Saturday, September 17, 2011

The Gap between Eastern and Western Christianity


Beyond Bells and Smells:
The Gap between Eastern and Western Christianity

By Salim J. Munayer

This past week, as America commemorated the tragedy of 9/11, much was said about the gap between the Western world and the Muslim world.  One important aspect that was overlooked in this discussion is the gap between the Western and Eastern church.  I would like to share some of my experiences and observations in this area.

I regularly teach American Christian students on short-term study trips in the Holy Land. I often notice a weakness in their curriculum, as much time is spent studying biblical history, particularly the first and second temple periods, and the apostolic period. But when we begin to discuss the ecumenical councils and their resulting doctrinal schisms, I find that my students have spent little time studying the historical and political contexts in which church history took some of its most significant turns. Instead, their curriculum fast forwards hundreds of years to the sixteenth century, into the time of Martin Luther and the Protestant Reformation, and the subsequent politics and history of this period.

Such a selective reading of church history tends to focus on the contribution of the Western Church which is understood as the normative framework of Christian theology and church tradition. Consequently, the development of the Eastern Church, in which the Arabic speaking community plays and has played a large role, is often completely ignored. Furthermore, a new branch of study in post-holocaust theology has created willingness and attached importance to understanding contemporary Jewish faith and practice. This is rarely matched with inquiry into the Eastern Church. This has led me to believe that there are far too many passionate evangelical Christians in the West who are unaware of the history, theology, and contemporary situation of the Eastern Church.

This is problematic for several reasons. Firstly, this means that the role of the Eastern Church in developing and shaping both Western and Eastern Church doctrine is not properly understood or appreciated. Secondly, a wealth of theological tradition has been ignored by many in the evangelical and wider Protestant community to the detriment of their theological appreciation and understanding. Thirdly, the precarious positions of the Arabic speaking church around the world, and particularly in the Middle East, means that we are in great need of acknowledgement, encouragement and support from our western evangelical brothers and sisters. This short article will therefore attempt to explore some of the reasons why the western evangelical church is unfamiliar with Arabic speaking Christianity as a preliminary attempt to remove some of these barriers and encourage mutual understanding between the traditions, as well as to further us along the path of reconciliation in the Holy Land.

The Early Church Schisms

Contrary to popular belief, the early church schisms in the fourth and fifth centuries were not exclusively, or even primarily, a result of doctrinal differences, but occurred to some extent as a consequence of political struggles for territory, governance and authority.  These political struggles were then couched in theological language at a time when the early church was attempting to combat heresy and articulate a basic statement of core beliefs for the faithful. Imperial and ecclesiastical agendas became somewhat intertwined.

In the early fourth century, Christianity had five main centres throughout the Roman Empire: Rome, Alexandria, Carthage, Constantinople and Antioch. Each territory was presided over by a Bishop with authority over the churches in his district and into its hinterland. The Roman Emperor Constantine wanted to unify these disparate territories as a way of asserting political control. Consequently, he invited Bishops from all over the Empire to attend a council in Nicaea near Constantinople in 325 AD in order to obtain this theological and political unification. The ecclesial framework of these churches’ relationship and interaction was established at early councils such as this one. Subsequent church conflicts were not only theological, but political.[1]

Linguistic, Cultural and Ethnic Separation

Much later, the Pope in Rome excommunicated the Patriarch in Constantinople and the latter responded in kind. It is important for us to view the doctrinal controversies in this wider political context and not as exclusively theological issues. Doing so will hopefully remove some of the religious and theological objections that western evangelical Christians may have toward the Eastern Church. The primary consequences of these splits for us today are the ethnic and cultural barriers that were erected as the churches spread to different parts of the world – the Western Church into Europe, the Orthodox Church into the Arabic speaking world, and the non-Chalcedonian churches into Asia and Africa. Bringing us into the present, it is the cultural and ethnic barriers resulting from these ancient political decisions which I believe are currently the main source of estrangement between western evangelicals and Catholic or Greek Orthodox Arab Christians, not the theological differences between the churches. As such, these can be overcome through increased contact between the cultures which will increase understanding and address mutual alienation and misunderstanding.

There have of course been far-reaching theological consequences as a result of the linguistic and cultural barriers which now exist. Arabic and Syriac are not widely read in the evangelical church in the way that Greek and Latin are. This has meant that the theology and church teachings of the Eastern Church have not been available to most Western Christians. This wealth of theological tradition has therefore played little role in developing and shaping the theology of the West, to the detriment of the Western Church.

Perceived Theological Differences and Difference in Church Practice

Although there are clearly many differences between Eastern and Western Christianity, these differences do not need to be viewed, as they often are, as a source of conflict or disagreement, but should instead be understood as an attempt to contextualize the Christian faith within the social context of each church community. In the West, more emphasis is placed on individual autonomy in theology and church practice. For example, the doctrine of justification is one which deals with individuals and one’s particular relationship with God.[2] While worshipping as a collective body, we often simply sing side by side. In the Eastern Church, the emphasis on liturgy and sacraments is driven by communal identification. It is understood that these traditions tie Christians to the global church body, and to the saints in heaven. All too often the evangelical church criticizes these historical practices as indicating a stagnant church, in contrast to the lively worship style of the Western Church, and in so doing, misunderstands the deep theology and religious commitment behind these rituals.

Similarly, the Western Evangelical Church places a strong emphasis on the immediacy of revelation and understanding through personal experiences with the Holy Spirit in the charismatic church, and through Scripture in more conservative evangelical traditions. In contrast, the Eastern Church places a strong emphasis on the historical nature of revelation. Revelation is viewed as a more collective endeavour over centuries of church teaching, study and theology by numerous clergy and laity, and this revelation is intrinsically tied to church tradition as implemented in church practice. The Eastern Church emphasizes that  Scripture is never immediately applicable but that the text today has a history which is intimately related to the history of the church as the church has sought to relate the revelation of Jesus to contemporary discourse over the centuries. [3] While one attains to truth therefore through rigorous engagement with scripture - and our biblical criticism must always concede to the need for such an acceptance of the canon - we must nevertheless recognize that the text we receive is already interpreted for us by church tradition, and that this interpretation has a measure of authority.

While it would be naive to disregard these important theological and ecclesial differences, they do not need to be a source of estrangement. However there is a tendency in the Western Church to understand itself as normative, having developed within a majority culture, meaning that anything which deviates from this normative theological or ecclesial framework is in some sense heretical. Through embracing our ecclesial diversity however, we enter a richer faith community.

Political Barriers

The Arab conquests in the seventh century coupled with the spread of Islam and the subsequent wars between Christians and Muslim political powers such as the Arab invasions, the Crusades, the Ottoman invasions of Europe, World War I, the creation of the State of Israel and now two Gulf Wars have also disrupted the relationship between the Eastern and Western Church.

By the early nineteenth century, western travellers in the Muslim world became more common and painted a vivid Orientalist picture of this ill-understood other. This was perhaps an improvement to the very limited contact between East and West that preceded it, however this began a rather skewed relationship between those with the power to narrate and those whose lives were ostensibly narrated in such discourses. Even our contemporary understanding of Arabic speaking Christians, and Eastern Christianity more generally, comes largely through western media which is influenced by geo-political interests which often ignore the situation of the church. We know little about the recent history of the Assyrian church in Iraq, or the Armenian Church in Ottoman Turkey for example, because reporting on these situations of persecution and genocide would harm international relationships and alliances.

Conclusion

It is clear from the brief overview given above that there are many things which have historically contributed to the current state of estrangement between the western evangelical church and the wider Protestant community and the Eastern Churches. Cultural and linguistic barriers pose the most significant challenges which are often couched in unnecessary theological language. While there are clearly theological differences between the two communities, these are often a result of their interaction with secularism in the West, and Islam in the East as opposed to significant doctrinal variations. The possibility for increased mutual understanding and interaction is, therefore, significant.

It is incredibly important that these current barriers are explored and overcome, not only as engagement with the other would enhance the richness of each side’s respective theological resources, but in a climate of political instability (particularly in the Middle East), Arabic speaking Christians are in desperate need of recognition and support from their western brothers and sisters. Additionally, understanding the differences between the two ecclesial traditions will allow us to bridge some of the gaps between the Messianic Jewish community and the Palestinian Christian community, as the Messianic community is influenced more by Western theology than Eastern theology, and the opposite is true of the Palestinian community. Furthermore, engagement could help lessen the existing prejudices between the Eastern and Western Church.  A global church seeking increased unity and understanding would surely be a testimony to Jesus’ reconciling activity in the world today, as well as a source of strength to the universal church itself.


Further Reading

·        Bailey, Kenneth. Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels (Illinois, Intervarsity Press, 2008).
·        Cragg, Kenneth. The Arab Christian: A History in the Middle East (Kentucky, Westminster/John Knox Press, 1991).
·        Pacini, Andrea, eds. Christian Communities in the Arab Middle East: The Challenge of the Future (Oxford, Clarendon Press, 1998).
·        Parry, Ken, eds. The Blackwell Companion to Eastern Christianity (West Sussex, Blackwell Publishing Ltd. 2010).
·        Strengholt, Jos. Gospel in the Air (Boekencentrum, Zoetermeer, 2008).
·    Tarazi, Paul. ‘An Orthodox Christian Response to the Inclusive Language Lectionary’. Word Magazine (Publication of the Antiochian Orthodox Christian Archdiocese of North America, 1984).


[1] For more information, see the section for further reading at the end of the article.
[2] It should be noted, however, that recent scholarship such as the New Perspectives on Paul, has challenged the individualism of the doctrine of justification.
[3] Tarazi, Paul. 1984. An Orthodox Christian Response to the Inclusive Language Lectionary, Word Magazine, Publication of the Antiochian Orthodox Christian Archdiocese of North America, 8-11.

Sunday, August 28, 2011

ECCF 2nd Anniversary Service - at Stella Maris Hall, Lowestoft,
Saturday 27th Aug. 2011

Theme John 1:1-3 -Creation Calls.


Greetings & Maligayang Bati

In the Name of the Father and of the Holy Spirit; God is One. Amen

1. God is “in the beginning - and forever - and IS eternity”

“In the beginning” At the start of this Gospel - don’t you wish it was the first one? As “In the beginning is also at the very start of the Bible in Genesis....
This “In the beginning takes us back” to even further before the Genesis “In the beginning”. It takes us back to eternity... One of the favourite introductory scriptures from and Anglican Morning Prayer Service is this:
Isaiah 57:15 “For thus says the One who is high and lifted up,
   who inhabits eternity, whose name is Holy:
"I dwell in the high and holy place,
   and also with him who is of a contrite and lowly spirit,
to revive the spirit of the lowly,
   and to revive the heart of the contrite.”

I began with typical Orthodox ascription - God Father Son and Holy Spirit - and it is this God who is one who IS eternity.... big bang etc.... - when they have recreated the Big Bang in Switzerland - then what? God is still the creator

John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. 2He was in the beginning with God. 3 All things were made through him, and without him was not any thing made that was made. - that includes - you and me (cf Psalm 139 & Eph 1:3)
God is Love we say - because He is totally united and there is total Love as these persons of the Trinity relate to each other.. creation was not some kind of let’s push this button and see what happens.. (cf. lift) But out of love
Genesis 1: 1In the beginning, God (Elhoim-plural) created the heavens and the earth. 2The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.

Col 1:15 He is the image of the invisible God, the firstborn of all creation. 16For by[means of] him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.

Unity of Love - leading to creativity - here’s the first challenge - how much is there love and unity in your Fellowship(s)? Are you growing and deepening in your faith? It’s nice when numbers grow - but in so many ways its no where near so important as deepening your walk with God... and as you deepen your walk with God you realise more and more how unworthy you are....

2. God’s Unity of Love brings forth re-creation

And this Unity of Father and Son and Holy Spirit, this Unity of Love that acted in creation - acted in re-creation.
cf. Philippians 2:5 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7but made himself nothing, taking the form of a servant, being born in the likeness of men.8And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.

Obedience - 2 obediences here -also Mary (Appropriate we are in RC Stella Maris Hall)
 Luke 2:26In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, 27 to a virgin betrothed to a man whose name was Joseph, of the house of David. And the virgin’s name was Mary. 28And he came to her and said, "Greetings, O favoured one, the Lord is with you!" 29But she was greatly troubled at the saying, and tried to discern what sort of greeting this might be. 30And the angel said to her, "Do not be afraid, Mary, for you have found favour with God. 31And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. 32He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, 33and he will reign over the house of Jacob forever, and of his kingdom there will be no end."
 34And Mary said to the angel, "How will this be, since I am a virgin?"
 35And the angel answered her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy— the Son of God. ...

38 “I am the Lord’s servant,” Mary answered. “May your word to me be fulfilled.” Then the angel left her.


God knew that Mary would say “yes” , but though He chose here she still had to be obedient
So this is the challenge of our Creation and our re-creation - our being renewed by the spirit of God. How obedient to God’s word and ways are you being? Is your Fellowship enhanced or hampered by your obedience or lack of it. Is St. Andrew’s Roman Hill enhanced or hampered because I am in it’s congregation?
Luke 11:27As he said these things, a woman in the crowd raised her voice and said to him, "Blessed is the womb that bore you, and the breasts at which you nursed!" 28But he said, "Blessed rather are those who hear the word of God and keep it!"


3. God gives the Holy Spirit

You can be used of/useful to God. Same Spirit of God who hovered over the waters lives in you... The same Spirit who brought again Jesus from the dead resides in you - but you can ignore and disobey Him. You might have the most powerful car outside and start the engine with a great roar, but unless you engage it by means of clutch and gear shift you will go nowhere. We need to engage the Holy Spirit in our lives to serve for Him.That’s not to say you are perfect... do you think all those Biblical characters were different from you - that they had it easy?

The next time you feel like GOD can't use you, just remember:
·            Noah was a drunk
·            Abraham was too old
·            Isaac was a daydreamer
·            Jacob was a liar
·            Leah was ugly
·            Joseph was abused
·            Moses had a stuttering problem
·            Gideon was afraid
·            Samson had long hair and was a womanizer
·            Rahab was a prostitute
·            Jeremiah and Timothy were too young
·            David had an affair and was a murderer
·            Elijah was suicidal
·            Isaiah preached naked
·            Jonah ran from God
·            Naomi was a widow
·            Job went bankrupt
·            Peter denied Christ (3 times!)
·            The Disciples fell asleep while praying
·            Martha worried about everything
·            Mary Magdalene was promiscuous
·            The Samaritan woman was divorced, more than once
·            Zaccheus was too small
·            Paul was too religious
·            Timothy had an ulcer
·            AND, Lazarus was dead!
·             
But time to be serious (Covenant service etc....Adapted from the Church of South India liturgy in use in the CSI congregation in Detroit, Great Lakes, Michigan USA, originally an annual New Year service of the Methodist Church)

We sang earlier a song that encapsulated the sentiment of the Covenant service. Please stand and follow this commitment with me.


·            THE COVENANT
All stand, and the minister says:

And now, beloved, let us with all our heart renew our part in the covenant that God has made with His People, and take the yoke of Christ upon us.

This taking of His yoke means that we are heartily content that He should appoint us our place and work, and that He alone should be our reward.

Christ has many services to be done; some are easy, others are difficult; some bring honour, others bring reproach; some are suitable to our natural inclinations and temporal interests, others are contrary to both. In some we may please Christ and please ourselves, in others we cannot please Christ except by denying ourselves. Yet the power to do all these things is assuredly given us in Christ, who strengthens us.

Therefore let us make the covenant of God our own. Let us engage our heart to the Lord, and resolve in His strength never to go back.

Being thus prepared, let us now, in sincere dependence on His grace and trusting in His promises, yield ourselves anew to Him, meekly sitting before Him.

The minister says in the name of all.

O LORD God, Holy Father, who has called us through Christ to be partakers in this gracious covenant, we take upon ourselves with joy the yoke of obedience, and engage ourselves, for love of you, to seek and to do your perfect will. We are no longer our own, but yours.

Here all the people join.

I am no longer my own, but yours. Put me to what you will, rank me with whom you will; put me to doing, put me to suffering; let me be employed for you or laid aside for you, exalted for you or brought low for you; let me be full, let me be empty; let me have all things, let me have nothing; I freely and heartily yield all things to your pleasure and disposal.

And now, O glorious and blessed God, Father, Son, and Holy Spirit, you are mine, and I am yours. So be it. And the covenant which I have made on earth, let it be ratified in heaven. Amen.
·            Silence after the Covenant.


May you be forever blessed,
In the Name of God, Father, Son and Holy Spirit. God is One. Amen


Thursday, August 25, 2011

Open Heavens Devotional- AFRAID LIKE JOB?

Open Heavens Devotional- AFRAID LIKE JOB? 


By Pastor E.A. Adeboye


MEMORIZE: "For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me." (Job 3:25).


READ: Job 3 :24-26


"To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:" (Col. 1:27). There is hardly anyone on earth without one expectation or another. It is either you anticipate a good outcome or negative one. What is your hope or expectation? Some people expect trouble or the attack of their enemies. When such negative expectations are not adequately curtailed by the power of the Holy Spirit and the Word of God, they become fear. When such a concern moves from the level of minor anxieties into fear, it assumes a higher dimension that appears real or visible even when it is not. Proverbs 10 :24 says, "The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted". Here we see that both the righteous and the unrighteous have different expectations and God says 'Amen' to both.


While the righteous has his good desires met, the wicked sees a manifestation of his worst fears. May God say 'Amen' to the fears of your enemies this season! However, believers must be careful about what they desire, hope for or fear. When a believer comes under fear, it could also manifest, like in the case of Job. It was what he had feared that simply manifested (Job 3 :25). Whenever you are in a state of fear, you move from faith to unbelief. At such a point, you spiritually relocate from the congregation of the blessed to the congregation of the unfortunate. What you fear will sometimes manifest. If you fear God alone, you will have definite uncommon experience of Him. If you fear a sickness, it may attack you. The enemy you fear may soon take you into captivity. Job was so obsessed with the thoughts of losing all his wealth that he was hardly at peace. He had no rest of mind. He was disturbed and troubled. He could not enjoy God's blessing on his life, and with time his fear manifested. What are you worried about? Cast your cares upon Jesus. Worrying and being anxious is not the portion of believers. Why worry when God is there to do the worrying for you? God did not give you your mind and intellect for worrying but for constructive and productive planning, strategic thinking, and for the generation of good ideas.


ACTION POINT: Thoughts progress from worries to fears. Do not allow the evil progression of worry to fear in your life.

Tuesday, July 19, 2011

"Serve One Another":

42 And Jesus called them to him and said to them, 'You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them.
43 But it shall not be so among you. But whoever would be great among you must be your servant,
44 and whoever would be first among you must be slave of all.
45 For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.'  (Mark 10 : 42-45 - ESV)

Saturday, May 28, 2011

Finding God in the Ordinary

Most everyone's life is very ordinary. We rise in the morning, go about our business and the world does not pay us any attention at all outside of our circle of influence. Basically, our lives are very ordinary. We go day after day, week after week, month after month and year after year and for most of us our life does not change. I for one like that my life is usually the same. There is some comfort to be gained from the knowledge that today and tomorrow will be the same.

We have just completed the holiest week of the year and now we are faced with a long stretch of time that in some ecclesiastical circles is called ordinary time. The question is how does one find God in the everyday situations of life? How do we find God in the everyday things that we do, or can we? Is God present in everything or only in those things that we would traditionally call holy? As hard as it is to imagine we have to do just that.

In the Orthodox Church some priests will function as what is known as a Spiritual Father. This is a much deeper relationship than one would think of when they think of the western concept of spiritual direction. The Spiritual Father is in a very real sense a guide and a fellow traveler or, as the Celts called them, the Anamcara or Soul Friend. It is the ministry of the Soul Friend to guide the person along their spiritual path; they are never alone as the Soul Friend is always there. I have the privilege to serve as a Soul Friend to several people and to join them on their journey.

The process that I start to take them through is what some call "Sanctifying the Whole Day." I am not sure where this concept comes from (though I am sure I picked it up somewhere), but it does have its roots in early monasticism as well as the writing of St. Paul. St. Paul tells us to pray unceasingly and the Orthodox monastics try to do just that and in so doing they sanctify the day, or in other words they sanctify the ordinary.

Part of the process is to begin to see everything as being interconnected. God created all that we see and continually renews His creation. The tree is connected to the soil and so on, but we also need to see how we, humanity, fit into this equation. God created man in His image and likeness and placed Him in the garden, Genesis tells us. He gave this creation dominion over everything and told man to name each and every plant and animal. The creator did this and so we are now connected, in a spiritual way, to all of the creation. We have an obligation to care for this creation, and in order to do this we must be able to see the creator in His creation.

Another part of this process comes from the founder of Opus Dei, Josemaría Escrivá. The philosophy of Opus Dei, the charism is you will, is to "Find God in Daily Life." By this Escrivá means that if you are a janitor then you are the best janitor that you can be; if you are a CEO of a Fortune 500 company then you are the best CEO you can be. We do our work, no matter what it is, to the glory of God.

Finding God in the everyday things of life is not just for people who live in monasteries but for those who live in the everyday world. Husbands and wives, children, workers, students, missionaries, etc. If we do our work, no matter what that is, to the glory of God, then our work becomes holy and we have in a very real sense sanctified the ordinary.

So how do we begin? We have to start by knowing that we are of value to God. Since we are created in the image and likeness of God then we are of value. No matter what our station in life, we are of value to God and the Kingdom. Once we have realized that, then we can move to the next step. That step is to see that everyone else has been created in the image and likeness of God and is of value, again, no matter what their station in life, they are children of God the same as you.

After we have this epiphany then we start to see the good in everything, every person and every creature that has been created. We will slowly start to see the interconnectedness of everyone and everything, and its value will start to become clear. This is not a new concept; it has roots in the spirituality of the early Celtic Christian church and is as real today as it was generations ago. The Celts believed that that they could find the divine in all of created nature. It is unclear whether they believed the divine was embodied in the creation or whether they saw the divine as intimately reflected either way they saw a connectedness of everything and saw the hand of God in His creation.

The spiritual life is not that difficult. We make it difficult. All we need do is to look at the ordinary in our lives and see how we can make this an offering to God. How does our work influence the world around us and how does the world influence each of us. If we look closely we will be able to find God in the ordinary of our lives; in fact; since God is in each one of us, we just might be looking at Him each day.


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Fr. Peter-Michael Preble
Orthodox Priest, Romanian Orthodox Archdiocese in the Americas

Wednesday, May 25, 2011

The Old Fisherman

THE OLD FISHERMAN    
Our house was directly across the street from the clinic entrance of Johns Hopkins Hospital in Baltimore.  We lived downstairs and rented the upstairs rooms to out-patients at the Clinic.
One summer evening as I was fixing supper, there was a knock at the door.  I opened it to see a truly awful looking man.  'Why, he's hardly taller than my eight-year-old,' I thought as I stared at the stooped, shriveled body. 
But the appalling thing was his face, lopsided from swelling, red and raw.  Yet, his voice was pleasant as he said, 'Good evening.  I've come to see if you've a room for just one night.  I came for a treatment this morning from the eastern shore, and there's no bus 'till morning.' 
He told me he'd been hunting for a room since noon but with no success; no one seemed to have a room.  'I guess it's my face.  I know it looks terrible, but my doctor says with a few more treatments...' 
For a moment I hesitated, but his next words convinced me, 'I could sleep in this rocking chair on the porch.  My bus leaves early in the morning.'  I told him we would find him a bed, but to rest on the porch.  I went inside and finished getting supper.  When we were ready, I asked the old man if he would join us.  'No thank you.  I have plenty,' and he held up a brown paper bag. 
When I had finished the dishes, I went out on the porch to talk with him a few minutes.  It didn't take a long time to see that this old man had an over sized heart crowded into that tiny body.  He told me he fished for a living to support his daughter, her five children and her husband, who was hopelessly crippled from a back injury. 
He didn't tell it by way of complaint; in fact, every other sentence was prefaced with thanks to God for a blessing.  He was grateful that no pain accompanied his disease, which was apparently a form of skin cancer.  He was thankful for the strength to keep going. 
At bedtime, we put a  camp cot  in the children's room for him.  When I got up in the morning, the bed linens were neatly folded, and the little man was out on the porch.  He refused breakfast, but just before he left for his bus, haltingly, as if asking a great favor, he said, 'Could I please come back and stay the next time I have a treatment?  I won't put you out a bit.  I can sleep fine in a chair.'  He paused a moment and then added, 'Your children made me feel at home. Grownups are bothered by my face, but children don't seem to mind.'  I told him he was welcome to come again.
And on his next trip he arrived a little after seven in the morning.  As a gift, he brought a big fish and a quart of the largest oysters I had ever seen.  He said he had shucked them that morning before he left so that they'd be nice and fresh.  I knew his bus left at 4 a.m., and I wondered what time he had to get up in order to do this for us. 
In the years he came to stay overnight with us there was never a time that he did not bring us fish or oysters or vegetables from his garden.  Other times we received packages in the mail, always by special delivery; fish and oysters packed in a box of fresh young spinach or kale, every leaf carefully washed. Knowing that he must walk three miles to mail these and knowing how little money he had made the gifts doubly precious.     
When I received these little remembrances, I often thought of a comment our next-door neighbor made after he left that first morning.  'Did you keep that awful looking man last night?  I turned him away!  You can lose roomers by putting up such people!'  Maybe we did lose roomers once or twice but, oh if only they could have known him, perhaps their illness would have been easier to bear. I know our family always will be grateful to have known him; from him we learned what it was to accept the bad without complaint and the good with gratitude. 
Recently I was visiting a friend who has a greenhouse.  As she showed me her flowers, we came to the most beautiful one of all, a golden chrysanthemum, bursting with blooms.  But to my great surprise, it was growing in an old dented, rusty bucket.  I thought to myself, 'If this were my plant, I'd put it in the loveliest container I had!' 
My friend changed my mind.  'I ran short of pots,' she explained, 'and knowing how beautiful this one would be, I thought it wouldn't mind starting out in this old pail.  It's just for a little while til I can put it out in the garden.' 
She must have wondered why I laughed so delightedly, but I was imagining just such a scene in heaven.  There's an especially beautiful one,' God might have said when he came to the soul of the sweet old fisherman.  'He won't mind starting in this small body.' 
All this happened long ago--and now, in God's garden, how tall this lovely soul must stand. 
The LORD does not look at the things man looks at.  Man looks at the outward appearance, but the LORD looks at the heart.' 
Friends are very special.  They make you smile and encourage you to succeed.  They lend an ear and they share a word of praise.  Show your friends how much you care.  Pass this on, and brighten someone's day.




 Never look down on anybody, unless you're helping them up.



-  "Life without God is like an unsharpened pencil--it has no point."
    

    WISHING YOU LOVE IN YOUR HEART...PEACE IN YOUR SOUL..AND JOY IN YOUR LIFE.....ALWAYS...

Followers