I think the biggest fear I have for myself is that I will lose this fullness of the Spirit out of which authentic ministry flows. People will not at first notice that I am ministering in the flesh. I think I have enough knowledge, experience, and abilities that I would be able to fool people for a considerable amount of time. Even if they noticed, they probably would not mention it. But in terms of effectiveness in teh agenda of the kingdom, I would be castaway, disqualified from the service that meets God's approval. It is a comfort to know that Paul also lived with that fear. He said, 'But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified' (1 Corinthians 9:27).*
This amazingly open and honest quotation is taken from perhaps the greatest book on Christian ministry and leadership this current generation has seen. And since I never read books that systematize leadership, ministry or relationship, then it is the best book on any of these subjects that I have ever read. Working through this book for the second time, this particular quote really stood out in a chilling way. It raises a couple of disturbing questions that we as Christians living in the early 21st century must face head-on.
What a shame that we spend so much time categorizing and labelling our different doctrinal positions regarding the experience of the Holy Spirit while never addressing the need for each believer to act through the power of the Spirit. Notice here that I am not suggesting that we do not seek to understand the Spirit - we should seek so that we might find. I am advocating that after all of our debates, challenges, doctrinal statements, creeds, books and sermons that we actually seek to experience the Holy Spirit as the empowering force which drives all believers onward.
There are, I believe, two unsettling questions to ponder that flow out of Fernando's discussion:
1) Would my life and ministry be unchanged if the Spirit were not a part of it?
2) Would anyone notice?
*Ajith Fernando, Jesus Driven Ministry (Wheaton: Crossway Books, 2002), 36.
Monday, June 13
Thursday, June 9
blinded by the dark
[SPOILER!! - This blog discusses the transformation of Anakin Skywalker to Darth Vader. If you did not know that Anakin is Vader, then do not continue reading this post.]
Star Wars: Revenge of the Sith started its first week with such a bang that many people thought it to be on its way to cruising into the spot of highest grossing film ever made. Then Madagascar was released the next week and caused for a lot of retractions. Having seen it recently I can verify that it is a good flick, although their various attempts at suspense are difficult to achieve since most everyone has already seen Star Wars: A New Hope (the original 1977 movie). Something that I've been waiting for is Anakin's morph into Darth Vader (along with Yoda - the coolest character in the series. . .and really, Yoda really spiked in popularity with the lightsaber scene in Episode II).
What struck me as odd in this latest installment is how Anakin is being persuaded to join "the dark side" of the force. For those who have been under a rock for the past thirty or so years, the force is a Hindu/New Agey rip-off that writer/director George Lucas put into these movies as an energy that binds all things (living/dead) together. It's totally bogus, but most sensible people just look beyond it in order to see some cool outer space effects. This force has a good side and a dark side, one which empowers and one which corrupts and destroys. The myth in all of this is that one can become more powerful by going to the dark side and the lure of power has drawn many down that path.
Anakin is definitely dealing with issues of power and responsibility in this movie. He is being lured to the dark side and struggles to make the right choices. Initially I was a bit confused about the attractiveness of the dark side. From a marketing standpoint it couldn't have a worse name. "The dark side." If they were really serious about getting folks to sign up for this, perhaps they would use more ambiguous titles. . .the cool side of the force; the deeper side of the force; the new black. . .
It seemed absurd to me that this was going on, perhaps because I have learned that evil does not usually persuade us by presenting itself as evil. I kept thinking about how Satan "masquerades as an angel of light" (2 Corinthians 11:14) and manipulates our perception of right and wrong. This outlook made the movie hard for me to accept. However, it later came to me that there was a more intrinsic message in the characterization of young Skywalker. For him to be drawn in by an evil that did not seek to hide itself meant that he had already come to struggle with his own reality. . .just like so many in our own culture. To turn this movie outward is to see something wrong within ourselves.
Our own society has come to struggle with right and wrong. The moral and ethical relativism that plagues our culture today means that we often choose evil even when it is not hiding itself. Labelled as "rebellion" or "experimentation" we allow so many of our younger generations to toy with evil, taking away its edge and making it more familiar. Let's face it. . .if we do not understand dark as an ethical descriptor, then we will have no problem exploring the dark side. But if we can regain the standards of right and wrong; light and dark; truth and lies. . .moral relativsts beware!
mmmmm, truth shall you know - set you free, it will.
Star Wars: Revenge of the Sith started its first week with such a bang that many people thought it to be on its way to cruising into the spot of highest grossing film ever made. Then Madagascar was released the next week and caused for a lot of retractions. Having seen it recently I can verify that it is a good flick, although their various attempts at suspense are difficult to achieve since most everyone has already seen Star Wars: A New Hope (the original 1977 movie). Something that I've been waiting for is Anakin's morph into Darth Vader (along with Yoda - the coolest character in the series. . .and really, Yoda really spiked in popularity with the lightsaber scene in Episode II).
What struck me as odd in this latest installment is how Anakin is being persuaded to join "the dark side" of the force. For those who have been under a rock for the past thirty or so years, the force is a Hindu/New Agey rip-off that writer/director George Lucas put into these movies as an energy that binds all things (living/dead) together. It's totally bogus, but most sensible people just look beyond it in order to see some cool outer space effects. This force has a good side and a dark side, one which empowers and one which corrupts and destroys. The myth in all of this is that one can become more powerful by going to the dark side and the lure of power has drawn many down that path.
Anakin is definitely dealing with issues of power and responsibility in this movie. He is being lured to the dark side and struggles to make the right choices. Initially I was a bit confused about the attractiveness of the dark side. From a marketing standpoint it couldn't have a worse name. "The dark side." If they were really serious about getting folks to sign up for this, perhaps they would use more ambiguous titles. . .the cool side of the force; the deeper side of the force; the new black. . .
It seemed absurd to me that this was going on, perhaps because I have learned that evil does not usually persuade us by presenting itself as evil. I kept thinking about how Satan "masquerades as an angel of light" (2 Corinthians 11:14) and manipulates our perception of right and wrong. This outlook made the movie hard for me to accept. However, it later came to me that there was a more intrinsic message in the characterization of young Skywalker. For him to be drawn in by an evil that did not seek to hide itself meant that he had already come to struggle with his own reality. . .just like so many in our own culture. To turn this movie outward is to see something wrong within ourselves.
Our own society has come to struggle with right and wrong. The moral and ethical relativism that plagues our culture today means that we often choose evil even when it is not hiding itself. Labelled as "rebellion" or "experimentation" we allow so many of our younger generations to toy with evil, taking away its edge and making it more familiar. Let's face it. . .if we do not understand dark as an ethical descriptor, then we will have no problem exploring the dark side. But if we can regain the standards of right and wrong; light and dark; truth and lies. . .moral relativsts beware!
mmmmm, truth shall you know - set you free, it will.
Tuesday, June 7
a big inning
"The beginning of the gospel about Jesus Christ, the Son of God."
Mark 1:1
So I was having an ice cream with hipperken yesterday and we were talking about the implications of an existential understanding of the variegated nomism which characterized the salvific expectations surrounding second temple Judaism as is depicted through the narrative dynamics of the Pauline corpus within the first century. He had made some pretty good points, but really caught my attention with some comments on the process of living life on this side of eternity. For the sake of berevity, I'll save the comments on the former topic and focus our attention on the latter.
It is very apparent that the New Testament is (from start to finish; top to bottom; front to back. . .) essentially a balance. The entire notion of a new covenant is built upon what biblical scholar George Ladd once called an "inaugurated eschatology." Even though this phrase can astound your friends and family with its percieved percipience, it is a very simple descriptor which means "the beginning of the end." This inaugurated eschatology is found in the coming of the kingdom. As Christians we believe that the kingdom of God has arrived (coming with and through Jesus) but also recognize that the kingdom of God has not come in its fullness, which will happen at the second coming of Christ.
The point that stuck with me through the conversation with hipperken is statement regarding the importance of this present age. If the kingdom is in fact already present among us (through the church), then it is of vital importance that we work to see this kingdom realized (. . .as it is in heaven). I could not agree more. In fact I believe there are far too many Christians who write-off this world as something temporary and (therefore) insignificant. Not if we are to believe that the advent of Jesus truly means something. We have a great work to do and this world is not just something we endure until we move on. . .it is a place where ministry and worship and glorification and spiritual warfare happens.
The beginning of the gospel is not just some clever way to start an adult biography. Mark intentionally places this phrase at the outset of his work to remind us that what Jesus came to do only started something that cannot be stopped. This really seems to be a title of what follows. . ."Interpreting 1:1 as the title of the book, therefore, helps make sense of the abrupt ending of 16:8 - the beginning of the good news is over on Easter morning; after that "the good news of Jesus" will continue through the life of the church."
The life and work of Jesus did make for a big inning, but it wasn't the ninth.
*Joel Marcus, Mark 1-8 (New York: Doubleday, 2000), 146.
Mark 1:1
So I was having an ice cream with hipperken yesterday and we were talking about the implications of an existential understanding of the variegated nomism which characterized the salvific expectations surrounding second temple Judaism as is depicted through the narrative dynamics of the Pauline corpus within the first century. He had made some pretty good points, but really caught my attention with some comments on the process of living life on this side of eternity. For the sake of berevity, I'll save the comments on the former topic and focus our attention on the latter.
It is very apparent that the New Testament is (from start to finish; top to bottom; front to back. . .) essentially a balance. The entire notion of a new covenant is built upon what biblical scholar George Ladd once called an "inaugurated eschatology." Even though this phrase can astound your friends and family with its percieved percipience, it is a very simple descriptor which means "the beginning of the end." This inaugurated eschatology is found in the coming of the kingdom. As Christians we believe that the kingdom of God has arrived (coming with and through Jesus) but also recognize that the kingdom of God has not come in its fullness, which will happen at the second coming of Christ.
The point that stuck with me through the conversation with hipperken is statement regarding the importance of this present age. If the kingdom is in fact already present among us (through the church), then it is of vital importance that we work to see this kingdom realized (. . .as it is in heaven). I could not agree more. In fact I believe there are far too many Christians who write-off this world as something temporary and (therefore) insignificant. Not if we are to believe that the advent of Jesus truly means something. We have a great work to do and this world is not just something we endure until we move on. . .it is a place where ministry and worship and glorification and spiritual warfare happens.
The beginning of the gospel is not just some clever way to start an adult biography. Mark intentionally places this phrase at the outset of his work to remind us that what Jesus came to do only started something that cannot be stopped. This really seems to be a title of what follows. . ."Interpreting 1:1 as the title of the book, therefore, helps make sense of the abrupt ending of 16:8 - the beginning of the good news is over on Easter morning; after that "the good news of Jesus" will continue through the life of the church."
The life and work of Jesus did make for a big inning, but it wasn't the ninth.
*Joel Marcus, Mark 1-8 (New York: Doubleday, 2000), 146.
Tuesday, May 31
is this thing on?
"We have a responsibility to communicate the gospel to our generation. . .No one can become a Christian unless he understands what Christianity is saying. Many pastors, missionaries and Christian teachers seem to be helpless as they try to speak to the educated people and the mass of people about them. They do not seem to face the fact that it is our task to speak to our generation; the past has gone, the future is not yet here. So the positive side of apologetics is teh communication of the gospel to the present generation in terms that they can understand." *
Tired old discussions of religion still dominate many of our churches today. Sometimes this is seen in the lack of preparation that many of our church leaders provide for themselves. Knowing full well that not everyone has the opportunity to study and learn the finer points of theology, philosophy and reason, my argument here is against the poor attempt to understand and to think about our faith. In support of my thesis is the overwhelming people who are still being had by the health and wealth heresies (the Hinnster, Hot Rod Parsley, Bobby $Tilt$ton, etc. . .) as well as the "upper class" churchgoers who attend Sunday morning musicals with no mention of sin and sacrifice.
It is no wonder that the church is having such a difficult time in our culture. Yet in many places across the globe the radical message of the Gospel is being lived out in revolutionary ways - much to the explosive growth despite massive persecution for faith. And in these parts of the world it is still considered a privledge, responsibility and even honor to grow in God's Word.
And knowledge is not the end, but the means. Perhaps this realization will hinder the pile of arguments for Christian Theism that debate points nobody even cares about in today's society. Our apologetics seem to be on pace with our Sunday morning services - outdated and impotent. Let us remember to challenge ourselves with a tenacity for the truth of the Gospel, that we might rightly divide the Word of Truth, expose counterfeits for what they really are, and effectively engage our world. After all, it was Jesus who spoke of knowing the truth - for it will set us free.
So if our lives proclaim the Gospel, let's make sure the amplifier is cranked.
*Francis A. Schaeffer, The God Who Is There, 2nd ed. (Downers Grove: IVP, 1982), 172-173.
emphasis in original
Tired old discussions of religion still dominate many of our churches today. Sometimes this is seen in the lack of preparation that many of our church leaders provide for themselves. Knowing full well that not everyone has the opportunity to study and learn the finer points of theology, philosophy and reason, my argument here is against the poor attempt to understand and to think about our faith. In support of my thesis is the overwhelming people who are still being had by the health and wealth heresies (the Hinnster, Hot Rod Parsley, Bobby $Tilt$ton, etc. . .) as well as the "upper class" churchgoers who attend Sunday morning musicals with no mention of sin and sacrifice.
It is no wonder that the church is having such a difficult time in our culture. Yet in many places across the globe the radical message of the Gospel is being lived out in revolutionary ways - much to the explosive growth despite massive persecution for faith. And in these parts of the world it is still considered a privledge, responsibility and even honor to grow in God's Word.
And knowledge is not the end, but the means. Perhaps this realization will hinder the pile of arguments for Christian Theism that debate points nobody even cares about in today's society. Our apologetics seem to be on pace with our Sunday morning services - outdated and impotent. Let us remember to challenge ourselves with a tenacity for the truth of the Gospel, that we might rightly divide the Word of Truth, expose counterfeits for what they really are, and effectively engage our world. After all, it was Jesus who spoke of knowing the truth - for it will set us free.
So if our lives proclaim the Gospel, let's make sure the amplifier is cranked.
*Francis A. Schaeffer, The God Who Is There, 2nd ed. (Downers Grove: IVP, 1982), 172-173.
emphasis in original
Saturday, May 28
stronger than gravity
I'm always a bit taken back by the amount of people who want to find external blame for their own actions/inactions. Indeed, our own culture is still making great strides at removing any possible reason why we should ever be actually responsible for anything. As a species we have become quite good at shifting blame (of course, we could easily erect a hall of fame for such ethical achievements in this arena) and are always on the lookout for other possible escape hatches for our own lack of morality.
Several years ago I wrote a small piece describing what I refer to as the "My-Bad Syndrome." A seemingly harmless yet serious condition which emerged and flourished in the mid to late 1990s, this affliction may still be observed in varying areas in the world. The key tenet of the "My-Bad Syndrome" is that individuals may be released from any moral responsibility for any action simply by acknowledging the fact that it was not a desireable outcome. Notice that there is no need to admit that any wrongdoing ever occurred, since that would mean there were moral absolutes and actual rights and wrongs to begin with. Rather, simply stating "my bad" as a way of recognizing the "situation" released any need for apology or repentance.
This syndrome was largely harmless among humans as it frequently occurred among people groups that accepted such behavior as appropriate and found no problem in exchanging such verbal statements. The big problem is that this attitude began to influence our own interaction with truth and its Author. In actuality, the "My-Bad Syndrome" was just another phase of what has been happening from the beginning - a way of removing ourselves from the seat of moral responsibility. Jesus simply would have none of this and affirmed God's absolute standard time and again.
All of the lame excuses ranging from "the devil made me do it" to "but I was born that way" do not cut it. It is the human condition to fall. We are constantly fighting an internal pull downward which is part of our own human nature. Ours is a bent toward sinning and a natural tendency to pull ourselves down.
But we are faced with a tremendous opportunity to experience the love of God, which is the only antidote to this syndrome. The acceptance of his grace remains the only hope of our downward spiral, for his love is stronger than our own gravity.
Several years ago I wrote a small piece describing what I refer to as the "My-Bad Syndrome." A seemingly harmless yet serious condition which emerged and flourished in the mid to late 1990s, this affliction may still be observed in varying areas in the world. The key tenet of the "My-Bad Syndrome" is that individuals may be released from any moral responsibility for any action simply by acknowledging the fact that it was not a desireable outcome. Notice that there is no need to admit that any wrongdoing ever occurred, since that would mean there were moral absolutes and actual rights and wrongs to begin with. Rather, simply stating "my bad" as a way of recognizing the "situation" released any need for apology or repentance.
This syndrome was largely harmless among humans as it frequently occurred among people groups that accepted such behavior as appropriate and found no problem in exchanging such verbal statements. The big problem is that this attitude began to influence our own interaction with truth and its Author. In actuality, the "My-Bad Syndrome" was just another phase of what has been happening from the beginning - a way of removing ourselves from the seat of moral responsibility. Jesus simply would have none of this and affirmed God's absolute standard time and again.
All of the lame excuses ranging from "the devil made me do it" to "but I was born that way" do not cut it. It is the human condition to fall. We are constantly fighting an internal pull downward which is part of our own human nature. Ours is a bent toward sinning and a natural tendency to pull ourselves down.
But we are faced with a tremendous opportunity to experience the love of God, which is the only antidote to this syndrome. The acceptance of his grace remains the only hope of our downward spiral, for his love is stronger than our own gravity.
Saturday, May 21
renewing strength
I feel like I'm rejoining the world. . .AND I've just plugged in the new internet connection! There is so much that has happened over the last four weeks. It's one of those things where you realize that you haven't been able to blog but didn't realize that you hadn't realized THAT because you haven't had much time to realize any reality (easy for me to say). For the time being this particular site is being published out of the cornfields of Indiana - really! I suppose you never know where you will find the work of the kingdom waiting for you - I think Jesus said something of that sort.
Five months to the day of being fired from my position of "Assistant to the Minister" in Newnan, Georgia, and falling prey to some pretty nasty church politics, I gave my first sermon as Pastor in Twelve Mile, Indiana. Even re-reading my own blog doesn't get me out from the feeling of it being much longer than actuality. I came to realize that so many in my previous surroundings were so concerned with becoming the most, greatest, or best that they lost sight of the true nature of the Gospel. Truth of the matter is, I began to lose sight of it as well. Over the last few months I have been able to regain my perspective of the kingdom. It began with getting to know some great people at the restaurant at which I began working. There was a level of 'realism' that I had lost in the ecclesiastical communities in which I was running. And now the healing process can complete with folks who just want to be about their Father's business.
Healing can finish, although I will still bear the scars of FUMC. But it is like a scar on the back of my hand, which I earned one summer afternoon just a few miles east of here while cutting grass during college summer break. I will never forget the time, the experience, or the location. . .but the pain is forgotten.
Isaiah 40 speaks of those who hope in the Lord renewing their strength, because even youth grow tired and young people stumble. It occured to me that this all implies that believers will lose strength, but have hope in the knowledge of it being renewed. So I'm rejoining the world, at last. . .oh yeah, I also have internet again.
The Lord is not slow in keeping his promise, as some understand slowness. . .
2 Peter 3:9
(the first Scripture my ears heard on my first Sunday in my new church home)
Five months to the day of being fired from my position of "Assistant to the Minister" in Newnan, Georgia, and falling prey to some pretty nasty church politics, I gave my first sermon as Pastor in Twelve Mile, Indiana. Even re-reading my own blog doesn't get me out from the feeling of it being much longer than actuality. I came to realize that so many in my previous surroundings were so concerned with becoming the most, greatest, or best that they lost sight of the true nature of the Gospel. Truth of the matter is, I began to lose sight of it as well. Over the last few months I have been able to regain my perspective of the kingdom. It began with getting to know some great people at the restaurant at which I began working. There was a level of 'realism' that I had lost in the ecclesiastical communities in which I was running. And now the healing process can complete with folks who just want to be about their Father's business.
Healing can finish, although I will still bear the scars of FUMC. But it is like a scar on the back of my hand, which I earned one summer afternoon just a few miles east of here while cutting grass during college summer break. I will never forget the time, the experience, or the location. . .but the pain is forgotten.
Isaiah 40 speaks of those who hope in the Lord renewing their strength, because even youth grow tired and young people stumble. It occured to me that this all implies that believers will lose strength, but have hope in the knowledge of it being renewed. So I'm rejoining the world, at last. . .oh yeah, I also have internet again.
The Lord is not slow in keeping his promise, as some understand slowness. . .
2 Peter 3:9
(the first Scripture my ears heard on my first Sunday in my new church home)
Friday, April 15
when memory fades into reality
Boxes are beginning to pile up around the apartment. At least, full boxes are piling up. Since December we have been gathering these all-purpose storage containers because we knew that we would be moving. OK, all conversations of foreknowledge aside. . .we were hoping that we would move - desperately hoping. And now that seems to be happening because of a timing higher than our own.
So the boxes are stacking and stuff is disappearing from reach. Soon this will no longer be our reality but only a memory of what once was. Like it, love it, or hate it you have to admit that this scene causes for a brief pause. No matter how much I am anticipating this move, we did spend a year and a half of our lives in this place. In fact, we grew way more than a year and a half's worth within these walls. And now the new day prepares to dawn.
The reality that brought us tears and laughter, heartache and friendship, love and loss will soon be a memory. We will be in a different place. And the more I think over this the more I realize just how this whole life ends up. I suppose some would say that this present reality will someday be a memory and we will be in another reality known as heaven. Yet this seems like a great understatement that provides a disservice to what will actually happen.
For our hope is not that someday we will enter into another reality but that we will come to know reality for what it really is. This is the dim reflection that will be shattered in the moment true light shines upon it. And so we find that our reality does not become memory simply because another reality takes its place. More precisely, what we experience now is a fading memory that promises to keep slipping into reality.
So the boxes are stacking and stuff is disappearing from reach. Soon this will no longer be our reality but only a memory of what once was. Like it, love it, or hate it you have to admit that this scene causes for a brief pause. No matter how much I am anticipating this move, we did spend a year and a half of our lives in this place. In fact, we grew way more than a year and a half's worth within these walls. And now the new day prepares to dawn.
The reality that brought us tears and laughter, heartache and friendship, love and loss will soon be a memory. We will be in a different place. And the more I think over this the more I realize just how this whole life ends up. I suppose some would say that this present reality will someday be a memory and we will be in another reality known as heaven. Yet this seems like a great understatement that provides a disservice to what will actually happen.
For our hope is not that someday we will enter into another reality but that we will come to know reality for what it really is. This is the dim reflection that will be shattered in the moment true light shines upon it. And so we find that our reality does not become memory simply because another reality takes its place. More precisely, what we experience now is a fading memory that promises to keep slipping into reality.
Wednesday, April 13
12 7/8
On December 1, 2004, I received the news that the church at which I was working as an assistant minister would no longer be needing my services. Fired. Needless to say, this threw our world into a bit of a whirlwind as we now had to scramble to find a lot of answers to many questions. The biggest question was whether or not we would ever do this sort of ministry again, seeing as how it had burned us so badly.
Four long months later we visited a church in Indiana which was full of warm and loving people. We discovered that these folks had themselves been burned by this greatly flawed human enterprise known as "full-time ministry" (as if all other ministry does not require our full time). Their previous pastor had taken advantage of them and had left them empty, hurting and unprepared for tomorrow. This was a situation to which we could relate.
Coming from this history I did not expect to find such a treasure: this was a community of love, acceptance, faith and hope. Perhaps nobody had informed them of the psychobabble notion that they were entitled to a little resentment and even hatred. Or perhaps they considered their faith and regarded such notions for the crap that it is. These folks want to move on and move forward - they desire to make an impact on their world and do not see their situation as insignifigant.
So I think we'll join them and see what makes such people.
I hold fast to the belief that God does not send us hardships - this makes for a kooky view of God. But it does seem that he allows us to endure so that we might be ready for the task that lies ahead. I am convinced that he had hoped for good things for us by moving to Newnan - mostly, that it would not have ended so soon or with such a venemous send-off. Yet he has chosen not to control the outcome of everything, just the outcome of all things.
The contrasts between these two churches and communites could not be more defined or vast. However, these are ordinary laymen who figure they have been called to minister to all - not just those who vote on their salary. And so. . .yes, I think we'll join them.
Because this community in Twelve Mile seem to be big enough to be called Thirteen. We'll see. . .
Four long months later we visited a church in Indiana which was full of warm and loving people. We discovered that these folks had themselves been burned by this greatly flawed human enterprise known as "full-time ministry" (as if all other ministry does not require our full time). Their previous pastor had taken advantage of them and had left them empty, hurting and unprepared for tomorrow. This was a situation to which we could relate.
Coming from this history I did not expect to find such a treasure: this was a community of love, acceptance, faith and hope. Perhaps nobody had informed them of the psychobabble notion that they were entitled to a little resentment and even hatred. Or perhaps they considered their faith and regarded such notions for the crap that it is. These folks want to move on and move forward - they desire to make an impact on their world and do not see their situation as insignifigant.
So I think we'll join them and see what makes such people.
I hold fast to the belief that God does not send us hardships - this makes for a kooky view of God. But it does seem that he allows us to endure so that we might be ready for the task that lies ahead. I am convinced that he had hoped for good things for us by moving to Newnan - mostly, that it would not have ended so soon or with such a venemous send-off. Yet he has chosen not to control the outcome of everything, just the outcome of all things.
The contrasts between these two churches and communites could not be more defined or vast. However, these are ordinary laymen who figure they have been called to minister to all - not just those who vote on their salary. And so. . .yes, I think we'll join them.
Because this community in Twelve Mile seem to be big enough to be called Thirteen. We'll see. . .
Tuesday, April 5
of priests and popes
What is a priest?
A priest is a mediator between the divine and the human. It is one who connects the things of God with the things of this world in an act of ministry. For some, a priest has been known as a bridge builder - taking on the active task of connecting people to each other and to God. While there are many activities of ritual which faciliatate this, it is also a task of caring. It is only when people care about each other that the priestly activity of mediation finds is true place.
A priest is a changer, one who strives to transform their surroundings. By connecting people with God the priest helps individuals move from what they are into what they are to become. The work of Christ is seen in the way people are changed as they approach the throne. When individuals are changed, the world around them also changes. The priest is the divine tracker who discloses the traces of God in human life.
A priest sacrifices. In almost every religion the practice of sacrificing is reserved for the priestly figure. The same is true in the biblical office of priest. The uniqueness of the Christian priest is that rather than sacrificing an animal for atonement, we sacrifice ourselves. Jesus began this act by giving of himself and now calls each believer to do likewise. Rather than sacrificing folks around us (which many people inevitably do), we must lay down ourselves first.
A priest heals. This is another activity of the holy. By mediating the divine and human, working for change, and being self-sacrificial the priest is able to faciliate the healing of many hurts. It is truly a shame that such a powerful and needed ministry has been so reserved for and perverted by those who search only for 'miracle-curing' rather than true healing. The priest sends each person away with a confidence and a wholeness.
The image that Hebrews draws of Jesus is very human and comforting. The description of the High Priest explains the essence of Jesus and calls each of his followers to do likewise. Pope John Paul II exhibited a true Christlike character to the benefit of our world. He will be remembered as one of the great leaders of the church and a true priest.
We are each called to be a priesthood of believers.
One of our best has now joined the highest.
A priest is a mediator between the divine and the human. It is one who connects the things of God with the things of this world in an act of ministry. For some, a priest has been known as a bridge builder - taking on the active task of connecting people to each other and to God. While there are many activities of ritual which faciliatate this, it is also a task of caring. It is only when people care about each other that the priestly activity of mediation finds is true place.
A priest is a changer, one who strives to transform their surroundings. By connecting people with God the priest helps individuals move from what they are into what they are to become. The work of Christ is seen in the way people are changed as they approach the throne. When individuals are changed, the world around them also changes. The priest is the divine tracker who discloses the traces of God in human life.
A priest sacrifices. In almost every religion the practice of sacrificing is reserved for the priestly figure. The same is true in the biblical office of priest. The uniqueness of the Christian priest is that rather than sacrificing an animal for atonement, we sacrifice ourselves. Jesus began this act by giving of himself and now calls each believer to do likewise. Rather than sacrificing folks around us (which many people inevitably do), we must lay down ourselves first.
A priest heals. This is another activity of the holy. By mediating the divine and human, working for change, and being self-sacrificial the priest is able to faciliate the healing of many hurts. It is truly a shame that such a powerful and needed ministry has been so reserved for and perverted by those who search only for 'miracle-curing' rather than true healing. The priest sends each person away with a confidence and a wholeness.
The image that Hebrews draws of Jesus is very human and comforting. The description of the High Priest explains the essence of Jesus and calls each of his followers to do likewise. Pope John Paul II exhibited a true Christlike character to the benefit of our world. He will be remembered as one of the great leaders of the church and a true priest.
We are each called to be a priesthood of believers.
One of our best has now joined the highest.
Friday, April 1
life goes on
The whole notion of commemorating Easter is to celebrate a two-pronged fact: that death has been defeated and that life wins. All because of a particular individual who proved that he was not just some dead Jew hanging from a tree one Friday afternoon. In what can be known as history's biggest turn-of-events, God took the absurd notion (some say "folly") of dying in order that each individual might have life - not just life on this mortal coil, but a life that never ends.
Each New Testament writer works hard at processing and fully grasping the implications of the ressurection. Luke in particular sees it as the fulfillment of Jewish promise. He quotes a psalm in Acts 2:27 to show how the circumstances surrounding Jesus do fit with the messianic hope set forth in the Old Testament. This hymnic line states the fullness of hope for those who trust in the Lord. The psalmist trusted that his inner fellowship with the divine would not be broken - even by death.
Resurrection itself means that this promise is now passed along to all who believe. Psalm 16 is now read in light of Jesus, whose relationship with the Father was not severed by death. As God's beloved we will not remain in death. Death will no longer have the last word for those who put their trust in him. This is what Paul spoke of repeatedly by referring to firstfruits and death leading to life.
Remembering the work of Christ - his death and resurrection - brings new hope and promise to the world. During bleak and seemingly hopeless situations we see that God is constantly at work to bring about life. This is seen in spring, where creation breaks through the cold and comes alive again. Just like the warm breath of Aslan began to break the spell of the White Witch in Narnia, so too are the cold chains of death being broken by the warmth of God's love.
In the end we must hold fast to this promise and assurance, no matter how difficult it becomes. We are cast down as fools by the world for holding to such things. . .even though it is the same foolishness that confounded so many of the wise. Even when death and despair has made a significant blow we know that (because of a tomb that couldn't complete the job) life goes on.
Each New Testament writer works hard at processing and fully grasping the implications of the ressurection. Luke in particular sees it as the fulfillment of Jewish promise. He quotes a psalm in Acts 2:27 to show how the circumstances surrounding Jesus do fit with the messianic hope set forth in the Old Testament. This hymnic line states the fullness of hope for those who trust in the Lord. The psalmist trusted that his inner fellowship with the divine would not be broken - even by death.
Resurrection itself means that this promise is now passed along to all who believe. Psalm 16 is now read in light of Jesus, whose relationship with the Father was not severed by death. As God's beloved we will not remain in death. Death will no longer have the last word for those who put their trust in him. This is what Paul spoke of repeatedly by referring to firstfruits and death leading to life.
Remembering the work of Christ - his death and resurrection - brings new hope and promise to the world. During bleak and seemingly hopeless situations we see that God is constantly at work to bring about life. This is seen in spring, where creation breaks through the cold and comes alive again. Just like the warm breath of Aslan began to break the spell of the White Witch in Narnia, so too are the cold chains of death being broken by the warmth of God's love.
In the end we must hold fast to this promise and assurance, no matter how difficult it becomes. We are cast down as fools by the world for holding to such things. . .even though it is the same foolishness that confounded so many of the wise. Even when death and despair has made a significant blow we know that (because of a tomb that couldn't complete the job) life goes on.
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