“The ageing of man occurs within mortality,
is like a butterfly grub waiting to be cocooned,
waiting to become a chrysalis,
waiting for the days of change,
waiting for a rebirth where it can spread its wings,
waiting for when it will appear in splendour and in glory,
waiting for when a life can be lived in all its fullness of existence.
The ageing of man is limited to his mortality,
is limited to his mortal temple,
is limited to his time of preparation for his spreading of his wings.
The ageing of man awaits ripeness of development.
The ageing of man awaits the triggers of metamorphosis.
The ageing of man awaits the sleep of kings.
The ageing of man awaits the works of God.
The ageing of man awaits the third birth of man,
awaits the new body to be bestowed,
awaits the attributes of man when seen dressed and ready:
for eternity with God.
The ageing of man has a time of readjustment,
has a time of segregation,
has a time where the grave has lost its relevancy,
where the grave has served its purpose,
where the grave has served in demarcation of the mortal from the eternal.
The ageing of man is a venture into the future with an offer accepted,
with grace fully in effect,
with a commitment made binding and in place,
with an inheritance awaited in the company of the gown of life.
The ageing of man is scheduled,
The ageing of man is either honoured or respected,
is either sacred or secular;
is either religious or profane.
The ageing of man brings fulfilment to his timeframe of existence in mortality,
brings an end to suffering with expectations built on hope or faith,
brings relief from the reality of a body approaching its “use by” date,
brings a decision to the fore which impacts on the future—
whether the location of intent or the location of default.
The ageing of man is a property of man within mortality:
where time is present and controls,
is absent from man when dwelling within eternity:
where time becomes a servant with its options.
The ageing of man completes its present purpose and its functioning:
on qualifying man for entry to the grave.
The ageing of man supervises the growth of families,
the presenting of the babies,
the establishing of maturity.
The ageing of man absorbs the agility of man,
restricts man’s senses in effectiveness,
reduces man’s ability to work,
absconds with the fullness once found within his purse.
The ageing of man may introduce a time of pain,
a time of frustration at a loss of hearing,
The ageing of man may reduce to poverty,
to the need for care.
The ageing of man sees grandchildren come and go,
sees grandchildren come and stay,
sees grandchildren at their best and at the worst,
sees grandchildren for what they are—
the very youth of self.
The ageing of man should bring security of tenure,
should bring the time to roam,
should bring the essence of nobility,
should bring the field of righteousness,
should bring the offerings of God.
The ageing of man builds a bank of memories,
knows what others are awaiting to experience,
senses the rights and wrongs,
splits the time upon demand,
watches as the hair matches colour with the age,
matches thatch with the age,
matches warmth with the age.
The ageing of man is not the intent of God—
in the absence of satanic nets,
of demonic influence,
of the diseases born of pestilence:
which man has inflicted on himself.
The ageing of man now has reconciliation through the cross of Christ—
may again share in eternal life,
may again return to the presence of his God,
may again be blessed by God.”