Christian Music Elsewhere: My observations

The function of music in denominations other than Seventh-day Adventism varies greatly depending on the denomination. I have made observations in non-denominational churches, one Mass, and one Episcopalian Morning Song, and I have seen video footage of some of the music in the Pentecostal Hillsong megachurch in Australia. This article will go into a bit of detail about my observations on how music functions in those denominations.

Starting with the two denominations that predate Seventh-day Adventism by centuries, I will say that music functions both very similarly and very differently in liturgical churches. The role of music is much the same in the Catholic and Anglican (Episcopal) denominations; it is "one of the most effective ways of impressing the heart with spiritual truth" (White, Education, pp. 167, 168). St. Basil is recorded as saying the following:

When the Holy Spirit saw that mankind was ill-inclined toward virtue and that we were heedless of the righteous life because of our inclination to pleasure, what did he do? He blended the delight of melody with doctrine in order that through the pleasantness and softness of the sound we might unawares receive what was useful in the words, according to the practice of wise physicians, who, when they give the more bitter draughts to the sick, often smear the rim of the cup with honey. -St. Basil, Homily on the first Psalm

The Mass Ordinary is one of the staples of classical literature; hundreds of composers from the pre-Renaissance Guillaume de Machaut (ca. 1300-1377) to Franz Schubert have set the text that makes up the Mass Ordinary to music. And even still, modern songs make use of the text of such elements as the Credo (cf. Creed by Rich Mullins and, later, Third Day). The use of music in the liturgical churches is, however, varied from the Seventh-day Adventist church in that it follows a liturgical calendar. The Adventists have no set "liturgy" except for the order of the program and the regularity of Communion Sabbath's occurrence. The songs for the Mass Proper change at every service, but the Mass Ordinary--Kyrie, Gloria, Credo, Sanctus, Agnus Dei, Ite missa est--remains the same. The Adventist service changes content weekly, from music to sermon.

In non-denominational churches, the function of music tends to be a little bit different. I have attended services at Bayside Church in Granite Bay, CA as well as The Ridge Church in Rocklin, CA, both of which are non-denominational. Bayside is much better known between the two of them; it has a much larger membership and a worship leader that has gained somewhat of a following. Perhaps you've heard of Lincoln Brewster? None other.

Now, given the nature of the worship service in non-denominational churches, it's safe to say that music functions slightly differently. While in Adventism and the older liturgical denominations, music's role is to impress spiritual wisdom and guidance upon the heart, these non-denominational churches tend to focus on the worship itself rather than the ins and outs, the philosophy, if you will. Music is there to unite the congregation in raising their hands to the Lord. That's it. In some ways, it's an outlet for the congregation to participate in the service other than listening to the message.

This unity is usually a lot more fueled by emotion than congregational unity in the Adventist church. In fact, why should we be emotional in our praises when Ellen White specifically guards against it in her admonishment of the Holy Flesh Movement at the Indiana camp meeting? (Sarcasm obvious, no?) For centuries, music philosophers have warned against the stirring of emotions when it comes to music, for music has been since the days of Greek philosophy a tribute to the gods, or in our case Jehovah. Yet countless times in Scripture, we see jubilant praising of the Lord. We see celebrations of victory in both the Old and New Testaments. David danced before the Lord--in his UNDERWEAR--with all his might. And when Jesus rode into the city on a donkey, the people cried, "Hosanna!" and waved palm fronds. It was a celebration for the King had come.

It is often such in non-denominational churches. Unfettered by the conventions of a strict, conservative structure, they release their praises to God. After all, they are following the instructions given in Psalm 150. We are to praise the Lord in His sanctuary, not mumble words to convoluted hymns we don't know! As a result of this modern "Ars nova", however, many precious praise songs have become tropes. I've sung How Great is Our God hundreds of times since the first time I heard it. And frankly, it's gotten old. I long for songs like Near the Cross again.

As I conclude this article, I will say one thing: music always has and always will evoke emotion. It is a method for conveying thoughts and feelings that language cannot express. It adds to a simple text such as, "Gloria Patri et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc, et semper et in saecula saeculorum," a meaning that cannot be conveyed by simply reading. It unifies people in their praises of the Lord, and it is promised that when we are unified in the Lord, He will be right there in our midst.

In the next three or so weeks I'm going to conclude this series by explaining more about music and the little cogs, springs and doodads that make it work; I'm going to present many problems in regards to music in the Seventh-day Adventist church, and I'm going to present a solution so that we may once again unify under one banner, the irrefutable truths that Jesus loves you, He died for you, and He's coming to take you home.

Your Brother in Christ,
Michael

*This is the third of a series of articles about music in the SDA Church and other denominations. Next Friday: The Ins and Outs of Music*

All Scripture references, unless otherwise noted, are taken from the New King James Version, © Thomas Nelson, Inc. 

WoW, what a week!

Those of you who attend Walla Walla University know that this week was Week of Worship with pastor Murray Hunter all the way from Down Undah. And naturally, the fact that it is Week of Worship means the schedule was thrown into a Blendtec blender and totally screwed up. (What's red and green and goes 120 mph? MY SCHEDULE!) Because of this totally foreseen setback, I haven't had any time to work on this week's entry. So expect my observations on music in the "mainstream" Christian world next Friday.

Your Brother in Christ,
Michael

Music in the SDA Church: My observations

This article is going to be a bit different than my articles have been in the past. I will simply discuss my personal observations about music in the Seventh-Day Adventist denomination, correlating them with advice from Ellen White and the Scriptures, and presenting my own philosophy related to the two.

I have been to my share of SDA churches. And in attending these churches, be they for a choral performance or by membership, I have noticed that, while the music culture is gradually aligning with contemporary Christian music, traditional sacred music is still king. This comes to light in discussions on music in which I have participated on the internet, including arguments that contemporary Christian Music, even that which takes its lyrics directly from the Bible, is of the Devil. They cite inconclusive studies, misquote Ellen White, and formulate their own dogmas based on their personal taste.

One of the biggest arguments I have ever had was on the Real Time Faith forum, which shut down in 2007. This discussion, however, spilled over into Real Time Faith's privately run successor, Real Time Believers. The now dead discussion has a total of 163 posts, spanning almost two years. Many users argued for the integrity of CCM, mostly the percussion element, while others demonized it as a feeble attempt to corrupt Godly music with demonic influences. A second topic links to an article which decries the frequently used fallacies such as the basic rock beat pattern throwing off brain wave patterns or imitating sexual intercourse.

This debate laid bare the opinions of several young people (the average age of the participants was somewhere around 15), but most of it was based on opinion in addressing the debate's sole question: "Which is more important: the music or the lyrics." I will go more into the ins and outs of music in #4 two weeks from now, but I will say that if a hymn had objectionable lyrics it would be shot down just as modern hymns with "disagreeable" music.

 The Role of Music
The role of music in the SDA church is similar to other Protestant churches in that its primary purpose is the worship of God in song. This can come about through either vocal or instrumental songs, often using instruments of the classical music world. Ellen White clarifies the role of music in worship as "one of the most effective ways of impressing the heart with spiritual truth" (Education, pp. 167, 168). It is a weapon against discouragement, a way to ward off the advances of the Enemy.

It does seem, however that we, as this advice seems to, place so much stress on praising God that songs of uncertainty and turmoil get completely thrown out. Many of the Psalms, such as Psalm 42 are prayers for help in times of peril. Psalm 59 is a call for God to "Awake to punish all the nations; [to] not be merciful to any wicked transgressors" (v. 5).

Ecclesiastes 3:1 states plainly that "to everything there is a season, a time for every purpose under heaven." Yes, there is a time for praising in God, but there is also a time to be angry because of sin. There is a time to cry out to God to lift us out of this pit of despair. Many of the Psalms do this. And many of the heavier CCM songs do this as well; one of my favorite songs, Disciple's Scars Remain is like this. It would be banned from many Protestant congregations because of its musical idiom. But when you feel the emotions conveyed in the song's lyrics and music, you realize it is a song about being discouraged and then seeing that Jesus shares our suffering (cf. Gal 6:2).

The Usage of Music
This is where things become a little less of a grey area, and more black-and-white in the SDA Church. I grew up in a fairly conservative church, hearing hymns I didn't know. I always thought that choir was part of church, and I had no idea what it takes to make one sound good. In my eight year old mind, the organ was a massively complex instrument that only old people played. Guitars were never on stage, and drama of any kind was only permitted on Youth Sabbath. I just thought it was the way Christian music was until I listened to K-LOVE for the first time. But even then, I'd never imagine that kind of music in church.

But I know of one fairly small church whose musical tastes are evolving quickly. Not ten years ago they had a resident organist who played every Sabbath. Piano was the primary means of accompanying the small choir they call the Praise Team. One Sabbath, they added a bass guitar. Then, after a while, a friend of mine started playing bass on the Praise Team. One morning, while he was tuning up his bass, the organist got up, walked all the way across the stage, and accosted him. To this organist, the prelude and postlude were performances, special musics of sorts!

This young man was being as unobtrusive as he could. It was before the start of the service, and if he'd been a member of the sound crew adjusting a microphone while everybody was talking and listening to the background music, I'd bet this organist would have accosted him as well. It seemed to my friend like a set of priorities in the wrong place.

Music should be entered into with humility when praising the Lord, be it in a choir, in prayer, on a penny whistle, or singing in the shower. Ellen White says that we should conduct our services "with solemnity {not somberness} and awe, as if in the visible presence of the Master of assemblies." If this organist's heart had been on God and not on the performance as if it was a concert, he wouldn't have cared that I crept up on stage to do something that he, as a cellist in addition to an organist, should know is paramount. Wait, did I just reveal my friend's identity? Oh well.

My point is that music in the SDA denomination, in my observations, has been fairly controlled. Dissent has been quashed, be it from youth (usually youth) or other sources. The organist that yelled at me transferred to a different church, but that still doesn't change the fact that something happened that probably shouldn't have. The fact of the matter is that that while the musical attitude of the SDA denomination is evolving, there are still some issues that boil down to one thing: human nature. It is our natural inclination to want something to be orderly, and since our musical traditions are one of the only things we still seem to have from the "olden days", it is probably the hardest thing of all for us to give up.

Your Brother in Christ,
Michael

*This is the second of a series of articles about music in the SDA Church and other denominations. Next Friday: Music in other Protestant denominations*
Ellen White references taken from a compilation page on music: http://www.whiteestate.org/issues/music.html 
All Scripture references, unless otherwise noted, are taken from the New King James Version, © Thomas Nelson, Inc. 

The Difference Between CCM and CCM

Sunday I was thinking of the lyrics of Audio Adrenaline's Hands and Feet, a song about being God's hands and feet, going where He sends us and doing His bidding. It fits the "narrative" of Contemporary Christian Music very nicely: going and helping the poor, the needy, and whomever God wants us to. But there's something different about it. Not only are the guys of Audio Adrenaline master songwriters, but the message is not one of "I will because You want me to," but one of "I will because I want to share You." It's not preachy at all, unlike some of the stuff I now hear on the radio. This kind of thing has created a division in my mind about two varieties of CCM: Contemporary Christian Music and Cliché Christian Music. Let's discuss.

First, let me define the two terms. Contemporary Christian Music is an ever-evolving term referring to the various Christian music of the day. Back in the 80s it was Amy Grant, Kieth Green and Petra. Now, it's Chris Tomlin, Matthew West and Newsboys. I'll refer to this as CCM₁ for the rest of the article. Cliché Christian Music (CCM₂)is a broad subcategory of CCM₁ that includes songs full of musical and theological clichés and tautological themes. For the sake of argument, even though CCM2 is technically a part of CCM1, I will separate them completely as if they were two separate categories.

Let's compare and contrast the musical styles of the two CCMs. CCM1 tends to feature innovation in musicality: timeless melodies and chord progressions that you can immediately recognize. A uniqueness between bands and from song to song also embodies CCM1. For instance, when you hear a Newsboys song, you can usually tell before Peter starts singing that it's a Newsboys song. Even people like Amy Grant have a uniqueness that characterizes their music.

Musical styles that fall within CCM2 tend to run together. Chord progressions tend to be a boilerplate standard: nothing unique, innovative or complex. The instrumentation tends to be another boilerplate standard: an acoustic guitar played by the lead singer and an electric guitar playing a melodic part; bass player in the background or not at all; drums playing simple rhythms and fills; the ensemble often accompanied by a string quartet, trio or just a violin or cello.

Another thing that characterizes CCM2 in my mind is what I call "poor instrumental writing". Two classic examples of this are Tenth Avenue North's songs Love is Here and By Your Side. The songs open with a moving guitar part that doesn't really fit the theme of the song. This out of place instrumentation is a sign of poor consideration when songwriting. Granted, almost every other song an the album is very well written, especially its most recent single, Hold My Heart, but these two will forever immortalize in my mind that Tenth Avenue North is new at this and sometimes takes their influence from CCM2, especially lyrically.

This brings me to another distinction, one which is much more noticeable to the listener. CCM1 has rhymes and messages that are unique, not the blindly obvious like "fun" and "sun" or "cool" and "pool". Relient K's Matt Thiessen is my songwriting idol; his melodies, instrumentation and lyrics are always fresh and usually deal with not just one issue, but all issues. His tongue-in-cheek writing style flows effortlessly, showcasing his God-given gift.

One song that lyrically encompasses CCM2 is The Wrecking's You Remain. The rhythms and melody are simple, the lyrics are obvious, and the instrumentation is plain and uninteresting. It may be true, but it seems very poorly written or written in a rush. Yes, the message is true, but it is full of Christian clichés. The same can be said for a lot of the songs praise teams play in church nowadays: How Great is Our God is full of a Christian boilerplate message. Yes, it's a good song, but it's still uninteresting musically and lyrically.

This brings me to another issue: some of these songs have come to belong to CCM2 solely because they are part of a standard set of songs that are easy to learn and easy to do wrong. How Great is Our God was a great song when my band first started covering it. But now that everybody and their dog plays this song for almost every P&W set, it's become an empty mass of words and notes. The meaning is gone. For a song to be a part of CCM1, it must retain its meaning even after hearing it a literal thousand times.

Preachiness is another huge factor that makes even the innovative Casting Crowns migrate toward CCM2. I'm always hearing "I owe this," and "I owe that;" and "I have to do this," and "I need to do that." Herein lies the theological separation between songs like Hands and Feet by Audio Adrenaline and Follow You by Leeland with Brandon Heath. The former song emphasizes "[touching] the world like You've touched my life," whereas the second paints serving the needy as the noblest calling, a sort of "Look at me, I'm following Christ. This is how we follow Christ." It seems preachy, like a calling. The truth of the matter is that every calling is different. Here at Walla Walla University, the Student Missions department is always trying to send people out as missionaries, painting it like it's a call for everybody. True, the Great Commission (which Follow Up strives to follow) tells us to go to all the world, but "all the world" is different for me than for, say, my friend Katelyn. She's heading to the Philippines, but I'm staying right here. Why? I have been called to be an at-home missionary. We're each following our callings.

The final distinguishing factors between CCM1 and CCM2 lie solely on the performers: arrangement and performance. You can take a dead song and breathe new life into it with a good arrangement. You can take a stupendous song and kill it with a bad arrangement. Performance goes hand in hand: preparation and practice are key; the audience can tell when you've not rehearsed. (More advice on this to come in later articles.) A good arrangement avoids musical clichés and chord progressions. And usually, the artist who most often performs the song has the best arrangement. It's a rule of thumb that is good to follow.

The differences between Contemporary Christian Music and Cliché Christian Music may be small, but they create a gap between the two almost as wide as the Grand Canyon. The vast majority of new CCM that I hear falls under CCM2, with the best artists relatively unknown in the "mainstream" CCM world. Why am I writing this? I don't really know. But I want to distinguish between what I want to hear and don't want to hear, and I don't want to hear the same old, tired songs that have lost meaning. I don't want to hear dumbed down arrangements. And sure as the rising sun, I don't want to be preached at. Songwriters, keep this in mind.

Your Brother in Christ,
Michael

*This article is the first in a series about music and its effects in the Seventh-day Adventist Church and other denominations. Next Friday: *

A Message on Race and Daniel

Imagine attending the Iowa State Fair on August 20th, 2010. Just as advertised, you had "Non-stop Fun"--until you left. Before your eyes, a group of thirty or so individuals with dark skin gather around a terrified man with lighter skin...and beat him senseless. This is not fiction. This actually happened. The thirty or forty individuals roamed around the Iowa State Fair and openly called it "Beat Whitey Night". If it had been a group of whites calling it "Beat Blackie Night", it would have been a national story, the offenders would have been hung in effigy by the ACLU and NAACP. But instead, we've heard almost nothing about it. And here's why.

It seems in today's world, only white people can be racist, only Christians can be bigoted against a particular religion, and only men can be sexist. Hate crimes, heinous as they are, are always committed by "majority" offenders. But the opposite is true: anybody can be racist, sexist, or bigoted against religion.

Dr. Martin Luther King, Jr. is heralded as a god of the Civil Rights movement. He was martyred for the cause, immortalizing him. And he's spinning in his grave so fast he's halfway to China. He envisioned a totally colorblind society, where race wouldn't matter. Organizations like the NAACP, by very nature, shred his dream. Affirmative Action struck it down by trying to elevate "minorities" to higher levels. I use quotes because calling whites the "majority" and everyone else "minorities" undercuts the Dr. King's life's work! Why is this? It's because we're still noticing race. We are not colorblind yet, and we as a society are perpetuating racism.

We call for diversity. We call for people to recognize our differences. What does that do? It separates people. Like iron and clay, our society is more separate now than it ever has been. The prophecy of Daniel is being fulfilled faster than we can see, in more ways than we can possibly know. Let me paint you a picture of the feet of iron and clay.

There exist no world empires. Yes, there are superpowers, but there is no world-spanning empire. The head of gold was Babylon, an empire which controlled just about the entire known world. The chest and arms of silver were Medo-Persia, who controlled the known world. The belly of bronze was Greece, who controlled the known world. The legs of iron was Rome, who controlled the known world. But today? Every nation has its ruler. Every country has its border. We as a race are not under one Earthly crown, but under many.

Now let's look at our own little "empire", the United States of America. Each State is like a nation, under the "emperor", the President. But each State is relatively independent, making their own laws, with their own court systems, and their own governments. We used to be completely united, but slowly we are separating; the States are red and blue now, iron and clay. No longer are they just States.

Within this nation exists yet another form of separation along the same lines: right now we are in the midst of a "cold civil war" between the political right and political left. Neither side wants the other side to succeed in any way, shape or form. Bipartisan anything is out the window because of inter-party tensions. Obama's blaming the Republicans for the economy, blaming Bush's tax rates. The GOP is blaming Obama for the crisis, citing the bloated spending bill he pushed through early on. Fingers are pointing at the other side, no matter what side you're on.

Still another separation exists: this thing called "race". I use quotes because I hate the term. We are all a race of beings. We bleed red, think freely, and are usually born with two arms and legs, ten fingers and toes, and a head. Why should skin color make somebody a different race, a different species? Why should we be separated? But we are. That's the clincher. We're separated like iron and clay; like black and white.

Religion is yet another way we find to distance ourselves from those different from us. Atheists shun all religions, though it seems like they attack only Christianity. Christians tend to shun Muslims, and Muslims tend to shun Christians. It's a vicious cycle of "My god is better than yours" that has been repeating itself since the beginning of sin, and will keep repeating itself until its end at the Trumpet's sounding.

We are living in the tips of the toes of the feet of iron and clay.We are a divided people, be it by race, creed or color. We are judged by the content of our character and the color of our skin. And we still have not been able to sing the words of that great American Negro-spiritual, "Free at last, Free at last, Thank God Almighty, we're free at last!" And we won't until Jesus comes and ends all this.

Your Brother in Christ,
Michael

Depression in Retrospect

Depression is not cool. But neither is it the absence of God as so many try to tell me nowadays. You don't need meds to get through it, and you don't need a twelve-step program, but in hindsight, I probably should have acknowledged my problem and tried to get over it faster. This is my story and how I got through it.

It all started several years ago, in July of 2006. My family moved out to a twenty-acre piece of property, leaving behind a home we'd shared for the better part of twelve years. The day we finally moved out of that house was supposed to be a day when I had a bass lesson, but due to the fact that I was feeling sick, I cancelled. It would have been the last time I saw my teacher alive. Sunday morning, my parents broke the news to me that he had been killed in a head-on car accident. I started feeling guilt, feeling like I shouldn't have cancelled my lesson that week. But I wound up getting over it and moving on.

Later on, I wound up falling in love with a friend's sister. After a game of cat-and-mouse that I cleverly orchestrated, I revealed myself as her secret admirer. I asked her to ice cream and she said yes, but then after some thinking, decided that she wasn't ready for a relationship, and that it would be too awkward between us. I took it way too hard, throwing myself into a depressive identity crisis that lasted, for the most part, until March of 2010, totaling almost three years. During that entire time I didn't acknowledge that I had a problem because I didn't want to seem weak, I didn't want to go through treatment or see a shrink, and I didn't want to be preached at.

People would always ask me whether I was okay. I'd say yes, knowing full well that I was lying, both to my friends and myself. But I pretty much turned emo. No, I didn't do my hair backward (short in the front and long in the back) or wear skinny jeans. But I wrote poetry and lots of it. Most of it was very depressive, mourning about how I was wronged and had nowhere to go. I was able to write sonnets on a whim, something I wish I could do now. And my music tastes took a turn for the screamo. I never did listen to Underoath or stuff like that--more like Skillet, Red, Disciple...you know, hard rock and metal.

I finally managed to do some introspection and realized that my problem was that I had no sense of purpose, no sense of direction. I didn't know who I was. I was suffering through the fifth stage of Erikson's stages of psychosocial development. The fifth stage is titled, "Identity vs. Role Confusion". I was thoroughly confused. And it didn't help that I was mature for my age and was also suffering through (and continue to suffer through) the sixth stage, "Intimacy vs. Isolation". My depression was rooted in the latter extremes of these two stages.

So let's talk symptoms really quickly. I was sleeping a lot. I was feeling down in the dumps constantly. And as a part of my identity crisis I kept finding myself wishing I could have a "George Bailey experience", to see how I had influenced people's lives. To see what it would be like if I'd never been born. This is a dangerous line of thinking, borderline suicidal, and I didn't even realize it! By the time I did, I told myself that I definitely should have gotten help. Even though I didn't think I was clinically depressed, I probably was.

I beat depression with a process that lasted from March of 2010 until probably mid-August. It started by facing my fears of inferiority and role confusion, deciding to switch my musical area of study from string bass to voice. I chose string bass because I thought that was what I wanted. But I was no good at it. I knew I was a better singer than I was a string bassist (though I'm probably a better bass guitarist than I am a vocalist). Then I decided to face my other fear, fear of isolation, by asking somebody out. I'd been through almost three years of seeing somebody I liked and saying, "I'd never have a chance with her." With an 0 for 2 record, I expected rejection and felt helpless to avoid it (a phenomenon I later discovered to be called "learned helplessness"). I decided to swallow the frog in my throat and ask somebody. Rejection or no, I was going to do it. I hesitated for a couple of days, and finally asked her to vespers after class. It was such a freeing feeling when she said yes, and that Friday night was the best Friday night I'd ever had. And even though it didn't work out, it was the kick in the butt that I needed to realize that what I was dealing with was beatable without meds, shrinks, or being beaten over the head with a Bible.

That brings me to something that I'm sick and tired of. The entire three years, I heard the same message: "If you're depressed, you need Jesus." Maybe at first I was searching for God, but once I found Him, my depression went away. It was still feeling that isolation, that confusion. And the same message also told me that if you don't feel love, all you need is Jesus, and you'll feel loved like never before. But the thing is that I already had Jesus. I knew He loved me, and I was reminded of that every time I thought of the miracles worked to get me up to Walla Walla, to get my family to the Ranch, and so on. There were songs and skits that painted such a stark picture of the love of Jesus that my emotions got the better of me every time I saw them, causing me to cry openly. No, it wasn't Jesus that I was missing. In fact, God was all I had, all I was hanging onto. I remember praying dozens of times that He'd come and take us all away from this world full of crap. I remember sitting silently in Heubach Chapel, to me the "Holy of Holies" at WWU, and feeling the Holy Spirit touch me, feeling an angel sitting next to me. That was the day that I'd walked out of church because I was hearing the same empty message and the same empty songs. It was like calling tech support and them telling me to do something that I knew wouldn't work.

The theological issues here lies with the fundamental inaccuracy in mainstream Chrisitanity that a relationship with God solves all your problems. The truth is that a relationship with God gives you something to hope for, gives you an attitude of compassion. It's not a quick-fix for your problems. And that's why when some Christians don't get an prayer answered in the way they want, they lose hope. They think God has wronged them in some way. I thought that often enough until I realized that when you don't get what you want, it means only one thing: God has something better planned for you than what you thought you wanted. Something that is beyond your wildest dreams. The road is narrow, not easy. And if you fall, it's like Peter walking on the water. Jesus will be right there to pick us up if we want Him to. And feeling down is not the absence of God, but merely a part of life. Remember that: depression doesn't necessarily mean you need Jesus. You just need to keep hanging on until He makes a way out. Or until you decide to pick yourself up and get over it like I did.

Your Brother in Christ,
Michael

Hiatus is over

Well, it's over. Camp is, not this blog. And that's why I'm going to start posting again. But remember, if I run out of thoughts, I'll run out of entries. So ask me a question if you have one! Are you wondering about something having to do with Christianity? Do you want to play Devil's Advocate? Go ahead! I'm wanting your questions!

Your Brother in Christ,
Michael