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Ecclesia
An old Greek word, ecclesia, is often translated as church, but could also be thought of as a civilization acting civilly, as a citizenry acting as responsible citizens. The noun side of Ecclesia casts residents as consumers of democratic and economic cooperative systems, while the verb side speaks of residents as producers of democracy and economically cooperative relationships, communications, transactions, economic investments in and for each other. I believe it is a stretch of original Intent to believe that democratic constitutions derived from and of and for a democratic citizenry, would not also have this consumer-producer meaning when speaking of citizens, human rights and responsibilities, of our individual and shared cooperative balance of co-empowering authorities. A democracy's citizen is a consumer of each state's cooperative ecopolitical networks but this is not sufficient to grasp both sides of the pre- and post-revolutionary intent when legislating of, by, and for us cooperatively acting citizens, producing decisions and choices, deliberations and citizen debates, internally oppositional, and often contentious, but never disloyal to our underlying democratic cooperative project, loyal producers of co-regenerative intent, benign, not parasitic, available to have our minds preyed upon but not available to predation, rabid competitions, assault on our bodies. Physical and verbal violence to inflict retributive terror are not within our democratic arsenal of citizenship, acting as a body of citizens, and as individual citizen-productive bodies. "A well regulated militia being necessary to the security of the state, the right of the people [ecclesia] to keep and bear arms shall not be infringed." In U.S. history, this language, penned by James Madison, was in the context of protecting and asserting State Rights of self-preservation for democratic self-optimizing purpose. In earlier English history, this right of armed self-defense roots back toward ancient cultures of natural-spiritual individual rights to respond to predators intruding on personal/familial, tribal space with rapacious intent to kill or maim, to inflict pain, sometimes sexual, sometimes not, to capture and directly enslave or capture and sell people not recognized as ecclesia so they could be sold as a capitalist cash crop, perhaps way back, captured as an edible, to respond to nutritionally urgent needs, but probably not first preferences. Armaments, during these originating roots of natural rights of self-defense probably began with sticks and stones, then knives and spears, then boomerangs and bows with arrows. All fascinating original intent history, yet little, if any, of this original ecclesia intent of local and state militias preserving armed rights to protect against individual predators, and other organized citizen predators, acting in an extremely Originally UnIntended aggressive way, as if mutual competitors, rather than mutual ecopolitical ecclesia cooperators, suggests the NRA's legislative agenda is anything less or more than hate-mongering organized crimes against a strong healthy natural-spiritual right of healthy robust democratic citizens to defend ourselves against those who would act against, compete against healthy citizen consumers of democratic process acting as cooperative producers of robust ecclesia, cooperative ecopolitical co-loyalists, co-deliberators, ecotherapeutic citizens of Earth, and also, by the way, cooperatively self-regulating States, and democratic nations. The NRA's ecopolitical agenda has nothing to do with the U.S. Bill of Rights including the Second Amendment. It has everything to do with growing anti-ecclesia, antiAmerican anti-social pathologies, rather than robust natural-spiritual rights of democracy producing sacred bodies of cooperativity, rather than mutual threat and unnecessary intimidation. If the Second Amendment had originally said: A well-regulated slave market being necessary to the security of the capitalist state, the right of the people [especially slave owners--and explicitly not including slaves themselves] to keep and bear arms should not be infringed [except for non-ecclesia, wild indians and black/red slaves]. Does this not look and sound and smell much closer to the NRA's legislative agenda of self-preserving supremacy and support for uncontrolled ballistics profiteering, than the historical articulation penned by James Madison? It is not controlling the rights of individual citizens to fire ballistics at each other, and to support those who have grown rich through this anti-democratic corruption, that is a violation of our Bill of Rights to act as producers of active cooperative democracy so much as the absence of control over antisocial consumers and producers of hatred, including first and front and center the NRA of unAmerican organized crimes against healthy-wealthy nature-spirit cooperators. Natural rights to bear arms against other people, as compared to natural rights to eat, to hunt, are cooperatively normed, rather than competitively mediated, especially within a democratic-intending polity. Arms, in this historical context, are tools for self-defense which, in a democracy, as codified in the US First Amendment, begin with the right to cooperatively communicate, to speak and listen with and among each other, without need to fear being fired upon. These natural-spiritual roots to self-defense and citizenry optimization are pre-linguistic, so all the more pre-rifle dis-associations, pre-ballistics of any kind. Our Second Amendment, of and for whom we are becoming as a democratic-producing people with natural rights of cooperative self-regeneration, to normally speak and listen together WinWin, and abnormally compete against each other WinLose, as WinLose un-democratically provoked through acts of violence, armed fear-mongering. We are WinWin people disarmed by candor and curiosity for Original Ecclesial Intent.
Copyright © 2020 Gerald Dillenbeck. All Rights Reserved