Jesus

In this very blunt poem, Edwin Brock describes five distinct eras in which death had taken place. It is also hinted how man has evolved in their methods to kill themselves. Each stanza represents a different time and place. This is ranged from the biblical era to the mid-twentieth century. Different phrases within the stanzas give away which era Brock is referring to. All of which have different meanings and a very unemotional tone to them. “And one man to hammer the nails home. ” The first stanza features the phrase above.

It refers to the crucifixion of Jesus Christ, when nailing a person to wood using nails to hold the victim was capital punishment. The people are assumed to be Roman, since this form of capital punishment was only practiced by this group in ancient times. The line in which “a crowd of people wearing sandals” reinforces the idea of the people being Roman. Brock suggests that in order to do something as gruesome as killing a person, all one would need was a person, some wood, as well as nails.

Things become more a tad more complicated in the “war or the roses”, or the European Middle Ages when weapons come into play. “A length of steel, shaped and chased in a traditional way” applies to swords or really any type of weapon that could be used “…to pierce the metal cage he wears…” or armor. Brock illustrates how wars were fought for honor. “At least two flags”, is referring to two different armies, or royalties that fight against each other so that one can gain glory and celebrate their victory by having a banquet. Gas warfare in the First World War is described in the third stanza.

In this time, men would blow mustard-gas, or chlorine gas, at their enemy when the wind would be blowing in the right direction. In this time, “mud ditches” were also introduced, allowing for soldiers to hide from their enemies as well as attack without being in full view. “Round hats made of steel” describes the helmets that soldiers would wear for protection. In the forth stanza, the “age of aeroplanes” describes being to dispose of the enemy by only “pressing one small switch”. This means killing by bombing, as what was done in world war two. Since bombing was practiced by he Germans, the Japanese, as well as the Americans, no one can be too sure which nation Brock is referring to, if any specifically. However, since the line “an ocean to separate you, two systems of government, a nation’s scientists, several factories” it is implied that it is referring to the attacks on Hiroshima and Nagasaki in Japan. This is because both nations used every scientist possible as well as every factory in order to find new ways to destroy one another. “A psychopath”, is mentioned in regards to Hitler. The last stanza is even broader than the last.

Purposely making it to where the reader’s own opinions can take form and assume their own reasonable explanations. “Simpler, direct, and much more neat is to se he is living somewhere in the middle of the twentieth century, and leave him there. ” In my own interpretation of this line, I think Brock was trying to say to us that it’s so much easier to kill a man in this day and age than it was in biblical times or the Middle Ages. Man has evolved so much in their attempt to perfect their way of killing, that all one would have to do is leave a man in this day and age and death would be able to find him.

“Jesus Camp” A growing number of Evangelical Christians believe there is a revival underway in America that requires Christian youth to assume leadership roles in advocating the causes of their religious movement. “Jesus Camp” follows three home-schooled Missouri kids—12-year-old mullet-haired Levi, who was saved at 5; 10-year-old soldier’s daughter Tory, who loves dancing to Christian heavy metal; and 9-year-old Rachael, who breathlessly approaches strangers to talk about Christ—to Pastor Becky Fischer’s “Kids on Fire” summer camp in Devil’s Lake, North Dakota.

At this camp, kids as young as six years old are taught to become dedicated Christian soldiers in “God’s army. ” The film follows these children at camp as they hone their “prophetic gifts” and are taught how to “take back America for Christ. ” Wielding everything from PowerPoint to plush toys to illustrate the wages of sin, the impassioned Fischer has a clear-eyed view of children as malleable material, ripe for the inculcating. When they are not speaking in tongues, pledging allegiance to the Christian flag, or blessing a cardboard cutout of George W.

Bush, the kids rally round to hear Fischer and others entreat them to “join the war,” “fix the sick world,” and fight abortion. The film looks into an intense training ground that recruits born-again Christian children to become an active part of America’s political future. The fundamentalist revival is a concept that can be associated with “Jesus Camp. ” While many of the large, mainline churches have lost members, other churches (such as the Evangelical Christian churches) have gained members.

Contrary to mainline Protestants, Evangelical Christians emphasize a literal interpretation of the Bible. They also stress emotional demonstrativeness rather than quiet, inward devotion at church services (Thio, 2007, pp. 354). For instance, the kids who attended “Kids on Fire” summer camp spoke in tongues, pledged allegiance to the Christian flag, and blessed a cardboard cutout of George W. Bush instead of quietly praying during church services. Bibliography Thio, Alex. 2007. Society Myths and Realities; An Introduction to Sociology. Boston, MA: Allyn and Bacon.

Old who has patiently fed and pampered “Mali” for 10 years. While an animal rights manage confronts that Manila zoo’s lone elephant is suffering physically and psychologically, her “best friend” has come out to let out sentiments to the contrary. He’s still the same, never been uncared-for, only those People’s Ethical Treatment of Animals (PETA) people who are making slanderous statements about the condition of Mali are saying that she is sick, they are all untrue, Noel said.

PETA embers brought Richardson, a California-based elephant specialist for 40 years, to see Mali and later released a report on her condition, which he said was based on his visual inspection of the 38-year-old Mali is healthy. On a daily basis from morning and all through-out the day they kept the zoo clean especially Mali’s place and also for the people who visits the zoo. Manila zoo being one of the top attractions in Manila hundreds of people go over every day. Mali is really well-taken cared by his keeper, they serve plenty of foods for her including her cage, huge and always aintained clean.

She eats meal twice a day, in the morning the zoo keeper serves her with Loaf bread, 5 kilos of sweet potatoes, 100 pieces of bananas, 5 kilos of carrots, 5 pieces of pineapples and a total of 180 kilos of grasses 5 bundles in the morning and 5 the afternoon. When her favourite food, Grasses are already decayed her keeper will immediately replace it with fresh ones. Zoo keepers like Noel has a daily report containing checklist for animals including their health observations, so doctors will be immediately be informed if animals are okay or sick.

Mali’s cuticle ailment was treated with the use of sand, they put up a sand pool inside his cage when Mali started to scrub it all over her body her cuticles started to brake. After every 3 months the keeper replace sand pool with fresh sand delivered with a huge truck. Mali’s way of thinking was adopted from the hundreds people who visits her, her way of thinking is almost like a human being, Noel said. The Red Coca-Cola truck who regularly delivers beverage to stores inside the zoo was banned to pass-by Mali’s ecause cage whenever she sees it she becomes hysterical, running scared around her cage and even experience LBM.

She was placed in a red truck when she was still a kid after separating to her parents. Elephant’s memories are sharp. Even after decades of not seeing a person she can still remember it. Noel needs to leave Mali and go to province for family matters, after 2 years of not seeing her zoo keeper, Mali can still remember Noel, not all people are friends with Mali they still need to go hrough a hard training before making Mali at ease with them, Noel said.

Asked if needs a companion inside his cage Noel answered ” Yes , it could be but they will not be kept in the same cage because it might cause trouble” they need to be at ease and have closure first before putting them in one cage, Just like other animals even if you belong in the same breed it’s the first time they see each other and theyre unacquainted chances are they will beat each other. Mali can survive without a companion, sne was able to live by nerselt tor 38 years now.

You are the God who performs miracles; you display your power among the peoples. ‘ This is verse 14 from Psalm 77 in the Bible. This verse shows that God is constantly working in people’s lives. It also shows us that He wants their faith to grow in Him. The miracles of Reuben continuing to live in spite of hardship, Jeremiah walking on air, and Jeremiah surrendering his life for Reuben are Important In the novel because they help him build his relationship with God. The first miracle Reuben witnesses is during his birth.

After not breathing for twelve minutes, his father revives him. This miracle is significant for Reuben because he realizes that God is capable of doing anything. Also, He has something planned for Reuben because he lived and did not die. The miracle of Reuben’s birth starts off with an understanding of how God works in mysterious ways. The second miracle Reuben witnesses is when he sees his father actually walk on the air. While he was walking, he was deep in prayer. This is Important because Reuben sees his father “walk on the hand of God”. This miracle shows Reuben that with God, all things are possible.

It also pulls him Into a relationship with God. The third and final miracle that Reuben witnesses is the death of his father in a valiant effort to save his life. The miracle is important because Reuben realizes how blessed he is to have a humble, self- sacrificing father who loves him and would do anything for his children. Jeremiah’s death symbolizes Christ’s death on the cross for us. His love for Reuben represents Jesus’ love for everyone. This miracle shows Reuben that even through tragedy; God will always be there and will never leave nor forsake him.

Thus, allowing him to grow a close relationship with the Lord. ultimately, miracles are only miracles If they are witnessed. Reuben, the witness, develops an Inseparable relationship with God through the miracles of his birth, his father walking on air, and his father sacrificing his life for him. Reuben knows that God is always with him because of the many hardships he has been through. This contributes to the meaning of Peace Like a River which Is: there Is more to life than the bad things. Life Is about witnessing to the good things that are more important than the bad things.

St Francis of Assisi During the medieval ages many people depended on religion. Upon those people was Giovanni di Pietro di Bernardone, also known as St Francis of Assisi. Although St Francis lived a life full of wealth and content, he did not feel fulfilled by the way he lived his life. St. Francis was born around 1182 C. E. in the Italian city of Assisi. The son of Pietro di Bernardone and lady Pica he liked to speak French and fell in love with France and was given a good education, but was not a scholar. For instance,

Francis spent most of his time partying and “enjoying” life. He savored a very rich and effortless life where no one governed him and he was free to do what he pleased. Everyone adored him and he became the leader of a group of people that were addicted to participating in immoral acts. Therefore, Francis did not feel complete with his life as a wealthy person; he wanted to be a noble. Francis felt that battle was the perfect place to obtain the glory he strived for. For example, in 1202 Francis got his chance for glory and declared war on Perugia.

This shows that although he was eld captive for a year, chained in a harsh dark dungeon, he did not change his style of life. As a result he returned to his life full of wealth and pleasure. Soon after his release Francis became ill, and this caused him to consider the course of his life. Subsequently, in 1205 he set out to Join an expedition, but again felt ill. For example, Francis heard a voice telling him to return to Assisi, Italy. He later reflected on his life and had a change of heart. As a result, Francis’ change of heart was symbolized by his encounter with a leper, a person suffering from leprosy, utside of Assisi.

Afterwards Francis devoted his life to prayer and contemplation of God and Jesus of Nazareth. He gave all of his possessions to the poor and managed to change the trajectory of his life with the help of god. For example, Jesus spoke to Francis in the church of St. Damian, and told him to rebuild the church. He took cloth from his father’s warehouse to help rebuild the church and his father became upset, therefore Francis gave up family ties and his riches to embrace a world of poverty. This shows that Francis now had nothing but at the same time he had everything.

As a result he preached a message of prayer and poverty, his character and charisma attracted followers. The people who followed Francis combined prayer with service to the poor to create a monastic ideal. His followers were known as the Friars Minors. Francis created a set of rules that were designed to let his followers live a simple life. His goal was for him and his followers to live a life as close to that of Jesus and his Apostles lives’. In conclusion, St. Francis devoted his life to God and helping others in need.

In 1219 Francis made an attempt to convert the Muslims in Damietta, Egypt. Sadly Sultan A1-Malik refused to convert to Christianity, and Francis returned to Italy. During his absence disaster had struck, thousands had Joined his order and it had fallen apart because it lacked a set of rules to keep order. This shows that they needed to establish a set ot rules and in 1 hey created a set ot rules that were approved by church leadership. Then in 1224 Francis received the stigmata, which were marks on the hands and feet resembling wounds from Jesus Christ’s crucifixion.

This caused him great pain and his health continued to fail. Francis returned to Assisi where he died October 3, 1226. As a result he was later canonized as a saint July 16, 1228, because he helped others and followed the steps of God. In conclusion, St Francis of Assisi truly deserved being considered a saint. He came from a wealthy family and had all he could desire. But Francis did not feel absolute so he had a change in heart to live a basic life committed to god and helping others. Therefore his canonization was well Justified.

THE SACRED EXCHANGE BETWEEN SAINT FRANCIS AND LADY The Franciscan Order has been saddled with the controversy on the issue of the observance of poverty. During the lifetime of Saint Francis of Assisi, there were already factions in the Order; the faction that were in favour of living the Franciscan charism in a new dimension are called the lenient and the wise, and those who are in favour of keeping to the original way of living the Franciscan Charism, are often called the companions; “we who were with him”.

After the death of Francis, the controversy became more intense between the Friars of the Community, who sought to live the Rule and poverty of the Franciscan life in towns and cities with the inspiration of the founder, and the spirituals that sought to live the literal observance of Rule with a more austere adherence. This controversy on the issue of the observance of poverty prompted so many friars from both factions to publish books in defense of the observance of poverty. Examples of books published include: Sacred Exchange between St Francis of Assisi and Lady Poverty by an unknown author, The Legend of the Three Companions by Br.

Leo, Br. Rufino and Br. Angelo, The Tree of the Crucified Life of Jesus Christ by Ubertino Da Casale, The Tribulations of the Order of Lesser Ones by Angelo Clarino, the Little flowers of St Francis etc. In this essay, I will be explaining in details the information that the author is trying to pass across from some of the subthemes of the book entitled, “The Sacred Exchange between St Francis of Assisi and Lady Poverty”, that is specifically written in defense of the literal observance of poverty, indicating where the author is writing from, the year of composition and the aim of the author and the society of his time.

The Sacred Exchange in other words, called the holy commerce between St Francis and Lady Poverty was written or composed between 1237 and 1239, few years after the death of St Francis of Assisi. It was written this time because there were already lapses in the observance of poverty just few years after the death of the founder. Also during these years, Pope Gregory IX, a close friend of Francis and the first Cardinal protector of the Order, issued a papal decree entitled “Quo elongati” addressed to the Friars egarding the observance of the Rule and Testament of Saint Francis. Furthermore, Br. Elias was elected as the Minister General of the Order and a massive Church was being built in honour of St Francis in the city of Assisi. All these development encourage the relaxation of the literal observance of poverty, thus creating more division within the Order. Consequently, this book was composed with rich allegory flavoured with so many scriptural references to defend, encourage and to remind the friars of the importance of the literal observance of poverty in the Order.

AUTHOR Up to this day, the author of this book is still unknown, but there are suggestions that the author could be St Anthony of Padua, Blessed John of Parma or Caesar of Speyer, because there are similarities in their writing style with that of Sacred Exchange. It is certain that this was composed by a lenient Franciscan Friar who is well versed and acquainted with what was going on in the Order at that time.

His talented gift surfaced in the way he personified Poverty as a Lady, because the word “lady” means a young admirable and respectful woman that knows her worth and does not seek after men; rather men always seek after her and she responds with love and kindness to the true man who seeks her. EXPLANATIONS ON THE SUB-THEMES BLESSED FRANCIS ASKS ABOUT POVERTY Here, the author presents the Lady poverty as a fine, beautiful maiden whom Francis is eagerly seeking with great enthusiasm and caution. In his quest to finding her, he came across some people on the streets of the towns and cities and enquired of the whereabouts of Lady Poverty.

The author in this section, tried to portray the people living in the cities as those friars who were living in the cities and thus, because they live in the cities, they could not understand what Francis is saying. According to the author, the friars that live in the towns and cities cannot observe the literal observance of poverty, because they are living in the worldly part of the world and so it will be difficult for them to live out the literal observance of poverty. That is why they could not understand what Francis was enquiring from them and they told Francis to speak in their own words or what Francis is saying is foreign to them. The people in the towns and cities are more prone to worldly demands and activities to the extent that poverty is seen as a bad and accursed thing not to be admired or observed. I will go to the best and the wise: According to the author, Francis thought that if he went to the wise and the lenient, they would help him find Lady Poverty, but as soon as he got to the wise and enquired, they rebuked him that he should not come to them regarding anything dealing with poverty; that they are happy with their merriments and extravagance.

Here the author tried to portray the friars living in the cities and those engaged in studies as the lenient and the wise that Francis met. That is why the author, in his defense of the companions and their idea of the literal observance poverty, put these statement in the mouth of Francis that he marveled and bless God for hiding these things to the lenient and the wise (that is the friars in the cities), and revealing them to the little ones (that is Friars in the hermitages) that are faithful to the observance of poverty.

After he left the city, he quickly came to a certain field from afar, he saw two old men wasted away from great sorrow: Here Francis left the city where the worldly, lenient and wise are (Friars in cities) and went to certain field and met with two old men clad in sorrow (Friars in hermitages). Here the author is conveying a message that those that seek to observe the literal observance of poverty are not found in cities but rather in rural, and remote places like the fields, or the hermitages.

In other words the author is saying that these are the Friars who are faithful to the observance of poverty, for they live far away from cities and their dwellings are at the hermitages which of course are found in the remote areas. Whom shall I respect except the one who is poor and contrite in spirit and the one who trembles at my words: Here the author is conveying a message that the literal observance of poverty is more valuable than obedience to the authorities, for the Rule is the Gospel and the Gospel is Christ Jesus who is God, the highest authority.

We brought nothing into this world the other said and without doubt we take nothing out of it, but having food and whatever covers us, we are content with these: The author is saying that a true Friar that observe poverty will be content with the basic things of life which are food and whatever covers them; this is in total contrast to those friars in towns and cities seeking for self-sufficiency and knowledge. This also shows how profound and wise the friars in the hermitages are in their serious observance of poverty. (Sacred Exchange, p. 530, n. 6 & 8) HE ASKS TO BE SHOWN WHERE POVERTY LIVES

Francis asks the two old men; tell me I beg you, where does Lady Poverty dwell? Where does she eat? Where does she rest at noon? For I languish in love of her: Comparing the manner in which Francis asked the two old Men (“I beg you”), and the manner he asked the lenient and those on the streets of towns and cities, you will notice that the author deliberately put the statement (“I beg you”), to point out the fact that Francis saw the old men as one of “the little ones”, to whom God has revealed the mysteries of the kingdom of God and, because of this, they could give him clue as to how to find Lady Poverty.

Furthermore, the author deliberately put the three questions, which in Hebrew numbering system, three things, symbolizes substantial and serious. That means Francis’ questions are substantial and of serious matter because he is really serious to meet Lady Poverty. Francis’ enthusiasm, restlessness, undying desire and love for Lady Poverty, shows that poverty is indeed worthwhile to be observed literally and not to be abandoned. Good Brother: The old men called Francis “good brother” because they also see Francis as a likeminded person, that is they and Francis are seeking to observe poverty.

Furthermore, it is conveying a message that those that observe poverty without gloss, are the good brothers, that is, the faithful lesser brothers. We have sat here for a time and for times and half a time: Here the author is trying to portray the fact that these old Men have made the field (that is, the deserted place) as their new abode where they are living. They fled the cities to the remote place to faithfully and properly observe lady poverty. They told Francis that many search for her and when they find her, they accompanied her for a while, but they will leave her alone by herself.

The author is conveying a message that at the beginning, the virtue of poverty is longed for and faithfully observed by people, and religious in particular, but after a while they can become lukewarm in the observance of poverty due to the allurement of the worldly possessions and then gradually abandoning. The children of my mother have fought against me: Meaning that those that sought to have and to observe her (i. e. Lady Poverty) after a while, have abandoned her, she cried out.

But the old Men will say to Lady Poverty that the upright love her; meaning that only the upright ones that are determine to live spiritually and renounce the world and his allurements, by living in the deserted places like the hermitage are the ones that truly love her. In paragraph ten, the author tried to defend the fact that poverty is the highest form of all virtue and that the mandates or commands to observe this virtue comes from God and should be observed with the highest reverence before any other.

It is for this reason that the author wrote: she is dwelling in the sacred mountains because God loved her above all the tabernacles of Jacob (i. e. , poverty is place higher than other virtues just as Joseph son of Jacob is exulted above his brothers). Since poverty is the highest virtue, only the humble, not even the giants and the eagles (pride of strength and knowledge), can touch the footprints and shoulder.

Again this says that no amount of worldly knowledge and possessions can take one to attain the highest virtue of poverty and the rewards of the faithful observance of poverty are only for the religious who perseveres to the end. Furthermore, Lady Poverty is hidden from the eyes of the self sufficient, worldly comforted, lenient and wise religious friars, because they fly so swiftly in worldly knowledge and wisdom that like the birds of the sky that fly so high they are proud.

Paragraph eleven contains the conditions for those who wish to climb high to reach the place where Lady Poverty dwells. The author wrote that the old men said to Francis to give up all possessions, like books, knowledge, fine clothes etc. before he can climb the mountain successfully to reach and attain the highest virtue of poverty. The author is telling the friars to do away with worldly affairs like possessions, books, knowledge, for such things are obstacles that keep them from observing poverty.

The author went on to say that poverty is kind and will be seen and found by those who seek her with sincerity and love. Finally the author is saying to the friars that if they truly love to observe poverty, they will be willing to give up all their worldly possessions for her. To think about her brother, is perfect understanding, and whoever keeps vigil for her will easily be secured: From this statement, the author is telling the friars that observing poverty is the way to perfect knowledge and security.

In other words the author is saying to the friars that they should seek first the kingdom of God which is hidden in the observance of poverty; then all other things like knowledge, goods, securities etc, will be given them, re-echoing the statement of Christ in the Gospel. Take faithful companions with you so that during the mountain ascent, you will have their advice and be strengthen by their help: Here it is obvious that there are already factions in the Order which are often called the Companions who are different from the wise and lenient.

It also shows that Francis felt at home with the Companions because he saw in them genuine zeal of the observance of the Rule and poverty and so he entrusted his care to these Companions and also sought advice from them alone. The author is saying that those that seek advice to live the Minorite life more perfectly should seek the counsels of the faithful friars because they observe the Rule and poverty as Francis did. (Sacred Exchange, pp. 531-532, n. 9, 10, & 11) BLESSED FRANCIS ENCOURAGES HIS BROTHERS

Here we are told that Francis received the advice and counsel of the old men in a deserted place (hermitage), unlike his rejection of the counsel of the wise and lenient and those he met on the streets of the towns and cities. Also, in paragraph 12, the author reemphasizes Francis’ choice of the faithful companions. The aim of this emphasis is to pass a message that only those friars who are faithful to the literal observance of poverty are truly faithful and they are the friars that Francis extols in this section.

Furthermore, the idea of the author to use the words “old men” (not “young men”) in the field and the people in the town and city, is a deliberate and selective statement used specifically to convey a message that the old men stand for the faithful members of the Order that still keep to the literal observance of poverty, while the people in the cities and towns are the majority of the members of the Order who are unfaithful because they do not observe poverty literally due to the allurements of the world.

From the statement, come let us climb the mountain of the Lord and the dwelling of Lady Poverty, that she may teach us her ways and we might walk in her paths: The author is saying that Francis sees poverty as the only way through which all holiness and knowledge are achieved, thus telling the friars to see the observance of poverty as their priority and that they should give their all to knowing how to attain this highest virtue.

The author, in order to properly defend his notion that only the “few” that live in hermitages can observe the literal observance of poverty faithfully, puts this question on the lips of the companions: who can climb this mountain and who can reach its summits? The author indicates that Francis answers the question (by putting the answers on the lips of Francis) by saying that the road is difficult and the gate is narrow, only the few can find it, again emphasizing that the few who keep the observance of poverty in fields and hermitages (not the majority in the convents of the cities) are the ones who can attain its summits.

Furthermore, in order to defend those friars who are keen on observing the Rule and poverty of the Order literally, who are in obedience to Christ (author’s defense of the “obedience” of the hermitage friars as opposed to the friars of the Community who are keen on obedience to the Church), the author wrote that the friars in hermitage are in obedience to Christ because if they are observing the Rule and poverty which is the Gospel they are, therefore, obeying Christ who is the Gospel and God himself the highest supreme being to be obeyed before any other authority. Authority here means the Church or the minister general of the Order). The author in his further defense said that Francis said to the Friars: The Spirit is before your face, Christ the Lord, who draws you to the heights of the mountain in bonds of love. Finally in this section, the author wrote: After he said these things, they all began to follow the holy Francis: Here the author is saying that the faithful friars will always see Christ in Francis, because he is holy and, being a perfect imitator of Christ, (alter Christus) the friars should keep to his teachings and ideals, thus making them holy as well. Sacred Exchange, pp. 532-533, n. 12 & 13) POVERTY MARVELS AT THE EASE OF THEIR ASCENT As the theme of this section is titled, the author tries to shed more light on the importance of detachment as the sole criterion to attain the highest virtue of all virtues: Lady Poverty. To defend this notion he wrote: She (Lady Poverty) was greatly astonished at seeing these men climbing so ably, almost flying. Also, the author wrote that Lady Poverty was astonished at their pace.

In addition, to point out the zeal of the faithful friars towards attaining the virtue most dear to them, Lady Poverty exclaimed: who are these men, she asked, who fly like clouds and like doves to their windows? To express the delight and joy of Lady Poverty at the zeal, detachment, pace and uniqueness of these faithful friars, the author wrote: She (Lady Poverty) said; it has been a long time since I have seen such people or gazed upon those so unencumbered, all their burden set aside (i. e. Lady Poverty admiring their detachment).

Furthermore, to prove that many faithful have been led astray by distractions of the abyss (i. e. worldly affairs) by seeking worldly knowledge, merriments, living luxuriously, thereby making them to forget and then finally abandon the observance of Lady Poverty, the author wrote: Therefore I (Lady Poverty) will speak to them (the truly faithful friars) about what engages my heart so that, when they are staring down the abyss (distractions or worldly allurements) they do not like the others (i. e. the derailed friars) have second thoughts about such a climb.

The author also wrote that Lady Poverty said: There will be a reward for me before my heavenly Father if I give them saving advice. This statement of Lady Poverty re-emphasizes the fact that poverty is from God and since it is God’s plan that we should observe it, then that mandate must be obeyed else we are going contrary to his commandments since He is the almighty to whom all must obey before any human or religious authorities. In paragraph fifteen, and elsewhere in this book, the author always describes Lady Poverty as being naked.

For instance, he wrote in this section: And so Lady Poverty resting on a throne in her nakedness. By this statement, the author tries to convey a message that Lady Poverty can only be clothed with our willingness to embrace and to observe her with faithfulness and detachment. But when those that are faithful were derailed and misguided by the allurements of the world, they abandoned the observance of poverty, thus making her naked. And behold a voice was heard: fear not daughter of Zion, because these men are the seed whom the Lord has blessed in unfeigned love.

The author, through this statement, is trying to present the faithful friars to be like Christ at his baptism at River Jordan, when a voice is heard from the cloud saying behold this is my beloved son in whom am well pleased listen to him. Here the author is saying that God is pleased with their literal observance of the poverty and that they should not lose hope or despair, rather they should be faithful to the end. Welcome them with blessings and sweetness. “Tell me brothers”: Here the author is saying that Lady Poverty will always be ready to lavish her blessings and rewards on those (i. . the faithful brothers) who keep to the observance of poverty thus opening more doors to God’s blessings and divine providence. Are you perhaps, looking for me whom as you can see I am poor little one tossed about by storms and without consolation? Here the author tries to present the attitude and approaches that the friars had towards Lady Poverty and how they abandoned the observance of poverty. (Sacred Exchange, pp. 533-534, n. 14, & 15) BLESSED FRANCIS PRAISES POVERTY In paragraph sixteen, we see Lady Poverty being praised, acknowledged and honoured by the brothers.

They begged poverty to be their queen for they have seen above all from their experience that she is from the most high God and that it is through her (poverty) that Christ came to this world and undertook all aspects of his mission. The brothers also acknowledged that since the Most High used her (poverty) to accomplish his mission on earth, so they begged her to accept them, so that through her, they will also overcome the world and its allurements. They also see poverty as the key or gate to all other virtues, once again reaffirming poverty’s uniqueness and her esteemed position where God has placed her.

The brothers knew that unless they are accepted by Lady Poverty, the queen of all virtues, they will be lost. In summary, the brothers see poverty as the only medium which Christ used to come to this world, live among us, eat with us, announce penance and the Kingdom, be scourged, crucified and die on the Cross to redeem us. Therefore, it is inevitable that Man can conquer the world and its allurements only through embrace of the same virtue. In paragraph seventeen, the author, tries to present poverty as being preferred and cherished by Christ to even the host of angels and other principalities and powers of Heaven.

And it is evident in his incarnation when he left his royalty and pitched his tent among us to embrace poverty. This is also proof of the highest dignity that she (i. e. poverty) has in the eyes of Christ. But it is often hard for man to see it that way due to his blindness and ignorance caused by worldly affairs, thus abandoning the greatest treasure and going after worthless and vain things that cannot lead him or her to eternal home but only to destruction. Furthermore, the author wrote that Francis, after his reflective praises of Lady Poverty, begged her to have pity on them and to accept them, for it is only those that are ignorant (i. . those blinded by worldly affairs) that will not be longing to have her (i. e. poverty) whom the Most High God cherished and honoured before everything else. Finally, to show the zeal of Francis and his faithful companions the author wrote that: They begged Lady Poverty to consider them for the sake of Christ with whom she abides and without whom no one will be saved. Here the author is saying that the virtue of poverty is from God, and he established that we observe it and thus we called to obey God before any authority (here, the author is defending poverty against the Church’s notion of the observance of poverty). Sacred Exchange, pp. 534-535, n. 16, 17) DIGNITY OF POVERTY AND HER RESPONSE The author tries to present the important role that the virtue of poverty played in the coming of Christ into this world. First, to prove the need and importance of the observance of poverty, the author narrated how God used poverty to prepare the Blessed Mother, a poor and humble lady, and made her womb to be the first dwelling place of our Lord Jesus Christ. Also when it was time to be born, he preferred to be born in a poor place, a manger where animals are kept.

Again the first people that received the news of the birth of Christ are the poor shepherds, he had nowhere to lay his head (i. e. from the scriptures: foxes have holes but the son of man has no place to lay his head). The creator of the creatures has no place as his own here, showing his special love and bond for lady poverty. In paragraph twenty-one, even when Christ is being mocked, spat on, betrayed by his very dear apostles, insulted, slapped, the only consolation he got is from Lady Poverty because she is always faithful.

The author is encouraging the friars not to forget this virtue of all virtues. Here in paragraph twenty-three, the author tries to show that Lady Poverty will always respond with joy and delight towards those that are zealous in her observance. She (poverty) always sees such people as her own. Little wonders why the author put the phrase: “Brothers and very dear friends” here to show the level or degree of love she has towards those that seek her genuinely. (Sacred Exchange, pp. 535-537, n. 19, 21 & 23)

A RECOLLECTION OF POVERTY IN PARADISE In this section, we see the author, in his gifted ability to perfectly connect words and scriptural scenarios together, liken the joy that Adam and Eve experienced in paradise and the loss of that joy as a result of their unfaithfulness and disobedience with the peace and serene experiences that the some friars had when they were faithful to the observance of poverty and the woes and flaws that others experienced because of their rejection of the literal observance of poverty.

In a nutshell, the author is conveying a message, that just as man lost paradise by the cunning of the serpent, which consequently led to disobedience, so the friars will lose their holiness and spiritual esteem by the allurements of worldly possessions (i. e. books, fine clothes comfortable houses and living in towns and cities) leading to their rejection of poverty.

Furthermore, just as man tried to give excuses for his deeds instead of asking for God’s mercy and forgiveness and thus incurred His wrath, so it would be for the friars, if they continue to defend their reasons for trying to mitigate the literal observance of poverty. Finally in this section, the author is encouraging the friars to come back to the primitive observance of poverty and if they do come back to it, God will replenish them with all the graces they have lost and thus enjoy God’s divine providence which the world cannot give.

He tried to liken the glory and honour that the friars would experience again, with the redemptive or salvific victory that Christ won for us when he reconciled mankind to God once again by his blood. (Sacred Exchange, pp. 537-539, n. 25-30. ) THE COVENANT OF CHRIST In this section, we can see the overall point of the author and his reason for agitating for the friars’ return to the literal observance of poverty. He said that Lady Poverty is a covenant or testament which Christ specifically left to his disciples and thus the friars.

The author is encouraging the friars to trust in divine providence and that they should not worry about what to wear, what to eat etc. , that all these will be provided for only if they observe poverty. (Sacred Exchange, p. 539, n. 31) THE APOSTLES Here the author is saying that even the apostles observe the virtue of poverty both in their words and actions and, thereby won so many souls for Christ. They never said anything of their own word, but what Christ asked them to say.

They contributed according to their ability and shared according to needs of the community entrusted to them. The writer said it is because of the great impact of the lifestyle of early Christian community of which the apostles were the guide. (Sacred Exchange, pp. 539-540, n. 32) THE PEACE CONTRARY TO POVERTY The author tries to tell the friars that not all that glitters is gold; that at times when all is going well, they should be very cautious because there can be evil disguised as good just to derail them from the observance of poverty.

He likened the movement of the Order’s clericalization and into cities (urbanization), which was taking the Order away from the original observance of poverty, with the peace pact and legitimization of Christianity as the official religion of the Roman Empire, which according to the author did more harm than good, because from the time of the pact zeal for the Lord and His kingdom, expressed in persecution and martyrdom, had waned. (Sacred Exchange, pp. 541-532, n. 34-35) THE PRAISE OF THE GOOD POOR The author in this section tried to be more specific about the two factions already emerging in the Franciscan Order. i. e. , the community and the companions) Observing paragraph thirty-seven: After a while, some began to breathe and willingly to walk the right path which for some time they had walked out of necessity. From the statement the author is saying that some of the friars (i. e. the companions) realize that things were not going well with the Order, for many have all failed to observe poverty, so they struggled hard to restore a more pristine observance of poverty; often, however, they were opposed by the other friars (i. . the community). (Sacred Exchange, p. 542, n. 37) The author further called the companions men of virtue pleasing and blameless before God which, in other words, means that the friars should not be dismayed by the antagonism and criticism they receive from the community; rather they should be happy for they are pleasing and acceptable to God and, thus, he listed a great litany of virtues, attributing them solely to the companions (Sacred Exchange, p. 542, n. 38) POVERTY WARNS FALSE RELIGIOUS

In encouraging the faithful friars, (i. e. , the companions) Lady Poverty urged them to be steadfast and hold their heads high; they should be persistent in their pursuit of her embrace and that they should be conscious of the dangers of worldly enticements so that they will not be derailed like the others; because if they are not careful, their fate would be worse. For under the guise of piety, they withdraw from that which was given them by a holy commandment. (Sacred Exchange, p. 543, n. 40) POVERTY SPEAKS ABOUT GOOD RELIGOUS

In this section, the author tries to convey a message that those friars who are faithful to the observance of poverty are not easily entangled or seduced by worldly desires, for they are always praying with all humility and joy. Also, the author calls them Israel, which means that they are the chosen people of God and they are always blessed and favoured by Him since He had made covenant with them and for this reason they will be honour by many people; furthermore, they will be a light for all to see. (Sacred Exchange, p. 44, n. 42) POVERTY WARNS THEM TO RETURN In this section, the author is trying to persuade the friars to return to the original charism of the observance of Poverty. He wrote: Return you children who are withdrawing and I will heal your aversion. The author here used some scriptural words that the prophets in the Old Testament used in order to call the Israelites to repentance lest they perish. He asked them to listen to their heart and that they should not be stubborn else they might lose their souls to worldly possessions.

Furthermore, he tries to explain how miserable the lives of those friars will be who refuse to repent and that the punishment that awaits those that disobeyed Christ’s commands will be more severe than the punishment that the Israelites got simply because they violate the rule that Moses gave them, for the Son of Man is greater than Moses and all the prophets and saints. (Sacred Exchange, p. 548, n. 51) THE LORD SPEAKS TO LADY POVERTY With these words: They have departed and gone away for they have not rejected you (Lady Poverty) but me (i. . , God), the author is saying that the observance of poverty means the acceptance and obedience of God’s commands which supersedes all other authority; therefore, whoever refuse to observe poverty is rejecting God. (Sacred Exchange, p. 548, n. 52) LADY POVERTY ADMONISHES BLESSED FRANCIS ABOUT PROGRESS AND REGRESSION IN RELIGIOUS LIFE. The author is saying to the friars not to look back for those that have put their hands on the plough and look back are not fit for the kingdom of God.

He reminded the friars to always remember what happened to Lot’s wife whenever they are being tempted by the snare of evil thoughts to go against the literal observance of poverty. Furthermore, he urged those who are faithful to the observance of poverty to keep up their heroic work and that they are seen as the trusted friends of God; therefore, they are not far from the kingdom of heaven because they have decided to take the path of ascent where only few can go. Finally, he said to the friars to see Christ as the only model and guide and that they should be careful not to fall into the trap of seeking vain worldly knowledge, wealth etc. hich leads to greed, pride and sloth, for if they happen to fall to this snares, it will be very difficult to recover from such a pit because it is not easy to come back to perfectly observe poverty due to the snares of the worldly riches. (Sacred Exchange, pp. 549-550, n. 53-55) BLESSED FRANCIS TOGHETHER WITH HIS BROTHERS RESPOND TO LADY POVERTY Here the author tries to prove that Francis and his brothers’ love and desire to observe poverty as they consecrate themselves totally to the observance of poverty.

Francis and his brothers blest poverty, because through her many people are blest and have won God’s favours. They said that although they were hearing bad rumors about her, they have come to see and experience what she (Lady Poverty) perfectly means and is and they begged her not to give them little of herself for they are ready to observe her more fervently like never before and always be her spouse. (Sacred Exchange, p. 550, n. 56-58) THE CONSENT OF POVERTY The author said that poverty consented to the pleas of Francis and his brothers as she embraced them with all her graces and blessings.

The author said that Francis was so happy for the love of Lady Poverty that he continued to praise God with all his strength, for she has finally accepted them to be her spouse. (Sacred Exchange, p. 551, n. 58) THE BANQUET OF POVERTY WITH THE BROTHERS Here in this section, the author compare the dwellings of the friars in the city (i. e. the community friars) with their luxurious houses and settings, kitchen, assorted meals, rooms, condiments and dining room, etc. ith the poor dwellings of the companions with stones for their pillows, bread and water as their assorted food, cracked bowls as their water bowl, their teeth as their knife, their habit as their hand towel and the whole world as their enclosure, thus showing that the friars in hermitages are the faithful ones with the observance of poverty and that’s why she is so happy with them always. (Sacred Exchange, pp. 551-552, n. 59-63) LADY POVERTY BLESSES THE BROTHERS AND URGES THEM TO PERSEVERE WITH THE GRACE THEY HAVE RECEIVED Therefore, I (i. . , Lady Poverty) beg you brothers(the faithful ones who keep to the literal observance of poverty), through the mercy of God which has made you so poor, do that for which you have come, that for which you have risen up from : The author is urging the friars to continue in their observance of poverty because God’s blessings and grace is already bestowed upon them and, for through them, so many souls will be won; their prayers always rise like incense of sweet smell before the Trinity.

Finally, the author is saying that the faithful friars will forever be honoured, for they have made the angels in heaven rejoice continually, the whole company of heaven, saints, martyrs, virgins, blessed etc, are all celebrating for their devotedness and love; their exemplary lives, though full of struggle, are not in vain. (Sacred Exchange, pp. 553-554, n. 64-69) CONCLUSION Following our analysis of the Sacred Exchange it is apparent that the author is full of bias and prejudice towards the friars that sought to live the observance of poverty in a modified way in towns and cities.

Nevertheless, one may ask if someone wants to take what is cherished and valued away from another, would that one be happy? Would he/she not try everything in his/her power to protect it from being taken away? The writer of this precious document, and those who shared his perspective on events of the early brotherhood, was not writing to cause division in the Order, rather, it would seem that he was defending something so precious and necessary to the charism of the Order. The writer was attempting to safeguard something he considered a fundamental value; he was writing for what he perceived to be a just cause.

Though Franciscans of today know they cannot observe poverty in the same way the early friars due to the absolutely clear differences in the societal and cultural settings of their time and ours, still there many of things we can learn from their zeal, their spirituality and their faithfulness in keeping alive this aspect of our Franciscan heritage which we have inherited and must pass on to generations of friars yet to come. Finally, let us cherish all their efforts by appreciating their writings and studying them well, for if we study them, we learn from their spirituality, their intellectuality, and also from their mistakes.

Then we can apply them to our age. For in their writings, we could find answers to some of the problems that we face today, and in doing so, we are keeping the eight hundred years old Franciscan tradition alive for the friar yet to be born. BIBLIOGRAPHY Francis of Assisi, “Sacred Exchange between Saint Francis of Assisi and Lady Poverty” in Regis J. Armstrong Et al. Francis of Assisi: Early Documents, VOL. I: The Saint (London: New City Press, 1999), pp. 529-554.

The Gospel of Luke like the other three Gospels depicts the life, teachings, death and the resurrection of Jesus of Nazareth. This is the largest of the four Gospels. The Gospel opens with a salutation to Theophilus and proceeds to tell the story of the appearance of Angel Gabriel to Zachariah, whose wife Elizabeth did not have the ability to bear a child. The Angel announces to Zachariah that his wife will bear a child and that “he will bring back many people of Israel to the Lord their God. He will go as God’s messenger, strong and mighty like the prophet Elijah.

He will bring fathers and children again; he will turn the disobedient people back to the way of thinking of the righteous; he will get the Lord’s people ready for him”. The dumb founded Zachariah could not believe the words of the Angel Gabriel. Zachariah was spending a long time in the Temple and when he came out he could not speak. He was punished with the dumbness till the miracle was realized by him. People knew that he had seen a vision in the Temple since he was making signs to them with his hands and unable to say a word.

Gabriel then appears before Mary, who was promised in marriage to Joseph and proclaims that the Holy Spirit will come on her and she will give birth to a son who is to be named Jesus. He adds that “He will be great and will be called the Son of the Most High God” and that the Lord God will make him a king, as his ancestor David was, and he will be the king of the descendants of Jacob for ever and his kingdom will never end”. After a few months Mary visited her cousin Elizabeth, and when Mary greeted her, the baby in Elizabeth’s womb “jumped with gladness”.

In due course Elizabeth gave birth to a baby boy and he was circumcised and named John. Zachariah regained his speech at that time, as he was filled with the Holly Spirit. The baby grew up into John the Baptist. Joseph and Mary went to Becklehem to register their names for the census and ordered by Emperor Augustus. There Mary gave birth to Jesus and laid him in the manger. An Angel announced the birth of Christ to the shepherds. The shepherds visited the Holy Baby and spread the word around. The baby was named Jesus, as preordained, was circumcised, and was taken for the ceremony of purification.

There Simeon, a God-fearing man, filled with Holy Spirit, held the baby in his hand and praised the Lord for bringing glory to the people of Israel. When Jesus was twelve years old his parents took him for the Passover ceremony as usual, but that year he did not return with his parents, and stayed back in the temple, with the Jewish teachers listening carefully, and asking intelligent questions. Jesus grew into a boy of great wisdom. While Herod was the ruler of Galilee, John the Baptist was appealing to the people to turn away from their sins and to get baptized.

He also preached the Good News that one much greater than him is coming to baptize them with the Holy Spirit. He also spoke critically of Governor Herod and subsequently became imprisoned. When Jesus was about thirty years old the power of the Holy Spirit started radiating from him very powerfully and he was revered and praised by all. The Devil tried his level best to tempt Jesus through many tricks, but Jesus did not succumb to any of the tricks. But when Jesus went to Nazareth to read from the scriptures, He was not appreciated there.

There is a saying that the darkest place is under the candle. Nazareth was the place where Jesus had been brought up. Yet people failed to recognize the Holy Spirit emanating from Him. The power embedded in Jesus started performing miracles. At Capernaum, a town in Galilee, He drove away the evil Spirit that had possessed a man. He cured the high fever of Simon’s mother-in-law. Learning about His miraculous powers, sick people started flocking to Jesus. A touch by his hand cured every one of them. He cured a leper of his leprosy. Once a paralyzed man was carried on a bed and brought to Jesus.

He told the man that “your sins are forgiven you, my friend”. The listeners were puzzled by this, thinking that only god can forgive sins. They thought Jesus was impersonating God. The paralyzed man walked back home. Jesus was unconventional in many of his acts. He kept company with outcasts, supported and eating on Sabbath days, and even cured the crippled hand of a man on a Sabbath day. Gradually anger hatred and fear started building up against Jesus among the Pharisees and the teachers of law. Jesus went on healing and teaching the people who flocked to him.

He even breathed life into a dead man. He assured the poor and the sorrow-stricken that there is a great reward awaiting them in Heaven. He taught them to shun violence. He spread the gospel of love. He warned people against judging others. Through powerful parables Jesus started driving great ideas into the minds of the people. As time passed, the number of miracles performed by the spiritual power of Jesus grew unbelievably. The fisherman who could not net any fish in spite of a hard day’s labor, caught netfuls of fish at the order of Jesus.

A mob of evil spirits had been driven away from a possessed man into a group of swine. He calmed a storm in the ocean with a single command. A woman who had been sick for twelve days touched the robe of Jesus and got cured instantly. He raised from death the daughter of Jairus. Once He fed a crowd of five thousand with just five loaves of bread and two fish. Jesus had gathered His disciples from among the fisherman. He gave them power and authority to drive out demons and to cure diseases. In due course of time He told His disciples about His impending death and resurrection.

He recruited more disciples and sent seventy two of them to different towns with the message of God’s love. To the skeptical teacher of law, He gave the parable of the Good Samaritan. He advised the Pharisees to keep their minds clean and worthy. He even told them that they “are like unmarked graves which people walk on without knowing it. ” When one of the teachers of the law protested saying that Jesus was insulting them, Jesus accused them of holding the keys to the house of knowledge, neither themselves going in, nor allowing anybody else to go in. This infuriated the teachers and they wanted to wreak vengeance on Him.

In the meanwhile Jesus went on enriching the peoples’ minds through the parables of the Yeast, Mustard Seed, the Narrow Door, the Unfruitful Tree, Faithful and the Unfaithful Servant, the Great Feast, Worthless Salt, the Lost Sheep and many more. His healing miracles continued as ever. He taught the people that the kingdom of God is within themselves. He reminded them that it is harder for a rich man to enter the Kingdom of God than for a camel to go through the eye of the needle. Jesus drove the merchants from the Temple, and warned people to watch out for the Teachers of Law who take advantage of the weak.

They wanted to kill Jesus and finally Judas under the devil’s influence agreed to betray Christ. During the Feast of the Unleavened Bread, Jesus broke the bread and gave it to His disciples saying that it was His body, and gave them the wine as new covenant sealed with His blood. He added that “the one who betrays me is here at the table with me”. Jesus also predicted the denial of Peter. Jesus was arrested after being kissed and identified by Judas, and Peter three times denied knowledge of Him, as predicted by Jesus.

The elders of the Jews, the teachers and the Chief Priests asked Him if He was the “ Son of God “ and He answered “ you say that I am “. For claiming Himself to be God, they decided to punish Him and took Him to Pilate. Pilate sent for Herod. Pilate told the crowd that he did not find Jesus guilty, but the crowd shouted that Jesus must be killed. He was nailed on the Cross along with two criminals. At Jesus’ death, noon turned into darkness, and the curtain in the Temple tore into two. His body was received by Joseph of Arimathea and some ladies who were with him and He was buried.

But the third day Jesus resurrected, as He had foretold earlier. Jesus later appeared before His disciples and then was taken into heaven. Conclusion: The word Gospel literally means “Good News”. But the Gospels in the Bible are more than “Good News”. They belong to the genre of biography and historiography. As biography it races the birth, growth, crucifixion, and resurrection of Jesus. As historiography it draws a continuous line from the scriptures, from Abraham, through Moses, David, and Isaiah to the age of Jesus. The gospel of St. Luke, from another perspective, is the exposition of God. Its power as scripture is simply unique.