The Hymns of Charles Wesley are among the finest treasures of Christian verse, sung by Anglicans, Methodists, and others around the world. Today, I selected one of his hymns for the Unapologetically Episcopalian Facebook page, "O Thou Who Camest From Above." As I listened to the music and read the words, I had an epiphany. It dawned on me that, even though this hymn is included in both The Hymnal 1982 (Episcopal) and The United Methodist Hymnal, I don't recall ever choosing it for corporate worship. In fact, I don't remember ever singing it at any time during my 49 years of ordained ministry.
The text is a reflection upon a verse from the Book of Leviticus: “A perpetual fire shall be kept burning on the altar; it shall not go out” (Leviticus 6:13 NRSV). It has sacramental overtones in Christian liturgy as in the traditional Great Thanksgiving handed down to Anglicans and Methodists alike, we pray, "And here we offer unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee…" Those familiar with the Christian experience of both Charles Wesley and his brother John Wesley, may recognize an allusion to their experience, which John described as one that gave him faith in Christ who kindled a flame in the "altar of my heart."
Interestingly, Hereford, the tune to which the hymn is set in the aforementioned hymnals and in the recording below is by composer Samuel Sebastian Wesley, grandson of Charles Wesley, who was Organist of Hereford Cathedral early in his career. His father, Samuel Wesley, was also a noted English organist and composer.
This hymn is a supplication to our Savior to supply the spiritual guidance and gifts to allow his followers to fulfill the vocation to work, think, and speak for him every day. It is a perfect prayer for any Christian's daily life and I commend it to you. Perhaps it will become a spiritual practice for you in your journey of faith in the Way of Love.
1 O thou who camest from above the fire celestial to impart, kindle a flame of sacred love on the mean altar of my heart!
2 There let it for thy glory burn with inextinguishable blaze, and trembling to its source return in humble prayer and fervent praise.
3 Jesus, confirm my heart's desire to work, and speak, and think for thee; still let me guard the holy fire, and still stir up the gift in me.
4 Ready for all thy perfect will, my acts of faith and love repeat; till death thy endless mercies seal, and make the sacrifice complete.
Dear Members and Friends of St. Martin-in-the-Fields,
I began my ministry with you as Interim Rector at St. Martin’s almost two years ago. Three days from now, July 25, will be my last Sunday with you. Your new Rector, The Reverend Alan Bentrup, will lead you in worship on August 1.
I write with mixed emotions to say farewell and express gratitude for the opportunity to share Christ’s work with you during this season of transition. We have worked together to remember and celebrate the history of the parish, to clarify your present-day identity, to manage changes in leadership, to strengthen ties with the wider Church, and to prepare for commitment to a new era of mission with your new Rector. We have wrestled with a pandemic and learned many things in the process. We have explored the joys of faithful stewardship, envisioned a robust new program of Christian formation for all ages, developed and populated a new model for mission and governance, reached out in love to our neighbors in need, and expressed lavish hospitality to newcomers seeking a spiritual home. It will make my heart glad to know that these experiences have made you ready for the days ahead. For, as St. Paul wrote to the Church in Philippi, "I am confident of this, that the one who began a good work among you will bring it to completion by the day of Jesus Christ" (Philippians 1:6).
We are confident that you will welcome your new Rector, Alan, his family, Elizabeth, Ford, and, Walker, with the same strong, generous, open arms that welcomed us. We are also confident that your ministry together will result in transformed lives and much thanksgiving to God.
Many have asked about our plans for the future. We’ll be taking a vacation in August. Upon our return, Gay will continue her artistic pursuits, including some online teaching, and I plan to undertake a few projects at our home in Arlington. I expect that my future service to The Episcopal Church will be primarily consulting and mentoring.
You are most welcome to stay in touch with us. We want to know what is happening in your lives and in the life of this parish so we can cheer you on from the “great cloud of witnesses.” However, my role as your Priest will be concluded. Your new Rector and his family will need every opportunity to establish a relationship with you. So, I will not be coming back or performing sacramental or liturgical rites for St. Martin’s. We’ve moved before and have seen the wisdom in this practice. We continue to have wonderful friends from every place we’ve ever served and everyone understands that we now play a different role in their lives. Please make a note of the following contact information:
Ron and Gay Pogue 5805 Dry Creek Lane Arlington, Texas 76017
May God bless St. Martin’s and may God bless each of you in your spiritual journey. I remain convinced that the greatest days of this parish lie in the future. You and those God leads to you in the future will have the joy of remaining open to the guidance of the Holy Spirit to discover what new things God wants to accomplish through this vibrant and welcoming community of faith. We love you and will keep you in our prayers. We ask that you also keep us in your prayers as God’s new day unfolds!
Blessings,
The Very Reverend Ron Pogue Interim Rector St. Martin-in-the-Fields Episcopal Church Keller, Texas
Here is a question I am often asked: What has been the most valuable learning experience in your work as an interim minister and why? Here's my response.
Mission and transition are dynamically related.
When a faith community is intentional about discerning the mission entrusted to it and committed to engagement in that mission, it is also willing to be intentional about the transitions that are necessary. The dots have to be connected.
While considering leaving the parish I had served as rector for almost a decade, I was intrigued by the work being accomplished by colleagues who were intentional interim rectors. In conversations with them, I was encouraged to explore service to the wider Church through transitional ministry instead of as a settled rector in one parish. That discernment led to training in intentional interim ministry, during which I suddenly realized that all churches are in some sort of transition most of the time, although often unconscious of it. That was a big epiphany for me. I had a firm grasp of the obvious!
Transition training should be core seminary curriculum. Transitions between settled rectors provide a unique opportunity to explore transition – remembering where we’ve been, clarifying where we are, discerning where God is calling us, making changes that are needed, connecting with the wider church, and embracing a new era of mission with a new spiritual leader. But that is not the end of transition!
During this epiphany, I recalled some words of Titus Presler: “Mission is not fundamentally something we do as Christians but a quality of God’s own being. It is not a program of ours but the path of God’s action in the world. The mission of the Church, therefore, derives from the mission of God, and it has meaning only in relation to what God is up to in the universe. Already engaged in mission, God simply invites us to participate in what God is doing.”
The Church doesn’t have a mission. The mission has a Church. Everything we do as followers of Christ in community is related to and in the service of that mission. And God’s mission is constantly in transition. It became clear to me that when a church continues to function as if nothing has changed, the mission suffers. It also became clear to me that the mission suffers when changes are needed but are avoided or resisted.
So, intentional transition work in the Church, whether between rectors or at any time, must involve discernment about mission, participation in what God is doing for the sake of the world at our doorstep. Transition work matters only in relation to mission.
This insight guides my leadership so that after our interim time together, consciousness of the dynamic relationship between ongoing mission and ongoing transition will continue. Churches that are engaged in mission are healthier, happier, and more attractive to those who are seeking what Christ offers through them. In such places, transition evokes transformation.
In my service to the wider Church, I would like to leave a legacy of healthy, mission-focused, transformative congregations.
O Lord, mercifully receive the prayers of your people who call upon you, and grant that they may know and understand what things they ought to do, and also may have grace and power faithfully to accomplish them; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
(The Book of Common Prayer, Collect for Proper 10)
Blessings,
The Very Reverend Ron Pogue Interim Rector St. Martin-in-the-Fields Episcopal Church Keller, Texas
As we approach this Independence Day, my thoughts are on the internal threats to our nation and the need to restore unity. Whatever problems we face, "we the people" are much stronger than a mob of individuals pointing fingers, insisting on our own way, and fighting over ideologies. We also know better than that and we've always been more effective in solving our problems by pulling together than by pulling apart!
So, for those of us who believe we are called to pray for our nation – for one another – now would be a very good time! There are many fine prayers for such an occasion, but the one that has been on my mind this week is best known as the hymn, America the Beautiful. Every word is packed with the kind of spirit we need to restore our unity of purpose. But the words that are ringing in my ears are these:
America! America! God mend thine every flaw, Confirm thy soul in self-control, thy liberty in law.
In order to face one another and to work effectively with those with whom we differ, we need the humility to admit that none of us has yet achieved the perfection we seek. Whether or not we ever actually achieve it, we'll come closer if we pursue it in the company of our fellow Americans. That requires that we face the truth that flaws exist – racism, wealth inequality, poverty, suppression of rights, limited access to affordable healthcare, just to name a few. Let us humbly ask God to mend our flaws.
We also need divine help in gaining self-control so that our impulses and anxieties will not drive us apart. Many of our problems are truly frightening. No wonder we are so anxious and so prone to knee jerk reactions. We can't listen to one another or really seek understanding in that condition. Let us ask God to calm us down.
And, we need to respect the boundaries that make it possible to live and work together. Some of those boundaries must be imposed from without, but the most important ones must be established within us. Jesus taught us that all the Law is summed up in one commandment, "Love your neighbor as yourself." When that law is at work, we are most inclined to do the right thing in relation to our brothers and sisters at home and abroad. So, let us ask God to write that law in our hearts so that we all might be truly free.
It will come as no surprise to some of you that I am a longtime Judy Collins fan. In 1993, she and the Harlem Boys Choir led a host of people on the National Mall in singing America the Beautiful. It is one of the most moving performances of this prayer/hymn I know. Maybe you'll enjoy watching the video and singing along.
Have a safe and happy Fourth of July!
The Very Reverend Ron Pogue Interim Rector St. Martin-in-the-Fields Episcopal Church Keller, Texas
Jesus has just finished a long day of teaching. He has taught the parables of the sower, the growing seed, the mustard seed, and explained the need for parables to his disciples. He is exhausted from his work and he wishes to sail from the Jewish territory of Galilee to the Gentile region of Gerasenes on the other side of the Sea of Galilee. (Mark 4:35-41)
The Sea of Galilee is really a lake. It is thirteen miles long and eight miles wide and is located on an ancient trade route linking Egypt with Syria and Mesopotamia. Towns founded by Greeks, Romans, and many others flourished in the region and there was a thriving fishing industry there. Although the lake continues to provide an abundance of fish, most of the ancient towns have long since been abandoned. But in Jesus’ time, people from all over the Roman world would have traveled through Galilee on their way to other places. It figures prominently in the stories of Jesus that have been handed down to us in the gospels.
On the occasions Mark tells us about, all of the disciples of Jesus are on board. At least four of them are fishermen. Jesus finds a cushion and goes fast asleep in the rear of the boat. As local fishermen, Peter, James, John, and Andrew would have been quite familiar with the lake’s unpredictable weather, including violent storms, and how to handle it. That they panic and wake Jesus up from what was probably a much-needed nap shows that this particular storm was especially intense.
The storm has pushed them to their limit. In spite of their knowledge of boats and the Galilean weather, their boat is sinking. In desperation, they wake Jesus, to warn him that his own life is in danger and because they had nowhere else to turn. Their question, “Don’t you care that we’re drowning?” is also a desperate cry for help. They wanted to be out of the danger so they called out to Jesus. They’d seen him do other miracles. Maybe he could deliver them from this perilous situation.
Their reaction to Jesus’ response indicates that it was not what they expected. This act of control over the elements of sea and sky stunned them. Only God has such power! In an instant they are removed from the life-threatening situation and brought to a new place, to a place not just of safety, but also of understanding, even if they cannot yet fully comprehend what is happening.
How many times in life do we find ourselves in a “storm” beyond our ability to handle? When we reach our limits trying to handle the situation, we simply want out of it. And when it becomes desperate enough, we often find ourselves crying out to Jesus, “Don’t you care that we’re perishing?”
Rembrandt’s Painting Storm on Galilee depicts that scene from Mark’s Gospel. In the painting, each disciple faced his fears in his own way. Two go to wake Jesus – maybe he can do something. They are looking at Jesus in anger. One struggles to hold on to the tiller, five wrestle with the sails. One hides in the rigging and one in the bottom of the boat. One is crouched over in dread and one is sick. There is also one who is kneeling in front of Jesus. If you have been counting, you’ll realize Rembrandt put thirteen – not twelve – disciples in the boat with Jesus. The extra man, the one who is kneeling, looks very much like Rembrandt! The artist puts himself in the same boat with the frightened disciples – as a stand-in for us.
“Why are you so afraid? Do you still have no faith?” Jesus asks. Because we are human, we struggle with our fears and our limits just as the disciples did. Yet, if we remain open to the unexpected, Jesus will “handle it.” And, in spite of our doubts, fears, and lack of faith, he by whom and with whom all things were created, the One whom the wind and waves obey, will bring order out of the chaos that threatens us as well. Who knows? Maybe his solution won’t be an obvious one. Maybe he’ll even make us a part of his solution and a part of his answer to our own prayers.
Blessings,
The Very Rev'd Ron Pogue Interim Rector St. Martin-in-the-Fields Episcopal Church Keller, Texas
When I was a child, I loved attending Sunday School. I had some amazingly loving and deeply faithful teachers whose influence profoundly affected the formation of my faith in a loving God. I can see them and hear their voices now as if it were only yesterday – Mr. Frantis, Mrs. Brittian, Mrs. Baber, and others. They loved us and shared their faith in Jesus with us. They reinforced the faith into which our parents were trying to guide us.
However, when I looked back on that time from the perspective of a young adult in the late 1960's, I realized something was wrong. They taught us to sing (with gusto) "Jesus Loves the Little Children." In that song, there is a line that says, "Red and yellow, black, and white, they are precious in his sight." But the church I attended was 100% white. From its members I overheard conversations from time to time about the place of our neighbors who were black, brown, and yellow. When I looked back, I realized that, while Jesus loves people besides white people, my white church people didn't. Jesus might love them, but they weren't really welcome in my church. Jesus might love them, but they weren't worthy of the dignity and respect enjoyed by white people. Jesus might love them, but our behavior toward them didn't have to look like we love them as he loves us. Jesus might love them, but they had better not act "uppity." (And what about brown children?)
If you grew up in a racist culture like I did, you know what I am talking about. Perhaps for you, as for me, recognizing that something was wrong was an epiphany, a time for repentance, and the beginning of transformation. My world could no longer be all white with a little color around the edges.
This all came to me during a time when black people were turned away from white churches. It was a struggle for one like me, who was taught that people of all colors are precious in the sight of Jesus, to reconcile that message with the actions I was witnessing. Given the rhetoric of the day, I suppose I could have rejected that message and clung to what seemed to be the majority view reflected in the rhetoric and behavior of my white world. But the security, control, and privilege of that world was slipping away. Abandoning it or confronting it could be dangerous. White people said harsh and hateful things to other white people who didn't participate in keeping non-white people "in their place." The message wasn't wrong; my white, privileged, dominant world was wrong and I couldn't live in it anymore. I had to set out on a journey toward someplace else. I'm still on that journey.
Recent events in our nation have brought me to the sad truth that many of my fellow white people are still trapped in that world. It is even sadder that they seem to be completely unconscious of it. They say and do things that are blatantly racist yet are oblivious. I know it's true because I've been there and I still find myself trying to overcome some of those prejudices that were planted in me long ago. People of color who loved me enough to point out the harm, sometimes hatefulness, of my words and actions stuck with me until I began to understand where they were coming from and how my words and my behavior affected them. Many of those people are still in my life. I give thanks to God for them. I've sort of been their lifelong project and I'm still not finished. They patiently continue on the journey with me. And as we travel, we sing that song hoping our rainbow beliefs are evident in our lives. Maybe the colors of our rainbow are still a little bit pastel, but we hope they are growing more vibrant with each step we take together. Together.
So, what I wanted to suggest today to my friends of all colors, races, religions, genders, and nationalities is that it might help heal our fractured, hurting world if we would sing this song and test ourselves to see if our words and actions show that we really believe it is true. Whether you believe that Jesus is God Incarnate, a wise prophet, or just a very gutsy nice guy, could it be true that he loves all the children of the world? Are all of us – red, yellow, black, white, brown – really precious in his sight? If I am one of the Jesus people, shouldn't they be precious in my sight as well? How do I love and treat people who are precious in Jesus' sight? Who are precious in my sight?
This isn't a final exam! It's a pop quiz to monitor progress in a lifelong course. I invite you to take it with me and see if we can be the difference we'd like to see in God's amazing, changing world.
Blessings,
The Very Reverend Ron Pogue Interim Rector St. Martin-in-the-Fields Episcopal Church Keller, Texas
One of the earliest names for God in the Hebrew scriptures is יְהוָֹה יִרְאֶה (Jehovah Jireh), meaning "God will provide." (cf. Genesis 22:14)
The collects for the first several Sundays after Pentecost emphasize how God provides for us. For example:
O God, your never‑failing providence sets in order all things both in heaven and earth: Put away from us, we entreat you, all hurtful things, and give us those things which are profitable for us; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.Amen.
And this:
O God, from whom all good proceeds: Grant that by your inspiration we may think those things that are right, and by your merciful guiding may do them; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
In a world where we are encouraged to believe that what we have comes only through our work, ambition, the political process, the economy, war, or some other human endeavor, it is refreshing to be reminded that God provides! Moreover, when we consider the potential danger of confronting the evils of our time – racism, wealth inequality, greed, mendacity, war, hatred, disenfranchisement – we must have moral courage beyond what we can summon for ourselves.
Learn to look through the window of your soul to recognize God’s hand at work. Awakening to that reality brings about a transformation of consciousness that liberates us from dependence upon material things and deepens our love for our Creator and Provider.
Blessings,
The Very Reverend Ron Pogue Interim Rector St. Martin-in-the-Fields Episcopal Church Keller, Texas
The Holy Trinity is a doctrine, a teaching, developed over time by the Church as an aspect of the unfolding revelation of God derived from, but not confined to the pages of sacred scripture.
Doctrine is not Truth, with a capital “T”, but rather our faithful approach to or reach for the Truth. Doctrine that really matters is more than an intellectual pursuit or a theory. The best doctrines are those that speak to deeply felt needs of those who seek God. For example…
We have a need to know who created the universe and placed us in it. In response, the Church tells us that it is the Lord God Almighty who is the Creator and Parent of all life and being. We see God’s hand at work in the world around us. It is powerful, though only a glimpse. To see God face to face is something we hope for and long for and live for.
We also need to know that we have a source of forgiveness and understanding that will not let us down. In our declaration of the divinity of Jesus Christ, we are saying that God sees us not just from the viewpoint of a loving Creator/Parent, but with redemptive concern as well. God’s reason for dealing with us in Jesus Christ is to offer us forgiveness of sin, release from guilt, to reconcile us and draw us closer to the ultimate purpose for all creation.
And, we need to know that we have a friend who is near, always able to sustain our faith, bind us together in worship, and empower us in God’s mission. So, we proclaim that God is the Holy Spirit, ever present in our midst for guidance, comfort, and strength. As St. Paul says, the Spirit of God bears witness with our spirit that we are children of God and heirs with Christ of God’s amazing grace (Romans 8:16-17).
The Holy Trinity: Three expressions of how One Living God relates to everything and everyone in the universe. More than a theory, it is a teaching given to us to help us better know who God is, how God loves us, and how God abides with us.
Blessings,
The Very Reverend Ron Pogue Interim Rector St. Martin-in-the-Fields Episcopal Church Keller, Texas
There are three great festivals of the Church: Christmas, Easter, and Pentecost. Pentecost was neglected for a long time and, in some ways, is not given much attention even now, if you consider that retail merchandising and greeting cards have not figured out a way to make money from it. What happened on the Day of Pentecost and why should it continue to be important to us?
Pentecost is the Greek name for the Jewish festival that took place 50 days after Passover. The Hebrew name is Shavuot. Shavuot is the second of the three major festivals (Passover being the first and Sukkot the third) and occurs exactly fifty days after the second day of Passover. This holiday marks the anniversary of the day when God’s people received the Torah at Mount Sinai.
The word "Shavuot" means “weeks.” It marks the completion of the seven-week counting period between Passover and Shavuot. During these seven weeks the Jewish people cleansed themselves of the scars of Egyptian slavery and became a holy nation ready to enter into an eternal covenant with God with the giving of the Torah. So, the day celebrates a gift from above.
Jesus had commanded his followers to wait in the city of Jerusalem until the Holy Spirit came upon them. They needed the empowerment of the Holy Spirit in order to do what he required them to do. Suddenly, their waiting was shattered by the noise of a strong driving wind. They saw what appeared to them to be tongues of fire spreading over and resting on each person there. Everyone touched became filled with the Holy Spirit. The apostles began to speak in different languages. Moving out into the street, they encountered devout people who were in Jerusalem for the feast. As the apostles preached, people heard the message in their own languages and asked, “what does it mean?” And that is the question we ask today. What does it mean that the Holy Spirit has been poured out upon us? When we baptize people in this Church, we declare that they are “sealed by the Holy Spirit in Baptism and marked as Christ’s own forever.” What will that mean for them? And, what does it mean for you who also in Baptism have been sealed by the same Holy Spirit and marked as Christ’s own forever?
The Holy Spirit creates and renews the Church.
As the Spirit spoke to Ezekiel while he was standing in the Valley of Dry Bones: “I will put my breath in them, bring them back to life, and let them live in their own land.” The Spirit who draws people to God draws them into God’s Church and there God shapes and molds them according to God’s will into the creatures they were designed to be. God’s indwelling Spirit brings order and unity, inspires, illuminates, and gives the gifts that are needed for the Church to carry out God’s mission, as it is constantly being created and renewed.
The Holy Spirit enables us to speak God’s message.
In the Acts of the Apostles, we read, “The Spirit enabled them to speak.” This is the same Spirit who called the Prophets. We are in the communications business. By that I mean we are the instruments, the delivery system for the message of God. In our words and actions, we are called to communicate that message wherever we may be. And, because it is not our message, the giver of the message provides everything that is necessary to deliver it. If we could do it on our own, we’d have to question whether it was God’s in the first place.
The Holy Spirit enables us to hear God’s message.
The Acts of the Apostles also tells us that the people gathered for the festival heard the apostles “speaking in the native language of each.” St. John tells us that Jesus said, “When the Spirit of truth comes, he will guide you into all truth.” The miracle of Pentecost was not so much a miracle of speaking as it was a miracle of hearing. Each person heard the message in a language he or she could understand. We have to first hear the message if we are going to deliver it to others.
The Holy Spirit comforts and heals us.
In John’s Gospel, Jesus refers to the Holy Spirit as “counselor,” “comforter,” “helper.” The Holy Spirit speaks to our hearts when we are hurting, afraid, angry, or struggling with the cost of discipleship. The Holy Spirit is the breath of God, the presence of God, the power of God at work in and among us to give us the sense, the awareness of God and to recognize God’s hand at work.
The Holy Spirit convicts us of our sin.
Jesus said, “And when he comes he will convince the world concerning sin and righteousness and judgment.” Sometimes, we attribute this phenomenon to our conscience. For Christians, the conscience is inspired and guided by the Holy Spirit. When we become aware of our sinfulness, it is the Holy Spirit moving within us, providing us an opportunity to turn in a new direction.
The Holy Spirit assures us of our salvation.
In the eighth chapter of St. Paul’s Letter to the Romans we are told that when we do sense our need of God, we are giving the assurance of the Holy Spirit. “The Spirit bears witness with our spirit.” That’s how we know, truly know, that God loves us, forgives us, and restores us to a relationship that we cannot either create or sustain on our own.
The Holy Spirit magnifies Christ.
Jesus said, “he will glorify me because he will take what is mine and declare it to you.” St. Paul wrote to the Corinthian Christians, “No one can say ‘Jesus is Lord’ except in the Holy Spirit” (I Cor. 12:3). When we gather for worship and when we are sent out into the mission field, the Holy Spirit prompts us to magnify Christ in words and actions.
To be filled with the Holy Spirit is to want others to know God’s deeds in Christ. The Holy Spirit moves people to praise the mighty works of God and to offer themselves, their souls and bodies, to participate in those mighty acts for the sake of the world.
I invite you to join me in reflecting on the work of the Holy Spirit as you listen to my favorite Pentecost hymn, Come Down, O Love Divine. Together, let us seek the indwelling Spirit in our own lives and in the life of the Church.
Blessings,
The Very Reverend Ron Pogue Interim Rector St. Martin-in-the-Fields Episcopal Church Keller, Texas
I have been involved in Scouting since I was eight years old. Two of the first valuable lessons I learned from my Scouting experience have guided me ever since.
The first lesson is this: “Leave your campsite better than you found it.” You know how important this is when you arrive at a campsite after dark on a cold Friday night and find it neat and tidy with an ample supply of firewood on hand.
The second lesson is this: “Don’t leave obstacles in passageways.” You know how important this is when you need to get out in a hurry and trip over an object that someone left in the way.
Both lessons are about respect for those who come after us. Both are about being a good neighbor. Both are universally applicable.
I have interpreted these lessons and applied them in alignment with the Christian faith. I want to live my life like that. But they are words of wisdom even without the aspect of faith. I want to live in a world where others are committed to improving things and moving obstacles wherever they go. I want those who lead others – in government, in business, in the Church, in science, and in all walks of life – to follow this simple wisdom in the shaping of each day and each tomorrow.
This poem by R. L. Sharpe sums it up quite well.
Isn't it strange how princes and kings, and clowns that caper in sawdust rings, and common people, like you and me, are builders for eternity?
Each is given a list of rules; a shapeless mass; a bag of tools. And each must fashion, ere life is flown, A stumbling block, or a Stepping-Stone.
Blessings,
The Very Reverend Ron Pogue Interim Rector St. Martin-in-the-Fields Episcopal Church Keller, Texas