture, can interest in the paranormal remain so strong?
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This is not unusual; we have seen resurgence in interest in the realm of "the mysterious" numerous times in the last two hundred years. It was very strong in the Victorian Age, it was very strong during the Great Depression, it was very strong in the later in the 1960s, and it is very strong right now. In the Victorian age it produced a spiritual awakening, not only in the world in the area of spiritualism, but in the church as well, and so these two strains of spiritual pursuits have often walked hand in hand.
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The interest in the paranormal is almost normal for our culture. I have heard many people make fun of cultures in less "developed" countries for allowing superstitions to influence and guide their lives, but are we any less superstitious than they? It is a question worth asking, especially when politicians and powerful leaders in our nation consult astrologers and mediums before they make decisions or act on important matters of state. How are we any different than the Roman leaders when they sacrificed animals to pagan deities and then examined their entrails to determine when and how to go to war? It begs the question whether there are any "developed" nations at all.
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Before the Enlightenment, during the Reformation and Renaissance, the Catholic Church had been dealt heavy blows to its credibility and authority. From the challenges of Martin Luther all the way to discoveries of Galileo, the Catholic Church lost its exclusive hold on the culture. They rallied with a Counter Reformation and an Inquisition, but nothing could stop the slide of European societies away from the authoritarian stranglehold of the Church. This was good in some senses but it also opened up gnarly questions about issues of truth and spiritual guidance.
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After the Enlightenment, when all forms of religion and supernaturalism were nearly banned from France, it affected the rest of Europe and America as well. In that process a spiritual vacuum was created. Where once churches filled the place of truth and spiritual guidance, now no institution could seriously claim that place of privilege with any final authority. Those days faded the moment the Protestant Reformation began.
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Religion, that is Christianity, was nearly swept out of France altogether, but that did not mean (as some foolishly thought) that people would cease to be interested in spirituality; quite the contrary. A thirst for the supernatural, much to the chagrin of the intelligencia, remained deeply imbedded in the general population. Not everyone was as "liberated" and as "enlightened" as the intellectual fathers of the French Enlightenment. The result of the loss of spiritual leadership and its resultant cultural vacuum in the public sector eventually produced a movement called Spiritualism, which took many forms, not just in France, but particularly in England. A look at this phenomenon produces curious discoveries. Not only did this vacuum reveal an interest in the supernatural, but that vacuum was filled up with all sorts of teachings and experimentation with spirits, specters, ghosts, and the ability to communicate with the dead. It produced a fascination about witches, magic, and fairies too. One famous example of this is the beloved Dickens story, A Christmas Carol.
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Here we have Dickens showing the shallowness of the Enlightenment ideals through Mr. Scrooge. He typifies result of those horrific effects on humanity, via the Industrial Revolution, within the context of English society.
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Scrooge talks to ghosts, and is thereby brought to his senses (interesting in itself), and ultimately to a very Christian kind of redemption. Not all "supernaturalism" led directly to the devil, as some might fear. Some of it, especially in this case with Charles Dickens, led back to church, to Christ and to salvation.
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In this, the Englishman's (Dickens) spirituality differs from the French forms of his era. In England it is still possible to believe in the Christian ideal, but not so much in France. This is a very curious phenomenon, and I would love to comment more on this point, and I may do that in a later blog if there is interest by readers for me to do that.
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I would only give you a hint that the same possibility of turning a populist interest in supernaturalism toward Christ rather than toward the devil can work in the context of New Age ideas too. It may be possible to turn the general postmodern openness to the spiritual and paranormal "realities" toward Christ in a redeeming way. I think it is not only possible, but it may be the only truly beneficial direction it can be turned. Ministers, rather than fearing and denouncing postmodern spirituality, might do well to reconsider the benefits such interests create for the possibility of dialogue. Of course, dogmatists won't get this, they never do. But those who are alive with the Spirit will quickly understand this concept.
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The interest in fairies and spirits of the earth has been around since the dawn of pagan mythology, but these ideas surged up again during the Victorian age. As noted, I believe that happened because it was a "safe" non-dogmatic kind of generic happy spirituality that became available to the masses at a time when they were spiritually curious. It satisfied the masses' thirst for something spiritual without the heavy moral baggage of religion. In a video link to YouTube (below) I have given you access to a painting by Richard Dadd, called the Fairy Feller's Master Stroke, which has been updated with a song by Queen. It is entirely entertaining, profound and humorous. This is a kind of proof that the fascination with fairies and such things is with us for some time to come.
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We all know that the Age of Enlightenment produced the Industrial Revolution, and in the midst of those revolutionary movements, we have a corresponding deluge of interest in the occult and in spiritual subjects. These two things are linked together. But here is a very interesting thing to consider, there was also a spiritual awakening within the Protestant churches at the same time.
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At the end of the nineteenth and early part of the twentieth century, there was a spiritual-earthquake that shook the Western world. Its ripples continue out to us today - but instead of those ripples growing weaker and farther apart as they move outward from the epicenter (the French Enlightenment), it appears like they are growing larger, as does a tsunami when it reaches the shore.
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There are many similarities and some significant differences between the belief in and experience of the supernatural since the Enlightenment. Some of those are the inclusion of women in the role of spiritual guide. In séances and spiritualist meetings, women were thought to be the more sensitive mediums. In the development of Post-Industrial society, the women's movement gained greater and greater momentum, as did the inclusion of disenfranchised peoples in society and marginalized individuals, such as bohemians, transcendentalists and other "free" thinkers.
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It is an irony that in the spiritual Protestant awakening in the late nineteenth century and the early twentieth century, women also began to enjoy greater respect and inclusion in the spiritual life of the church; the Reform church and the Baptist churches notwithstanding. It was not only the spiritualist movements like Christian Science, Theosophy, Spiritualism, and séances that sported women proponents, but so did the new Christian movements. The Evangelist Charles Finney championed not only Abolishionist Issues, but Women's Issues too.
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The newer denominations from branches of the Wesleyan line, Nazarene churches, Holiness churches and the growth of the Pentecostal churches (both black and white), all permitted women to participate in ways they had not been allowed in previous generations. Modernism produced some unexpected twists for spiritual communities, and that resulted in benefits for women within communities of faith. All of these events helped create the foundations of Postmodernism because each played its part by creating openness to new spiritual ideas. Once the central place of Catholic authority had been removed, anything was possible, in any direction.
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Once religion and spirituality had to compete on equal terms with other ideas in the marketplace, it made new spiritual commodities possible (if we can call them comodities). Now, one's spiritual wares will remain viable in the market place only if the product offered is perceived as credibly meeting personal needs in a way that other options cannot. This trend toward interest in the supernatural continues today, and is a subject worthy of our study. The Postmodern view includes all sorts of possibilities and perspectives once thought unthinkable in a modernist mindset; a mindset which was predominantly empirical.
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Postmodernism is, by contrast, existential; that is, experiential in nature. A Postmodernist might consider data and empirical information, but emotions and personal perceptions are every bit as authoritative as is empirical data. This is problematical for scientific methodology, yet even good scientists are often swayed by Postmodern sentiments.
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Another nineteenth century example is the philosopher, Søren Kierkegaard, who made a tremendous case for the necessity of an existential approach to faith. Unfortunately, errors of which Kierkegaard is not guilty are sometimes laid at his feet. His approach to personal spirituality placed an emphasis on the experiential "leap of faith" from the heart rather than the intellectual assent to knowledge. It was the heart not the head, that is required for one to embrace the things of the Spirit -- or anything supernatural.
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An over-simplified Kierkegaardianism works for just about any kind of supernaturalism, which is helpful in some cases and not so much in other cases. Kierkegaard himself would not approve of the way his ideas have been kidnapped. He was a Christian through and through, but his ideas, which were intended to speak to the issues of Christian faith, have been torn from their settings and made to apply to any and every experience of life -- spiritual or not. This degrading of his ideas was an unfortunate development. Many books have been written on an existential approach to spirituality, and perhaps, one day, I will write one too, but suffice it to say that interest and belief in the supernatural, paranormal, ghosts, specters, fairies, and spirits of all kinds is here to stay. Science has not stamped it out, The Enlightenment has not quelled our hunger for spiritual experiences, and, for better or worse, these curiosities are part of our permanent cultural/spiritual landscape.
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It is, in my estimation that -- and not mine only -- that "God shaped void" within us, described by Paul Tillich, cannot be satisfied with a purely naturalistic explanation of the universe. We feel deep within our being that there must be something more to the world than can be explained by science. Never was that more obvious than it is on TV and in movies today.
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Is it the angst produced by Modernism that fuels Postmodernism? Is it the notion that matter is all that exists the force that provokes our desire for "more" than a material reality?
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Whatever it is, the desire for spiritual things is basic to our nature. We not only want to believe . . . we do believe that there is more to the universe than meets the eye. How we go about satisfying our hunger for spiritual things may be dramatically different than our neighbor's method, but the essential thing is the same, that is, we believe there is something "out there," and we want to make contact with it, even if it scars the bejeebers out of us.
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Finally, I will make a kind of BFO (blinding flash of the obvious) prediction. If it is true that a general curiosity about the supernatural can (and has in the past) produced an attraction to the gospel, and if it is true that such an interest has always been accompanied by an outpouring of God's spirit (which it can be demonstrated that it has), then it is not too much of a stretch to see that the current interest in the paranormal, and such things, will be also accompanied by the Spirit in our present time. What we can expect, without a shadow of a doubt is that a fresh outpouring of grace and power is not far off. It only requires people who will open up to it.
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Those who understand this will prepare themselves to receive that mysterious move of God that will transcend the present materialistic preoccupation of the churches. Those who don't understand this will baulk and resist that move of the Spirit, just like a certain churches resisted the work of the Spirit in previous generations. As for me, I don't want to miss this next move of God, and you can bet money on the fact that it WILL come. If not through me, then perhaps through you, but if not through us, then it will come through someone else. The one thing that is certain, though, is that it will come from somewhere, and I pray it comes soon.
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I wonder what will become of those ministers and congregations, those institutions and groups who miss it? I want to be prepared. Will it come as a rushing mighty wind or a soft and gentle breeze? Only God knows. But however it comes, it will come in a form we least expect, and it will be a form that is perfect for the age in which we live. My prayer is that I am ready to receive it. How about you?
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NOTE: Here is that cool YouTube short about Richard Dadd's "Fairy Feller's Master Stroke," a sample of non-traditional spiritual ideas in mid-nineteenth century England. Check it out. It might amuse you. Cheers. http://www.youtube.com/watch?v=ZoRaXAK2RCY

TO BURN OR BURY IS NOT THE QUESTION

Today's blog entry discusses ideas about cremation vs. burial - or - how one ought to treat the human body. The picture to the left is of the resurrection of Christ by Matthias Grunewald, from the Isenheim altar - 1515.

The link to the article above (click on the headline) will give some ideas about this subject, but suffice it to say that burial is a particularly Christian practice - not that others don't bury their dead, they do, but Christians have done it for different reasons.

In paganism both burial and cremation were practiced. When Christianity appeared in the Roman empire, it began to practice burial exclusively. Some of that may have been a reaction to the practices of Rome, but certainly the practice of Christian burial became the result of the teachings of the Apostles.

Paul, in I Corinthians 15, gives numerous pictures why Christians should bury their dead. Though this is not contrasted against cremation or anything like that, it is a treatise that stands on its own. This teaching was radical in his day. It seemed like a strange teaching because it was associated with the idea of the resurrection. Paul suffered much and was mocked, ridiculed and dismissed as a nut for preaching the resurrection. Just check out how people reacted when he talked about the resurrection. From rulers in Palestine to philosophers on Mars Hill, Paul was scoffed at when he preached the resurrection. Today people still baulk over the idea of the resurrection, both for Christ and for us, but resurrection is at the center of the gospel.

It use to be that the Church, meaning the church of Rome, forbade cremation. It was considered a sin, and if I remember correctly, it was a very bad sin, one that was said to condemn the soul.

Well, I am not sure that it is a bad sin, or that it is a sin at all, but there are some strong reasons for choosing burial over cremation. I do know that some attitudes about the body are probably sinful, or at least ignorant, and that might be more to the point.

The church has often interpreted things in moral terms that need not be placed in that category at all. Cremation vs. burial may be one of those. Issues of burial are, as far as I can tell, more of a didactic issue than a moral consideration. In other words, it is what "Christian burial" asserts and teaches about the human body that is more at the core of the practice than the way one may care for the body after death. I believe that people can have the right or wrong ideas in their heads regardless of their funerary practices. The inverse is also true.

Some will argue that it is not hard for the God who made the body to call it back from ashes, any more that it is an obstacle for him to reconstitute the body after it has been reclaimed by the earth, therefore cremation is not a problem.

Of course that would be true if God's abilities were the issue, but it is not. Jesus said that God was able of the stones, to raise up children unto Abraham. In other words, God is able to do not only the impossible, but also the unimaginable.

Some believe that the body is just a husk that will be discarded in order to set the soul free to be with God. First, this is not a biblical view. It is a view that comes partially out of pagan ideas and partially out of Greek ideas.

The immortality of the soul is Socrates idea (as well as others), and it is not a scriptural concept; resurrection is the biblical view, and that is very much different than notions about the immortality of the soul.

Second, the view that the body is worthless and can be discarded in anyway one wants comes close to promoting the lowest view of the body possible; again, not biblical. And THIS is the real issue at hand - a low view of the body. What do we believe about the body? This issue is central to the historical Christian faith.

This importance of the human body has been the battle ground of many theological "discussions," which may be at the root of why the Catholic church, to their credit I might add, has taken the treatment of the body into the arena of morality. Believers in Jesus do, without any doubt, have a moral/spiritual responsibility to the human body. The Catholic church may be wrong in its particular conclusions, but if it is, it is probably not far from the "spirit of the law" regarding this matter.

Further, some will argue that the funerary culture these days is a racket that preys on the emotions of loved ones in order to make a profit. This may be true, but it is a fallacious on numerous levels. It is a distraction from the core issue, i.e. one's view of the body, and makes it an issue of economics, of which it is anything but. This economic view leaves one with the same low view of the body. It does nothing to retrieve us from the unfortunate error of a low view of the body.

Not only this but such a view ignores the possibility that those who run crematoriums can be just as greedy, just as ignoble as those who sell plots and caskets. It further implies that all those companies that provide plots and caskets are insensitive and greedy, and that is too sweeping to be true. It is too stereotypical and emotional to be an accurate picture.

In the news, we have at least one horrible example of a crematorium owner dumping bodies all over his property rather than cremating them, because it was too expensive to cremate them. Can the view of the human body get any lower than that? I hope not.

So, the argument that one part of the funerary industry is more virtuous than another does not hold water, and is, in itself, an sufficient reason to choose cremation over burial. Greed is ubiquitous. It affects everyone. Not only this, but all one need do then to provide a cheaper means of burial and the tide of opinion will swing back to burial. But, again, this is to reduce the treatment of the body to an economic quotient. That seems rather crass and utilitarian to me. It is entirely a modernist construct that views the body as nothing more than material, without any intrinsic value, without any inherent dignity. The body is ultimately junk, like a broken automobile, and should be disposed of in an efficient and economical manner. This is, again, a low view of the body.

The reasons why Christians buried their dead from the first century onward, and in fact the reason why the Jews buried their dead before Christianity, is for entirely different reasons than what we discuss about the dead these days.

The reasons Jews and Christians bury the body was for at least two reasons (there may be more). First, Jews and Christians buried rather than burned the dead because they had a high view of the body. This is key. They believe that the body is more than dirt, that it has dignity because it was created by a good God, and that it has a destiny beyond the grave.

The body, as we are told in the beginning of the Bible, was made in the likeness and image of God. Some seek to relegate that "image" and "likeness" to the confines of the human soul alone, but this would be to read into the scriptures something it does not say. The body, in some mysterious way, is part of that image of God. Just because we cannot conceive of its entire ramifications does not mean it is not still true. Not only this, but Paul give us some hints as to its deeper implications when he refers to this body as a seed of a new body. I wonder if we have even yet began to ponder the implications of this truth. It is only the small mind that would think that God looks like some wise old man with a beard, and yet, there really is something to the idea that the human body is part of the revelation of God in this world. I will leave that for you to ponder. The human body is important; far more important that most have considered. Selah.

Not only this, but Christ himself (as far as Christian teaching is concerned) took upon himself a body. Phil 2:5-9 . . . Christ Jesus: 6 Who, being in very nature God, did not consider equality with God something to be grasped, 7 but made himself nothing, taking the very nature of a servant, being made in human likeness. 8 And being found in appearance as a man, he humbled himself and became obedient to death — even death on a cross! 9 Therefore God exalted him to the highest place and gave him the name that is above every name, NIV So, not only was man made in the image and likeness of God, but God was made in the image and likeness of man - in Christ. The incarnation is the ultimate scandal. Heb 10:5-7 Therefore, when Christ came into the world, he said: "Sacrifice and offering you did not desire, but a body you prepared for me; 6 with burnt offerings and sin offerings you were not pleased. 7 Then I said, 'Here I am — it is written about me in the scroll — I have come to do your will, O God.'" NIV

For the remainder of this article, please go http://www.danielriceart.net/ILLUMINATRIUM/body.html -
I think you might appreciate completing the entire thought.

Painting: Resurrection of Christ, by Peter Paul Rubens

HOW SWEET THE SOUND

. . . that saved a wretch like me.

Sin, wickedness, evil, ungodliness, iniquity, wretchedness these are all concepts used in the Bible to describe human beings who are out of sync with God, in danger of judgment, or worse.

When I was a child in Sunday School, I did not think much about those words. I knew both from the Bible and personal experience that people do wrong things. By the time I had become a young man, I knew myself as being among that number. I recognized that I fit the description of a sinner well enough, but I never considered myself wicked, or evil. But when I was eighteen, while reading the Psalms, the use of the term, “the wicked” disturbed me. At first I denied that I was wicked. That was just too much. Sure, I was a naughty sinner, but wicked? Never!

All that year, the Bible descriptions of sinfulness plagued me. I found myself in varying degrees of mental and emotional discomfort. Now I know that it was the Holy Spirit dealing with me about repentance. I doubt there were any of my compatriots who worried about such things, but it bothered me.

Many conversations with my mother, a Christian, and other Christians followed. I protested that the Bible would use such pejorative language. What right did anyone have to call another “a sinner?” It seemed like the worst kind of insult. Are not all people basically good? Well, I launched all sorts of arguments and disapproving remonstrations that year. It was a controversy with me. I took it personally. After all, why use such a heavily laden word as “SIN” to describe mere human behavior? Why make any human behavior an issue between human beings and God? Why not just assign it a more general term like, ignorance, or selfishness, or personal perspective? SIN? That was going too far. It was coercive and judgmental. How dare anyone use such language? Such things should be stopped. That was my view at that time. I hated it.

Well, many things happened that year that brought me to my knees, as they say. If you want to know what, let me know, I’ll direct you to an account of those things that you can read for yourself. It is far too long and involved to go into here. However, the upshot of the story is that I no longer disagree with the use of such terms. I believe they are very good terms, and that they bring things to the surface in such ways as to give clarity and aid for one such as I.

After I became a Christ-Follower (and that was NOT easy for me), I ran into similar objections about the use of the word sin in the churches. Many folks, even Christians, did not like to think of themselves as sinners. They protest. They fudge. They wiggle and squirm, but not I. No longer do I chafe under the weight and implication of that word. It is okay if others do not wish to think of themselves as sinners. God is able to convince them otherwise. That is not my task. Besides, I would just mess that up like everything else I lay my hand to. Without God’s help, I have never – and will never – do anything worthy of praise in my life. The only good has been what has been done in God. I screw up everything else. I cannot help it. I am broken beyond repair. I don’t need a fix; I need a complete death and resurrection. My lot is hopeless without Christ. Jesus is not my crutch; he is my complete salvation. Without the Spirit of God, I am a completely wicked man, without hope in this world, and certainly without a place of rest in the next. When people notice that I am still wicked today, they should not be surprised, they should nod their heads in understanding that my sinful condition is every man’s lot. My wickedness is the reflection of every woman’s condition without God. My wickedness it a reminder of their own.

Here, then, is the point to this blog entry. The Bible, if read aright, is not a book that will comfort the heart, until the heart is ready for repentance. It is an offensive book that will infuriate and polarize the rebellious soul. In its reading, one will either turn toward God or away from Him. There is no middle ground with God, one must yield with one’s whole heart, or miss the high calling to which God has called all of his children.

Where does that leave me now? Well, it leaves me low – and high. An understanding of my own wickedness has brought me low. It has not merely humbled me in some nice religious sense, it has utterly humiliated me – but in that humiliation I have found a place of peace in this life and (hopefully) a place of rest from the weariness of sin in the next.

I cannot, and do not, claim that my soul is completely well. It is not, but it has received with Francis Schaeffer calls, in his book, True Spirituality, "Substantial Healing." And I see evidence that healing is coming to me gradually, but substantially. I no longer love that which I loved earlier in my life. I once loved my sins and hated Christ, but now I love Christ, and hate my sins; a sign, the Bible says, that I am being saved. Things are better than they were, but I am not nearly what I ought to be - not yet.

God is doing a truly wonderful work in my life, but there is SO much more ground to cover. I have been brought so very low by my sins, but I am hopeful about the future. Not that I might become better than all those OTHER sinners in the world. No. I cannot speak for others, and I do not judge any other person. I am merely hopeful that there will be a day when my own sins will cease; forever.

I have an inexplicably solid and joyful expectation that there will be a day when I enter into rest from the sins that have plagued my soul these many years. I am joyous that one day, my repentance will be complete, when I look on the face of my savior, Jesus Christ. I tell you, I trust him alone to do that work which religion never could - not in a million years. He alone is the healer of my soul, and I love him for it. It took me a long time to see that Jesus did not come to make my life unpleasant, but to bring to me a quality of life that can only come through an impossible operation of the Spirit.

I see more all the time what a sinful man I use to be. I am grieved every day about the evils that still linger in my heart. But, I am hopeful that in the future, this agony will be soothed with the sweet comfort of a new body, a new mind, a new name, and full access into the benefits of God's merciful eternal life. The thought is staggering; one day will see my Lord's dear face, and he will give me a new name, a good name, a right name, a strong name; he will heal me and I will be changed.

As my brother Paul said, “I am chief of sinners.” I know what he meant. The longer one walks this road with Christ, the more intolerable one’s sins appear to themself, and the more anxious one is for the change that is promised.

God never asked any of us to “be nice” so we could go to heaven. That is not what being a Christ-Follower is about. God commands us to come to the cross of Jesus and to die with Christ. It is only through his death that we will be released from this world of sin. It is only by conforming to that death that we will have an opportunity to be transformed by his resurrection.

The kind of death we choose is the only issue at hand. Will we choose a death of our own making, or will we choose the one of God’s making? It is not the fact of our death that is important, because that is a foregone conclusion. We all will die. A little while, and we will be what the great artist Michelangelo called, "dust in the sun."

It's not the fact of our death that matters, it is the nature of that death that matters. Will we die without Christ, or with we die in Christ, for the dead in Christ will rise again. No grave can hold them down.

The message that we are sinners - that we must come to the cross of Jesus - that there is but one path to salvation is NOT a negative message, it is part of the GOOD NEWS, for without it we would never seek the Lord, or learn to respect him.

The Good News, is that there IS a path - a sure path - an open path to God. When a humble soul hears that message it is glad. It rejoices that there is a definite path to God and it does not protest that there ought to be more. The proud soul, however, will stumble over that message and will certainly miss the best for themselves. God, in his great love, calls us to humility, to weakness, and to singleness of heart. He calls us to a salvation that is certain in Jesus.

The Apostle says it best when he writes, “ 51 Listen, I tell you a mystery: We will not all sleep, but we will all be changed— 52 in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. 53 For the perishable must clothe itself with the imperishable, and the mortal with immortality. 54 When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: "Death has been swallowed up in victory." 1 Cor 15:51-54 – NIV

The good news is that there is hope for such a one as I, and if there is hope for an old wicked sinner like me, then without a single doubt, there is definitely hope for you, dear friend. Do not despair. Do not give up. Do not dodge or duck the truth of what we are. Just look up, and call on Jesus today, because our redemption is growing closer with every tick of the clock.

DELUSIONS OF GRANDEUR

I love this picture. It captures, in a delightfully mocking manner, the exact spirit of the disease someone called, "delusions of grandeur." This image is actually a parody of a painting of Napoleon by the famous French Neoclassicist painter, David; a contemporary of Napoleon, and the formal painter of the French Revolution. (http://www.danielriceart.net/Napoleon_horse.jpg )

Look around the world, heck, for that matter, look around your family; you will see people eaten up with this disease. Most of them, however, are completely blind to it, and to its destructiveness. Make no mistake, only grief, pain, sorrow and remorse awaits the one who is consumed by this disease.

There is, in the gospels, a story about a "rich, young, ruler" who came to Jesus and asked how he might acquire "eternal life." Sounds like a nice question, but the answer unraveled him.

This is one of those stories told in all three of the synoptic gospels (Matthew, Mark and Luke), so it must have been a pretty important story.

This is what Mark's gospel says, "As Jesus started on his way, a man ran up to him and fell on his knees before him. "Good teacher," he asked, "what must I do to inherit eternal life?" 18 "Why do you call me good?" Jesus answered. "No one is good — except God alone. Mark 10:17-18 NIV

Well, there is a lot to unpack in that question, along with the fact that Jesus' response caused the man to walk away a few moments later, unable to follow Christ. But it is interesting to note, that the scriptures records that Jesus felt compassion for the man. He did not condemn him. Ponder this whole account. It has many nuances. See what YOU come up with.

Why did this man decide he did not really want to follow Jesus after all?

This man's problem is every person's problem, we think wrongly about just about everything we think we know, especially wrongly about ourselves. Without a better vantage point, our "perspectives" will not only remain insufficient, but they will be quite incorrect as well. It is our perspectives that need to go, not Christ's. We are the ones in need of an attitude change. We are the one's whose paradigms need to be replaced. Our desire for success in the world's eyes might, in fact, make us an enemy of all that is holy.

I can just imagine what Jesus Christ would say to Donald Trump. Trump may be a wonderful man, I do not know, but I know he has great wealth and thinks very highly of himself. This is always a dangerous combination. I wonder what Jesus would say to him. Would he give "the Donald" special treatment because of his success in real estate and business? I am pretty sure the answer to that question would be "no."

Though God loves "the Donald" as much as any other of his creatures, and not one ounce less, I am guessing that Jesus is not really that impressed by Trump's "ability" to succeed in business. Trump's abilities don't impress God one bit. God is the one who gave him those abilities in the first place. Probably what God is more interested in is Trump's "availability" to lift the burden of poverty and suffering off the lives of those to whom God would send him. Probably what God is interested in is whether Donald is available to build God's kingdom rather than his own.

I am kind of thinking Jesus might say something like, "Well, Donald, you know I love you with an enormous love, and I gave you profound gifts. You have been very diligent in making them work well for you, and I am pleased that you are faithful with the gifts I gave you, but have you yet imagined that I might have given them to you in order that you might do great good in this world - that you might use my gifts in a way that would change the world for the better? What will you gain in the end, my friend, if you end up owning all the real estate in America and yet missed your truest purpose in life, or lost your own true self? What good will all your awesome business transactions serve, if you never become all I intended for you to become?" Of course, Jesus would say it much better than that. It would not only sound cooler, but, of course, it would be more succinct and penetrating.

Is "the Donald" doing what God wants? I don't know, but whether it is him or me, I do know that success is NOT the measure of a man, but faithfulness is. Only time will tell if "the Donald" and I have wasted our lives, or invested them wisely. One thing I know I do not want to hear from God is, "You're fired." Hearing that might give one a rather sick feeling in the pit of their stomach.

There is in everyone of us, whether Christ-Follower or not, a sense that our life matters, that we are significant, that we were created for something great and wonderful. We long to discover and to fulfill our purpose on this planet.

The Bible is VERY clear that we were meant for greatness, but it is equally clear about the fact that none of us will ever understand what that greatness is, what that purpose is, what that significance is without first having humbled ourselves beneath the might hand of God. Yes, YOU were meant to be great, and powerful, and influential, and all that grand stuff, but the closest any of us will get to it is miles away from what was intended without the right approach.

Human beings who try to achieve greatness on their own ruin their own lives and the lives of others. We botch everything we touch. There is no way we can become truly great on our own - not in the sense in which it was intended by God. It takes the Creator to fulfill the purposes of each individual; only he can make you all you were intended to be, yet most people will not go to him to become all he intended for them - though, thank God, many will.

Imagine what the "rich, young, ruler" could have been had he done what Jesus told him to do. As it is, he was great in his own eyes. He was wealthy in his own eys. He was good in his own eyes, but he missed his purpose in life by a million miles. Imagine it . . . he literally had the opportunity to be a genuine follower of the historical Jesus, and he passed it up . . . for material wealth. We can see how ignorant that was for him, but aren't we doing the exact same thing when we would rather hold onto our own values and our own ideas about ourselves than to let them go and serve Christ -- and those he loves?

Here is something to think about. Napoleon is a great example of this, as are countless other despicable characters in human history. Had Napoleon's tragedy not been so enormous; had thousands upon thousands died at his hands; had Europe and the world not been brutalized by the arrogant scourge that was Napoleon, he would have been a laughable character. He was one of those who was completely devoured by his own "delusion of grandeur."

C. S. Lewis, in his book, The Great Divorce, has a paragraph about Napoleon. You might want to dig it out and find that passage. It is quite interesting. In fact that book is quite fascinating, especially with regard how this particular disease affects certain characters in the book. I don't think he ever uses this term, but you will be able to locate those who meet its criteria.

Here is the cure for this disease. It comes from the Apostle James. He says, "But he gives us more grace. That is why Scripture says: "God opposes the proud but gives grace to the humble." Submit yourselves, then, to God . . . Humble yourselves before the Lord, and he will lift you up." James 4:6-10 NIV

God really does have greatness planned for your life. You know in your heart that it is true. You feel its power inside your own soul, but you will never have it in the way it was meant to be, unless you humble yourself before the one who alone knows how to bring your life into true fruitfulness. Why not pause right now and ask him to give you more grace? He will do it. For it is only through his grace that true greatness will find you. Change your life and change the future history of this planet. Humble yourself now, and see what God might do through you.

PROPHET AS ARTIST

Photo/Dale Guldan

Here's an article worth pondering.

Prophet sells his art for $100 or $1,000 but sets no price on reading people's souls
Posted: April 4, 2002 - by Crocker Stephenson
SOURCE: http://www.jsonline.com/story/index.aspx?id=32387

The first time I visited the prophet, it was maybe three years ago.

I had seen him, in the dead of winter, out on North Ave., not far from the Oriental Theatre. He was wearing several hats and several coats, as was his custom, and he was standing in front of a fence. Leaning against the fence were three or four of his paintings, the paint on them not yet dry. He was asking a hundred dollars apiece for them.

I knew that in a gallery, a painting by Prophet Blackmon could cost well over $1,000, and I knew that sometimes, when he was out of money, Prophet Blackmon would go into the galleries, pull his paintings off the wall, and sell them in the street for whatever anyone was willing to pay him.

I stopped at his place the next day. It's a tattered old tool factory on the north side. It's surrounded by a chain-link fence, the fence topped with barbed wire and always padlocked, even when he's inside.

"Prophet Blackmon!" I called.

A few minutes passed. Then the door opened, and Prophet Blackmon stepped out. His face was covered with soot, and black smoke billowed out from the door behind him.

Before he became a full-time street preacher and a part-time artist, Prophet Blackmon was a full-time street preacher and a part-time shoe repairer.

Between coughs, he told me he had run out of lumber for his three wood stoves, but God had provided him with plenty of extra shoes, and, cold as it was, shoes were what he was burning for heat.

"Shoes make a good fire," he told me, "but they make a lot of smoke before they get going."
Last year, someone opened a lumberyard beside Prophet Blackmon's place, so I haven't had to worry about how he's keeping warm. But I still stop in to see him from time to time. Usually, we walk a few blocks west to Jake's Deli on North Ave. A lot of local movers and shakers eat lunch at Jake's, including Commissioner of Baseball Bud Selig.

There's a sign behind the counter with Bud Selig's picture on it. It says: "This is the Only Bud We Serve."

Prophet Blackmon is 81 years old. He shuts his eyes tightly when he talks, opening them only at the end of his sentences. He enjoys the corned beef sandwiches at Jake's; he can turn a single sandwich into a couple of meals.

At lunch the other day, Prophet Blackmon leaned out of our booth and toward a woman across the aisle.

"Somebody in your family is sick," he told her.

The woman came over to the table and emptied her heart. Four people in her family were ill. As she spoke, Prophet Blackmon smiled and comforted her. Before she left, he plucked four paper napkins from our table's dispenser, blessed each of them, and told the woman to tuck them in the beds of her sick loved ones.

He jotted his address down on a card and gave it to the woman.

"Here," he said. "If you feel led to send me something, send it here. Also, if you know anybody who would like a painting, tell them about me. I am an artist."

BOOK RECOMMEND

"If you really knew me, you would know my Father as well. From now on, you do know him and have seen him." (John 14:7)

Jesus is the great stumbling block of faith. It is in him that Christianity finds its uniqueness among the religions of the world. He is the Incarnate Son of God, the unique revelation of the Father. Yet so often, we begin the process of theological formulation not with the person of Jesus, but rather, with philosophical arguments about God's existence and logical constructions to determine God's nature.

How would our understanding be affected if we instead took Jesus as our starting point for doing theology? In Let's Start with Jesus, respected biblical scholar Dennis Kinlaw explores this question, revealing answers that are profound.

In seeking to describe the nature of the relationship God desires with us, he explores three metaphors--royal/legal, familial, and nuptial--which serve as motifs for his reflection. Taking familiar theological categories, Kinlaw views them through the primary lens of the person and work of Jesus, and finds that Jesus reveals rich pictures of the nature of God, the nature of personhood, the problem of sin, the way of salvation, and finally, the means of sanctification via perfect love.

The distilled wisdom of one of this generation's greatest thinkers. Dr. Kinlaw leads you deep into the inner sanctuary of the Holy Trinity and shows you three distinct persons relating to each other in pure reciprocal love.--Robert E. Coleman, Distinguished Professor of Evangelism and Discipleship, Gordon-Conwell Theological SeminaryEvery time I read something written by Dennis Kinlaw my mind is stimulated and my heart strangely warmed.

Let's Start with Jesus is another important book from a truly gifted man.--Lyle W. Dorsett, Billy Graham Professor of Evangelism, Beeson Divinity School, Samford University

Kinlaw's revolutionary approach to doing theology is much more than that--it's a revolutionary approach to life. Kinlaw locates ultimate purpose in a place the church has almost totally neglected, and he does so graciously, with powerful, tightly reasoned biblical argumentation.
__________________________

Information from electronic data provided by the publisher. May be incomplete or contain other coding. Library of Congress subject headings for this publication: Theology.Jesus Christ -- Person and offices.

AND NOW . . . FOR SOMETHING AMAAAAAAZZZZING

Catch this video of a digital painting of Evangeline Lilly (Kate), from LOST. Just go to the link below.
It takes a couple minutes to watch, but the music is cool and you will be impressed by what you see.

http://www.leechvideo.com/video/view2996404.html

Digital painting is interesting in speed mode, but this work had to have taken hours. I am not sure why anyone would want to paint this way, other than for the sheer tedium of the experience. I am amazed that this artist prefered a digital method to real paint and canvas. To each their own - as they say. Digital painting still has a long way to go, but it has promise.

Regardless of media preference, this task would not have been easy in any format, especially in pixels. This person really knows what he/she is doing, I will give them that much. :-)