https://www.artofmanliness.com/articles/podcast-161-turning-boys-into-men-the-power-of-mentoring/
Friday, December 18, 2020
Tuesday, December 15, 2020
Be A Mentor
theological reasons.”- Rev. M.D. Rogers
Monday, November 9, 2020
Tuesday, October 27, 2020
The Spiritual, Psychological and Emotional Effect of Covid-19 Pandemic
As the COVID-19 pandemic drags on globally, there is little doubt that it is taking a lasting toll on the mental health of millions of people. Fear of getting sick, the loneliness that accompanies quarantine, and a fragile economy combine to create complicated challenges to mental well-being.
Among university students, the pandemic has led to increased symptoms of depression and moderate increases in stress and loneliness.
Other studies have found small increases in anxiety and depression among the general public.
People with rare or serious diseases have been more likely to experience increased anxiety during the pandemic. Topical Discussion: http://tobtr.com/11829004
Thursday, October 8, 2020
The Implications of COVID-19 for Mental Health and Substance Use
https://together.stjude.org/en-us/for-families/spirituality-and-fai
th/faith-spirituality-coronavirus.html
Faith and Spirituality During Coronavirus
https://together.stjude.org/en-us/for-families/sp
irituality-and-faith/faith-spirituality-coronavirus.html
Saturday, August 29, 2020
Losing Touch
We have come to forget that our minds are shaped by the bodily experience of being in the world—its spaces, textures, sounds, smells and habits—as well as by genetic traits we inherit and ideologies we absorb. We are literally “losing touch,” becoming disembodied, more than in any historical period before ours.
Wednesday, August 12, 2020
Wednesday, July 22, 2020
Monday, July 13, 2020
Saturday, July 4, 2020
Wednesday, June 24, 2020
Wednesday, May 20, 2020
Pass-The_ Ball...: Yes, We Do Adopt
Pass-The_ Ball...: Yes, We Do Adopt: Talking with Black women about adoption became a routine part of motherhood for me, alongside diapers, homework, and the warmth I feel every...
Thursday, May 14, 2020
The CDC Offers Suggestions for Consideration
the extent consistent with each community’s faith tradition”:
Hygienic and cleaning practices
• Encourage use of flexible or virtual options whenever possible
for all non-worship activities (e.g., counseling, volunteer
meetings).
• Follow specific CDC guidance for childcare or educational
programming for children and youth.
• Encourage use of a cloth face covering at all gatherings and
when in the building by everyone except children aged less than
2 years old. (Not using a cloth face covering may also be
appropriate at times for some individuals who have trouble
breathing or need assistance to remove their mask.)
• Have adequate hygiene supplies, such as soap, tissues, no-touch
trash cans, hand sanitizer (with at least 60 percent alcohol).
• Consider posting signs on how to stop the spread of COVID-19
and promote everyday protective measures.
• Clean and disinfect frequently touched surfaces at least daily
and shared objects between use. Avoid use of items that are not
easily cleaned, sanitized, or disinfected. Ensure safe and correct
application of disinfectants and keep them away from children.
• Ensure that ventilation systems operate properly and increase
circulation of outdoor air as much as possible by opening
windows and doors, using fans, and so on. Do not open windows
and doors if they pose a safety risk to children using the facility.
• Take steps to ensure that all water systems and features (for
example, drinking fountains, decorative fountains) are safe to
use after a prolonged facility shutdown to minimize the risk of
Legionnaires’ disease and other diseases associated with water.
Promoting social distancing
• Limit the size of gatherings in accordance with the guidance and
directives of state and local authorities and in accordance with
RFRA.
• Consider video streaming or drive-in options for services.
• If appropriate and possible, add additional services to weekly
schedules to maintain social distancing at each service, ensuring
that clergy, staff, and volunteers at the services ensure social
distancing to lessen their risk.
• Consider holding services and gatherings in a large, wellventilated
area or outdoors, as circumstances and faith traditions
allow.
• Space out seating for attendees who do not live in the same
household to at least six feet apart when possible; consider
limiting seating to alternate rows.
• Consider whether other gatherings may need to have attendance
limited or be held virtually if social distancing is difficult, such
as funerals, weddings, religious education classes, youth events,
support groups, and any other programming.
• Avoid or consider suspending use of a choir or musical
ensemble during religious services or other programming, if
appropriate within the faith tradition. Consider having a soloist
or strictly limiting the number of choir members and keep at
least six feet between individuals.
• Consider having clergy hold virtual visits (by phone or online)
instead of in homes or at the hospital except for certain
compassionate care situations, such as end of life.
• Consider temporarily limiting the sharing of frequently touched
objects, such as worship aids, prayer books, hymnals, religious
texts and other bulletins, books or other items passed or shared
among congregants, and encourage congregants to bring their
own, if possible, photocopying, or projecting prayers, songs, and
texts using electronic means.
• Modify the methods used to receive financial contributions.
Consider a stationary collection box, the mail, or electronic
methods of collecting regular financial contributions instead of
shared collection trays or baskets.
• Consider mitigating the risk of transmitting COVID-19 posed by
close physical contact among members of the faith community
during religious rituals as well as mediated contact through
frequently touched objects, consistent with the community’s
faith traditions and in consultation with local health officials as
needed.
• If food is offered at any event, have pre-packaged boxes or bags
for each attendee whenever possible, instead of a buffet or
family-style meal.
• Avoid food offerings when it is being shared from common
dishes.
• Train all clergy and staff in the above safety actions. Consider
conducting the training virtually, or, if in-person, ensure that
social distancing is maintained.
Monitoring and preparing
• Encourage staff or congregants who are sick to stay at home.
Plan for when a staff member or congregant becomes sick.
• Identify an area to separate anyone who exhibits COVID-like
symptoms during hours of operation and ensure that children are
not left without adult supervision.
• Establish procedures for safely transporting anyone who
becomes sick at the facility to their home or a health-care
facility.
• Notify local health officials if a person diagnosed with COVID-
19 has been in the facility and communicate with staff and
congregants about potential exposure while maintaining
confidentiality as required by the Americans with Disabilities
Act (ADA) or other applicable laws an in accordance with
religious practices.
• Inform those with exposure to a person diagnosed with COVID-
19 to stay home and self-monitor for symptoms, and follow
CDC guidance if symptoms develop.
• Close off areas used by the sick person and do not use the area
until it after cleaning and disinfection; wait 24 hours to clean
and disinfect to reduce risk to individuals cleaning. If it is not
possible to wait 24 hours, wait as long as possible before
cleaning and disinfecting. Ensure safe and correct application of
disinfectants and keep disinfectant products away from children.
• Advise sick staff and congregants not to return to the facility
until they have met CDC’s criteria to discontinue home
isolation.
Maintain healthy operations
• Implement flexible sick leave and related flexible policies and
practices for staff (e.g., allow work from home, if feasible).
• Monitor absenteeism and create a roster of trained back-up staff.
Designate a staff person to be responsible for responding to
COVID-19 concerns. Employees should know who this person
is and how to contact them.
• In the event a person diagnosed with COVID-19 is determined
to have been in the building and poses a risk to the community,
it is strongly suggested to close, then properly clean and
disinfect the area and the building where the individual was
present.
• Communicate clearly with staff and congregants about actions
being taken to protect their health.
Sunday, May 10, 2020
Saturday, May 9, 2020
Wednesday, April 29, 2020
Tuesday, April 14, 2020
Monday, March 30, 2020
A God who Speaks by Rev.M.D.Rogers
Has someone ever told you something, only to come back later and change his story? In thinking about this question, some people's minds may immediately go to politicians. You have heard the joke, "How do you know when a politician is lying? His lips are moving." Obviously, this does not characterize all, or perhaps even most, politicians. The statement alleges, however, that politicians will change their message when speaking to particular groups to accomplish certain goals.By contrast, when God speaks He has only one message, which is applicable to all people at all times. As One whose very character and nature is holiness and truth, God cannot lie. As the sovereign creator and God over all things, there is no one to whom His message does not apply. Whether speaking through the world He has made, through His written Word, or through the incarnate Word – the Lord Jesus Christ – God's message is clear. He has made mankind for relationship with Himself, that we might know, love, serve and glorify Him. Though our sin separates us from God, His plan from the beginning was to reconcile to Himself those who would place their faith in God's provision for redemption – Jesus Christ
Since the beginning of the world, God has spoken to man. Though God speaks through creation itself, He did not simply create the world and then hide, leaving man to figure out the world and his place in it. Rather, from the beginning, God took the initiative to reveal Himself, His ways, and His purposes to man. He spoke to Adam as he walked and lived in the garden. He spoke to Moses from the burning bush and later, according to Exodus 33:11, face-to-face. God spoke to the prophets, by His Spirit, commanding them to write down His words so that they might pass to future generations (2 Pe. 1:20-21). God spoke to them in various ways at various times (Heb. 1:1). The thing we must remember in all of this, however, is that God is the One who took the initiative. His words are what He communicates to man (2 Tim. 3:16).
God is a God who speaks, a God who reveals Himself, His character, His purpose, and His plan. From the beginning, that which He has spoken has been clear and consistent – He will provide for lost man a sinless redeemer that will reconcile God and man. He has done this in Christ. In the weeks to come, we will see not only that God speaks, but how He has spoken and how all that He has spoken points us to Christ.
Stop to consider the wonder of having a God who speaks—not just a distant deity who thunders orders and admonishments from heaven, but one who actually wants to have a conversation with you! Why would the Lord of all creation go to such lengths to communicate personally with each of us? Consider the following reasons:
• God loves you and desires a relationship with you.
• He wants you to know Him personally through intimate communication.
• He longs to encourage you to trust Him. As you experience the fulfillment of His words, your faith grows strong.
• He wants to guide you. The Lord has a good purpose for your life and is willing to direct your decisions and ways so you can experience all that He has planned.
In our busy world, it’s easy to take for granted this invaluable privilege of communication with God. If we are too busy or distracted to hear, His voice will not stop—but we’ll miss out on the riches of an intimate relationship available only to those with receptive hearts and ears.
Saturday, March 28, 2020
Sunday, February 23, 2020
Fats Domino - We Celebrate Black History
Music Prodigy
Legendary musician Antoine "Fats" Domino Jr. was born on February 26, 1928, in New Orleans, Louisiana. The youngest of eight children in a musical family, he spoke Creole French before learning English. When Domino was 7, his brother-in-law Harrison Verret taught him to play the piano and introduced him to the vibrant New Orleans music scene; by age 10, the talented boy was already performing as a singer and pianist.
At 14, Domino dropped out of high school to pursue his musical dreams, taking on odd jobs like factory work and hauling ice to make ends meet. He was inspired by the likes of boogie-woogie piano players like Meade Lux Lewis and singers like Louis Jordan. In 1946, Domino started playing piano for the well-known New Orleans bass player and band leader Billy Diamond, who gave Domino the nickname "Fats." Domino's rare musical talents quickly made him a sensation, and by 1949 he was drawing substantial crowds on his own.
“I knew Fats from hanging out at a grocery store. He reminded me of Fats Waller and Fats Pichon. Those guys were big names and Antoine—that’s what everybody called him then—had just got married and gained weight. I started calling him ‘Fats’ and it stuck.” - Billy Diamond
Rock 'N' Roll Pioneer
In 1949, Fats Domino met collaborator Dave Bartholomew and signed to Imperial Records, where he would stay until 1963. Domino's first release was "The Fat Man" (1949), based on his nickname, a song co-written with Bartholomew. It became the first rock 'n' roll record to sell 1 million copies, peaking at No. 2 on the R&B charts. The two continued to churn out R&B hits and Top 100 records for years, with Domino's distinctive style of piano playing, accompanied by simple saxophone riffs, drum afterbeats and his mellow baritone voice, making him stand out in the sea of 1950s R&B singers.
Saturday, February 22, 2020
Friday, February 21, 2020
Thursday, February 20, 2020
Wednesday, February 19, 2020
Sunday, February 16, 2020
W.E.B. DuBois -We Celebrate Black History
Du Bois was a founder and general secretary of the Niagara Movement, an African American protest group of scholars and professionals. Du Bois founded and edited the Moon (1906) and the Horizon (1907-1910) as organs for the Niagara Movement.
In 1909, Du Bois was among the founders of the National Association for the Advancement of Colored People (NAACP) and from 1910 to 1934 served it as director of publicity and research, a member of the board of directors, and founder and editor of The Crisis, its monthly magazine.
In The Crisis, Du Bois directed a constant stream of agitation–often bitter and sarcastic–at white Americans while serving as a source of information and pride to African Americans. The magazine always published young African American writers. Racial protest during the decade following World War I focused on securing anti-lynching legislation. During this period the NAACP was the leading protest organization and Du Bois its leading figure.
In 1934, Du Bois resigned from the NAACP board and from The Crisis because of his new advocacy of an African American nationalist strategy that ran in opposition to the NAACP’s commitment to integration. However, he returned to the NAACP as director of special research from 1944 to 1948. During this period, he was active in placing the grievances of African Americans before the United Nations, serving as a consultant to the UN founding convention (1945) and writing the famous “An Appeal to the World” (1947).
As Scholar
Du Bois’s life and work were an inseparable mixture of scholarship, protest activity, and polemics. All of his efforts were geared toward gaining equal treatment for black people in a world dominated by whites and toward marshaling and presenting evidence to refute the myths of racial inferiority.
From his earliest years, Du Bois was a prolific, gifted scholar. In 1884, Du Bois graduated from high school as valedictorian. He received his Bachelor of Arts from Fisk University in Nashville, Tenn., in 1888, having spent summers teaching in African American schools in Nashville’s rural areas. In 1888 he entered Harvard University as a junior, took a bachelor of arts cum laude in 1890, and was one of six commencement speakers. From 1892 to 1894 he pursued graduate studies in history and economics at the University of Berlin on a Slater Fund fellowship. He served for 2 years as professor of Greek and Latin at Wilberforce University in Ohio.
Du Bois received his Master of Arts from Harvard in 1891, and, in 1895, he became the first African American to receive a doctorate from the university. His dissertation, “The Suppression of the African Slave Trade to the United States of America, 1638-1870,” was published as No. 1 in Harvard Historical Series.
In 1896-1897, Du Bois became assistant instructor in sociology at the University of Pennsylvania. There he conducted the pioneering sociological study of an urban community, published as The Philadelphia Negro: A Social Study (1899). These first two works assured Du Bois’s place among America’s leading scholars.
From 1897 to 1910 Du Bois served as professor of economics and history at Atlanta University, where he organized conferences titled the Atlanta University Studies of the Negro Problem and edited or co-edited 16 of the annual publications, on such topics as The Negro in Business (1899), The Negro Artisan (1902), The Negro Church (1903), Economic Cooperation among Negro Americans (1907), and The Negro American Family (1908). Other significant publications were The Souls of Black Folk: Essays and Sketches (1903), one of the outstanding collections of essays in American letters, and John Brown (1909), a sympathetic portrayal published in the American Crisis Biographies series.
Du Bois also wrote two novels, The Quest of the Silver Fleece (1911) and Dark Princess: A Romance (1928); a book of essays and poetry, Darkwater: Voices from within the Veil (1920); and two histories of black people, The Negro (1915) and The Gift of Black Folk: Negroes in the Making of America (1924).
From 1934 to 1944 Du Bois was chairman of the department of sociology at Atlanta University. In 1940 he founded Phylon, a social science quarterly. Black Reconstruction in America, 1860-1880 (1935), perhaps his most significant historical work, details the role of African Americans in American society, specifically during the Reconstruction period. The book was criticized for its use of Marxist concepts and for its attacks on the racist character of much of American historiography. However, it remains the best single source on its subject.
Black Folk, Then and Now (1939) is an elaboration of the history of black people in Africa and the New World. Color and Democracy: Colonies and Peace (1945) is a brief call for the granting of independence to Africans, and The World and Africa: An Inquiry into the Part Which Africa Has Played in World History (1947; enlarged ed. 1965) is a major work anticipating many later scholarly conclusions regarding the significance and complexity of African history and culture. A trilogy of novels, collectively entitled The Black Flame (1957, 1959, 1961), and a selection of his writings, An ABC of Color (1963), are also worthy.
Du Bois received many honorary degrees, was a fellow and life member of the American Association for the Advancement of Science, and a member of the National Institute of Arts and Letters. He was the outstanding African American intellectual of his period in America.
As Global Citizen
In 1948, he was cochairman of the Council on African Affairs; in 1949 he attended the New York, Paris, and Moscow peace congresses; in 1950 he served as chairman of the Peace Information Center and ran for the U.S. Senate on the American Labor party ticket in New York. In 1950-1951, Du Bois was tried and acquitted as an agent of a foreign power in one of the most ludicrous actions ever taken by the American government. Du Bois traveled widely throughout Russia and China in 1958-1959 and in 1961 joined the Communist party of the United States. He also took up residence in Ghana, Africa, in 1961.
Du Bois was also active in behalf of Pan-Africanism and concerned with the conditions of people of African descent wherever they lived. In 1900 he attended the First Pan-African Conference held in London, was elected a vice president, and wrote the “Address to the Nations of the World.” The Niagara Movement included a “pan-African department.” In 1911 Du Bois attended the First Universal Races Congress in London along with black intellectuals from Africa and the West Indies.
Du Bois organized a series of Pan-African congresses around the world, in 1919, 1921, 1923, and 1927. The delegations comprised intellectuals from Africa, the West Indies, and the United States. Though resolutions condemning colonialism and calling for alleviation of the oppression of Africans were passed, little concrete action was taken. The Fifth Congress (1945, Manchester, England) elected Du Bois as chairman, but the power was clearly in the hands of younger activists, such as George Padmore and Kwame Nkrumah, who later became significant in the independence movements of their respective countries.
Wednesday, February 12, 2020
Tuesday, February 11, 2020
Monday, February 10, 2020
Malcolm X- We Celebrate Black History
Born Malcolm Little in Omaha, Nebraska, in 1925, Malcolm was the son of James Earl Little, a Baptist preacher who advocated the black nationalist ideals of Marcus Garvey. Threats from the Ku Klux Klan forced the family to move to Lansing, Michigan, where his father continued to preach his controversial sermons despite continuing threats. In 1931, Malcolm’s father was brutally murdered by the white supremacist Black Legion, and Michigan authorities refused to prosecute those responsible. In 1937, Malcolm was taken from his family by welfare caseworkers. By the time he reached high school age, he had dropped out of school and moved to Boston, where he became increasingly involved in criminal activities.In 1946, at the age of 21, Malcolm was sent to prison on a burglary conviction. It was there he encountered the teachings of Elijah Muhammad, the leader of the Nation of Islam, whose members are popularly known as Black Muslims. The Nation of Islam advocated black nationalism and racial separatism and condemned Americans of European descent as immoral “devils.” Muhammad’s teachings had a strong effect on Malcolm, who entered into an intense program of self-education and took the last name “X” to symbolize his stolen African identity.
After six years, Malcolm was released from prison and became a loyal and effective minister of the Nation of Islam in Harlem, New York. In contrast with civil rights leaders such as Martin Luther King Jr., Malcolm X advocated self-defense and the liberation of African Americans “by any means necessary.” A fiery orator, Malcolm was admired by the African American community in New York and around the country.
In the early 1960s, he began to develop a more outspoken philosophy than that of Elijah Muhammad, whom he felt did not sufficiently support the civil rights movement. In late 1963, Malcolm’s suggestion that President John F. Kennedy’s assassination was a matter of the “chickens coming home to roost” provided Elijah Muhammad, who believed that Malcolm had become too powerful, with a convenient opportunity to suspend him from the Nation of Islam.
A few months later, Malcolm formally left the organization and made a Muslim pilgrimage to Mecca, where he was profoundly affected by the lack of racial discord among orthodox Muslims. He returned to America as El-Hajj Malik El-Shabazz and in June 1964 founded the Organization of Afro-American Unity, which advocated black identity and held that racism, not the white race, was the greatest foe of the African American. Malcolm’s new movement steadily gained followers, and his more moderate philosophy became increasingly influential in the civil rights movement, especially among the leaders of the Student Non-Violent Coordinating Committee.
On February 21, 1965, one week after his home was firebombed, Malcolm X was shot to death by Nation of Islam members while speaking at a rally of his organization in New York City.
Sunday, February 9, 2020
We Celebrate Black History Month
All too often only the most negative aspects of African American culture and communities get highlighted. We hear about the poverty rates, incarceration rates, and high school drop out rates. We are inundated with images of unruly athletes and raunchy reality TV stars as paradigms of success for Black people. And we are daily subject to unfair stereotypes and assumptions from a culture that is, in some aspects, still learning to accept us.
As we celebrate Black History Month let us remember Before there were African-American mayors, governors, or even an African-American President, black churches received leadership from African-American Sunday School teachers, deacons, and pastors. These church leaders, along with others, were seen as community leaders, who helped mentor, educate, and counsel many in the black community. Moreover, the black church was not only a place of worship, but served the community as a center for gathering support and encouraging one another through fellowship. The Civil Rights Movement gained significant strength because of the participation of black churches. They became meeting centers for the organization and strategic planning of the effort for equal rights. Regular church members, church lay leaders, and pastors took a position at the forefront of the work to change a racial and ethnically segregated America. The Black churches should be celebrated for their part in influencing a nation to respect and value ethic and racial rights. –Rev.M.D.Rogers
As we celebrate Black History Month let us remember Before there were African-American mayors, governors, or even an African-American President, black churches received leadership from African-American Sunday School teachers, deacons, and pastors. These church leaders, along with others, were seen as community leaders, who helped mentor, educate, and counsel many in the black community. Moreover, the black church was not only a place of worship, but served the community as a center for gathering support and encouraging one another through fellowship. The Civil Rights Movement gained significant strength because of the participation of black churches. They became meeting centers for the organization and strategic planning of the effort for equal rights. Regular church members, church lay leaders, and pastors took a position at the forefront of the work to change a racial and ethnically segregated America. The Black churches should be celebrated for their part in influencing a nation to respect and value ethic and racial rights. –Rev.M.D.Rogers
Saturday, February 8, 2020
Friday, January 31, 2020
Friday, January 24, 2020
Monday, January 20, 2020
Sunday, January 19, 2020
You Snooze, You Lose...Rev.M.D. Rogers
It was 5:30AM and the alarm had just elevated its piercing voice and shook me out of my sleep and slumber. I really didn’t feel like getting up that morning. I mean I really wanted to steal a few more moments of blissful unconsciousness. It was one of those days where we had plenty to do. It was one of those days where we had to get up, pack the car, and get out on the road. You see it was time to take that long trek to see family members in a far away town. But like any trip, it required preparation. We had a lot to do. In fact, we had to do some things that we normally wouldn’t do at 5:30 in the morning. Because of this realization, I simply hit the snooze button every 15 minutes to prolong the sleep, but also the agony of realizing that I was stealing more and more time away from the preparations that needed to be done. However I promised myself that after this time hitting the snooze I would get up.
You ever felt like that? Sleeping, but needing and in some way wanting to get up, but our body wants to continue on in the daze of semi-awareness of what we must do. Wanting to sleep, but also wanting to awake and get the day started. The Apostle Paul is speaking to a group of people just like that. These Roman Christians were such that felt like hitting the snooze button and sleep a little longer. They wanted to continue living in the Roman world as if it would go on forever. They wanted to simply hit the snooze button. You know when you hit the snooze button you don’t have to get up. When you hit the snooze button you delay the final reckoning.
You know and understand what I am talking about. Some have just simply hit the snooze button on God’s plans for them. We are not ready to go forward so we do whatever it takes to lesson the call of duty or responsibility on our soul. Many have simply hit the snooze button. We have been sleeping and the time to wake up has come. The alarm clock is shouting at you to get up. Some folks alarm clock is a child that was unexpected and unanticipated. And too many of us have simply hit the snooze button to continue life as it has always been. Perhaps the alarm clock to your soul has been a graduation which means it is time to stop being a burden to begin bearing burdens, but then some just hit the snooze button. Perhaps the alarm clock to your soul has been the call of God into ministry, but instead of moving forward into God’s plan we hit the snooze button and go on to as if nothing has changed.
The snooze button is so comfortable. The bed is so comfortable. Sleep is so comfortable, but we also must acknowledge that this sleep after an alarm ain’t really sweet. When God needs you to get up the sleep is not so sweet. And sometimes God will do whatever God has to do to wake us up from that rest of semi consciousness.
You ever felt like that? Sleeping, but needing and in some way wanting to get up, but our body wants to continue on in the daze of semi-awareness of what we must do. Wanting to sleep, but also wanting to awake and get the day started. The Apostle Paul is speaking to a group of people just like that. These Roman Christians were such that felt like hitting the snooze button and sleep a little longer. They wanted to continue living in the Roman world as if it would go on forever. They wanted to simply hit the snooze button. You know when you hit the snooze button you don’t have to get up. When you hit the snooze button you delay the final reckoning.
You know and understand what I am talking about. Some have just simply hit the snooze button on God’s plans for them. We are not ready to go forward so we do whatever it takes to lesson the call of duty or responsibility on our soul. Many have simply hit the snooze button. We have been sleeping and the time to wake up has come. The alarm clock is shouting at you to get up. Some folks alarm clock is a child that was unexpected and unanticipated. And too many of us have simply hit the snooze button to continue life as it has always been. Perhaps the alarm clock to your soul has been a graduation which means it is time to stop being a burden to begin bearing burdens, but then some just hit the snooze button. Perhaps the alarm clock to your soul has been the call of God into ministry, but instead of moving forward into God’s plan we hit the snooze button and go on to as if nothing has changed.
The snooze button is so comfortable. The bed is so comfortable. Sleep is so comfortable, but we also must acknowledge that this sleep after an alarm ain’t really sweet. When God needs you to get up the sleep is not so sweet. And sometimes God will do whatever God has to do to wake us up from that rest of semi consciousness.
Thursday, January 16, 2020
Sunday, January 12, 2020
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