Just had a great conversation that pushed me to this direction. In the context of storytelling, ethics and responsibility it has become quite evident that the Christian voice has walked away from the table of public opinion and is now having such a difficult time returning. And, of course, evangelicals take the 'high road' of claiming this is no fault of their own but that they are being persecuted and ignored because of their religious beliefs. The cite certain biblical passages which tell them that being pushed around by society is indicative of doing the right thing (even though Jesus' warning of the world's hatred does not cover cases of sheer tactlessness).
And the absurdity continues to grow and further remove us from our effectiveness. . .and our relationship with the divine.
The comment was made to me, "Christians are afraid of magic. Hence, Christians are afraid of mystery and the unknown which leads them in a direction way from God." Right on. Let us consider what magic means (I'll hit the F12 key and check; if you don't know what this means, don't worry about it).
"magic" - the power of apparently influencing the course of events by using mysterious or supernatural forces
If there is anyone who should believe in magic, it should be Christians! Another reason for this blog now is that in just about one week from now there will be released a movie version of C. S. Lewis' classic, The Lion, the Witch, and the Wardrobe. And in this book there is an emphasis on magic (i.e., chapters 9 & 10). I'm waiting to see if any fundamentalist wing of evangelicalism will decide to have a problem with this to appear consistent as there is a clash between "Deep Magic from the Dawn of Time" and the triumphant "Deeper Magic from Before the Dawn of Time."
In our spiritual infatuation with having all of the answers we have paved the road away from the power and mystery and depth of a creator who stands beyond the veil. And we run from 'magic' like it will be our undoing. Perhaps it will be our undoing. . .and maybe that's a good thing.
[thanks to lovin' spoonful]
Wednesday, November 30
Tuesday, November 29
sometimes we find that hope falters in the face of hope that we might discover the fulfillment of true hope
When a pitcher is on the mound with a runner on first, it is his responsibility to keep that runner from stealing second (or to have too much of a head start toward the other base in the event of a hit). In order to accomplish this pitchers have developed very intricate ways of deceiving the runners in order to keep them guessing as to where the ball is going to be thrown. In the issue of fairness, Major League Baseball Official Rule Paragraph 8.01 states that when a pitcher commits himself to a certain point (various moves are described specifically), he must throw home. If not, it is a balk.
Zechariah in the temple is faced with a great hope. We are told that he had been praying for a son, and given the advanced age of he and his wife, we can see traces of a great hope that lies within him in the power of Israel's god to do mighty works. And then he is told that his prayer has been answered and that this son would be great to the entire nation and in the history of humanity. This son would prepare the way for the coming of the messiah. Although Zechariah had hope, he was entirely unprepared for the fulfillment of this level of hope.
And he balked.
He had committed to throw home (i.e., he had demonstrated some hope) and was distracted by a runner on first to the point where he didn't complete the pitching motion. Although he had committed to the belief that 'god can do anything' (after all, who doesn't believe that?), his theology could not comprehend the fulfillment of that reality. In actuality, though, the fulfillment of promise frequently goes far beyond our expectations. Perhaps most of us would not have done much better.
But then do we hold on to hope or do we find eloquent theological positions and search for articulate-sounding questions?
I suppose it depends on whether or not you can throw heat.
Zechariah in the temple is faced with a great hope. We are told that he had been praying for a son, and given the advanced age of he and his wife, we can see traces of a great hope that lies within him in the power of Israel's god to do mighty works. And then he is told that his prayer has been answered and that this son would be great to the entire nation and in the history of humanity. This son would prepare the way for the coming of the messiah. Although Zechariah had hope, he was entirely unprepared for the fulfillment of this level of hope.
And he balked.
He had committed to throw home (i.e., he had demonstrated some hope) and was distracted by a runner on first to the point where he didn't complete the pitching motion. Although he had committed to the belief that 'god can do anything' (after all, who doesn't believe that?), his theology could not comprehend the fulfillment of that reality. In actuality, though, the fulfillment of promise frequently goes far beyond our expectations. Perhaps most of us would not have done much better.
But then do we hold on to hope or do we find eloquent theological positions and search for articulate-sounding questions?
I suppose it depends on whether or not you can throw heat.
Monday, November 28
interpretation
"Our understanding of Jesus' career is guided by the Scriptures, but so is our understanding of the Scriptures shaped by Jesus' career; the two are mutuallly informing." *
What a wonderful statement of both hermeneutical approach and theological understanding. In the first place it speaks of the revelation that the Scriptures give about Jesus and how he is quite unique. Only he could accomplish the work which he came to do. And we further enlightened to the significance of his mission and ministry by diligently observing what the Scriptures teach of this anointed one.
And then he interpreted the Scriptures to compensate for our lack of understanding. Or to correct our incorrect interpretation. Or both.
The lesson found in this is that nothing is the same after encountering Christ. He has a way of showing things as they way they really are - or the way they should be. And in spite of the many who try to recast him into their own wants and desires, he never remains within the parameters of human expectation. His is a reality far beyond that which our minds can fabricate. And perhaps this is why so many would rather dismiss him than face him as he is. Is it not easier to walk away from a supposed fraud than to admit the shortcomings of your own theology?
". . .I will not call it my philosophy; for I did not make it. God and humanity made it; and it made me." **
*Joel B. Green, "Learning Theological Interpretation from Luke" in Reading Luke: Interpretation, Reflection, Formation (Grand Rapids: Zondervan, 2005), 70.
** G. K. Chesterton, Orthodoxy (New York: Dodd, Mead and Co., 1908), 13-14.
What a wonderful statement of both hermeneutical approach and theological understanding. In the first place it speaks of the revelation that the Scriptures give about Jesus and how he is quite unique. Only he could accomplish the work which he came to do. And we further enlightened to the significance of his mission and ministry by diligently observing what the Scriptures teach of this anointed one.
And then he interpreted the Scriptures to compensate for our lack of understanding. Or to correct our incorrect interpretation. Or both.
The lesson found in this is that nothing is the same after encountering Christ. He has a way of showing things as they way they really are - or the way they should be. And in spite of the many who try to recast him into their own wants and desires, he never remains within the parameters of human expectation. His is a reality far beyond that which our minds can fabricate. And perhaps this is why so many would rather dismiss him than face him as he is. Is it not easier to walk away from a supposed fraud than to admit the shortcomings of your own theology?
". . .I will not call it my philosophy; for I did not make it. God and humanity made it; and it made me." **
*Joel B. Green, "Learning Theological Interpretation from Luke" in Reading Luke: Interpretation, Reflection, Formation (Grand Rapids: Zondervan, 2005), 70.
** G. K. Chesterton, Orthodoxy (New York: Dodd, Mead and Co., 1908), 13-14.
Wednesday, November 23
ǀə'soom'd • ə'θoritɛǀ
ǀə'soom'd • ə'θoritɛǀ
adj.
exercising power or serving a function without being legally or officially established; assumed by one's own act, or without authority; cf. emergent leadership. syn: de facto, self-assumed.
adj.
exercising power or serving a function without being legally or officially established; assumed by one's own act, or without authority; cf. emergent leadership. syn: de facto, self-assumed.
Tuesday, November 22
66³
Come and listen, all you who fear God;
let me tell you what he has done for me.ps
The activity of Israel's god was told and retold and preserved for many generations to hear. Beyond the notion of heritage, though, was the intent of telling outsiders about this incredible creator. In the context of the Ancient Near Eastern culture this could simply be a move to tell of how Israel's god was superior to the many other deities which were represented in the surrounding nations. And while this may also be the case of this particular statement (and the psalm in its entirety), there is yet more to this beckoning to come and listen. . .
Within the framework of religious practice, to tell of divine activity is to glorify the one who acts. In other words, whenever a story is recounted it is for the purpose of promoting and glorifying the figure at the center of the story. Psalm 66 is a hymn of thanksgiving which makes use of this principle.
"And when he bids his fellow believers hear what God has done for him, then this 'narration' is likewise meant to form a part of the glorification of God's saving deeds in the presence of the congregation, which forms the purpose and theme of the cultic ceremony."*
In summary, narration beckons glorification.
For Israel's god to act drives the individual and community to an appropriate response of thanksgiving and worship, which encapsulates the telling of his story and produces glorification. And we know now why his actions bring him glory (though perhaps a greater process than first imagined). I would suppose that it is a good thing for this process to become rather instantaneous in our lives. . .so long as we do not forget to tell of what he has done.
*Artur Weiser, Psalms OTL (Lousiville: WJK, 1962), 471.
let me tell you what he has done for me.ps
The activity of Israel's god was told and retold and preserved for many generations to hear. Beyond the notion of heritage, though, was the intent of telling outsiders about this incredible creator. In the context of the Ancient Near Eastern culture this could simply be a move to tell of how Israel's god was superior to the many other deities which were represented in the surrounding nations. And while this may also be the case of this particular statement (and the psalm in its entirety), there is yet more to this beckoning to come and listen. . .
Within the framework of religious practice, to tell of divine activity is to glorify the one who acts. In other words, whenever a story is recounted it is for the purpose of promoting and glorifying the figure at the center of the story. Psalm 66 is a hymn of thanksgiving which makes use of this principle.
"And when he bids his fellow believers hear what God has done for him, then this 'narration' is likewise meant to form a part of the glorification of God's saving deeds in the presence of the congregation, which forms the purpose and theme of the cultic ceremony."*
In summary, narration beckons glorification.
For Israel's god to act drives the individual and community to an appropriate response of thanksgiving and worship, which encapsulates the telling of his story and produces glorification. And we know now why his actions bring him glory (though perhaps a greater process than first imagined). I would suppose that it is a good thing for this process to become rather instantaneous in our lives. . .so long as we do not forget to tell of what he has done.
*Artur Weiser, Psalms OTL (Lousiville: WJK, 1962), 471.
Monday, November 21
fights
While in the wilderness, on his way to meet Esau, Jacob wrestled with God.
God started it.
Even though one can trace an impressive character development in the story of Jacob, there evidently was more growing that needed to happen. [Insert all-night fight sequence] The determination with which Jacob struggled was quite remarkable. Yet this account is not attempting to say that Jacob was as strong as God but highlights the tenacity of this particular individual. The tenacity of this very conniving individual who did not yet realize that he would begin a covenant people.
I have to wonder if anyone in the modern church would classify Jacob (as seen here) as a 'seeker.'
If so, then it begs the question of why he was looking for Esau rather than God. If not, then one is left to wonder why this was such a meaningful spiritual experience if Jacob was not a seeker. The answer to this might come down to the fact that we have no idea what it means to be a 'seeker' in the first place. For it is not required of us to seek God in specific religious practices but to live life and allow God to find us.
And start a fight.
Why a fight? Because God is not concerned with our safety or our well-being as much as he is concerned with having our passion driving us toward him. So Jacob walked away limping. . .and changed. And so we too walk away limping. . .and broken. For only then can we truly allow God to get down to business. His business of salvation and restoration. He knows our will must be shattered and he recklessly swings away.
". . .he bloodies your nose and then gives you a ride home on his bike."
~Rich Mullins
God started it.
Even though one can trace an impressive character development in the story of Jacob, there evidently was more growing that needed to happen. [Insert all-night fight sequence] The determination with which Jacob struggled was quite remarkable. Yet this account is not attempting to say that Jacob was as strong as God but highlights the tenacity of this particular individual. The tenacity of this very conniving individual who did not yet realize that he would begin a covenant people.
I have to wonder if anyone in the modern church would classify Jacob (as seen here) as a 'seeker.'
If so, then it begs the question of why he was looking for Esau rather than God. If not, then one is left to wonder why this was such a meaningful spiritual experience if Jacob was not a seeker. The answer to this might come down to the fact that we have no idea what it means to be a 'seeker' in the first place. For it is not required of us to seek God in specific religious practices but to live life and allow God to find us.
And start a fight.
Why a fight? Because God is not concerned with our safety or our well-being as much as he is concerned with having our passion driving us toward him. So Jacob walked away limping. . .and changed. And so we too walk away limping. . .and broken. For only then can we truly allow God to get down to business. His business of salvation and restoration. He knows our will must be shattered and he recklessly swings away.
". . .he bloodies your nose and then gives you a ride home on his bike."
~Rich Mullins
Sunday, November 20
66²
You let men ride over our heads; we went through fire and water, but you brought us to a place of abundance.
I will come to your temple with burnt offerings and fulfill my vows to you-vows my lips promised and my mouth spoke when I was in trouble.ps
While reading through this literary piece, I was drawn to the phrase, "The history of suffering is the history of grace." Perhaps more attune to the overall biblical story is that the history of suffering becomes the history of grace. But then again, that might just be semantics. A while ago this blog cited, "And does glory ever come except on the heels of sorrow?" (R. Mullins); that is to say, can we ever find the true glory or grace of our god except when he has dispelled the rumors of truth found in this world? Instead, he works to destroy the so-called reality of this world in order to capture us into the legend of the other side.
The difficulty we find, then, is that we cling so tightly to all that we can see and hear and touch and feel and perceive. And so it becomes to us a punishment, perhaps because we have not matured enough to realize that pain is not necessarily punishment. On the other hand, however, it is neither for us to become religious masochists (even though the eyes of this world will regard our behavior as such). The promise of this journey has been referred to as the things of this world growing strangely dim.
After all of this, it becomes clear that indeed the history of suffering is/becomes the history of grace. For he will not have anything to do with competing for our attention. He must (and will) remove it from the equation. Until only two remain on the path (accomplished over and over and over again. . .).
How can I find something
That two can take
Without stumbling as we
Walk into our future's wake
(As Long as It Matters)
I will come to your temple with burnt offerings and fulfill my vows to you-vows my lips promised and my mouth spoke when I was in trouble.ps
While reading through this literary piece, I was drawn to the phrase, "The history of suffering is the history of grace." Perhaps more attune to the overall biblical story is that the history of suffering becomes the history of grace. But then again, that might just be semantics. A while ago this blog cited, "And does glory ever come except on the heels of sorrow?" (R. Mullins); that is to say, can we ever find the true glory or grace of our god except when he has dispelled the rumors of truth found in this world? Instead, he works to destroy the so-called reality of this world in order to capture us into the legend of the other side.
The difficulty we find, then, is that we cling so tightly to all that we can see and hear and touch and feel and perceive. And so it becomes to us a punishment, perhaps because we have not matured enough to realize that pain is not necessarily punishment. On the other hand, however, it is neither for us to become religious masochists (even though the eyes of this world will regard our behavior as such). The promise of this journey has been referred to as the things of this world growing strangely dim.
After all of this, it becomes clear that indeed the history of suffering is/becomes the history of grace. For he will not have anything to do with competing for our attention. He must (and will) remove it from the equation. Until only two remain on the path (accomplished over and over and over again. . .).
How can I find something
That two can take
Without stumbling as we
Walk into our future's wake
(As Long as It Matters)
Wednesday, November 16
shaken
[in regards to paul and the damascus experience - which, incidentally, was also the name of his punk rock band]
Following his encounter with the risen kind, we see a tremendous change come over the outlook and activity of this devout Pharisaic and zealous first-century Jew. A faithful member of the nation of Israel, this man knew that obedience to the Law was the only hope that this people group had for their god to come and establish his kingdom. Any attempt to subvert this divine activity had to be removed from the picture - by force, if necessary. Such was the devotion and zeal of this man.
And yet we take for granted the impact upon him as we are content with our sunday-school representation of Saul going down the road, blinded and commissioned by a risen Jesus, and suddenly changing his name to Paul (which isn't the case anyway. . .) while going on tour to tell everyone that Christianity was the right choice. With such a glossed over reading of the text it is no wonder why we do not see more people in our churches wrestling with their faith and fearful to struggle with spirituality. For as advances as Saul was in his own spiritual understanding, this face-to-face with Jesus left him in a definite daze.
In his own account of the impact of this event, we learn that he had to get away from everything for at least three years in order to sort all of this out (see here). And this is a guy with serious credentials. I am a firm believer that there is no encounter with Jesus that does not leave us in some sort of a daze (if so, then it probably was not a legitmate encounter with him). His holiness impacts our unholiness with such incredible power that we can not come away unchanged.
A shaken faith might not be the end of the world. . .
And when Christ has stripped away all of your 'phony-baloney' kind of systematic theology, all of your lame, Protestant kind of stupidity, all of your Catholic hang-ups, when Christ has stripped away everything that we have invented about Him, then maybe we will encounter Him as He really is. And we will know ourselves as we really are. So don't be afraid that your faith gets shaken. Could be that God is shaking you forward, and shaking you free.
~Rich Mullins
Following his encounter with the risen kind, we see a tremendous change come over the outlook and activity of this devout Pharisaic and zealous first-century Jew. A faithful member of the nation of Israel, this man knew that obedience to the Law was the only hope that this people group had for their god to come and establish his kingdom. Any attempt to subvert this divine activity had to be removed from the picture - by force, if necessary. Such was the devotion and zeal of this man.
And yet we take for granted the impact upon him as we are content with our sunday-school representation of Saul going down the road, blinded and commissioned by a risen Jesus, and suddenly changing his name to Paul (which isn't the case anyway. . .) while going on tour to tell everyone that Christianity was the right choice. With such a glossed over reading of the text it is no wonder why we do not see more people in our churches wrestling with their faith and fearful to struggle with spirituality. For as advances as Saul was in his own spiritual understanding, this face-to-face with Jesus left him in a definite daze.
In his own account of the impact of this event, we learn that he had to get away from everything for at least three years in order to sort all of this out (see here). And this is a guy with serious credentials. I am a firm believer that there is no encounter with Jesus that does not leave us in some sort of a daze (if so, then it probably was not a legitmate encounter with him). His holiness impacts our unholiness with such incredible power that we can not come away unchanged.
A shaken faith might not be the end of the world. . .
And when Christ has stripped away all of your 'phony-baloney' kind of systematic theology, all of your lame, Protestant kind of stupidity, all of your Catholic hang-ups, when Christ has stripped away everything that we have invented about Him, then maybe we will encounter Him as He really is. And we will know ourselves as we really are. So don't be afraid that your faith gets shaken. Could be that God is shaking you forward, and shaking you free.
~Rich Mullins
Tuesday, November 15
66¹
"Come and see what God has done. . ."ps
In the context of Israel's worship one finds a continual and recurring theme of remembering and recalling all that their god has done in the process of salvation history. This occurs on many different levels, from the personal and intimate to national history and the miraculous. What I found to be of special note on this topic, particularly in Psalm 66, is how the story of salvation and the activity of the divine among humanity is told in both historical and present form. In other words, the past and the present are told in one breath.
This is due to the fact that the biblcal portrait of heavenly activity is seen as a single and unified event. The past serves as a heritage for the faith that we display in the present. In turn, our present activity will be the heritage upon which the future will be built.
And whenever we remember the past it actually becomes part of our present experience, which means the telling and retelling of God's activity allows it to live and impact and save today. "In the cultic representation the 'there' and the 'once' of history becomes the 'now' and the 'here' of the [salvation-history]; it becomes the eternal presence of the rule of God which is the true object of the cultic ceremony and of the hymnic praise of the tribes of the covenant people."*
So if the 'there' and 'once' become the 'here' and 'now' it is our responsibility to make the 'here' and 'now' become the 'everywhere' and 'tomorrow.' Our story must be continually present.
*Artur Weiser, The Psalms OTL (Louisville: WJK, 1962), 470.
In the context of Israel's worship one finds a continual and recurring theme of remembering and recalling all that their god has done in the process of salvation history. This occurs on many different levels, from the personal and intimate to national history and the miraculous. What I found to be of special note on this topic, particularly in Psalm 66, is how the story of salvation and the activity of the divine among humanity is told in both historical and present form. In other words, the past and the present are told in one breath.
This is due to the fact that the biblcal portrait of heavenly activity is seen as a single and unified event. The past serves as a heritage for the faith that we display in the present. In turn, our present activity will be the heritage upon which the future will be built.
And whenever we remember the past it actually becomes part of our present experience, which means the telling and retelling of God's activity allows it to live and impact and save today. "In the cultic representation the 'there' and the 'once' of history becomes the 'now' and the 'here' of the [salvation-history]; it becomes the eternal presence of the rule of God which is the true object of the cultic ceremony and of the hymnic praise of the tribes of the covenant people."*
So if the 'there' and 'once' become the 'here' and 'now' it is our responsibility to make the 'here' and 'now' become the 'everywhere' and 'tomorrow.' Our story must be continually present.
*Artur Weiser, The Psalms OTL (Louisville: WJK, 1962), 470.
Monday, November 14
sycamore
"The statement of Zacchaeus [Luke 19:8] is to be understood as a reaction to the initiative of Jesus and to the objections of the crowd. In order that Jesus may be freed from the suspicion of consorting with a sinner he makes a public declaration of his intention to live a new life. In such a situation a declaration of intent was an adequate sign of repentance. At the same time, his action is to be seenas an expression of gratitude to Jesus for his gracious attitude to him, and as an example of the sort of change in life that should follow upon the reception of salvation." *
This particular comment struck me quite odd, yet remarkably difficult to pass by. The second line is what makes this account leap off the page - In order that Jesus may be freed. . . - and thus creates a shocking situation. Most people know the basic story of Zacchaeus (p.s., from what I can gather he was a wee little man) and thus are familiar with the fact that Jesus invited himself to this tax-collector's home. Two observations: 1) Jesus appears to have no hesitation to invite himself to someone else's house, which is a bit weird; 2) by going to this certain house he would have raised a number of eyebrows, as evidenced in Luke 19:7 with the response of the crowd. In fact, the response of the crowd shows that this activity of entering into a sinner's home was the same as sharing in Zacchaeus' sin.**
But at the end of the story the weight is given to the action of Zacchaeus to free Jesus from the reputation he had taken upon himself. What an incredible portrait of grace is demonstrated (once again) here to see the length to which God will go to reach his beloved. Such a magnificent humility is found in Jesus' willingness to bind himself to a sinner with the intent purpose of making that sinner pure. How is this possible? Jesus knows that holiness is not corrupted, but that it is the more contagious entity. In other words, holiness influences unholiness.
So in spite of the separationism of many modern evangelicals, this is not the solution. Rather than sit back and let this world pass on by, it is our duty to engage the sinfulness of this world on its own terms. For only then can we allow our holiness to pervade it and draw it to Christ.
And what about ourselves?
Christ has bound himself to us in our sinfulness.
Have we freed him from such a reputation?
*I. Howard Marshall, The Gospel of Luke NIGTC (Grand Rapids: Eerdmans, 1978), 697.
**Craig L. Blomberg, Contagious Holiness: Jesus' Meals with Sinners (Downers Grove: IVP, 2005), 153.
This particular comment struck me quite odd, yet remarkably difficult to pass by. The second line is what makes this account leap off the page - In order that Jesus may be freed. . . - and thus creates a shocking situation. Most people know the basic story of Zacchaeus (p.s., from what I can gather he was a wee little man) and thus are familiar with the fact that Jesus invited himself to this tax-collector's home. Two observations: 1) Jesus appears to have no hesitation to invite himself to someone else's house, which is a bit weird; 2) by going to this certain house he would have raised a number of eyebrows, as evidenced in Luke 19:7 with the response of the crowd. In fact, the response of the crowd shows that this activity of entering into a sinner's home was the same as sharing in Zacchaeus' sin.**
But at the end of the story the weight is given to the action of Zacchaeus to free Jesus from the reputation he had taken upon himself. What an incredible portrait of grace is demonstrated (once again) here to see the length to which God will go to reach his beloved. Such a magnificent humility is found in Jesus' willingness to bind himself to a sinner with the intent purpose of making that sinner pure. How is this possible? Jesus knows that holiness is not corrupted, but that it is the more contagious entity. In other words, holiness influences unholiness.
So in spite of the separationism of many modern evangelicals, this is not the solution. Rather than sit back and let this world pass on by, it is our duty to engage the sinfulness of this world on its own terms. For only then can we allow our holiness to pervade it and draw it to Christ.
And what about ourselves?
Christ has bound himself to us in our sinfulness.
Have we freed him from such a reputation?
*I. Howard Marshall, The Gospel of Luke NIGTC (Grand Rapids: Eerdmans, 1978), 697.
**Craig L. Blomberg, Contagious Holiness: Jesus' Meals with Sinners (Downers Grove: IVP, 2005), 153.
Friday, November 4
stumbling
One of the most interesting observations about biblical narrative is the frankness with which the story is told, with much care given to the perfection of the Author and a seeming disregard for how each character comes across. Never are the blunders or shortcomings of any individual glossed over for the sake of good storytelling. Even some of the most well-known (greatest?) of our Sunday School heros are a bit rougher than we first realize. Samson is a sex-starved dimwit; Jonah is a jerk and a half who does not preach because he does not think his recipients worthy of salvation; Paul calculatingly murdered Christians; the Twelve had their own problems throughout; etc. . .you get the idea.
Much like Moses, we get the idea that these are ambling through this life and somehow stumble onto holy ground. When this eighty-year-old sheep-herder ascended the mountain he just wanted to see what all the smoke was about. He never envisioned himself returning to Egypt for some divinely commissioned task. And then he tried to get out of the job. Walking along, minding his own business he found himself on the brink of a movement that would shake the foundations of the world. He was unholy on holy ground.
I once learned that true greatness does not seek out great things. Rather, great things will come to those who are destined to be great. Not that we always find greatness accompanied by much acclaim. For the truest greatness is standing by the power which God has given you in those times into which he has brought you. And perhaps we find that in all of our stumbling along we are doing a great thing. We stand in the middle of a movement that is shaking the foundations of the world. We are unholy on holy ground.
So we who trip and lose footing find eventually that it is because we have actually and unknowingly been ascending a mountain. And certain moments demand we remove our sandals. . .
Much like Moses, we get the idea that these are ambling through this life and somehow stumble onto holy ground. When this eighty-year-old sheep-herder ascended the mountain he just wanted to see what all the smoke was about. He never envisioned himself returning to Egypt for some divinely commissioned task. And then he tried to get out of the job. Walking along, minding his own business he found himself on the brink of a movement that would shake the foundations of the world. He was unholy on holy ground.
I once learned that true greatness does not seek out great things. Rather, great things will come to those who are destined to be great. Not that we always find greatness accompanied by much acclaim. For the truest greatness is standing by the power which God has given you in those times into which he has brought you. And perhaps we find that in all of our stumbling along we are doing a great thing. We stand in the middle of a movement that is shaking the foundations of the world. We are unholy on holy ground.
So we who trip and lose footing find eventually that it is because we have actually and unknowingly been ascending a mountain. And certain moments demand we remove our sandals. . .
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