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Source: See Mike Draw
When Other Creeds Fail
from A Slice of Infinity by Jill Carattini
The Louisiana State Penitentiary at Angola is one of the world's largest maximum-security prisons, an eighteen-thousand acre habitat to people who have committed horrible crimes. It houses roughly five thousand inmates, more than half of which are serving life sentences. Death looms large at Angola; ninety-four percent of inmates who enter are expected to die while incarcerated. The fear of dying alone in prison, coupled with the reality that for many inmates their first encounter with death was committing murder, makes death a weighted subject, often locked up in anger, guilt, and dread.
For a few inmates, however, the Angola Hospice volunteer program has drastically changed this. In 1998, equipped with a variety of staff trustees and inmate volunteers, the LSP hospice opened its doors to its first terminally ill inmate. Today it is recognized as one of the best programs of its kind. Giving inmate volunteers a role in the creation of the hospice and the primary care during the dying process, inmates find themselves in the position to tangibly affect the lives of others for good. Reckoning with death as a fate that awaits all of humanity as they care for dying friends and strangers, prisoners gradually let go of hardened demeanors. One inmate notes, "I've seen guys that used to run around Angola, and want to fight and drug up, actually cry and be heartbroken over the patient."(1) Another describes being present in the lives of the dying and how much this takes from the living. "But it puts a lot in you," he adds. A third inmate describes how caring for strangers on the brink of death has put an end to his lifelong anger and helped him to confront his guilt with honesty.
It may seem for some an odd story as a means of introducing the story of Christmas, but in some ways it is the only story to ever truly introduce the story of Christmas: broken, guilty souls longing for someone to be present. As martyred archbishop Oscar Romero once said, it is only the poor and hungry, those most aware they need someone to come on their behalf, who can celebrate Christmas. For the prisoners at Angola who stare death in the eyes and realize the tender importance of presence, for the child whose mother left and whose father was never there, for the melancholic soul that laments the evils of a fallen world, the Incarnation is the only story that touches every pain, every lost hope, every ounce of our guilt, every joy that ever matters. Where other creeds fail, Christmas, in essence, is about coming poor and weary, guilty and famished to the very scene in history where God reached down and touched the world by stepping into it.
The Incarnation is hard to dismiss out of hand because it so radically comes near our needs. Into the world of lives and deaths, the arrival of Christ as a child turns fears of isolation, weakness, and condemnation on their heads. C.S. Lewis describes the doctrine of the Incarnation as a story that gets under our skin unlike any other creed, religion, or theory. "[The Incarnation] digs beneath the surface, works through the rest of our knowledge by unexpected channels, harmonises best with our deepest apprehensions... and undermines our superficial opinions. It has little to say to the man who is still certain that everything is going to the dogs, or that everything is getting better and better, or that everything is God, or that everything is electricity. Its hour comes when these wholesale creeds have begun to fail us."(2) Standing over the precipices of the things that matter, nothing matters more than that there is a forgiving God who draws near.
The great hope of the Incarnation is that God comes for us. God is present and Christ is aware, and it changes everything. "[I]f accepted," writes Lewis, "[the Incarnation] illuminates and orders all other phenomena, explains both our laughter and our logic, our fear of the dead and our knowledge that it is somehow good to die,...[and] covers what multitudes of separate theories will hardly cover for us if this is rejected."(3) The coming of Christ as an infant in Bethlehem puts flesh on humanity's worth and puts God in humanity's weakness. To the captive, there is no other freedom.
Jill Carattini is managing editor of A Slice of Infinity at Ravi Zacharias International Ministries in Atlanta, Georgia.
(1) Stephen Kiernan, Last Rights (New York: St Martin's Press, 2006), 274.
(2) C.S. Lewis, The Complete C.S. Lewis (New York: HarperCollins, 2002), 282.
(3) Ibid.
Artist Chris Burden built “Metropolis II”, a representation of road traffic in Los Angeles. It shows 1,200 toy cars moving along 18 lanes:
Two years ago he created a 65-foot Erector Set skyscraper that stood in Rockefeller Center, and in 2004 he made “Metropolis I,” composed of 80 Hot Wheels toy cars zooming around two single-lane highways along with monorail trains chugging on tracks of their own. The piece was snapped up by the 21st Century Museum of Contemporary Art in Kanazawa, Japan.“I was happy with ‘Metropolis I,’ but it kind of disappeared once it went to western Japan,” Mr. Burden said in a telephone interview from his studio in Topanga Canyon in Los Angeles County. So in 2006 he and a team of eight studio assistants, including an engineer, began “Metropolis II,” a far more ambitious version. It includes 1,200 custom-designed cars and 18 lanes; 13 toy trains and tracks; and, dotting the landscape, buildings made of wood block, tiles, Legos and Lincoln Logs. The crew is still at work on the installation.
In “Metropolis II,” by his calculation, “every hour 100,000 cars circulate through the city,” Mr. Burden said. “It has an audio quality to it. When you have 1,200 cars circulating it mimics a real freeway. It’s quite intense.”
By the time of Michael Jackson’s death in 2009, his name had become a punch line. His years as a great entertainer had been overshadowed by court cases, lavish spending, and excess cosmetic surgery. But even his harshest critics probably once attempted to moonwalk across their living room. Realizing this, makers of the new game Michael Jackson: The Experience are aiming to rekindle the King of Pop’s legacy as a performer by teaching the videogaming masses his supernatural moves.
"We are accustomed to finding a catch in every promise, but Jesus' stories of extravagant grace include no catch, no loophole disqualifying us from God's love. Each has at its core an ending too good to be true--or so good that it must be true. .... Jesus says in effectAnd on page 53:'Do you want to know what it feels like to be God? when one of those two legged humans pays attention to me, it feels like I just reclaimed my most valuable possession, which I had given up for lost.'To God himself it feels like the discovery of a lifetime."
"Grace is shockingly personal. As Henri Nouwen points out,(Emphasis in Yancy, not sure if Nouwent emphasized also or not.)'God rejoices. Not because the problems of hte world have been solved, not becuse all human pain and suffering have come to an end, nor because thousands of people have been converted nad are now praising him for his goodness. No God rejoices because one of his children who was lost has been found.' "
Russian photographer Sergey Larenkov took some old photographs from World War II and combined them with new perspective-matching photos. The result are a series of time portals that help us contextualize the war into our current reality.
1. How do you put a giraffe into a refrigerator?Okay, even if you did not answer the first three questions correctly, you still have one more chance to show your true abilities.Correct Answer: Open the refrigerator, put in the giraffe, and close the door. This question tests whether you tend to do simple things in an overly complicated way.2. How do you put an elephant into a refrigerator?Did you say, Open the refrigerator, put in the elephant, and close the refrigerator?3. The Lion King is hosting an animal conference. All the animals attend.... except one. Which animal does not attend?
Wrong Answer.
Correct Answer: Open the refrigerator, take out the giraffe, put in the elephant and close the door. This tests your ability to think through the repercussions of your previous actions.Correct Answer: The Elephant. The elephant is in the refrigerator. You just put him in there. This tests your memory.
4. There is a river you must cross but it is used by crocodiles, and you do not have a boat. How do you manage it?Correct Answer: You jump into the river and swim across. Have you not been listening? All the crocodiles are attending the Animal Meeting. This tests whether you learn quickly from your mistakes.
By JON A. SHIELDS
As any churchgoer who tuned in to watch the recent NBA finals contest between the Lakers and Celtics already knows, the term redemption is probably now heard more often in NBA sports broadcasts than in homilies. A Google search under "redemption" and "NBA" generates approximately 2 million hits—more hits than "redemption" and "Christianity." The term can also be found in more than 2,600 stories on ESPN.com.
What does redemption mean in the world of professional basketball and sports more broadly? It involves making up for—or, yes, "atoning"—for a poor performance. When the Lakers beat Boston, for instance, Bill Plaschke of the Los Angeles Times called the victory "redemption for the Celtics' 2008 Finals beating."
More often, though, sports journalists use the term to praise the individual performances of NBA superstars. Thus, the Associated Press reported that Kobe Bryant "found redemption" after he won a title in 2009 without the aid of his nemesis and former teammate Shaquille O'Neal.
Manute Bol, who died last week at the age of 47, is one player who never achieved redemption in the eyes of sports journalists. His life embodied an older, Christian conception of redemption that has been badly obscured by its current usage.
Bol, a Christian Sudanese immigrant, believed his life was a gift from God to be used in the service of others. As he put it to Sports Illustrated in 2004: "God guided me to America and gave me a good job. But he also gave me a heart so I would look back."
He was not blessed, however, with great athletic gifts. As a center for the Washington Bullets, Bol was more spectacle than superstar. At 7 feet, 7 inches tall and 225 pounds, he was both the tallest and thinnest player in the league. He averaged a mere 2.6 points per game over the course of his career, though he was a successful shot blocker given that he towered over most NBA players.
Bol reportedly gave most of his fortune, estimated at $6 million, to aid Sudanese refugees. As one twitter feed aptly put it: "Most NBA cats go broke on cars, jewelry & groupies. Manute Bol went broke building hospitals."
When his fortune dried up, Bol raised more money for charity by doing what most athletes would find humiliating: He turned himself into a humorous spectacle. Bol was hired, for example, as a horse jockey, hockey player and celebrity boxer. Some Americans simply found amusement in the absurdity of him on a horse or skates. And who could deny the comic potential of Bol boxing William "the Refrigerator" Perry, the 335-pound former defensive linemen of the Chicago Bears?
Bol agreed to be a clown. But he was not willing to be mocked for his own personal gain as so many reality-television stars are. Bol let himself be ridiculed on behalf of suffering strangers in the Sudan; he was a fool for Christ.
During his final years, Bol suffered more than mere mockery in the service of others. While he was doing relief work in the Sudan, he contracted a painful skin disease that ultimately contributed to his death.
Bol's life and death throws into sharp relief the trivialized manner in which sports journalists employ the concept of redemption. In the world of sports media players are redeemed when they overcome some prior "humiliation" by playing well. Redemption then is deeply connected to personal gain and celebrity. It leads to fatter contracts, shoe endorsements, and adoring women.
Yet as Bol reminds us, the Christian understanding of redemption has always involved lowering and humbling oneself. It leads to suffering and even death.
It is of little surprise, then, that the sort of radical Christianity exemplified by Bol is rarely understood by sports journalists. For all its interest in the intimate details of players' lives, the media has long been tone deaf to the way devout Christianity profoundly shapes some of them.
Obituary titles for Bol, for example, described him as a humanitarian rather than a Christian. The remarkable charity and personal character of other NBA players, including David Robinson, A. C. Green and Dwight Howard, are almost never explicitly connected to their own intense Christian faith. They are simply good guys.
Christian basketball players hope that their "little lights" shine in a league marked by rapacious consumption and marital infidelity. They could shine even brighter if sports journalists acknowledged that such players seek atonement and redemption in a far more profound way than mere athletic success.
Jon A. Shields is assistant professor of government at Claremont McKenna College.
Beginning: (unintelligible), at this time we'll go to the line. Tell us who you are, where you're from, and your request... salaam alaikum - (robert answers, hello there how are you etc.).. alhamdullilah...
@0:33: Thank you very much.
@1:12: Can you hear me?
@1:22: It seems like your... (sounds like he was about to say your line disconnected)
@1:39 Sitting with my sister and doing [some other program] during the day, and now doing this program.
Just as the video ends he starts to say "let's pray for this sister, that..."
The film, which stars Sylvester Stallone, Dolph Lundgren, Jet Li, Jason Statham, Mickey Rourke, Terry Crewe, Steve Austin, Eric Roberts, Danny Trejo, and features cameos by Bruce Willis and Arnold Schwarzenegger, is expected to hit theaters August 13, 2010.