Category Archives: My Writings

Sermon Poetry – “The Church of Jesus Christ is Held and Kept by Grace and Love”

Sermon Poetry, 24 January 2010
Sermon Title – “Christian Unity and the Pastoral Ministry – #3”
Sermon Text – Ephesians 4:12-16
Preacher – Pastor Larry Vincent

The Church of Jesus Christ is held and kept by Grace and Love
She’s made alive through Jesus’ death and washed by Jesus’ blood
She’s called to live her life in Christ and die as Jesus died
The Word of God Creation works and gives the Church her life

The Word proclaimed, the Word as known, enlivens her to grow
She studies what her King has said, Berean Christans all
Submitting to her Holy King, her one and holy Head
She worships Christ, her Risen Lord, believing what He said

As pastors preach and tell the Word, to preaching Christ they’re held
They dare not go beyond the scope provided by the Word
Proclaimers are provided by our Lord for Christian’s good
Yet they are held, submitting to, our Savior and our Lord

I often wonder why I want to preach the Word of God
Such danger is within the role, a journey rough to trod
Yet I’m compelled to stay the course until His will is known
Lord give me strength to know Your Truth to someday preach Your Son

Sermon Poetry – “The Word Proclaimed is Sweet Indeed”

 

Sermon Poetry, 17 January 2010
Sermon Text – John 10:40-42
Preacher – Pastor Tom Lyon

By Grace God uses preaching of
His Word proclaimed and heard
The Power of the Word of God
Is Grace of God our Lord

The preaching of the Word of God
Is power strong and sweet
‘Tis greater than amazing works
The place where Jesus meets

The Spirit of our Holy Lord
Gives preaching power great
Without His work, the Lost won’t live
He loves the ones who hate

Amazing words and stunning dress
Are empty without Truth
Just useless words and wasted breath
Is preaching lacking Truth

True preaching sanctioned by the Lord
Tells Truth of Jesus Christ
Christ crucified must be our theme
The Lamb of greatest price

The Word proclaimed will till the ground
Of hardened sinners hearts
The Words of God are mighty seeds
That flourish, Grace imparts

The Word believed will action take
The Spirit quickens souls
It’s by His Grace that men believe
Increasing Heaven’s rolls

Photographic Poetry – “A Short Story of Warming Light”

I feel a steady warmth alighting on my supple back

Its peaceful tendrils coaxing me to life as deep I drink its offered salve, my fast I’m breaking with the dawning of the morn

I turn around to live the day, my brothers ‘bout me focused as they face as one into the gift of sweet and warming light

 

Art and Media Wednesday – “The Wayfarer”, by Padraic Pearse

The Wayfarer
by Padraic Pearse

The beauty of the world hath made me sad,
This beauty that will pass;
Sometimes my heart hath shaken with great joy
To see a leaping squirrel in a tree,
Or a red lady-bird upon a stalk,
Or little rabbits in a field at evening,
Lit by a slanting sun,
Or some green hill where shadows drifted by
Some quiet hill where mountainy man hath sown
And soon would reap; near to the gate of Heaven;
Or children with bare feet upon the sands
Of some ebbed sea, or playing on the streets
Of little towns in Connacht,
Things young and happy.
And then my heart hath told me:
These will pass,
Will pass and change, will die and be no more,
Things bright and green, things young and happy;
And I have gone upon my way
Sorrowful.

Irish Proverbs – Of Day and Evening

“Dá fhada an lá tagann an tráthnóna” -  “However long the day, the evening will come”

A truly immutable fact of life is that time always marshals on.  The sun always rises and the sun always sets.  Plants grow, people age, life decays.  Time carries the seasons along on its steady back and time ravages the creature’s body.  Time carries with it the events that are good and happy and fulfilling, and time brings tides of woe and sadness and darkness.  

Of all the gifts that time does carry on its wing, one of the most welcome is the evening.  The evening is the time to enjoy one’s labor of the day, when the air softens and cools in its comforting cushion.  The evening is the time to enjoy a hearty meal with one’s family, a time to calm the tired mind and rest the aching feet.  It signals the end of an awful day and allows one’s mind to slough off the stresses that the long, harsh light can bring.

It is the time of harvest, when the fruits of the summer’s work are enjoyed, a time for revelry and joy, a time of sweet and calm contentment.  It is a time of joy and bounty, a time of refreshment and contemplation.  It is a time of thanksgiving, a time to look back while gazing intently forward.   It is a time of waning energy, when Creation prepares itself for slumber and the coming day.

It is a time of sublime and wondrous art, when the sky becomes a celebration of light and color, when shadows melt together and the soothing rays of the setting sun bathe the earth in a lovely cloak of red and stunning orange.  It is the time when the noble beasts as one say their sonorous goodnights to one another and to the trees and stones, the air and grass, the lakes and lordly sky.

In Christ, it is a time of completion and finishing of a lifelong race.  It is a time of joy and glory, when the glorious light of heaven is so tantalizingly close, a time of preparation for the necessary sleep before the everlasting glorious day.

No matter how long the dreary day, time marches on and the glorious evening surely will come.

Photographic Poetry – “A Short Story of Natural Contentment”

I stand here perched by lough and sliabh

A puny soul both ably blessed and slyly cursed

I’ll never be as grand as all the stony mountains great nor peaceful as the lovely lake that sits below in noble calm tranquility

But still I glory in my place, to view the beauty round about my growing wooden frame: the balded hills, the woolly trees and waters cool and sweet

And so I’m thankful to my Maker for the life I calmly, slowly live

Sermon Poetry – “Lord Give Me Great Humility”

Sermon Poetry, 10 January 2010
Sermon Title – “Christian Unity and the Pastoral Ministry, #2”
Sermon Text – Ephesians 4:7-16
Preacher – Pastor Larry Vincent

Lord give me great humility
As now I learn Your Word to speak
Preparing for the Ministry
A slave of Jesus Christ

The task is great and humbling
Proclaiming Truth while worshipping
Equipping Saints Your praise to sing
Lord Jesus, grant me strength

The preacher’s called to teach the Word
Equipping saints to use the Sword
We stand by grace of God our Lord
His glory is our goal

To Christ our lives and words submit
With growth in grace, engaging sin
In battle fierce, our prayer to win
Lord Jesus, keep my soul!

I’m called to hold the Word of God
And trust its truths, in word and deed
Its words to trust, its truths to heed
Submitting to the King

Lord God I sin and disobey
Forgive my sins, I weekly pray
And keep me through the coming Day
When I will then be home

Music Reviews – “The Hazards of Love” by The Decemberists

In an era when the music industry is dictated by the fickle proclamations of the almighty dollar and when art and creativity are often jettisoned to satisfy the wishes of the nameless, faceless masses, there is much refreshment to be had for music and art lovers in bands like The Decemberists.  These craftsmen and craftswomen are truly skilled tune-smiths and their latest, grandest and most ambitious effort, “The Hazards of Love”, shows that their craft is finely honed.  Written primarily by the acclaimed wordsmith, the front man of the band, Colin Meloy, this album is truly an epic tragedy that is seamlessly performed.

The story of “The Hazard of Love” begins with a young maiden named Margaret attending to a wounded fawn that she came upon in the woods beyond the Offaly Wall.  As she tends the fawn’s leg he changes and shape-shifts into a handsome young man named William.  The story then shifts to Margaret back in her abode with fourteen other young maidens lazily passing the time while Margaret pines for her lover.  It turns out, though, William and Margaret have been expressing their love rather passionately, for she discovers that she is pregnant by him and is forced out of her bower.  Removing herself to the dark woods about, she calls for the taiga to lead her to William.  Hearing her call, he comes for her and they join together once again.  Unfortunately for them, the Forrest Queen, William’s adopted mother, comes and attempts to guilt him into leaving Margaret.  Although he knew that the Queen had indeed saved him as a child, he claims that she has no right over him and begs her to let him have this one night with his Love.  The Queen assents to this, but with a strong sense of foreboding, informing William that she is through with him.  The Rake then enters the scene, introducing his vile self, gloating over the untimely death of his wife and new child during birth and then of his despicably wicked murders of his three remaining and unwanted children.  With wild lust in his eyes and heart, the scheming Rake steals Margaret away from her beloved William.  Taking her to his castle, the Rake is frustrated by the raging River, but true to her jealous form, the Queen escorts him across so that he might have his way with Margaret before disposing of her.  In an impassioned zeal, William gives chase, only to himself be thwarted by the River.  In his second bout of tragic foolishness, William promises his life to the River if only he will be allowed passage this one time as Margaret is yelling wildly for her Love while the Rake gloats over her.  Suddenly, a triumphant William, having safely crossed the River, slays the vile Rake, who is instantly met in the afterlife by the gleeful ghosts of his three slain children.  Unfortunately, having promised his life to the river, William pays his debt and the story ends with the deaths of three more people, even as William and Margaret promise to each other their eternal fidelity.

Lyrically, this album is a challenge.  Meloy’s artistic signature is his complicated use of the English language, both in its delightful alliterative rhyme and in its anachronistic vocabulary.  Poetic lines such as

“The prettiest whistles won’t wrestle the thistles undone”,

“And when young Margaret’s waistline grew wider

The fruit of her amorous entwine inside her

And so our heroine withdraws to the taiga”,

and

“And isn’t it a lovely way

We got in from our play

Isn’t it babe? A sweet little baby”

are throughout the album.  Even the twisted proclamation by the Rake that “All right, all right, all right!  No more a rake and no more a bachelor, I was wedded and it whetted my thirst, Until her womb started spilling out babies, Only then did I reckon my curse” is disturbingly lyrical genius and creatively constructed.

And yet, the deliciously intricate lyrics tell only half of the story.

Musically, The Decemberists’ melodic chops truly stand out in this album.  Moving from light and airy “indie pop” to hard rock to country and everywhere cheeky in between, the music helps you feel and imagine the story as it takes its tragic toll on the characters.  With the steady pace of “Won’t Want for Love” the pulse quickens with the apparent and unknown danger that surrounds Margaret as she looks for her cherished lover.  The mournful wail of the steel guitar presides over the tender moments of William and Margaret, becoming most sorrowfully sweet even as the waves roll over the loving couple one last bittersweet time.  As the oppressively low rock riffs of the Queen’s theme pound the senses, the dread of William is keenly felt as his mother crawls onto the scene.  The quickened action of Williams’s theme, with the constant refrain of “the wanting comes in waves” triumphantly reports the news of William prevailing over the Rake.  And with the airy sounds of the Rake’s haunting murdered children cynically singing sweetly to him in the afterlife a curious satisfaction is experience in the sardonically ironic reunion.

The Decemberists do not write or play easy music.  The listener must be willing to put effort into the participative act of listening to and understanding their music, and it takes a few listens to each of their albums to truly understand what is going on.  As frustrating as that might be at times, it is an appropriate challenge, as we are so adept at lazily consuming art without any thought or effort put into engaging it.

As for the story itself, it is obviously not a happy tale.  From the terribly controlling Forrest Queen turning her adopted son William into a shape-shifting fawn, to the demented Rake rejoicing over the death of his fourth child and his wife at birth and then subsequently killing his remaining children one at a time (maliciously burning his son for fighting back), to the tragic submission of William and Margaret and their unborn child to the cold reality of the river’s frigid waves; the story of The Hazards of Love is truly disturbing.  Yet, there is something instructive here.  Reading through humanity’s great epics (the Greek Oedipus Trilogy and the Irish Ulster Cycle for instance) one is struck with how terrible they all are.  Every epic story, poem and play always deals in bloody murder, chilling fate and hopeless, helpless wickedness.  Even the epic stories of love like Romeo and Juliet are fraught with sadness and tragedy.  There truly are hazards of love.  It is not safe to love.  Love is not always happy, at least according to how we define happiness.  Love was hazardous for William and Margaret, and never was their love greater than when death overcame them.  Love was hazardous to the Forrest Queen, as it led her to revive a son whom then she lost.  Love was hazardous to the Rake’s wife, as she loved a man who delighted in her death.  Love was even hazardous for the Rake, who died at the hands of the impassioned lover William.

Even the apex of all story-telling, the Bible’s communication of the Story of Stories, that of Jesus the Christ, is itself terribly sad, although its end is truly happy.  The Love of Christ was hazardous to Himself, as it led Him to slaughter.  The Love of Christ is hazardous to us, as it leads us to die to ourselves.  Love suffers wrongs and is patient in times of much trouble.

In much of humanity’s great literature and art, there are no happy endings.  What is the reason for this?  Simply put, humanity is very knowledgeable of and experienced with sadness, sin and suffering.  It is what we know.  It is what we understand.  It is what connects us and connects to us.  In this life we cannot escape it.  Stories that deal in such depressing realities impact us in ways that nothing else can.  The folks in The Decemberists understand this as they tell their stories.

 

Sermon Poetry – As One, His Praise We Sing

Sermon Title – “Christian Unity and the Pastoral Ministry #1”
Sermon Text – Ephesians 4:7-16
Preacher – Pastor Larry Vincent

In Jesus Christ we have our Head
Our slain and living King
He bled and died, the Church to save
Our feeble praise we bring
As Head our Lord has gifted us
By Grace the Church is made
We’ve gifts to build and edify
The Bride who Jesus saved

Our King has conquered sin and death
And ground our stony hearts
He fights against our enemies
His grace to us imparts
Our bruised and broken Potentate
Our Groom of love and grace
Has won our hearts, securing life
Our hope in Christ is placed

The gifts we have, the lives we live
Are from and for our Lord
So we can glorify our King
Our Kind, Eternal Word
Through blood we’re cleansed, by death we live
We’re ragamuffins all
Yet Jesus gifts the Church, His Bride
We Stand, men of the Fall

In Christ we strive to honor God
Because we’re saved by Grace
To follow Him in Word and Deed
In Christ we run our race
We run as one, the Bride of Christ
In Jesus unified
We’re called to run and love and live
The Body justified

In Christ we’ve men who preach the Word
Equipping saints to serve
By heralds’ voice the Word is told
The Words of Christ are heard
The gifts of Christ are ours to use
With liberality
The Body lives, the Body serves
In Christ the Bride is free

In unity we all obey
Our Christ, our living Head
And to each other we submit
In praise to He who bled
We’ve gifts to build the Bride of Christ
To glorify our King
We live and love, rejoicing Christ
As One, His praise we sing

Photographic Poetry – “A Short Story of Fun”

 

 

Weeeee!

Sermon Poetry – “Babe Born to Die”

Sermon Poetry, 20 December 2009
Sermon Title – “Christ’s Incarnation and God’s Eternal Purpose”
Sermon Text – Ephesians 3:11
Preacher – Pastor Larry Vincent

Through blood and through water our Savior was born
A baby both naked and cold
‘Twas beautiful screaming the first sounds he made
From Mary he suckled and fed

He came as an infant, a babe born to die
The Suffering Servant and King
He came in humanity, Savior in deity
His praises His people e’er sing

Christ came for a reason, to rescue His Bride
For sinners from every tongue
The Babe in the Manger, the Man on the Tree
Salvation by Jesus is won

The Father is faithful, His promises kept
In Jesus the Scriptures fulfilled
The Man of all Sorrows, the Prince of all Peace
For us Christ our Savior was killed

The Savior was born into poverty strong
Despised and rejected by men
In Christ’s incarnation poor sinners are saved
In Christ we are made into sons

Praise Jesus our Savior, our Shepherd, our King
Praise Him all you sinners and saints
Praise Jesus for coming, a babe born to die
Come all, lift your voices and praise

The Pharisee and the Tax Collector, Part 2

The Pharisee and the Tax Collector, Part 1

The Pharisee, according to his own perception of righteousness, had every reason to expect that he was right before God.  He followed all of the rules, He kept away from all of the sins, and he was absolutely more righteous than sinners like the tax collector.  Everyone knew how moral the Pharisee was and how utterly wicked and depraved the Tax Collector was.  This reality was not to be questioned.

Yet, the tax collector went home justified and the Pharisee did not.  The Tax Collector understood something vital: that he was indeed a sinner!  The Pharisee was right!  There was nothing in the tax collector to commend him to God.  There was nothing in his soul or in his heart that would make him in any way desirable or attractive to the Holy Lord.  He was utterly without help and hope apart from God’s sovereign mercy.  The Pharisee missed this key point: that he too was without hope apart from God’s Grace!  No matter how righteous he was, no matter how holy he was, no matter how lovely his prayers were or how much he fasted or how much he prayed, all of those works were filthy menstrual rags in comparison to the holiness of God, the holiness that is required for salvation.

This was the hope that the Tax Collector had.  That someway, somehow, God would overlook the blatantly obvious sin and still have mercy.  The Pharisee did not need this mercy.  God had already given it to him by making him so moral and upstanding that it inspired awe in those around him.  He exalted himself above the Tax Collector and above the people around him and above even God himself and Christ states that he did not go away justified.  Those who exalt themselves will be brought low.  Without Christ’s mercy, the Pharisee was damned.

And why was the Tax Collector justified?  Was it because of his righteous and holy repentance?  Certainly not!  He went home righteous because God heard his cry for mercy and loved and saved him.  The Tax Collector knew that he was lost apart from God’s mercy.  The Pharisee knew he was saved.  Christ did not come to save the righteous, but He did come to save sinners.  The Pharisee did not understand this reality.

How easy it would be to hate the Pharisee like the Pharisee hated the tax-collecting sinner!  “Lord, thank you that I’m not like other religious men!  I humbly pray three times a week, I give to the poor twice per year, I mourn over my sins every chance I get.  I thank you that I’m not like self-righteous men who try to earn their own salvation or even like this Pharisee.”  God forgive us for praying such prayers!  May he grant the mercy to repent like the Tax Collector, praying simply “Lord have mercy on me, a sinner!”

Simply being a sinner is not enough to be saved.  A man can know he’s a sinner and that he is completely unrighteous, but if he is not humbled enough to cry for mercy like the Tax Collector, he will not find salvation.  There is really only one difference between the Pharisee and the Sinner.  The Sinner knows he is lost, whereas the Pharisee thinks he is saved.  Yet both are still lost.  It is not until a man cries for mercy and believes that that man finds the salvation he so desperately seeks and needs.

Religion is a very dangerous thing.  Having the understanding of salvation, or claiming to, can be an extremely powerful bargaining chip in the hands of wicked men.  People engage in all sorts of insanity to find salvation.  This is the beauty of Christ’s teachings, that only when one stops trying to be saved will he be in a position to attain it.  Christ did not come to save the righteous.  He came to save sinners.  He came to save men like the Tax Collector, who had nothing with which to commend himself to God.

Yet pharisaical men are not without hope.  The church’s greatest missionary, the Apostle Paul, described himself in his letter to the Philippians as being a man who had every reason to have confidence in and boast in his flesh by stating that he was “…circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless.” (Philippians 3:5-6)  Paul put the Pharisee in Jesus’ story to absolute shame.  If that man was a good Pharisee, Paul was better.  According to the righteous under the law, Paul was blameless.  What was the difference then between Paul and this Pharisee?  The difference is found in verse 7 and 8, as Paul states: “But whatever gain I had, I counted as loss for the sake of Christ.  Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death,  that by any means possible I may attain the resurrection from the dead.” (Philippians 3:7-8).  Paul understood the lesson of the Pharisee and the Tax Collector.  He knew that his righteousness was not enough.  If anyone had come close enough, it was Paul.  Paul’s heart beat with that of the penitent Tax Collector, not the Pharisee.  The self-proclaimed Chief of Sinners knew the wickedness of his heart and the hopelessness of trying to satisfy God’s righteousness apart from Jesus.  And that same humbled chief of sinners also knew something of the riches of the exaltation of being a son of God in Christ.

Perhaps one of the most poignant examples of Christ’s mercy to a man like the Tax Collector is the life of John Newton.  The author of the hymn “Amazing Grace” was a man who spent a great deal of time and exerted a great deal of effort to, like Jonah, run away from God.  After many years of fighting, this man was used of God in great and mighty ways (and through his hymns and his story, is still being used).  The inscription on his tombstone reads: “John Newton, Clerk, once an infidel and libertine, a servant of slaves in Africa, was, by the rich mercy of our Lord and Saviour Jesus Christ, preserved, restored, pardoned, and appointed to preach the faith he had long labored to destroy.”  This is the mercy that God has for sinners.  This grace is initially unlooked for, subsequently begged for and finally granted to the sinner; unearned, unexpected and above and beyond all hope.  Amazing grace, indeed!

The Pharisee and the Tax Collector, Part 1

Religiosity devoid of Christ-enlivened spirituality always and without fail leads to damnation.  This is a sobering lesson of the Parable of the Pharisee and the Tax Collector.  Jesus made no secret of His detestation of the teachings and theology of the Pharisees.  When He was not teaching doctrines that ran contrary to the Pharisees (enraging them) or dining with sinners (deeply offending them) or teaching parables against them (confounding them), He was pronouncing woes upon them and calling them vipers and whitened sepulchers.  He even saw fit to use them as an object lesson in this parable in Luke 18:9-14.

The parable in question involves two characters: a Pharisee and a Tax Collector.  Pharisees were the religious leaders of their day.  They were renowned for their apparent righteousness and law-keeping.  They loved the honor of men and loved the sweet smell of money (Luke 16:14).  They were self-righteous and devious.  Jesus did not think very highly of the Pharisees.  In return, they hated Him.  The Gospels are filled with battles that Jesus had with these leading rulers and many of his teachings were teachings in direct opposition to the Pharisees.  In Matthew 21:33-40 Jesus likened them to tenants who beat and murdered the servants of the owner of a vineyard, even going so far to murder the owner’s son.  When asked what should be done to men such as those, the Pharisees ironic answer was “He will put to those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons” (Matthew 21:41).  Jesus’ telling response was that they (the Pharisees) had rejected God’s chief cornerstone and that “…the kingdom of God will be taken away from you and given to a people producing its fruits.” (Matthew 21:43).  Furthermore, Jesus pronounced seven woes against them in Matthew 23:13-36, using perhaps his harshest language recorded in the Gospels.  In this chilling passage Jesus referred to the Pharisees as hypocrites, children of hell, blind guides, blind fools, blind men, whitewashed tombs, serpents, and a brood of vipers.  He pronounces woes on them for trying to keep people out of God’s kingdom, attempting to make proselytes into children of hell, making foolish oaths, neglecting the “…weightier matters of the law: justice and mercy and faithfulness” (Matthew 23:23), being men concerned only with their outer appearance, concerning themselves with external righteousness while being internally dead men of lawlessness and hypocrisy, and hypocritically distancing themselves from the murder of God’s prophets.  Again, Jesus did not think highly of the Pharisees.  Their doctrines were hateful to Him.  Their supposed worship was a stink to His nostrils.  He hated their wickedness and their hypocrisy.  Yet, the Pharisees were the “big leaguers” of the Jewish religious climate.  They were the professionals.  If they said to jump, everybody asked how high.  They were the Righteous.  They were the ones close to God.  They were the ones who were in and doing God’s will.

The tax collectors, on the other hand, were a despised lot.  After Levi the Tax Collector was called by Jesus to be a disciple he invited Jesus and his fellow Tax Collectors (and other sinners) over to his house.  The scribes of the Pharisees took offense to this and asked why Jesus would do such a thing, to eat with such a dirty group of people.  Jesus’ beautiful answer is telling: “Those who are well have no need of a physician, but those who are sick.  I came not to call the righteous, but sinners.” (Mark 2:17)  Tax Collectors were a sinful lot and they knew it.  They were in the employ of the Roman Empire but were Jews.  They were cheats, snitches and were despised by everybody.  They and everybody else knew that righteousness was impossible for them.  They were not well.  That Jesus would eat with them was a scandal of the highest order.  Such men were worse than the Romans.  Yet Jesus, because of His gracious love, came to save such men.  The Pharisees knew that they were righteous.  The Tax Collectors knew that they were not.    

The parables of Jesus were more than quaint stories.  They always had a purpose and always had a particular message and audience in mind.  Quite handily, Luke very kindly interpreted this parable by mentioning the audience and purpose of this passage.  In Luke 18:9 he states: “[Jesus] also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt”.  This parable was (and is) intended for men like the Pharisees, who thought themselves righteous and better than everybody around them.

In particular, the Pharisee of Jesus’ parable was a stellar example of perceived righteousness.  By his own loud, self-seeking, prayerful admission, he proclaimed his righteousness by thanking God for giving it to him.  “God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector.  I fast twice a week, I give tithes of all I get.”  (Luke 18:11).  This was a man convinced of his standing before God and of his own inherent righteousness.  He was fair with his money (even though he loved it too much), he was just (even if it was by his own depraved standard of righteousness), he was faithful to his wife (even if he was able to find a myriad of reasons to justly divorce her) and he was nowhere near as wicked as the nearby Tax Collector.  Furthermore, this man did not just fast once a year or once a month or even once a week, he fasted two times during a week and he was sure to let everybody see how much his devotion cost him.  Even more impressively, he gave tithes of all he that he got, even if it meant that he did not have enough to respectively give to his parents in their need.  This Pharisee in Jesus’ parable was the standard of holiness and God-likeness.

The Tax Collector, on the other hand, agreed with the Pharisees assessment of him.  He knew that he did not have the righteousness of the Pharisee.  He knew that he was an extortioner, that he was unjust and that he was adulterous.  He was a tax collector after all.  This man knew that he was sick and in dire need of a physician.  It was all he could do to fall on his face and cry to God for the simple grace of underserved, unearned, unjust and completely necessary mercy.  This man was at his end.  He knew that there was nothing that he could do and nothing that he could offer to God to make God love him.  He quite simply had nothing to give and was ready to take anything and everything that God might give to him.  This man, Jesus says, went home justified, rather than the Pharisee.  This man repented of the sins that the Pharisee would never admit he had committed.  This man, completely unacceptable to God was accepted and went home justified and the Pharisee who by God’s grace kept all the law was found wanting and went home condemned.  In exalting himself the Pharisee was humbled to the point of condemnation.  In humbling himself and simply asking for mercy, the sinful Tax Collector was exalted and justified before God.

Sermon Poetry – “We’re Children of our Lord and King”

Sermon Poetry, 13 December 2009
Sermon Title – “Keeping the Unity of the Holy Spirit”
Sermon Text – Ephesians 4:1-7

In Christ we’ve life that comes from God
As men once blind we see
We’re called to love our Sovereign King
The One by whom we’re free
The sin within is raging fierce
The Spirit holding strong
Lord, give us strength to keep Your Word
Your worship be our song

In Christ we’re one, we’re unified
Once sinners all, we’re free
How do we love the ones of God?
How do we love our King?
We hate and lie, we cheat and steal
Despising Jesus’ own
Once enemies, now brothers all
We praise our Lord enthroned

We’re children of our Lord and King
Of every race and tongue
But now, in Christ, we all are His
In Christ the Church is one
We all were sinners foul and rank
Depravity was ours
But now in Christ we’re saved and cleansed
His mercy on us poured

We’re called to join with Jesus’ own
Submitting one to all
Forgiving fellows’ heinous sins
And asking love for ours
We’re bound to do the dirty work
Of loving fellow men
We’re called to build relationships
With those redeemed from sin

Lord please forgive us when we lose
The point of Jesus’ love
When pride and arrogance is strong
O’er others placed above
Lord humble us, Your mercy heal
In spirit make us poor
Relying on Your loving grace
To others place before

Your grace convict me to repent
And turn from all my sin
In self-control to love Your own
My family and my kin
You saved my soul, You made me live
You’ve loved me as Your son
In Christ my heart is born again
Redemption You have won

 

 

Photographic Poetry – A Short Story of Floating Precipitation

My members float in flaccid, relaxing placidity

I skim my brother’s surface in patient calm existence

The light in sudden, terrifying fury blows through the bows of they we feed to guard my melancholy frame

The pain is fierce, excruciating hell; my senses are aflame, my mind is growing numb as death approaches nigh…

I’m melting softly in the cruel, awaking day