UPDATE: new blog
I started this little project one year ago because my voice was seeking a place to speak. Not necessarily to be heard, but to speak. And the journey has been unexpected.
But now this season is giving way to another and the time and energies must follow. Thank you for keeping up with this small thread of the web and this diffident spark in the fire of our faith.
". . .a time to be silent, and a time to speak. . ."
Sunday, December 4
Saturday, December 3
touch
"King Midas and the Christian Touch"
Some time ago there lived a king name Midas who was very wealthy and quite concerned about the encroachment of the pluralistic society on his kingdom. He spent much of his time fighting for prayer in schools. Curiously, however, he very seldom prayed with his lovely daughter, Christiana.
While the hot sun beat down in the afternoon, Christiana would play in the vineyard while King Midas thought about ways to revers the culture’s dreadful trend toward secularism.
“Please read to me,” said Christiana one day. She loved to hear Mother Goose rhymes, and because the king could not think of a Christian alternative, he took up the book and recited “Jack and Jill.”
At the part where Jack fell down, a thought came to him: if only everything in my kingdom could become Christian, the world would be a much better place. The would would be safe for my daughter, and I wouldn’t have to worry about lawsuits, unless of course it was a Christian world that didn’t read the Bible very carefully.
“If only I could have the power to make everything Christian,” he said aloud. “I would give anything to have that power, anything at all. As he stared into space as fathers sometimes do, Christiana said, “Come on, Dad, read!”
But her pleas fell on deaf ears, for all at once King Midas was stunned by a bright light and a piercing voice that said, “Your wish has been granted, King Midas. As soon as the sun rises tomorrow, anything you touch will become Christian.”
“Will it change into a deeply committed Christian thing or simply become lukewarm?” King Midas asked.
“That is for you to see,” said the voice - which being interpreted means, “It’s for me to know and you to find out.”
And find out he did. In the morning King MIdas awoke fitfully from sleep and found the mattress he was lying on had become Christian. The tag displayed the manufacturer’s name with addresses in Wheaton, Illinois, and Colorado Springs, Colorado.
Anything I touch now will become Christian, thought the king. How wonderful for my kingdom.
Immediately he jumped out of bed and put on his shoes, which became sandals. He ran down the stairway eagerly, looking for objects to touch, and came upon his daughter’s book of nursery rhymes. One touch, and instantly the book was transformed! Every story, every poem, now had a religious slant.
The king ran on to one of his favorite places, the royal baseball diamond. Players for the minor-league Nuggets were running wind sprints and chewing tobacco, which should be done only by professionals. Forgetting his gift, King Midas approached a particularly rugged player who was the star of the team. Upon seeing the king the slugger uttered a few unprintable words and offered his hand.
Instantly the chaw in his cheek and his stubby beard disappeared. “Praise the Lord,” he said to the king. “It’s a real blessing to meet you.”
I’ve never heard this player talk this way in postgame interviews, the king thought. Aloud he said, “You are certainly a talented young man.”
“Well, I just want to thank the good Lord,” the player said.
King Midas was overjoyed about the effect he was having on his kingdom. He ran in to a royal used care lot and leaned against one of the automobiles to catch his breath. Straightaway, each end of the care was graced with bumper stickers that said “One Way” and “Honk If You Love Jesus.” King Midas stepped into the dealer’s office and shook hands with the owner and his sales staff. They too turned Christian and began praising the Lord by offering markdowns on their inventory.
The king walked by the royal broadcasting center with its radio and television outlets and thought, Why not? Thus it came to be that one minute his kingdom was watching a talk show that paraded people with every known relational dysfunction across the screen. The next minute they were watching the same people being counseled by a Christian psychologist/faith healer.
King Midas was not only delighted in the change, he was ecstatic that all he had to do was touch a person or object to make it holy. No hard work, no prayer, no long days of waiting and struggling. Just a little touch, and each thing or person was converted.
Walking back toward the palace, he touched flowers and trees, which thereupon sprouted “Jesus Loves Me” buds. he met the gardener, an unkempt, bushyhaired individual with a long beard. When King Midas touched him, his hair turned three different shades of orange, and he went running toward the nearest televised sporting event to hold up a “John 3:16” sign.
The king approached two children who were playing with violent action toys. One touch, and the toys became biblical violent action toys with spears and slingshots.
A group of concerned politicians had gathered at the palace. When King Midas shook hands with them, they turned from the opposition party to the “League of Believers,” a new Christian coalition.
King Midas knew he had one important person left to touch. He found Christiana alone by the grapevines, reading her new Mother Goose book. He toucher her gently on the cheek and watched closely to observe the metamorphosis. To his surprise, he did not see any change. So he touched her shoulder a bit more firmly.
“What are you doing, Father?” she asked.
“I’m trying to turn you into a Christian,” he said, and grabbed her arm and shook it vigorously.
“Father,” she said meekly, “since my youth I have known of the things of God, as the Sunday School teachers have taught me. The words from the book about the man from Galilee, his perfect life, his perfect sacrifice, and the forgiveness he offers - that message touched my heart long ago.”
“Then I have been misled,” said the king. “I have thought all this time that I was making a society Christian. But you are saying it is not true. The voice I heard must have been lying.”
“The only One who can truly change our culture and the people in it is the One who touches the heart,” Christiana said with wisdom beyond her years. “You certainly have affected the outward appearance of men, such as the baseball player and the used-car salesman. But tomorrow one will put cork in his bat an the other will overcharge his customers for a brake job unless the Spirit reaches them.”
King Midas looked sad, and teardrops fell down his cheeks like so many little fish symbols. He loved his daughter even more because of the valuable lesson he had learned.
From that day forward he and Christiana devoted themselves to prayer for the kingdom. The regularly visited the poor, the widows and the orphans and set up a shelter for the homeless. They related the timeless message that the Great King of Glory loves people and wants them to know him. One by one people’s lives were changed, and the kingdom was never the same.
Chris Fabry, Spiritually Correct Bedtime Stories: Parables of Faith for the Modern Reader (Downers Grove: IVP, 1995)
Some time ago there lived a king name Midas who was very wealthy and quite concerned about the encroachment of the pluralistic society on his kingdom. He spent much of his time fighting for prayer in schools. Curiously, however, he very seldom prayed with his lovely daughter, Christiana.
While the hot sun beat down in the afternoon, Christiana would play in the vineyard while King Midas thought about ways to revers the culture’s dreadful trend toward secularism.
“Please read to me,” said Christiana one day. She loved to hear Mother Goose rhymes, and because the king could not think of a Christian alternative, he took up the book and recited “Jack and Jill.”
At the part where Jack fell down, a thought came to him: if only everything in my kingdom could become Christian, the world would be a much better place. The would would be safe for my daughter, and I wouldn’t have to worry about lawsuits, unless of course it was a Christian world that didn’t read the Bible very carefully.
“If only I could have the power to make everything Christian,” he said aloud. “I would give anything to have that power, anything at all. As he stared into space as fathers sometimes do, Christiana said, “Come on, Dad, read!”
But her pleas fell on deaf ears, for all at once King Midas was stunned by a bright light and a piercing voice that said, “Your wish has been granted, King Midas. As soon as the sun rises tomorrow, anything you touch will become Christian.”
“Will it change into a deeply committed Christian thing or simply become lukewarm?” King Midas asked.
“That is for you to see,” said the voice - which being interpreted means, “It’s for me to know and you to find out.”
And find out he did. In the morning King MIdas awoke fitfully from sleep and found the mattress he was lying on had become Christian. The tag displayed the manufacturer’s name with addresses in Wheaton, Illinois, and Colorado Springs, Colorado.
Anything I touch now will become Christian, thought the king. How wonderful for my kingdom.
Immediately he jumped out of bed and put on his shoes, which became sandals. He ran down the stairway eagerly, looking for objects to touch, and came upon his daughter’s book of nursery rhymes. One touch, and instantly the book was transformed! Every story, every poem, now had a religious slant.
The king ran on to one of his favorite places, the royal baseball diamond. Players for the minor-league Nuggets were running wind sprints and chewing tobacco, which should be done only by professionals. Forgetting his gift, King Midas approached a particularly rugged player who was the star of the team. Upon seeing the king the slugger uttered a few unprintable words and offered his hand.
Instantly the chaw in his cheek and his stubby beard disappeared. “Praise the Lord,” he said to the king. “It’s a real blessing to meet you.”
I’ve never heard this player talk this way in postgame interviews, the king thought. Aloud he said, “You are certainly a talented young man.”
“Well, I just want to thank the good Lord,” the player said.
King Midas was overjoyed about the effect he was having on his kingdom. He ran in to a royal used care lot and leaned against one of the automobiles to catch his breath. Straightaway, each end of the care was graced with bumper stickers that said “One Way” and “Honk If You Love Jesus.” King Midas stepped into the dealer’s office and shook hands with the owner and his sales staff. They too turned Christian and began praising the Lord by offering markdowns on their inventory.
The king walked by the royal broadcasting center with its radio and television outlets and thought, Why not? Thus it came to be that one minute his kingdom was watching a talk show that paraded people with every known relational dysfunction across the screen. The next minute they were watching the same people being counseled by a Christian psychologist/faith healer.
King Midas was not only delighted in the change, he was ecstatic that all he had to do was touch a person or object to make it holy. No hard work, no prayer, no long days of waiting and struggling. Just a little touch, and each thing or person was converted.
Walking back toward the palace, he touched flowers and trees, which thereupon sprouted “Jesus Loves Me” buds. he met the gardener, an unkempt, bushyhaired individual with a long beard. When King Midas touched him, his hair turned three different shades of orange, and he went running toward the nearest televised sporting event to hold up a “John 3:16” sign.
The king approached two children who were playing with violent action toys. One touch, and the toys became biblical violent action toys with spears and slingshots.
A group of concerned politicians had gathered at the palace. When King Midas shook hands with them, they turned from the opposition party to the “League of Believers,” a new Christian coalition.
King Midas knew he had one important person left to touch. He found Christiana alone by the grapevines, reading her new Mother Goose book. He toucher her gently on the cheek and watched closely to observe the metamorphosis. To his surprise, he did not see any change. So he touched her shoulder a bit more firmly.
“What are you doing, Father?” she asked.
“I’m trying to turn you into a Christian,” he said, and grabbed her arm and shook it vigorously.
“Father,” she said meekly, “since my youth I have known of the things of God, as the Sunday School teachers have taught me. The words from the book about the man from Galilee, his perfect life, his perfect sacrifice, and the forgiveness he offers - that message touched my heart long ago.”
“Then I have been misled,” said the king. “I have thought all this time that I was making a society Christian. But you are saying it is not true. The voice I heard must have been lying.”
“The only One who can truly change our culture and the people in it is the One who touches the heart,” Christiana said with wisdom beyond her years. “You certainly have affected the outward appearance of men, such as the baseball player and the used-car salesman. But tomorrow one will put cork in his bat an the other will overcharge his customers for a brake job unless the Spirit reaches them.”
King Midas looked sad, and teardrops fell down his cheeks like so many little fish symbols. He loved his daughter even more because of the valuable lesson he had learned.
From that day forward he and Christiana devoted themselves to prayer for the kingdom. The regularly visited the poor, the widows and the orphans and set up a shelter for the homeless. They related the timeless message that the Great King of Glory loves people and wants them to know him. One by one people’s lives were changed, and the kingdom was never the same.
Chris Fabry, Spiritually Correct Bedtime Stories: Parables of Faith for the Modern Reader (Downers Grove: IVP, 1995)
Wednesday, November 30
if the music is groovy
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]
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]
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
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