"In Memory of L.H.W." by Dorothy Canfield Fisher (an impactful short story)

 

There is a story that is included in the book "The Book Of Virtues" by William J. Bennett. It means a lot to me. It resonated big time. It's called In Memory of L.H.W. by Dorothy Canfield Fisher.

Framing of the Story

The piece is written as a memorial reflection—someone looking back on the life of L.H.W. after his death. From the outset, the tone is almost puzzling: why would such an ordinary, even obscure man deserve remembrance?

That question drives the story.

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Who L.H.W. Was (On the Surface)

L.H.W. is presented as:

• A shepherd / rural laborer
• Poor, uneducated, and socially rough
• Not impressive in speech, manners, or appearance
• The kind of man people might overlook—or even dismiss

He’s not charismatic, not influential, not “important” by worldly standards.

At first glance, he seems like the last person anyone would consider noteworthy.

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His Daily Life

The story then slowly builds a picture of how he lived:

• He worked steadily and faithfully, without complaint
• He accepted hardship as a normal part of life
• He did his duty—not occasionally, but consistently
• He lived with a kind of quiet moral discipline

There’s no grand turning point or dramatic event. That’s intentional—the author is emphasizing constancy over spectacle.

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The Hidden Depth

As the reflection deepens, the narrator reveals something crucial:

L.H.W. possessed a deep inner life—a moral and spiritual seriousness that wasn’t visible on the surface.

• He had a sense of right and wrong that guided him
• He practiced self-control and restraint
• He showed kindness in practical, often unnoticed ways
• He endured difficulty without bitterness

This is where the “saint-like” quality begins to emerge—but it’s subtle. No halo, no recognition, no public admiration.

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How Others Perceived Him

Most people:

• Didn’t fully understand him
• Didn’t admire him in any overt way
• May have seen him as simple or unremarkable

Only in hindsight—after his life is examined—does his character come into focus.

This is one of the story’s sharpest points: true virtue often goes unrecognized in real time.

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The Turning Insight

The narrator arrives at a quiet but powerful realization:

A life like L.H.W.’s—faithful, honest, disciplined, humble—may actually be closer to true sainthood than lives that receive attention or praise.

Not because of dramatic acts, but because of:

• Consistency
• Integrity
• Unseen goodness

This is where that idea you remembered—“who might be a saint”—really lands.

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Underlying Themes

The story is doing several things at once:

1. Redefining Greatness

It challenges the idea that greatness requires recognition, status, or achievement.

2. The Power of Ordinary Faithfulness

It elevates everyday obedience and responsibility as morally significant.

3. Hidden Virtue

It argues that the most genuinely good people may never be publicly known as such.

4. Judgment and Perception

It quietly critiques how easily people overlook or misjudge others based on outward traits.

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Why It Sticks With People

The story lingers because it turns expectations upside down:

• The “hero” is not impressive
• The “saint” doesn’t look like one
• The impact is moral, not dramatic

It invites the reader to ask a personal question:

What kind of life actually counts as good?

Apparently, My Personality is GREEN

 

Here is an assessment of my personality:

I have a GREEN (helper/supporter) personality. I like to improvise and I do not believe in getting tangled up with details. I am imaginative and creative, and I like to come up with innovative solutions to problems. I am good at reading other people's emotions, and I am supportive and loyal. I can be inclined to rest on my laurels sometimes, and I do not always challenge others when I should. However, my people skills will make me a popular and valuable colleague.

Below is an actual photo of my personality:

John S. Walk - Autobiography

 

(this is NOT my Dad. But he looked like this.)

Here is a little Autobiography I found written by my father around 2006 or so.

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John Walk 318 Saratoga Dr. San Antonio, TX 78213

Radio Broadcasting History

I was employed in Radio Broadcasting for approximately 40 years. Thirty-one of those years were spent here in San Antonio. I worked at the following Radio Stations: KBAT KITY - KITE – KQXT and KSLR. I was employed at KSLR Radio for sixteen years. (1979-1995). While working at KSLR, I started my employment as Program Director, was promoted to Operations Manager and finally to General Manager, in 1993. I left the company in 1995 for personal reasons.

My first job in Radio was at KCLW Radio in Hamilton, TX., in the summer of 1954, as the afternoon announcer. After less than one year I got a job with KEAN Radio in Brownwood, TX.

From there I entered the Military Service in January 1956 and was honorably discharged in January of 1959. I took basic training at Fort Ord, CA. My first assignment as a member of the Army Signal Corps was with 5th Army Headquarters in Chicago, Ill. My highest rank while in the military was Specialist 4th Class. I was assigned NCOIC (Non-Commissioned-Officer-In-Charge) at Fort Sheridan, Ill., in charge of Radio Control, ACAN (Army Communication Administrative Network)for two and a half years. Following my military service I worked for a short time at KTEM, Temple, TX.

While stationed at Fort Sheridan, I married Kathleen E. Leslie, who grew up in Colorado Spings, CO. We were happily married for 46 years and had four children, John S. Walk Jr., Randall Rae Walk, Carol Ann Walk and Michael Vance Walk. After stints with KSSS, Colorado Springs, CO., KWFR, San Angelo, TX.,

My responsibilities and acquired skills in Radio Broadcasting, included, but was not limited to, daily on air shift, supervision of personnel, creation of department budgets, radio spot sales, engineering compliance with FCC rules and regulations, writing and producing commercials, talk show host and remote broadcast assignments.

From 1995 through 1997, I worked at the Golf Emporium. This was a large golf store located outside loop 410 at West Avenue 78213, San Antonio, TX. My duties there included club fitting, soft and hard good sales and Tournament Director. (Store no longer in business). I also worked for Golf Galaxy in San Antonio, TX.

From 1997 through 2003, I was employed by The Scripture Stall. A Christian Bookstore located at 5720 Bandera Rd. My immediate supervisor was Larry Heppes, owner/president. Bobby Gouge, manager. While at the Scripture Stall, I did retail sales, managed the music department and was music/video product buyer. This business no longer exists.

From 2003 to present, I worked as Substitute Teacher for The School of Excellence. My immediate supervisor was Mrs. Alma Garza, at the Oblate Campus.

My wife, Kathleen, died in September of 2003. At the present time I'm retired. I have eight grandchildren, Christopher Walk, Laci Walk, Catherine Mason, Kristin Barron, Sarah Walk, Carl Griffin, Cala Crews, Coby Crews and one Great Granddaughter, Olivia Walk.

Slow Death (The Comic)

 

This comic has a cool retro 70's undeground comix vibe. Warning... some of it is pretty raw. Proceed with caution.

Slow Death - Underground Comic

https://archive.org/details/slow-death-10/Slow%20Death%2001%20%28Restored%29/mode/2up

My Case Against Rap

 

The Rhythm of Rebellion: A Case for Cultural Discernment

For the believer, the soul is a garden. We are commanded to guard it with all diligence, for from it flow the springs of life. Yet, for nearly four decades, a persistent and aggressive weed has been allowed to take root in the soil of the American spirit: the culture of hip-hop and rap.

To the secular critic, this music is merely "expression" or "art." But for the Christian who cares about the moral architecture of our Republic, rap music is not a benign aesthetic choice. It is a rhythmic assault on the nuclear family, the authority of the Law, and the sanctity of the Image of God.

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The Theology of Self-Deification

At the heart of the Christian faith is the virtue of humility—the recognition that we are creatures under a Creator. Conversely, the "rap ethos" is almost exclusively built upon the altar of the self. From its inception to its modern "trap" iterations, the genre celebrates the pagan pursuit of power, pleasure, and possessions.

• Materialism as Worship: When artists boast of "ice," "stacks," and "luxury," they are not merely celebrating success; they are preaching a gospel of Mammon. They teach our youth that human worth is measured by the brand on one's shoes rather than the character of one's heart.

• The "God Complex": The frequent adoption of messianic titles and the demand for "respect" through intimidation is a direct violation of the commandment against false idols. It replaces the worship of the Almighty with the worship of the "Boss" or the "King of the Streets." As an example of this mindset, there is a radio personality, who promotes the rap culture, who calls himself "Charlamagne Tha God" (real name Lenard Larry McKelvey).

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The Desecration of the Temple

Scripture tells us that our bodies are temples of the Holy Spirit. Rap music, by and large, treats the human body—particularly the female body—as a commodity to be used and discarded. The lyrical content of mainstream hip-hop is a relentless catalog of misogyny and hyper-sexualization. By reducing women to objects of carnal desire, the genre deconstructs the biblical view of marriage and the inherent dignity of the daughter of God. We cannot expect a generation to honor the covenant of marriage when their "hymns" celebrate the casual destruction of intimacy and the glorification of the "player" lifestyle.

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The Spirit of Lawlessness

Perhaps most dangerous to the health of our Republic is the genre’s foundational hostility toward the rule of law. While Christians are called to seek justice, we are also commanded in Romans 13 to be subject to governing authorities.

Hip-hop often functions as a liturgy of rebellion. It frames the police officer as a permanent antagonist and the criminal as a folk hero. By romanticizing the "hustle"—which is often a euphemism for the poisoning of communities through the drug trade—this music actively undermines the social contract.

"You cannot sow seeds of resentment and lawlessness in the ears of the youth and then act surprised when you reap a harvest of chaos in the streets. A nation that mocks its laws in its songs will eventually break them in its actions."

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The Sound of Nihilism

Finally, we must address the "fruit" of this cultural tree. We see a generation struggling with unprecedented levels of anxiety and despair, yet they are consuming music that celebrates drug abuse (the "lean" and "pill" culture) and treats life as cheap. This is a nihilistic worldview wrapped in a catchy beat.

As conservative Christians, we believe in the power of beauty to point toward the Divine. Art should elevate, refine, and inspire. When we trade the "psalms, hymns, and spiritual songs" of our heritage for a genre rooted in anger and ego, we aren't just changing our playlists—we are changing our souls.

Conclusion: Reclaiming the Ear of the Nation

It is time to stop pretending that this music is "just entertainment." Ideas have consequences, and lyrics have a lineage. If we wish to see a restoration of the family, a return to safe streets, and a revival of the Spirit in our land, we must have the courage to name the darkness.

We do not seek to censor, but we must discern. We must choose to fill our homes and our hearts with music that reflects the Order, the Beauty, and the Truth of the Kingdom of Heaven, rather than the temporary, flickering lights of the "street." The soul of the next generation depends on it.

In short: I hate rap.