just an apprentice

the Word became flesh and dwelt among us...

Wednesday, August 30, 2006

Kindergarten...back to school...and the gifts of God...

Jansen started kindergarten yesterday. Hard to believe. He was ready. Mackenzie in 3rd grade. Hollyn not wanting to be left behind.

I went back on Monday. I picked up the vaguely familiar teaching role and quickly eased back into its comfortable fit. It is great to be back in the classroom, to look out at the anxious faces awaiting their cue, ready to play their part (some more ready than others).

September, the First Day of School
Howard Nemerov

My child and I hold hands on the way to school,
And when I leave him at the first-grade door
He cries a little but is brave; he does
Let go. My selfish tears remind me how
I cried before that door a life ago.
I may have had a hard time letting go.

Each fall the children must endure together
What every child also endures alone:
Learning the alphabet, the integers,
Three dozen bits and pieces of a stuff
So arbitrary, so peremptory,
That worlds invisible and visible

Bow down before it, as in Joseph's dream
The sheaves bowed down and then the stars bowed down
Before the dreaming of a little boy.
That dream got him such hatred of his brothers
As cost the greater part of life to mend,
And yet great kindness came of it in the end.

A school is where they grind the grain of thought,
And grind the children who must mind the thought.
It may be those two grindlings are but one,
As from the alphabet come Shakespeare's plays,
As from the integers comes Euler's Law,
As from the whole, inseparably, the lives,

The shrunken lives that have not been set free
By law or by poetic phantasy.
But may they be. My child has disappeared
Behind the schoolroom door. And should I live
To see his coming forth, a life away,
I know my hope, but do not know its form

Nor hope to know it. May the fathers he finds
Among his teachers have a care of him
More than his father could. How that will look
I do not know, I do not need to know.
Even our tears belong to ritual.
But may great kindness come of it in the end.

Tuesday, August 22, 2006

Emerging church and orthodoxy...

Scot McKnight has recently written a number of excellent posts in which he looks at the primary impulses within the emerging church movement and its understanding of and relationship with orthodoxy.

Emerging and orthodoxy 1

Emerging and orthodoxy 2

Emerging and orthodoxy 3

Emerging and orthodoxy 4

I identify with many aspects of the emergent church movement. I think the missional impulse that seeks to authentically incarnate and witness to the gospel in culture is one of the main currents with which I resonate. I appreciate the voices within the movement that model an irenic spirit of conversation within the church and with culture (as opposed to the Fundamentalist tact). This space for conversation...paying attention to seismic shifts in culture...engaging culture with the gospel in non-defensive/reactionary/militant ways...all of these are healthy impulses.

This question that Scot McKnight addresses is one that I have been asking on my journey. It is a question of ecclesiology. What is the center of the Christian church? What is the prism through which we worship God, read Scripture, and interact with our culture? What is the relationship of the emerging church with the Creeds of classical Chrisitianity? The commentary and analysis by McKnight are helpful in connecting a few dots.

Farmer for a day...

So Dave...when are you going to teach me how to drive tractor...

And so my farmer friend gave me the privilege of riding along during corn harvest yesterday. Drove a little tractor...put a little feed into the silo...drank a little ice cold mint tea from a jar (why does it taste so good from a mason jar)...

Brought back memories of rice harvest in Louisiana...riding along in the combine or cart...shoveling at the bins...dinners in the field...

And so I got to stay in touch with my agrarian roots...thanks Dave.

Sunday, August 20, 2006

Church Retreat at Black Rock 2006

At Black Rock yesterday and today. Here are some of the photos from our time down there yesterday. Richard and Jewel Showalter are with us also giving input. I hope I am able to bat and run the bases when I'm almost 80 years old like Mr. Frey. What a gift...for him to be with us yesterday. You can see more photos from yesterday at the SMC website.

Thursday, August 17, 2006

Stanley Grenz, Women in Ministry, and the Trinity: A Model in Practical Theology

I came across this paper relating the issue of women in ministry to trinitarian theology. I find this review of Grenz's work quite helpful. I appreciate the starting point of theo-ontology as opposed to contemporary socio-cultural currents and constructs for framing a theology of gender as it relates to church ministry. (i.e. political correctness...is that a theological source?)

As other articles in this journal make clear, Stanley Grenz was a careful and articulate theologian who produced some of the most deeply engaged evangelical theology of the last decade. Should this be Grenz’s only legacy, it would be impressive. But Grenz was more than simply an academic theologian. Indeed, Grenz was concerned with contributing to the whole community of God, as the title of his systematic theology makes clear.(1) This included not only writing academic theology, but also writing on more concrete issues and challenges that confront the church. The diverse subjects covered in his substantial body of books range from a primer on Baptist congregations to a ministerial response to AIDS. Among the concerns with which he was seriously engaged was the affirmation of women’s roles in ministry, particularly within the evangelical context in which he functioned. This essay will survey the contributions of Grenz and others like him in this area, and it will reflect on how these contributions might be fruitfully received, not only by the specifically evangelical audience to which they were targeted, but also by the more general community of the mainline church.

As a recently released book shows, evangelicals have historically been very open to the participation of women in various levels of ministry.(2) Especially in the decades surrounding the turn of the 20th century, examples of women actively preaching and teaching in evangelical settings and denominations abound. Indeed, this participation was not without theological reflection; both females and males wrote books that biblically justified women’s ministry. Most of these works tended to take one of two stances. Either they argued that the Joel 2 prophecy about daughters prophesying was fulfilled in Acts 2, thereby justifying women’s preaching, or, more radically at the time, they argued for total equality based on the broader theological theme of creation and redemption, in which the negative effects of the fall were redeemed by Christ’s atoning sacrifice.(3) Also, among the holiness movements, pneumatological defenses which emphasized the spirit's calling to Christian ministry were especially prevalent.
This tradition began to decline in the 1930s and was soon virtually eliminated due to the rise of separatist fundamentalism and its more literalist scriptural hermeneutic.(4) It was not until the 1970s that evangelicals began to challenge the nearly universal evangelical assumption that women should be barred from ministry.(5) The first prominent evangelical book in this vein, All We’re Meant to Be,(6) appeared in 1974. This was quickly followed in 1975 by Paul Jewett’s controversial Man as Male and Female(7) and then by Patricia Gundry’s 1977 Women Be Free!(8) Following Gundry, a slow but steady stream of books were published in the 1980s, often arguing on scriptural and exegetical grounds for women’s participation in ministry. Some of the books approached the issue from different perspectives, like Janette Hassey's 1986 book No Time for Silence,(9) which presented the turn-of-the-century movement mentioned above as an argument that evangelical feminism was not “a misguided effort to emulate the secular feminism which [had] gained ground since the 1950s.”(10)

Grenz stepped into this mix when, in 1995, Women in the Church: A Biblical Theology of Women in Ministry,(11) co-written with Denise Muir Kjesbo, was published. Women in the Church argues that “historical, biblical and theological considerations converge not only to allow but indeed to insist that women serve as full partners with men in all dimensions of the church’s life and ministry.”(12) The book is “by evangelicals” and “is also primarily for evangelicals.”(13) After 1995, Grenz made a concerted effort to keep the topic of women’s participation in ministry on the evangelical agenda. In the same year, an article rehearsing many of the theological arguments from Women in the Church appeared in the Journal of the Evangelical Theological Society.(14) In 1998, the same journal published another article, which, while on a slightly different topic, continued to argue in a similar vein.(15) While Women in the Church did address specific biblical texts, Grenz argued that the discussion needed to “move beyond isolated passages of Scripture to speak about broader theological themes”; he emphasized that it is “ultimately in the context of foundational doctrinal commitments that the biblical texts find their cohesion.”(16) Grenz is noteworthy in that his academic articles consistently moved to these foundational doctrinal commitments. His theological arguments for the full participation of women in ministry were consistently rooted in the doctrine of the Trinity.

In rooting his discussion here, Grenz joined a significant discussion among evangelicals concerning the doctrine of the Trinity and its implications for human interaction. As early as 1979, before the egalitarian movement had gained much momentum, Wayne Grudem, a prominent evangelical voice in this discussion, stated that “a proper understanding of the doctrine of the Trinity may well turn out to be the most decisive factor in finally deciding” the debate over male-female relationships.(17)

The question significant to this issue that arises from the doctrine of the Trinity concerns the relationship of the Son to the Father. Specifically, is the Son eternally subordinate to the Father? If so, or if not, what are the implications for the traditional subordination of females to males? Evangelicals have offered different answers to these questions. For instance, some argue that the Son is eternally subordinate to the Father and that females are called to model this subordination in their relationships to males.(18) Such authors are quick to state that they do not think this subordination renders the Son less than God – there is subordination with respect to roles and equality with respect to being.(19) This idea has provoked significant response, including a full-length book by Anglican priest Kevin Giles who argues against eternal subordination with the question of gender relationships in mind.(20)

Grenz is well known for his work on the Trinity, and the way he relates the Trinity to human relationships is also important. Grenz advocated a “social Trinity,”(21) which he argued should be a model for a humanity created in the imago Dei. This image “is found in human community”(22) and should be reflected in individual male-female relationships. Furthermore, it should be reflected in the church. While Grenz did not reject the idea that “the Son is in some sense subordinate to the Father within the eternal Trinity,”(23) he emphasized that “the Father is also dependent on the Son.”(24) This balance “leads to an emphasis on mutual dependence and the interdependency of male and female in human relationships,”(25) which therefore calls for “structures that foster the cooperation of women and men in all dimensions of church life.”(26) In this way, Grenz struck a compromise between the two common stances.

In addressing women’s roles in ministry, Grenz and his interlocutors have taken up a very significant debate. On the one hand, it is important in its practical applications. Especially within the evangelical church, a large percentage of which does not permit women to hold authority over men, it is imperative that this topic continues to be addressed. It should also be noted that evangelical groups are not the only ones struggling with this question. Significant mainline bodies are still addressing it to some extent; for instance the Church of England recently debated opening the way for female bishops. For example, the Church of England recently debated opening the way for female bishops. For this body, the question of women’s ministry also impacts the larger Anglican Communion, which has recently been threatened with schism from various sides, including traditionalists who would refuse the oversight of a female bishop.

What is even more important than these concerns, however, is the ground on which this issue is being addressed. While the discussion was originally focused on specific biblical texts, it has increasingly shifted to theology, and it has narrowed in on one of the doctrines most crucial to Christianity: the Trinity. In addressing important issues in church life by looking first to scripture and then to how it should be read theologically, Grenz and evangelicals like him have provided an admirable example for other groups to follow. Not only have they been willing to wrestle with one of the most significant Christian doctrines in an attempt to better understand the God whom we worship; they believe such wrestling matters to the life of the church. It can only be hoped that other groups might be so brave.

David Komline is an M.Div. junior at Princeton Theological Seminary.

1 Theology for the Community of God (Nashville: Broadman & Holman, 1994).
2 Ronald W. Pierce and Rebecca Merrill Groothuis, eds., Discovering Biblical Equality: Complementarity without Hierarchy (Downers Grove: IVP, 2004). See especially the chapter entitled “Evangelical Women in Ministry a Century Ago: The 19th and Early 20th Centuries.”
3 Pierce and Groothuis, eds., Discovering Biblical Equality, 45.
4 Ibid., 52.
5 For more information on this and the movement since then, see the chapter “Contemporary Evangelicals for Gender Equality,” in Pierce and Groothuis, eds., Discovering Biblical Equality.
6 Letha Scanzoni and Nancy Hardesty, All We’re Meant to Be: A Biblical Approach to Women’s Liberation (Waco, TX: Word, 1974).
7 Paul K. Jewett, Man as Male and Female: A Study in Sexual Relationships from a Theological Point of View (Grand Rapids: Eerdmans, 1975).
8 Patricia Gundry, Woman, Be Free! (Grand Rapids: Zondervan, 1977).
9 Janette Hassey, No Time for Silence: Evangelical Women in Public Ministry Around the Turn of the Century (Grand Rapids: Academie Books, 1986).
10 Roger Nicole’s endorsement on the back cover of Hassey, No Time for Silence, quoted in Pierce and Groothuis, eds., Discovering Biblical Equality, 64.
11 Stanley J. Grenz and Denise Muir Kjesbo, Women in the Church: A Biblical Theology of Women in the Ministry (Downers Grove: IVP, 1995).
12 Grenz and Kjesbo, Women in the Church, 16.
13 Ibid., 17.
14 Stanley Grenz, “Anticipating God’s New Community: Theological Foundations for Women in Ministry,” Journal of the Evangelical Theological Society 38 (1995): 595-611.
15 Stanley Grenz, “Theological Foundations for Male-Female Relationships,” Journal of the Evangelical Theological Society 41 (1998): 615-30.
16 Grenz and Kjesbo, Women in the Church, 142.
17 Wayne Grudem, “Review of George W. Knight, The New Testament Teaching on the Role Relationship of Men and Women,” Journal of the Evangelical Theological Society 22 (1979): 376.
18 E.g., Wayne Grudem, Evangelical Feminism and Biblical Truth (Sisters, OR: Multnomah, 2004): 405-42, which is an extended argument for this position.
19 Grudem, Evangelical Feminism and Biblical Truth, 415.
20 Kevin Giles, The Trinity and Subordinationism: The Doctrine of God and the Contemporary Gender Debate,(Downers Grove: IVP, 2002).
21 Grenz, “Theological Foundations,” 617.
22 Grenz, “Theological Foundations,” 620.
23 Grenz, “Anticipating God’s New Community,” 597.
24 Ibid.
25 Grenz, “Anticipating God’s New Community,” 598.
26 Ibid.

Wednesday, August 16, 2006


People will come from east and west and north and south, and will take their places at the feast in the kingdom of God.

Luke 13:29

So Jesus told all the people to sit down on the ground. Then he took the seven loaves, thanked God for them, broke them into pieces, and gave them to his disciples, who distributed the bread to the crowd.

Mark 8:6

They devoted themselves to the apostles' teaching and to the fellowship, and to the breaking of bread and to the prayers.

Acts 2:42

More photos from T.A.T.H.

Tuesday, August 15, 2006

the liturgy of the hours

One of the ways that liturgical prayer has impacted my life (at least in my conscious awareness) is that it has brought me into a deeper appreciation for the catholicity (the whole...the fullness...the oneness) of the Church. Alan Creech offers the following observations on how entering the flow of liturgical prayer is formative for our Christian life.

God pays attention to my prayers because I'm in Christ

Liturgy is the skeletal structure of the community

We echo Jesus, the Word, as we pray the Psalms

We can pray AS the community even when we are alone physically

Prayer is an orientation of our lives

There's nothing complacent about doing the same thing over and over again

By the way…you can listen to the liturgical prayer seminar that took place this last weekend in Kentucky (Alan Creech is the voice you hear giving some words of introduction and explanation before praying the office using the Liturgy of the Hours).
For those of you to whom liturgical prayer is new or unfamiliar (or strange!!), you find this audio file helpful in giving you a sense for how liturgy provides a structure of communal prayer that is different, yet helpful in orienting our lives in continuity with Biblical, historical faith.

I am overwhelmed with joy in the LORD my God! For he has dressed me with the clothing of salvation and draped me in a robe of righteousness. I am like a bridegroom in his wedding suit or a bride with her jewels. The Sovereign LORD will show his justice to the nations of the world. Everyone will praise him! His righteousness will be like a garden in early spring, filled with young plants springing up everywhere.

Isaiah 61:10-11

On August 15 of each year, the Church celebrates the life and assumption of the Blessed Virgin, Mother of our Lord. Some sources (Maxwell Johnson in The Oxford History of Christian Worship) suggest that the August 15 date of the feast of Mary Theotokos in the fifth-century Armenian Lectionary, a document which reflects clearly the liturgical tradition of Jerusalem, actually belongs to the earliest, even first-century, stratum of the developing Jerusalem calendar.

Our Christian faith confesses the belief that Jesus Christ, the eternal Word (Logos) of God, came down from heaven, and was incarnate by the Holy Spirit of the Virgin Mary.

Mary, the supreme example of hospitality…making room…creating space…literally within her physical body. What do we do with Mary? Perhaps, as Protestants (and even as Anabaptists), we have not contemplated the mystery of the incarnation as it involved Mary. Perhaps we have been fearful of “worship of Mary.” I wonder what we could learn about the mystical nature of the materiality of salvation as we look to the example of Mary, the mother of Jesus (fully God, fully human).

How did that happen? A mystery beyond words! That Mary became a vessel of the God stepping into time. This aspect of the Gospel is so incomprehensible, so unsearchable, so amazing. That God would appear in human form (Philippians 2:5-11). This doesn’t fit into the categories of the materialist, secular, scientific worldview.

Mary...was willing to make room for God's work in her life...thanks be to God

This is the faith of the Church...

soli deo gloria

Monday, August 14, 2006

The Naturalist...

Exploring the pond habitat...frogging...fishing... Jansen the enthusiastic field biologist, revels in the muddy adventure of capturing bullfrogs.

It brings to mind the writings of Annie Dillard.

The pond is popping with life. Midges are swarming over the center, and the edges are clotted with the jellied egg masses of snails. One spring I saw a snapping turtle lumber from the pond to lay her eggs. Now a green heron picks around in the pondweed and bladderwort; two muskrats at the shallow end are stockpiling cattails. Diatoms, which are algae that look under a microscope like cyrstals, multiply so fast you can practically watch a submersed green leaf transform into a brown fuzz. In the plankton, single-cell algae, screw fungi, bacteria, and water mold abound. Insect larvae and nymphs carry on their eating business everywhere in the pond. Stillwater caddises, alderfly larvae, and damselfly and dragonfly nymphs stalk on the bottom debris; mayfly nymphs hide in the weeds, mosquito larvae wriggle near the surface, and red-tailed maggots stick their breathing tubes up from between decayed leaves along the shore. Also at the pond's muddy edges it is easy to see the tiny red tubifex worms and bloodworms; the convulsive jerking of hundreds and hundreds together catches my eye.

I was created from a clot and set in proud, free motion: so were they. So was this rotifer created, this monostyla with its body like a light bulb in which pale organs hang in loops; so was this paramecium created, with a thousand propulsive hairs jerking in unison, whipping it from here to there across a drop and back. Ad majorem Dei gloriam?

"Never lose a holy curiosity," Einstein said; and so I lift my microscope down from the shelf, spread a drop of duck pond on a glass slide, and try to look spring in the eye.

--Annie Dillard, Pilgrim at Tinker Creek


Yesterday was an historic day in my pedestrian golf career. I broke 100 for the first time. The two other scorecards from the Lancaster Host Golf Course that are in my golf bag are a record of the futility of previous efforts. The hideous 121. The mediocre 112. Then there was the 110 the first time out this year at Crossgates. The 107 at Pilgrims Oak in May. And finally the breakthrough 96 yesterday. O the giddy euphoria of crossing that threshold.

Wednesday, August 09, 2006

A Christian pledge of allegiance...

I pledge allegiance to Jesus Christ,
And to God’s kingdom for which he died—
One Spirit-led people the world over, indivisible,
With love and justice for all.

By June Alliman Yoder and J. Nelson Kraybill

I am thinking about what it means that certain Christians display the Christian flag...or say the pledge of allegiance to the American flag in the context of worship or Church activities.

Fred Bahnson offers such a helpful statement on why Christians should pledge their allegiance to Jesus, and not to a flag. Ultimately the question becomes one of who we believe is in control of history...and what are the means that will bring about the Kingdom of God--the sword or the cross.

To be a Christian is to be a follower of Christ, to seek first the Kingdom of God. It is difficult to take this stand in a time of war and against the fervor of Empire and patriotism. What if all Christians of the world would begin to act upon the belief that the teachings of Jesus are for the "real world"?

If Jesus is in fact King over all, Lord over the nations...why must we bring into the context of church symbols and agenda of nation/state? The idolatry of politics, of nation-state, of civil religion... church as chaplain to the agenda and interests of a temporal Kingdom...all of these are distortions.

I appreciated Ryan Ahlgrim's letter in The Mennonite recently. I am resonant with his view that he does not expect the government to be pacifist. He writes, "My own position is more nuanced than the strict two-kingdom theology of the early Anabaptists: I will witness to our government to avoid war whenever possible, and I will protest when it abuses its power. But unlike my expectations for Christians and the church, I do not expect the national government to be pacifist and do not see how it can be. Maybe Christ's Spirit will transform even states to be nonviolent, but this will not happen because of our protests and political action."

I like the pledge offered by Nelson Kraybill and June Alliman Yoder. I believe it clarifies the type of commitment followers of Jesus are call to...even in a world that views such a stance as disloyal and irresponsible.

Tuesday, August 08, 2006


All, he had all
more than anyone else
not claimed
not insisted
perfect in possession
exchanged for nothing
nothing but
a bending
a bowing
the wiping of feet
he himself
had formed.

--Dave Nixon

Sunday, August 06, 2006

Gerard Manley Hopkins

As kingfishers catch fire, dragonflies draw flame;
As tumbled over rim in roundy wells
Stone ring; like each tucked string tells,
each hung bell's
Bow swung finds tongue to fling out broad its name;
Each mortal thing does one thing and the same:
Deals out that being indoors each one dwells;
Selves--goes itself; myself it speaks and spells,
Crying What I do is me: for that I came.

I say more: the just man justices;
Keeps grace: that keeps all his goings graces;
Acts in God's eye what in God's eye he is--
Christ. For Christ plays in ten thousand places,
Lovely in limbs, and lovely in eyes not his
To the Father through the features of men's faces.

--Gerard Manley Hopkins

Eugene Peterson writes:

"The end of all Christian belief and obedience, witness and teaching, marriage and family, leisure and work life, preaching and pastoral work is the living of everything we know about God: life, life, and more life."
Our life group did a little reveling in the beauty of God's creation this weekend--Sullivan County at Ben and Cheryl's cabin (missed the Landes' and the Shenks and we were bummed we had to come home early, but I was preaching). You can see more photos here. The glory of God revealed at World's End State Park.


A great article in the Sunday paper about the idolatry of politics.

pax vobiscum

Friday, August 04, 2006

Another article on church leaders who blog...

This is weird. Was last Friday the day for newspapers to run stories on blogging or something? Here is a piece that ran in the Tulsa World last Friday on church leaders who blog.

On pastoral theology for the missional church in a postmodern world

When we think about the radical changes that are taking place in our time, it behooves us to think about how it impacts the church. I have done a lot of thinking about pastoral theology in the missional church. What does missional leadership look like? Both Missional Church (Guder) and A Peculiar People (Clapp) are very good resources as we think about how the changing cultural landscape impacts the church and her mission. McLaren has also written a lot about how all these changes might impact the ways we think about church, mission, leadership and training models in non-traditional ways (see Emergent Village).

For many years, I have thought (mostly at an intuitive level) that my vocational path would not follow the traditional professional model of pastoral leadership. This post by Preacher Mike... echoes many of my own impulses and questions about the professional model of leadership. How does our changing cultural context shape the way we think about church, mission, and leadership? What does pastoral leadership look like in the missional church? How can we move away from consumer-driven expectations of church--church as service provider to meet the needs of each individual consumer?

The trampoline jenga cartoon could provide some apt metaphors for this conversation. Perhaps some of you want to offer the ways this journey as missional church is like the cartoon.

pax vobiscum

Thursday, August 03, 2006

The postmodern world...

“Postmodernity is the water we swim in. It is not a case of whether we like or not. Or agree with it or not. It is here. It exists. It just IS.” --Andrew Jones

I came across an article by Andrew Jones (tallskinnykiwi) on the postmodern transition. I believe it ties into the conversation between dml and me on the sociology of protestantism post. The postmodern paradigm has been a part of my thinking for some time now. Some of my readings along the way have included Leonard Sweet (SoulTsunami), Eddie Gibbs (ChurchNext), Brian McLaren (A New Kind of Christian, The Story We Find Ourselves In...), Stanley Grenz (A Primer on Postmodernism), Missional Church, Lesslie Newbigin (The Gospel in a Pluralist Society), etc.... All these along with the discovery of the historical Church and Apostolic Tradition have been a part of my thinking as I seek to be a part of the Church and God's mission in the world. It has made me a student, a seeker of Truth in communion with God and many conversation partners from diverse perspectives.

I find the article by Jones a good refresher in how language and ways of thinking about the world are changing. As a Christian, and someone who is looking for ways the Gospel connects and speaks to the changing cultural context, I find Jones' analysis fascinating. He draws from the story of Job to describe three major worldviews/ways of thinking that have been present in every historical era. The three worldviews are traditional, rational, mystical.

In this article, Jones references Brad Sargent, of Golden Gate Theologial Seminary, who sees three distinct postmodern thinkers and gives examples of them. One of these types that Sargent describes is the "Global-Nomads" or "Third-Culture Kids". Sargent says that many missionary's kids would fall under this category since they have learned to function in multiple environments.
Very interesting.

Another concept from this article that is intriguing-- Pre-modern worldview= God-centered; Modern worldview=man-centered; Postmodern worldview=environment-centered.

Wednesday, August 02, 2006

A poem for today...

The Road Not Taken

Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;

Then took the other, just as fair,
And having perhaps the better claim
Because it was grassy and wanted wear,
Though as for that the passing there
Had worn them really about the same,

And both that morning equally lay
In leaves no step had trodden black.
Oh, I marked the first for another day!
Yet knowing how way leads on to way
I doubted if I should ever come back.

I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I,
I took the one less traveled by,
And that has made all the difference.

Robert Frost

Tuesday, August 01, 2006

Vineyard Central

This is an awesome video that Kevin Rains put together on the Guiding Values of Vineyard Central. (Click on the hyperlink above, then click on the video screen to play the video).