. . .and when he had taken it, the four living creatures and the twenty-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of the saints. . .
Revelation 5:8
. . .those who had been victorious [sang]. . .'Who will not fear you, O Lord, and bring glory to your name? For you alone are holy. All nations will come and worship before you, for your righteous acts have been revealed.'
Revelation 15
In the first scene there is a portrait of the heavenly throne room, which is painted in terms similar to the earthly temple that stood in Jerusalem. For morning and evening worship there was offered from the temple incense to symbolize the rising of the prayers of God's people to his throne. What happened next? Perhaps there were some individuals who had various answers or thoughts on what happened to these prayers once they had ascended from the earth, but most likely it was considered to be in God's hands and therefore unnecessary to ponder. Or maybe even some who (so much like us today) felt as though they had fulfilled their religious quota by praying and could then move on with the remainder of the day.
There is, however, a picture of what happens to this rising incense: it is gathered in heaven and held in the presence of God. For the sake of accuracy, we must recognize that not all prayers are being described here, even though there seems to be a more universally principle understood. Rather, these prayers are specifically for the return of Jesus and the glory and judgment which will accompany his coming. These prayers for justice and righteousness - the heart of God's kingdom - are held in the very presence of God that he might be mindful of them.
In the second seen there is a portrait of those who have prayed and have proven themselves victorious, which is painted in terms that display a deeply spiritual significance to their lives. As God's will is being done on earth as it is in heaven, these persons cry out a worshipful song of praise, All nations will come and worship before you.
"Thus the saints have followed their own prayers to heaven. The faithfulness with which they lived and died in hope of the kingdom for which they prayed, has made them part of the answer to their prayers."*
The picture is this: the saint offers a prayer (a life) which rises as incense to the heavenly throne room. From there the saint runs furiously after this prayer to witness and worship the one who brings fulfillment. Perhaps this sounds odd, yet this could only be the coloring of our own culture which does not see prayer as a source of empowerment to godly action but a means of escapism from the duty and responsibilities of partnering with the divine. We chase because we can act. . .and we can witness. . .and we can worship.
. . .as it is in heaven. . .
*Richard Bauckham, "Prayer in the Book of Revelation" in Into God's Presence, ed. Richard N. Longenecker (Grand Rapids: Eerdmans, 2001), 266.
Thursday, September 29
Tuesday, September 27
life is a church
watching the surf cover up my toes
breathing the salt air from the coast
ten years old with my eyes pressed closed
life is a church
remembering first love's tender kiss
mourning the loss of my innocence
the bittersweet taste of it on my lips
life is a church
these are the sacraments
this is the altar
love is the spirit
making the blue planet turn
life is a church
watching my baby being born
written all over you, pain and joy
holding your hand, it's a little boy
life is a church
these are the sacraments
this is the altar
love is the spirit
making the blue planet turn
life is a church
ashes to ashes, earth to earth
the preacher throws in the first handful of dirt
my little boy asks me, "Does goodby always hurt?"
life is a church
these are the sacraments
this is the altar
love is the spirit
making the blue planet turn
life is a church
life is a church
Marcus Hummon
(c) 2005 Careers BMG Music Publishing (BMI)
breathing the salt air from the coast
ten years old with my eyes pressed closed
life is a church
remembering first love's tender kiss
mourning the loss of my innocence
the bittersweet taste of it on my lips
life is a church
these are the sacraments
this is the altar
love is the spirit
making the blue planet turn
life is a church
watching my baby being born
written all over you, pain and joy
holding your hand, it's a little boy
life is a church
these are the sacraments
this is the altar
love is the spirit
making the blue planet turn
life is a church
ashes to ashes, earth to earth
the preacher throws in the first handful of dirt
my little boy asks me, "Does goodby always hurt?"
life is a church
these are the sacraments
this is the altar
love is the spirit
making the blue planet turn
life is a church
life is a church
Marcus Hummon
(c) 2005 Careers BMG Music Publishing (BMI)
Monday, September 26
dim
"when the music fades. . ."
There are days when you don't feel your faith within you. Not exactly the dark night or barren wilderness, but times when the Christian commitment does not demand an emotive expression. For those who have not understood the difference between joy and happiness, this can often be confused with spiritual dryness. I maintain that they are vastly different.
Sunday past was one of these days when my emotions were more of the "I'm-just-not-in-this" variety than anything else. Even though I was looking forward to the services. Perhaps this would be bothersome to certain individuals but my reflection has brought me to see that this was a time of allowing the noise of an outpouring faith to cease just long enough to hear a still small voice.
And that is what happened.
Through our community of faith we had a moving and memorable worship experience together with our Lord which made the lack of emotion meaningless. For faith goes so much further than emotion and is a call to true commitment and discipleship regardless of the world around us. Or empassioned by the world around us? Or inspired by the world around us?
To identify God as the cause behind all of this is to identify him as the author of creation. This means that when we look at creation we see into the mind of the creator. Life is no different, its experiences and moments become the grand movements of the outworking of a wild imagination. Sometimes the most emotional movements come to dimmed individuals who have grown tired of big shows.
There are days when you don't feel your faith within you. Not exactly the dark night or barren wilderness, but times when the Christian commitment does not demand an emotive expression. For those who have not understood the difference between joy and happiness, this can often be confused with spiritual dryness. I maintain that they are vastly different.
Sunday past was one of these days when my emotions were more of the "I'm-just-not-in-this" variety than anything else. Even though I was looking forward to the services. Perhaps this would be bothersome to certain individuals but my reflection has brought me to see that this was a time of allowing the noise of an outpouring faith to cease just long enough to hear a still small voice.
And that is what happened.
Through our community of faith we had a moving and memorable worship experience together with our Lord which made the lack of emotion meaningless. For faith goes so much further than emotion and is a call to true commitment and discipleship regardless of the world around us. Or empassioned by the world around us? Or inspired by the world around us?
To identify God as the cause behind all of this is to identify him as the author of creation. This means that when we look at creation we see into the mind of the creator. Life is no different, its experiences and moments become the grand movements of the outworking of a wild imagination. Sometimes the most emotional movements come to dimmed individuals who have grown tired of big shows.
Wednesday, September 14
incontheivable
I tell you, whatever you ask for in prayer, believe that you will receive it, and it will be yours.
Mark 11:24
"How does one develop a faith like that? The matter is not helped by the way in which the disciples have just seen Jesus cause a fig tree to wither and been told that faith can move mountains. How can these things be - even if it be granted that the saying is metaphorical and hyperbolical? Our concern is not usually with moving mountains! Far more often it is about doing things that are a great deal more ordinary by comparison." *
Until I read that earlier today, it had never before occurred to me that it might be possible to over-expect in our prayer life. I mean, in all of my years growing up in the church I never hear this. . .in fact, I was always given the understanding that we do not expect enough when we pray. In all actuality, I believe that both (mis)approaches go hand in hand.
It becomes apparent that our spirituality becomes so focused on grandiose religious ideals that we live out more pie-in-the-sky worldviews than real life faith. And then there is the tendency to look for mountains which we can run out and move and never notice daily situations because we quickly dismiss them as molehills. Even when those molehills are the highest of mountains to those who struggle to cross over them.
And while we are looking for summits to reconfigure, using our prayers as dynamite we miss out on all that God has waiting for us that is within our reach. Because we think of them as less-significant we assume that God will not bother in dealing with them either. Which leads us to underestimate and underexpect his activity.
One question, though: when YHWH acts, can it ever be considered more or less significant?
* I. Howard Marshall, "Jesus - Example and Teacher of Prayer in the Synoptic Gospels" in Into God's Presence: Prayer in the New Testament. Richard N. Longenecker, ed. (Grand Rapids: Eerdmans, 2001), 121.
Mark 11:24
"How does one develop a faith like that? The matter is not helped by the way in which the disciples have just seen Jesus cause a fig tree to wither and been told that faith can move mountains. How can these things be - even if it be granted that the saying is metaphorical and hyperbolical? Our concern is not usually with moving mountains! Far more often it is about doing things that are a great deal more ordinary by comparison." *
Until I read that earlier today, it had never before occurred to me that it might be possible to over-expect in our prayer life. I mean, in all of my years growing up in the church I never hear this. . .in fact, I was always given the understanding that we do not expect enough when we pray. In all actuality, I believe that both (mis)approaches go hand in hand.
It becomes apparent that our spirituality becomes so focused on grandiose religious ideals that we live out more pie-in-the-sky worldviews than real life faith. And then there is the tendency to look for mountains which we can run out and move and never notice daily situations because we quickly dismiss them as molehills. Even when those molehills are the highest of mountains to those who struggle to cross over them.
And while we are looking for summits to reconfigure, using our prayers as dynamite we miss out on all that God has waiting for us that is within our reach. Because we think of them as less-significant we assume that God will not bother in dealing with them either. Which leads us to underestimate and underexpect his activity.
One question, though: when YHWH acts, can it ever be considered more or less significant?
* I. Howard Marshall, "Jesus - Example and Teacher of Prayer in the Synoptic Gospels" in Into God's Presence: Prayer in the New Testament. Richard N. Longenecker, ed. (Grand Rapids: Eerdmans, 2001), 121.
Saturday, September 10
fuse
"Much Modern theology presupposes the deistic assumption that the first step is to prove God exists. No, the biblical question is what kind of God exists?"
~ Hauerwas and Willimon
It seems to me that truth of this statement is best shown in ancient Israel's approach to understanding history. Unfortunately we have lost an appreciation for the interconnectedness found in their history and theology. To know history was to practice theology. This is largely because our modern world has decided that it is fashionable to question the very existence of God, something that the ancients would not have been so inclined to do. What made Israel's monotheism unique was not that they held to a supreme power at work in the universe, but that it was a different understanding of the supreme power than existed in the ancient near east at the time.
For example, the study of creation is critical to the foundation of Israel. Because it is a historical-theological account of how this world came into existence it does not offer scientific proofs and apologetic evidence to prove that a theistic god was behind all of this matter. As said above, it was simply not an intelligent position to think that there was no supreme power behind this world. Rather, what kind of god is behind all of this? And from this appreciation for how this god filled this world in the manner in which he made and separated creation comes a very human response of love and adoration.
Fast forward to the poetic literature found in the written psalms. These are unique in the Bible becase they contain humanity's response back to this god. In other words, this is our response to the statement which has been made in history-theology. And these responses show an entire nation and worldview being shaped by an understanding of what kind of god exists.
He is a creator god, and in his creation he displays his sovereignty.
He is an omnipotent god, and his creation of a universe (not a multiverse) attests to his order.
He is an imaginitive god, and the wild diversity shows his mind.
He is an open god, and his care for this world is seen in his outstretched arms.
And it would benefit us greatly to fuse the events of this world (:history) with our understanding of what kind of god is out there (:theology).
For he is there and he is not silent.
~ Hauerwas and Willimon
It seems to me that truth of this statement is best shown in ancient Israel's approach to understanding history. Unfortunately we have lost an appreciation for the interconnectedness found in their history and theology. To know history was to practice theology. This is largely because our modern world has decided that it is fashionable to question the very existence of God, something that the ancients would not have been so inclined to do. What made Israel's monotheism unique was not that they held to a supreme power at work in the universe, but that it was a different understanding of the supreme power than existed in the ancient near east at the time.
For example, the study of creation is critical to the foundation of Israel. Because it is a historical-theological account of how this world came into existence it does not offer scientific proofs and apologetic evidence to prove that a theistic god was behind all of this matter. As said above, it was simply not an intelligent position to think that there was no supreme power behind this world. Rather, what kind of god is behind all of this? And from this appreciation for how this god filled this world in the manner in which he made and separated creation comes a very human response of love and adoration.
Fast forward to the poetic literature found in the written psalms. These are unique in the Bible becase they contain humanity's response back to this god. In other words, this is our response to the statement which has been made in history-theology. And these responses show an entire nation and worldview being shaped by an understanding of what kind of god exists.
He is a creator god, and in his creation he displays his sovereignty.
He is an omnipotent god, and his creation of a universe (not a multiverse) attests to his order.
He is an imaginitive god, and the wild diversity shows his mind.
He is an open god, and his care for this world is seen in his outstretched arms.
And it would benefit us greatly to fuse the events of this world (:history) with our understanding of what kind of god is out there (:theology).
For he is there and he is not silent.
Monday, September 5
truth decomposition
I am still waiting to hear some intellectually and morally challenged Christian to lay out an I-told-you-so to those suffering in the wake of the devistating events on the gulf coast. And although there is a general lack of public editorial at the moment, my bet is that there are many who have internalized a position of judgment being cast down upon the godless and immoral (which means that it will only be a matter of time. . .). This prompts me to toss out an immediate and preemptive point of view.
To put forth that this destruction is the direct result of incurring God's wrath does not accomplish much (indeed, nothing) in the way of caring for and saving the victims. In fact, the results would be more catastrophic as it removes the final ounces of hope from those who are hurting and further drives the wedge between them and their creator. Rather than achieve all of this we should acknowledge (along with the hurting) that there exists real evil and destruction in the world, but God is at work to right the wrongs and those who endure in their faith will find that it will be worth it.
Having said that, it is important to address the evil and pain that has occurred and is still occurring at this time. The murdering, raping, looting, rioting, and chaos is indicative of an ethical and moral loss which has been going on for some time. I do not believe that God has somehow directed this storm to attack and destroy this area. However, he has allowed the choices that have already been made to be carried forth by those who have already rejected him. In their exchange of the truth of God for the ability to live by their own morality, they have chosen a path that led them away from God - and now he has allowed them to live in that choice.
Consequently, we have people who are acting without morality and ethic as the rules of might-makes-right come into full effect. Those who have argued long and hard against the need for a standard of ethic and rule of law are now able to see a "society" which operates in such a way. And they blame God because he "allowed" this to happen - they who told God they did not want anything to do with him now wonder why he is strangely absent. Except those who are destroying themselves and their hope of rescue. These act out their worldview and demonstrate the reign of anarchy.
The postmodern relativist thinker typically holds the following position:
"Christian ethics is fine for the Christian community. However, do not try to make them applicable outside of your community. Each community determines its own ways." One may keep Christian morals as they are demystified and disinfected of any residual absolutism.*
Now, in the wake of inconceivable destruction, we can see the fruits of this worldview which has been sewn for the past years in our culture. And this is evidence that the church still needs to work its way back to the table of public opinion.
For now our focus must remain on those who are reaching out, that we might respond as adequate representatives of him who already holds out his arms to them.
Douglas Groothuis, Truth Decay: Defending Christianity Against the Challenges of Postmodernism (Downers Grove: IVP, 2000), 193. Note: this quote does not represent the author's view, but is used in the course of his argument.
To put forth that this destruction is the direct result of incurring God's wrath does not accomplish much (indeed, nothing) in the way of caring for and saving the victims. In fact, the results would be more catastrophic as it removes the final ounces of hope from those who are hurting and further drives the wedge between them and their creator. Rather than achieve all of this we should acknowledge (along with the hurting) that there exists real evil and destruction in the world, but God is at work to right the wrongs and those who endure in their faith will find that it will be worth it.
Having said that, it is important to address the evil and pain that has occurred and is still occurring at this time. The murdering, raping, looting, rioting, and chaos is indicative of an ethical and moral loss which has been going on for some time. I do not believe that God has somehow directed this storm to attack and destroy this area. However, he has allowed the choices that have already been made to be carried forth by those who have already rejected him. In their exchange of the truth of God for the ability to live by their own morality, they have chosen a path that led them away from God - and now he has allowed them to live in that choice.
Consequently, we have people who are acting without morality and ethic as the rules of might-makes-right come into full effect. Those who have argued long and hard against the need for a standard of ethic and rule of law are now able to see a "society" which operates in such a way. And they blame God because he "allowed" this to happen - they who told God they did not want anything to do with him now wonder why he is strangely absent. Except those who are destroying themselves and their hope of rescue. These act out their worldview and demonstrate the reign of anarchy.
The postmodern relativist thinker typically holds the following position:
"Christian ethics is fine for the Christian community. However, do not try to make them applicable outside of your community. Each community determines its own ways." One may keep Christian morals as they are demystified and disinfected of any residual absolutism.*
Now, in the wake of inconceivable destruction, we can see the fruits of this worldview which has been sewn for the past years in our culture. And this is evidence that the church still needs to work its way back to the table of public opinion.
For now our focus must remain on those who are reaching out, that we might respond as adequate representatives of him who already holds out his arms to them.
Douglas Groothuis, Truth Decay: Defending Christianity Against the Challenges of Postmodernism (Downers Grove: IVP, 2000), 193. Note: this quote does not represent the author's view, but is used in the course of his argument.
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