“Faith has to do with marrying Invisible and Visible. When we engage in an act of faith we give up control, we give up sensory (sight, hearing, etc.) confirmation of reality; we give up insisting on head knowledge as our primary means of orientation in life. The positive way to say this is that when we engage in an act of faith we choose to deal with a living God whom we trust to know what he is doing, we choose a way of life in which bodily senses and physical matter are understood as inseparable and organic to vast interiorities (soul) and immense beyonds (heaven), and we choose to no longer operate strictly on the basis of hard-earned knowledge, glorious as it is, but over a lifetime to embrace the mystery that ‘must dazzle gradually/Or every man go blind.’ (Eugene Peterson, The Jesus Way, 44; the quote at the end is from Emily Dickenson, The Complete Poems.)
I preached from Ezekiel 37 this morning but only the first 14 verses. The Lord takes Ezekiel for a walk through a valley, a plain—maybe the plain of Meggido—and shows him the remains of what had probably been a battle. The dead, likely of the losing army, had been left on the battle field. Their bodies over time had decayed and been picked clean by the animals and birds. All that was left was bones. A valley of dry, very dry bones. And as Ezekiel retells the events of that day, he recalled that the Lord had showed him all around the valley that day after setting him down in the very middle of that pile of bones. Listen to Ezekiel recall the day’s events.
The hand of the LORD was upon me, and he brought me out by the Spirit of the LORD and set me in the middle of a valley; it was full of bones. He led me back and forth among them, and I saw a great many bones on the floor of the valley, bones that were very dry. He asked me, “Son of man, can these bones live?” I said, “O Sovereign LORD, you alone know.”
Ezekiel was shown a valley of desolation, a plain of hopelessness, the valley of the shadow of death. There was nothing there but death, dead, dry bones and that is all that Ezekiel saw. Ezekiel was far too literal; he hadn’t yet developed the eyes of faith, eyes that see what eyes cannot see. The Lord showed Ezekiel everything there was to see: A vast, endless, sea of dead, dry, very dry bones. From a purely human point of view, the question the Lord asked Ezekiel was unfair and I believe that Ezekiel’s answer betrays that: “Lord, you alone know.”
This was, I believe, Ezekiel’s way of giving a perfectly orthodox theological answer without being committed to faith: “You alone know Lord.” Yes. The Lord knows. I think it was Ezekiel’s way of saying something like, “Lord, you can do anything, but I seriously doubt that this valley of dry, very dry bones can or will live. You alone know, Lord; yes, I agree. But this is a valley of dry bones. That’s all I see. There’s no hope for this valley of dry bones. And yet, Lord, I will obey; I will speak.”
The thing is, that’s not what the Lord saw. Later we learn what the Lord saw. Listen to what the Lord told the prophet.
Then he said to me: “Son of man, these bones are the whole house of Israel. They say, `Our bones are dried up and our hope is gone; we are cut off. Therefore prophesy and say to them: `This is what the Sovereign LORD says: O my people, I am going to open your graves and bring you up from them; I will bring you back to the land of Israel. Then you, my people, will know that I am the LORD, when I open your graves and bring you up from them. I will put my Spirit in you and you will live, and I will settle you in your own land. Then you will know that I the LORD have spoken, and I have done it, declares the LORD.’ “
That’s the difference between God’s view of things and our view of things. God sees the things that we do not, or cannot. God sees life where there is death; hope where there is hopelessness; the House of Israel where there is only a valley of dry bones. God sees things that we cannot. You might say that God has a sort of faith that we do not. I might say I want that sort of faith.
Maybe Ezekiel wasn’t quite ready to give up control; maybe I’m not. He knew what he saw: A valley of dry, very dry bones. Maybe he wasn’t ready to give up sensory control or his insistence upon a purely intellectual, visual, orientation to life. It’s not easy to live in that sort of, from a human point of view, randomness. We like control. We like knowing, seeing, hearing. We do not like things being out of the ordinary; we like routine. Faith is a way of living that says, if I may, ‘to hell with routine; to hell with what I know, see, hear; to hell with control.’ I know that sounds almost like anarchy, but I assure you it is actually the sort of life (the only sort of life) that can say, “Yes Lord I will take my son, my only son, whom I love, and sacrifice him on a distant mountain even though I don’t see the sense of it;” or “Yes Lord I will prophesy to a valley of dead, dry bones even though I don’t think anything will happen when I do;” or “Yes, Lord, continue believing in you even though there are people who want to kill me for doing so;” or, “Yes, Lord, I will dance and become even more undignified even though people will mock me, people from within my own family; or, “Yes, Lord, I will go to the world with your hope even though they will reject me and crucify me.”
That kind of faith is the kind of faith that defines the people of Christ. And it is also the kind of faith that we are asked to exercise in every situation. The hardest times to exercise such faith are the times when we happen to think that such faith isn’t actually necessary. “Oh, it’s a small decision. I can make it on my own. God doesn’t care what sort of toaster I buy. All I need here is common sense and Sunday’s ads.” But that is not faith. Faith is that extraordinary trust, small and often indiscernible, even when things seem simple and uncomplicated. It might be easy to display a herculean sort of faith during times of great stress and pressure and attack, but I think it is most important to practice such faith when things are at their easiest and least complicated. It shows that we don’t trust ourselves at all; that we need guidance in all ways.
If we don’t practice such faith then, do you think we will practice such faith when life is up in arms and the enemy is crowding us, desiring more space in our lives, when things are really, really hard? If I won’t have the faith required to preach faithfully to a captive audience (let’s face it, a valley of dry bones is a rather captive audience; they’re not going anywhere; they can’t do anything but ‘listen’), then how will I faithfully preach to a living body of Christ? (Maybe it says something about Ezekiel that the Lord entrusted him to preach to a valley of dry bones first before he asked him to preach to the ‘whole house of Israel’.) It’s a small thing to preach to dry bones; it’s quite another thing to preach to the Living Body of Christ. I notice Ezekiel did preach to the bones; we are not told that he preached this particular message to the ‘whole house of Israel’ (See vss 7, 10, 12-14.)
I know I am mixing up all these words: Faith, faithfulness, God’s ‘faith’, my faith. What I’m getting at though is that perhaps faith is the letting go of what we know and see and hear and the living of life that comes from knowing, seeing and hearing and instead living a life that is oriented around what God sees, hears, and knows. I mean think about it, what’s better? Preaching to what we see, that is, a valley of dry bones or preaching to what God sees, the whole house of Israel? But until we have the sort of eyes that see what God sees, the whole house of Israel, our efforts, our preaching, our faith—indeed, our very lives–will be full of frustration and futility.
We live by faith, not sight. But it’s that kind of faith; God’s kind of faith. So Ezekiel prophesied.
Welcome to the Life Under the Blue Sky Skycast (Podcast). In this installment, I will explore Psalm 22. You can access the sermon manuscript and lectionary notes here. Here’s an excerpt from the sermon:
The Psalm doesn’t end with all the wavering and tossing to and fro. It doesn’t end with the ups and downs. It ends with worship! It ends in Praise! It ends in the assembly declaring the greatness of God. Why? Well, I think the reason it ends the way it does is because David was vindicated. David survived God’s silence.
Abraham survived God’s silence. Job survived God’s silence. Elijah survived God’s silence. Joseph survived God’s silence.
Jesus survived God’s silence. Resurrection was the vindication. Resurrection is the vindication.
God is being silent for some of you, but your psalm does not end the way it begins. Mourning lasts for an evening, but rejoicing comes in the morning.
Jesus’ vindication, his victory, is the promise of your vindication and your victory. God is probably very silent for some of you right now. But he has promised never to leave you or forsake you. He has promised to raise you up. Be encouraged today in the hope that you have been given in Christ.
“We are created by love, to live in love, for the sake of love…By worshiping efficiency, the human race has achieved the highest left of efficiency in history, but how much have we grown in love?” (Gerald May, quoted in John Eldredge, Waking the Dead, 48)
I’m thinking about this love—and especially as this love relates to the church; to Christians. Commenting on 1 John 5:1, author Morris Womack writes:
“If love is one of the familial traits in God’s family, then each of his children will love God and love the brothers and the sisters in God’s family. You cannot love God without loving your brother. You cannot have one without the other. John reminds us that the way for us to become children of God is (1) by loving God; and (2) by carrying out his commands…[T]he conclusion we expect is: therefore if you love God you will love your fellow Christian.” (College Press NIV Commentary, Morris Womack, 1, 2, &; 3 John, 116-117)
And yet…and yet…Eldredge asks, “Why is it so easy to get angry at, or to resent, or simply to grow indifferent toward the very people we once loved?” (Waking the Dead, 113). John made it perfectly clear in his letter, “…everyone who loves the father loves his child as well…This is how we know that we love the children of God of God: by loving God and carrying out his commands” (1 John 5:1b-2).
Why is love so difficult for us? I mean, as I read blogs and the comment sections of blogs I am led to believe that the family of God is one great big, gigantic dysfunctional family. Why? Because we can’t and don’t and won’t love our brothers in Christ—no matter that we are commanded to. But it is one thing to lament the lack of love and quite another to offer solutions. It is one thing to see others as the stumbling block (“I can’t love them”) and quite another to see ourselves as the stumbling block (“I won’t love them.”) I wonder which is worse.
Ah, therein is my problem. I have no solutions. I don’t know how to convince people that they not only should love their brothers and sisters but that they can. That seems to be what grace does in our lives. That is, enables us to do something, love, that previously we could not do and would not do. I don’t know how to convince myself that I should love. Hey, sometimes it is hard to get over hurt. It is one thing to want love to win and quite another to go out of my way to make certain that is a reality.
Someone else wrote: “Brotherly love is proof of love of God; but the reverse is also true.” (Smalley, 268) Ouch. That hurts. Brotherly love, love God, love people. It makes my head hurt thinking about the various peoples that God calls me to love and the various peoples that God, by virtue of his command, calls to love even me. I can’t imagine the horror some people experience when they read in the Scripture that they are, by virtue of their new birth in Christ, obligated to love so-and-so; or me. I am probably more amazed at the people who have willingly, sacrificially, unconditionally, without an agenda loved me; warts and all that is. Yet I complain when I am commanded to love so-and-so.
Eugene Peterson wrote in Christ Plays in Ten Thousand Places:
“A primary task of the community of Jesus is to maintain this lifelong cultivation of love in all the messiness of its families, neighborhoods, congregations, and missions. Love is intricate, demanding, glorious, deeply human, and God-honoring, but—and here’s the thing—never a finished product, never an accomplishment, always flawed in some degree or other. So why define our identity in terms that can never be satisfied? There are so many easier ways to give meaning and significance to our human condition: giving assent to a creed or keeping a prescribed moral code are the most common in congregations.” (313)
Don’t you think that is too much pressure? Quite frankly it would be much easier if we did have a set of rules that would measure our success; indeed, many think we do. But the Scripture is rather clear that the measure of our success is determined by our love for one another and in no other way. There’s an easy way and the right way. The easy way is rules; the right way is love. And Peterson is right: love is never a finished project or product. There is always some obstacle we have to overcome along the way. Love always wins when we are brave enough to love.
I don’t think I’m searching for anything out of the ordinary, although, to be sure, love is out of the ordinary. It is not what we are accustomed to in this life. So when we get involved with the Jesus life we are shocked that this is what we are called to do. Love one another. Love one another. A new command I give you, Love one another. Jesus said it three times on the night he was betrayed. Three times! I suppose that shocked his disciples that night. Love one another. Pshaw! What sort of kingdom is going to grow, overcome the world, and remain when the cornerstone of that kingdom is love for another?
I’m not looking for anything out of the ordinary, although love does not come naturally to us. To love the people of God causes us all sorts of revulsion and convulsions and indigestion. Yet that command is not rescinded: Love one another is what Jesus left us with. He could have said any of a billion different things is the ‘new command’ he was giving us. And yet…and yet…our story, his story, is defined by love. No matter how complicated it becomes the command never changes: Love one another. Jesus either had a sense of humor or he was serious. Could be both. But while not excluding the former, I am inclined toward the latter.
“This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for one another. If anyone one of you has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in you? Dear children, let us not love with words or tongue but with actions and in truth” (1 John 3:16-18).
From time to time I like to feature a guest post here at Life Under the Blue Sky. This is one of those times. A member of the congregation I serve has been volunteering in the Church office. Part of her ‘duties’ is to help with the publication of the monthly church paper. She helps by filling out the content and this guest post is her most recent contribution. I think you will enjoy it very much.
I have been volunteering in my church’s office and part of that service is to write for the monthly newsletter. This is my column for May.
Reflections from the Secretary’s Desk – May 2009
A reflection is an image or a representation it also is a thought occurring in consideration or meditation. I have written my past columns as a reflection of what I was considering or meditating on each month. This column is more in line with the first definition. What is my image, my representation of Christ and His Church? I am stating that every member of this church needs to consider this question too.
Take this paper and go find a mirror. Look at yourself and ask yourself some of these hard questions. Is it easy to look yourself in the eye and answer them? How comfortable are you with your own truth?
What are you feeling? What have you done recently to restore order and peace to the congregation? Who are you accountable to for your behavior? Who are you listening to, the voice of dissension or the voice of God? Have you done anything to harm the reputation of this congregation? Who is in control of your actions and words? Who are you following?
In Proverbs 6, Solomon lists six things that the Lord hates. They include feet that are quick to rush into evil and a man who stirs up dissension among brothers. What are your feet rushing to do each day? What are you stirring?
I have spent a long time agonizing over these questions and the issues behind them. I wanted to make sure I was without a plank in my eye before I asked. Your image of me may be completely different from mine of myself, but there you are. I want to be this woman: well known for her good deeds, showing hospitality, helping those in trouble. I never want to be accused of being this woman: being idle and going about from house to house, becoming a gossip or busybody and saying things I ought not to. These descriptions can be found in 1Timothy 5.
Whose image do you see in your reflection?
I hope you enjoy this. It caused me a great deal of…uh…well…reflection. I wrote to Beth (the author of the post) and told her, “It takes a great deal of courage to examine the self, and an even greater deal of courage to publish the results to the world. She gave me permission to make the results known to an even wider audience–that’s you.
I think in the church we have a lot to think about and much to learn. I pray you will grow in his grace even as I am, even as Beth is. Together, as we grow, we can create an environment in the church where people can be built up in their faith, by the Word of God, and not torn down because of bad judgments.
From “Sitting at the Feet of Rabbi Jesus” (p. 170):
Later rabbis also preached about sin by comparing small sins to greater ones. Listen to what they say about gossip:
“To which is gossip more similar, robbery or murder?”
“Murder, because robbers can always give back what they’ve stolen, but gossips can never repair the damage they’ve done.”
To them, humiliating someone publicly was also like murder, because “the pain of humiliation is more bitter than death.” The rabbis called such sin “whitening of the face” because when a person’s face pales with shame, it’s as if a pallor of death has overtaken him or her. “Therefore,” they said, “one should rather fling himself into a fiery furnace than humiliate someone in public.”
Such comments remind us of Jesus’ striking exhortations to cut off your hand or pluck out your eye should they cause you to sin (also in the Sermon on the Mount, Matthew 5:29-30). The rabbis knew the great damage that even tiny sins can do. A little bit of gossip can ruin a reputation. One sharp retort can ignite a war. The goal of their exaggerations was to impress upon their listeners the dire consequences of sin. Jesus, too, was urging his listeners to avoid evil at all costs. His strong warnings express his anguish at the destruction that ensues when we do not resist temptation at the very beginning.
This is a podcast of the sermon I preached this past Sunday evening from Hebrews 10:19-25. It is the fourth part of a series I am preaching through Hebrews. I have been posting the manuscript links here and I will publish this manuscript too and also upload it to my box.net. Here are the links to the first three sermons:
Sunday, March 22, 2009 (PM) The Imperatives of Hebrews, 4 The Book of Hebrews
I suggested to you last week that chapter 5:11 through chapter 6:12 was a parenthesis. That is, the author interrupted his argument about the superiority of Jesus’ high priesthood which began in chapter 4:14 (which actually began in 2:17 & 3:1) and reminded us yet again about the need to persevere in the faith.
In last week’s imperative, he said that we need to grow up in the faith-we need to grow up in the Word of God. Paul said similar things to the Church in Corinth; things we looked at this morning. A little maturity will go a long way towards Christian unity. This was the interruption in the book of Hebrews 5:11ff. Grow up!
Now he brings it back around to his earlier discussion on the High Priesthood of Jesus. And this discussion is not a short discussion. And the author is not willing to spare a single detail of this conversation-however hard or complicated it might be for the babes on milk to understand. Thus there is a lull, so to speak, in his imperatives from 6:13-10:18. When the author is all done, we sense a deep breath before he finally utters, “Therefore…”
This high priesthood of Jesus carries with it powerful consequences to all who know of it and are blessed enough to participate in it. When we begin engaging in the 90 Days with Jesus in May, we will explore deeply this priesthood because I think it is probably one of the more unexplored aspects of the Christian faith. Still, we can say this much: Everything said in Hebrews 10:19-25 is predicated on the substantial idea of Jesus’ high priesthood being sufficient, and, what’s more, on the idea that he is not only He the High Priest over the House, but He is also the sacrifice that was offered. Both aspects are important when considering what he says in this sixth ‘therefore.’
As one commentator notes:
As Paul often does, the writer of Hebrews exhorts his readers on the basis of the doctrine he has made so clear. Because the great teachings he has set forth are true, it follows that those who profess them should live in a manner befitting them. There are resemblances between the exhortation in this paragraph and that in 4:14-16. But we must not forget that the intervening discussion has made clear what Christ’s high priestly work has done for his people. On the basis of Christ’s sacrifice, the writer exhorts his readers to make the utmost use of the blessing that has been won for them.
So, again, the great teaching he has made clear is the High Priestly work of Christ and the perfection of the sacrifice He offered. So, imperative section number 6:
6. The sixth marker is found in Hebrews 10:19-25: “Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, 20 by a new and living way opened for us through the curtain, that is, his body, 21 and since we have a great priest over the house of God, 22 let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. 23 Let us hold unswervingly to the hope we profess, for he who promised is faithful. 24 And let us consider how we may spur one another on toward love and good deeds. 25 Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another-and all the more as you see the Day approaching.
Now, as you heard, and as you can see, he actually includes within this ‘therefore’ three distinct imperatives that we should be concerned about because Christ has opened up a ‘new and living way for us’. I don’t think it would be unhelpful at this point to visit the book of Leviticus, chapter 16, and see exactly what all this entails-this ‘entrance’:
1 The LORD spoke to Moses after the death of the two sons of Aaron who died when they approached the LORD. 2 The LORD said to Moses: “Tell your brother Aaron not to come whenever he chooses into the Most Holy Place behind the curtain in front of the atonement cover on the ark, or else he will die, because I appear in the cloud over the atonement cover.
3 “This is how Aaron is to enter the sanctuary area: with a young bull for a sin offering and a ram for a burnt offering. 4 He is to put on the sacred linen tunic, with linen undergarments next to his body; he is to tie the linen sash around him and put on the linen turban. These are sacred garments; so he must bathe himself with water before he puts them on. 5 From the Israelite community he is to take two male goats for a sin offering and a ram for a burnt offering.
6 “Aaron is to offer the bull for his own sin offering to make atonement for himself and his household. 7 Then he is to take the two goats and present them before the LORD at the entrance to the Tent of Meeting. 8 He is to cast lots for the two goats-one lot for the LORD and the other for the scapegoat. 9 Aaron shall bring the goat whose lot falls to the LORD and sacrifice it for a sin offering. 10 But the goat chosen by lot as the scapegoat shall be presented alive before the LORD to be used for making atonement by sending it into the desert as a scapegoat.
11 “Aaron shall bring the bull for his own sin offering to make atonement for himself and his household, and he is to slaughter the bull for his own sin offering. 12 He is to take a censer full of burning coals from the altar before the LORD and two handfuls of finely ground fragrant incense and take them behind the curtain. 13 He is to put the incense on the fire before the LORD, and the smoke of the incense will conceal the atonement cover above the Testimony, so that he will not die. 14 He is to take some of the bull’s blood and with his finger sprinkle it on the front of the atonement cover; then he shall sprinkle some of it with his finger seven times before the atonement cover.
15 “He shall then slaughter the goat for the sin offering for the people and take its blood behind the curtain and do with it as he did with the bull’s blood: He shall sprinkle it on the atonement cover and in front of it. 16 In this way he will make atonement for the Most Holy Place because of the uncleanness and rebellion of the Israelites, whatever their sins have been. He is to do the same for the Tent of Meeting, which is among them in the midst of their uncleanness. 17 No one is to be in the Tent of Meeting from the time Aaron goes in to make atonement in the Most Holy Place until he comes out, having made atonement for himself, his household and the whole community of Israel.
18 “Then he shall come out to the altar that is before the LORD and make atonement for it. He shall take some of the bull’s blood and some of the goat’s blood and put it on all the horns of the altar. 19 He shall sprinkle some of the blood on it with his finger seven times to cleanse it and to consecrate it from the uncleanness of the Israelites.
20 “When Aaron has finished making atonement for the Most Holy Place, the Tent of Meeting and the altar, he shall bring forward the live goat. 21 He is to lay both hands on the head of the live goat and confess over it all the wickedness and rebellion of the Israelites-all their sins-and put them on the goat’s head. He shall send the goat away into the desert in the care of a man appointed for the task. 22 The goat will carry on itself all their sins to a solitary place; and the man shall release it in the desert.
23 “Then Aaron is to go into the Tent of Meeting and take off the linen garments he put on before he entered the Most Holy Place, and he is to leave them there. 24 He shall bathe himself with water in a holy place and put on his regular garments. Then he shall come out and sacrifice the burnt offering for himself and the burnt offering for the people, to make atonement for himself and for the people. 25 He shall also burn the fat of the sin offering on the altar.
26 “The man who releases the goat as a scapegoat must wash his clothes and bathe himself with water; afterward he may come into the camp. 27 The bull and the goat for the sin offerings, whose blood was brought into the Most Holy Place to make atonement, must be taken outside the camp; their hides, flesh and offal are to be burned up. 28 The man who burns them must wash his clothes and bathe himself with water; afterward he may come into the camp.
29 “This is to be a lasting ordinance for you: On the tenth day of the seventh month you must deny yourselves and not do any work-whether native-born or an alien living among you- 30 because on this day atonement will be made for you, to cleanse you. Then, before the LORD, you will be clean from all your sins. 31 It is a sabbath of rest, and you must deny yourselves; it is a lasting ordinance. 32 The priest who is anointed and ordained to succeed his father as high priest is to make atonement. He is to put on the sacred linen garments 33 and make atonement for the Most Holy Place, for the Tent of Meeting and the altar, and for the priests and all the people of the community.
34 “This is to be a lasting ordinance for you: Atonement is to be made once a year for all the sins of the Israelites.” And it was done, as the LORD commanded Moses.
So you can see what a terribly complicated situation this was. Jesus not only simplified this matter of entering in, but he also opened it up for people outside the priestly caste and people outside the Jewish population.
33At the sixth hour darkness came over the whole land until the ninth hour. 34And at the ninth hour Jesus cried out in a loud voice, “Eloi, Eloi, lama sabachthani?”-which means, “My God, my God, why have you forsaken me?”
35When some of those standing near heard this, they said, “Listen, he’s calling Elijah.” 36One man ran, filled a sponge with wine vinegar, put it on a stick, and offered it to Jesus to drink. “Now leave him alone. Let’s see if Elijah comes to take him down,” he said.
37With a loud cry, Jesus breathed his last. 38The curtain of the temple was torn in two from top to bottom. 39And when the centurion, who stood there in front of Jesus, heard his cry and saw how he died, he said, “Surely this man was the Son of God!” 40Some women were watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome. 41In Galilee these women had followed him and cared for his needs. Many other women who had come up with him to Jerusalem were also there.
This is what he is talking about: Jesus, at his death, opened things up for people. Those who enter the temple, the part opened up for us, enter in as priests (‘let us hold unswervingly to what we profess’), as companions (‘let us consider how’), and as people who have the right and authority to commune with the living God, that is, worshipers (‘let us draw near’). It is in this context then that the author of Hebrews offers up his imperatives in verses 19-25. Let’s look at each one briefly.
First, he says, “Therefore…let us draw near to God with a sincere heart in full assurance of faith, having had our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water.” This is the authority to commune with the living God. Jesus has opened up the way, and he has clothed us with the proper wedding clothes. I happen to think here he is talking about baptism in some way. We might debate over the issue of baptism a great deal, but the Scripture seems fairly consistent in its presentation of the important things that happen at baptism.
So we can draw near to God. The work of Jesus at the cross makes worshiping such a God even possible. There is a cost. Jesus paid it. So we should draw near. Get close. Get to know. Worship. Offer ourselves up to him. He is not for us to fear in the sense that we stay away. We come before him in sincerity because he knows we don’t have to fake it. We come before him with assurance. What I wonder, for those who have not experienced the outward sign of baptism is: Can they have the full assurance? If it is merely an outward symbol of an inward work, can we be certain of the inward work if we have not experienced the outward symbol?
Second, he says, “Therefore…let us hold unswervingly to the hope we profess for he who promised us is faithful.” We have hope. We have hope precisely because hope does not depend on us. Somewhere in all the mix is a mustard seed of faith that the story we have believed and the Messiah we have followed is true. Frankly, sometimes that’s all we have; sometimes less. But there it is: hope does not lie within us. If it did, it would be destroyed in a minute. Our hope, Peter says, is stored up for us in heaven; it is precious; it is resurrection hope in Christ; it can never perish, spoil, or fade; it is protected by God’s power (1 Peter 1:3-5). Praise God.
Our hope depends upon the one who is faithful and therein is our hope. Again, it is important to remember that our hope is not in a dream, or an idea, or a concept, or a religion or anything of the sort. The author of Hebrews says that we have hope because he who promised it is faithful. He is faithful. We hold unswervingly to the hope we profess. This is the same thing he said back in 4:14: “Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess.” Profess is also confess or announce to declare. As priests, we have a confession to make; we announce to others this hope. We must hold unswervingly to this hope.
Third, he says, “Therefore…let us consider how we may spur one another on toward love and good deeds, not giving up meeting together as some are in the habit of doing, but encouraging one another-and all the more as you see the day approaching.” The danger, of course, is in trying to hold on to this course alone. As I have been emphasizing in our Sunday morning messages from Corinthians, we are best served and best when we are together. So we must encourage one another which means that this is a responsibility for everyone in the body towards everyone in the body. These are words we ought to be sharing with one another constantly. But I think it is critically important that these words rest not on a single person, but that the responsibility falls to all of us.
If this is but the responsibility of one person the words can grow weak, the person can grow weary, the warning can be wasted. I think if I am reading this correctly and all of us have been invited into the priestly class, then all of us have a confession to make, a worship to offer, and encouragement to give. How can we do this? Well, it means we have to talk to one another, share with one another, be involved in one another’s lives. We have to love one another enough to care about them. We have to know enough about one another to do the spurring. Frankly, as I have said elsewhere, some people have more access to others than some others do. We all must share in this responsibility so that people know they are loved and cared about and that people are concerned for them. We are companions on this journey. We move at the rate of everyone, neither speeding ahead nor lagging behind. We journey together.
Let us draw near is an exhortation to worship, fellowship, communion, confidence, faith, and trust. We enter as worshipers.
Let us hold fast is an exhortation to our priestly responsibilities inside our confession. Our confession is not something we keep secret. We enter as priests.
Let us encourage one another is an exhortation to fellowship, communion, companionship, and love. We enter as companions.
The profoundest part of these verses is that they are even possible. But Jesus had made it so. We no longer exist in solitude, we no longer live in isolation, we no longer walk alone.
The profoundest part of these verses is surely that Jesus’ work does not compel us laziness and complacency, but rather to work and energy and fellowship. We are together.
We are called together in a fellowship in God’s presence. He has opened the way for us not to enter singly, on our own, but together; as one. We come before him together. We draw near together. We hold fast together. We encourage one another together. We. Together.
I’d like to share a thought or two on the subject of Christian Unity. I am a preacher by calling, and as such, lately, I have been preaching a series of sermons to my congregation on this ever so strange idea of Christian Unity or as I prefer to call it, essential oneness. I have been preaching this series of sermons because my congregation has been going through some difficult times lately and we needed to be reminded of what Scripture says about our oneness in Christ.
It’s no small thing for a church to be one in heart, mind, and ambition. If you think about what Christ did when he brought us together it is really quite remarkable. He pulls people together who are different races (although we all belong to the human race), people of different colors, people of different nationalities, people from different religious backgrounds, people from differing social backgrounds (‘rich’ and ‘poor’), men, woman, young, old–the list could go on–and he throws us all into one great big bag that he calls ‘church’ and says: “Find a way to make it work.” Find a way to make it work?!? Seriously? Seriously.
Jesus knew, knows, what he is doing; doesn’t he? I mean, no two people come into the church with the same history or motivation or even theological ideas. For that matter, no two people ever even retain those original theological ideas. As few as 10 years ago, I would never have considered an Anglican preacher to be among my best of friends–simply because of theological ideas. You know what, today I can; and I am glad for it. The problem we have, I think, is that we in the church are far too concerned about the baggage that people carry with them after they become Christians. We sort of seem to think they ought to drop it all right away and get on board the Jesus train. When it takes longer, we get frustrated, irritated, angry, and begin to lack patience; love might slip.
That is, we think that people need to be remade into our image. You know what I mean, right?
That’s when problems creep into the church–when we forget to love. So we believe things like this:
Those people who are not maturing at the same rate as I am are bothersome.
Those people who are not thinking like I am theologically are weaklings.
Those people who do not see things the way I see them are troublemakers.
We think that anyone who is not ‘like me’ is, clearly, not a Christian at all. Or worse. You know what the problem with all this is? We are not being remade in the image of other human beings! That’s the glory of it all! I don’t have to stack up against other humans, because they are not the template; they are not the standard; they are not the goal. Jesus is. Paul wrote in Colossians 3 that we are being recreated in the image of our creator who is Jesus. And none of us is there yet. We are all still on the way. Only those who fail to recognize this ‘on-the-wayness’ lack the courage to be patient with others. Those who think all baggage must be left at the door are those who do not believe Jesus came to ‘save the sick’ and the ‘sinners.’ We might sing ‘just as I am’ but there are a lot people who don’t believe it for a minute. They think it is something more like ‘you better get the way I want you or even Jesus won’t help you.’
So, then, what does all this have to do with unity in the body of Christ? Well, consider these words from Paul’s pen to the Ephesian church:
As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. 2Be completely humble and gentle; be patient, bearing with one another in love. 3Make every effort to keep the unity of the Spirit through the bond of peace.4There is one body and one Spirit—just as you were called to one hope when you were called— 5one Lord, one faith, one baptism; 6one God and Father of all, who is over all and through all and in all.
But to each one of us grace has been given as Christ apportioned it. 8This is why it says:
“When he ascended on high,
he led captives in his train
and gave gifts to men.”
(What does “he ascended” mean except that he also descended to the lower, earthly regions? 10He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.) 11It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, 12to prepare God’s people for works of service, so that the body of Christ may be built up 13until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.
Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming. 15Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ. 16From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work.
Be patient with others. Be humble–they may be more advanced than you think. Work at unity in the body. It won’t be easy: work at it. And here’s the thing, if we have a proper view of ourselves (humility) and a proper view of others (patience and bearing with them) then working at unity in the body will be our goal. But if we are not working at maintaining peace, then are we working at war? Even a casual indifference (not working towards unity) is an example of not working at maintaining unity in the body. We must work at unity in the Body of Christ. Work. We cannot afford to not work for peace in the Body because if we don’t work at it war will break out among us.
Growing up is the goal: the whole measure of the fullness of Christ. Along with self-sacrificing efforts at unity comes maturity in Christ as we are patient with one another and understand that God has apportioned his grace to us. Unity in the body and maturity in the individual somehow go hand in hand. Then there’s that grace word again! It’s so intrusive isn’t it? So how do we ‘make it work’?
It’s not complicated. He says three times: Bear with one another in Love. Speak the truth in Love. Build up the Body in Love. Do you think we can overstate the case for how much we must love in the Body of Christ? Do we have enough room to love? Can we humble ourselves and love? For the sake of the essential oneness of the Body of Christ can we love one another? Can we recognize that all of us are ‘on the way’ and none of us has arrived?
It’s that love thing. It’s that grace thing. It’s that patience thing. It’s that humility thing. Paul wants us to grow up, yes, but he is saying to the people that growing up takes time. It is the goal. It is the point. But it is not accomplished overnight. And it is not done in isolation. Maturity is an ‘all’ issue. We work together in unity so that we might worked together for maturity. We do it! We won’t become mature on our own. We need each other and this is why we are patient, speak the truth in love, bear with one another, think of ourselves in humility, understand that grace has been poured out in Christ, he gave us teachers and preachers and prophets, and this is why we should make every effort to maintain peace in the Spirit.
Do you really think for a minute that people can grow up and mature in Christ when there is fighting and arguing and carrying-on happening in the church? Do you think God will tolerate new babies living in a hostile place, in an environment of warfare? I don’t think so. How can people who persist in immaturity think for a minute that God is going to entrust them with babies who need to grow up in their faith? Not. Gonna. Happen.
So we must work at unity in the Body of Christ for the sake of our maturity. Christians need an environment where healthy interaction can take place and folks can grow up in their faith–into the Head who is Christ. Love will go a long, long way towards this goal. If we truly desire unity in the Body of Christ, love is the place we must start. Apart from patient, humble, bearing-with-one-another love–maturity is not likely to happen.
“Let me say one last word. The scandal of Christianity exists as a scandal only so long as we are full of ourselves. To believe in the cross of Christ no scandal for those who have seen how perverted is their own wisdom, the wisdom of natural man. It is the very corrective for this perversion of our sight, it makes us look straight again, who by sin have become cross-eyed. The foolishness of the gospel is divine wisdom to all those who have been healed of the perversion which consists in making man’s reason and goodness the judge of all truth, that perversion which places man instead of God in the centre of the universe. The gospel is identical with the healing of this perversion, which in its depth and real significance is diabolical. It is the victory of God’s light over the powers of darkness.”
Emil Brunner, The Scandal of Christianity, p 115 (4th printing, 1978)
There’s been a lot of hubbub lately because one of the most successful and popular and theologically proper bands of our generation released a new record. That band is, of course, U2. I confess that I haven’t listened to the new record yet, but I hope at some point to listen to it. Frankly, I’m still listening to the last record (How to Dismantle and Atomic Bomb) and discovering some of the pictures Bono created on it.
Anyhow, all the hoopla caused me to break out some old-school U2 the other day and rock out a little bit. Honestly, I enjoy the listening experience and even more the unraveling Bono’s lyrics. One of my favorite records of all U2′s work is the Zooropa project. I heard a story once, perhaps it is a bit apocryphal, that the music was written so quickly (I believe during the Achtung Baby! tour) that in concerts they at times had the lyrics written on paper. I don’t know if its true or not, but it sounds kind of U2ish.
In particular, I like the song The Wanderer which was written by Bono and sung by Johnny Cash. Here’s part of the lyrics:
I went drifting
Through the capitals of tin
Where men can’t walk
Or freely talk
And sons turn their fathers in I stopped outside a church house
Where the citizens like to sit
They say they want the kingdom
But they don’t want God in it.
Well, that makes pretty good sense, doesn’t it? I got to thinking: What sort of Kingdom have I hoped for? Do you ever really consider the Kingdom? When you think of Kingdom it is impossible to not think of Jesus, so when you think of Kingdom do you include a New Testament picture of Jesus? Have you ever thought about the things Jesus said and did? I mean, have you ever really thought about the manner in which God in the Flesh participated in this life, waged war against the power-brokers, and began the process of redemption?
We cannot have the Kingdom apart from the God who inhabits and creates the Kingdom. “I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrated” (1 Corinthians 1:19). That’s the substance of the Kingdom. And this Jesus? He went around upsetting people, calling them names (like ‘whitewashed tombs’ and ‘dogs’ or ‘rocky’ or ‘boanerges’), and throwing people into mass hysteria (“Hosanna!” one day; “Crucify!” the next). He didn’t seem to care too much about the sanctity of holy days (like Sabbath) or the holiness of sanctified places (like the temple).
He wrecked the pig-economy of the people in the Decapolis in order to save one man who had been written off as dead by the entire community. He slept during a storm while his followers worked at the oars. He made a whole bunch of wine at the very outset of his ministry (!). He even went so far as to defy Roman law by resurrecting from the dead. He hung around with ruffians and hookers. “The whores all seem to love him, and the drunks propose a toast” (Rich Mullins). And what’s worse than all this? Well, read the Sermon on the Mount. This Kingdom we are called to is one that will not survive apart from God. At the same time, we are not free to create a Kingdom in the image of any other God than the one who created it. Jesus is not for wimps. Mark Buchanan wrote the book: Your God is too Safe. He’s right.
Anyone who hung around Jesus was, at any moment, in mortal danger. He is the one who said ‘the Spirit blows wherever it wants to blow and you cannot control it.’ Jesus chose to demonstrate a reckless abandon for the things we hold so precious. “I thank you God I am not like that fellow over there. I do all the right things, at the times, and in the right ways.” “God have mercy on me a sinner.” Do you remember which one went home justified that day? We like rules because they help us control others; we enforce them because they give us power over others. Jesus poured out grace on all rule-breakers. We are not fond of grace. He had the nerve to forgive a man hanging on the cross next to him and, as many are fond of pointing out, that man had not even been baptized. Jesus–who can hold on to the Jesus of the New Testament?
They say they want the kingdom, but they don’t want God in it.
Of course we don’t want God in it. If God acts anything like Jesus (*smile*), then we would be thoroughly uncomfortable, totally out of sorts, totally beside ourselves with anger that such a God would act so undignified, so gracious towards those who flout the rules, so loving towards those whom we despise. Of course we want the kingdom. Of course we don’t want God in it.
“Don’t things get dangerous only if and because God is?”–Karl Barth, in a letter to his brother Peter, 1932 as quoted by William Willimon, Conversations with Barth on Preaching, 197
Sunday, March 1, 2009 (PM)
The Imperatives of Hebrews
The Book of Hebrews
“In the past God spoke to our forefathers through the prophets at many times and in various ways, 2but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. 3The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven. 4So he became as much superior to the angels as the name he has inherited is superior to theirs.”
“The book of Hebrews offers us, quite simply, Jesus. It offers us the Jesus who is there to help because he’s one of us, and has trodden the path before us. It offers us the Jesus who has inaugurated the new covenant, bringing to its fulfillment the age-old plan of God. And it offers us, above all, Jesus the final sacrifice; the one who has done for us what we could not do for ourselves, who has lived our life and died our death, and now ever lives to make intercession for us.” (NT Wright, Following Jesus, 10)
The book of Hebrews begins by reminding us that God spoke, both in the past in various ways and with various means, and in the present in Christ Jesus. This is not an odd way to begin a book that has so many things to say about the finality of God’s voice in Jesus. In these last days, God has spoken to us. He has raised his voice above the din and clutter of noise that is all the other voices so easily heard, and clamoring to be hear, and He spoke. To us.
I am here stuck in the same awe that renowned theologian Karl Barth was stuck in: God spoke to us. Us! He desired that we hear his voice. He desired, and desires, that we engage him in active listening and active speaking. God’s word to us is not mere monologue: we pray, and sing, and worship in any variety of ways. William Willimon notes, “Who is the human being? Someone who is ‘summoned by this Word.’ Our great, God-given dignity is that God wants to talk to us. God speaks to us and what God says is, ‘I will be your God and you will be my people.’” (166) The essence of our existence is that God took initiative and spoke to us!
But Willimon makes another point too, and perhaps an even more important point about what we hear, what our task is as hearers, and our role as speakers:
“Knowledge of God is always in Barth linked to the call of God, communication and disclosure are always linked to commission and call, and revelation divinely given is linked to obedient human response. Our challenge, as preachers, is not to master God’s word but rather to develop the skills to listen to God without despising God for speaking to us. The God of the Bible who speaks is the God who commands and one wonders if many of our hermeneutical and homiletical strategies are designed to manage that command. For Barth, every single verse of scripture is a potential act of vocation. The question to be put to any of God’s three forms of proclamation is never simply, ‘Do I understand?’ or certainly not, ‘Do I agree?’ but rather, ‘How am I being called to change and commit through this word?’” (165)
So the book of Hebrews, as we call it, begins here with “God spoke.” This is the most radical thing God can do and did. He spoke to us in Jesus, his Son. Everything else flows from here and everything else said in the book only makes sense when we accept that God has spoken, in these last days, through his son. We have to get into our heads first who spoke and and how (in the Son) then we can get into our heads what he spoke and then we can try to understand why he spoke it. I think at some level, though, we hear his commands (‘what he spoke’) merely for what they are. They are words with a certain emphasis placed on them, perhaps an imperative, but as a command we are to act out under his watch they are perhaps nonsensical.
Radical Christianity, radical Scripture, Radical God is not for anyone and everyone. It is for those called together by this Son who is the exact character of God in the flesh. And Hebrews offers no apologies for taking such a radical approach to lived out faith. I’m not suggesting that only a few are invited. I think the invitation is wide open to any and all who hear and obey. What I am suggesting is that as we read through the book of Hebrews we hear the voice of God saying to us: Buckle up. It’s not going to be an easy go of things. You will be challenged at every step to turn back and quit. That is where I would like to break into this letter tonight and show you several major stops along the path that is Hebrews.
This book is filled with some of the most profound theology and Old Testament biblical exegesis in the entire canon. However, along the way, the author periodically stops and looks back in order that he might point forward. The call is radical: radical indeed. He speaks for a moment or two on some important issue, and that issue is always the superiority of Jesus or the better nature of the Jesus work, and then he challenges the reader. He marks off these challenges with the word ‘therefore’. There are eleven of these markers found in Hebrews. Let’s begin.
1. The first marker is found in chapter 2:1: “We must pay more careful attention, therefore, to what we have heard, so that we do not drift away.”
What must we pay attention to? God spoke. We have to pay attention to what we hear from Christ who now speaks to us in these last days. He who has ears to hear, let him hear what the Spirit says to the churches. Fact is, we cannot afford to not pay attention. There are many, many voices clamoring for our attention. The basis of our listening and paying attention is that Jesus is ‘superior angels’ and has ‘inherited a name that is superior.’ Therefore, we must pay attention. He warns us here that if we do not pay attention we will ‘drift away.’ We will be like a boat that has lost its tether and floats off out into the ocean where it can be tossed about by every wind and wave and storm that comes up.
I spent some time yesterday, a little more than an hour, listening to a speech by Mark Dever. The speech was delivered at the 2007 New Attitude conference-a conference featuring the likes of Joshua Harris, John Piper, Albert Mohler, and CJ Mahaney, all well respected Evangelical Christians. Dever’s speech, or sermon if you like, is titled Discern Your Doctrine. It is worth the hour to sit and listen to it. I will provide a synopsis and attach a few brief comments before concluding with a call to love.
As most of you know by now, or have wondered, I am a member of the so-called Restoration Movement Church of Christ (not a Capella; that is, my church uses instruments in worship). Our ‘movement’ (we have eschewed such cumbersome boxes as ‘denomination’ or ‘tradition’ thinking them too slow or stagnant; we are a ‘movement!’). Our movement has, at least at its inception, been controlled by an unofficial creed, not called a creed, but a slogan. Actually, there have been several of them along the way, but I think the one I will mention stands as the most prominent. So it was much to my surprise when listening to this speech by Dever that I heard him quoting our slogan and then wrapping his entire speech, or sermon if you like, around it: “In opinions liberty, in essentials unity, in all things love.” Why you…that’s our slogan!!! (spoken as a remarkably Homer Simpsonesque threat.)
Well, it is a fascinating idea; although, it is necessarily, as I have read recently in a history of the Disciples of Christ (Disciples of Christ, a History, Garrison and Degroot) a flawed idea. But I digress. This slogan is the hub around which Dever built his speech even though he didn’t really get to the slogan until the end of the speech and then attributed it to some Germans (!) instead of to my beloved Restoration Movement forefathers. In leading up to this fascinating announcement of what should motivate all of our discernment activities, Dever makes six rather important points. I found that the first 2 were the most important and took the longest (if I recall he spent about the same amount of time on the last 4 as he did the first 2), but I will list all six points he made and offer only the briefest of points about each.
First, he asks: Do we follow commands in order to purify or unify? Here I found Dever’s most compelling argument. He notes that Jesus himself said we must ‘be on our guard’ against all kinds of teachings and teachers. In other words, discernment is not a bad idea. In fact, we should discern because if we don’t we are likely to fall into all sorts of dangers. Dever points out, however, that discernment always runs the risk of extremes and that there are basically (I hate the word basically) two opposite, but equally dangerous, extremes.
On the one hand, some tend to be too inclusive for the sake of unity. These are folks who ramble on about things like ‘no creed but Christ, no book but the bible’ (Ha! Another RM creed…slogan.) These are folks who think doctrine doesn’t matter all that much as long as we are united, answering Jesus’s prayer for unity (John 17), etc. Dever says these folks might be just as judgmental as anyone else because they tend to ‘undervalue God’s truth.’ Ooooh. That stings.
On the other hand, some tend to be too exclusive for the sake of purity. He says, “They are ready to quickly declare something wrong, or someone wrong or maybe even declare someone not a Christian. They neglect the wideness of Gods love that he shows in Scripture. They neglect seeing examples of his work when he has been at work.” He also said, that “we threaten our humility when we become self-righteous about this.” He noted that “truth and humility are not enemies” and that “knowing the truth will humble us.” He warned about those who are so exclusively concerned about purity that they think they have a “prophetic ministry of correction.”
In his second point he asks, “What are some common fights that we Christians have?” He goes on to note many and concedes that the list is virtually endless. I won’t bore you; his list is impressive.
In his third point he asks, “What are we together for?” In this point he notes that different levels of agreement are needed for different levels of cooperation and that agreement is not essential in all areas in order for Christian fellowship or evangelism to exist.
In his fourth point he asks, “What are the things we must agree upon?” That is, what are the essentials that we, as Christians, must necessarily agree upon to be considered Christians? I thought his best point here was when he noted that all of us will be “corrected at some level.” But I think the gist here was that there are some doctrines that can be dismissed (bad choice of words here) without sacrificing Christian orthodoxy or severing Christian fellowship.
His test pattern for discerning such agreement for essential doctrines is as follows:
1. How clear is this doctrine in Scripture? (I assume here he means ‘to me’.)
2. How clear do others think it is? (that is, other Christians)
3. How near is it to the Gospel? (that is, which instructs us about salvation)
4. What would be the doctrinal and practical implications if we allowed disagreement on this particular issue?
I think this is a fine test, and when it is done Dever concludes that there are three areas upon which we must agree as Christians: God. Bible. Gospel. Of course, within these terribly vague ideas he breaks it down even further. Not only must we agree about God, but we must believe certain things about God. Not only must we believe in the Bible, but we must believe certain things about the Bible. Not only must we believe in the Gospel, but we must agree what constitutes the Gospel. (Here I think the flaw of ‘in essentials unity’ becomes apparent.) Dever narrows the Gospel down to 1 Corinthians 15:1-9:
1Now, brothers, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. 2By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain. 3For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, 4that he was buried, that he was raised on the third day according to the Scriptures, 5and that he appeared to Peter, and then to the Twelve. 6After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep. 7Then he appeared to James, then to all the apostles, 8and last of all he appeared to me also, as to one abnormally born. 1 Corinthians 15:1-9
He notes that for 14 chapters Paul had pointed out all the unnecessary things that divided the Corinthian church and points out that here, in chapter 15, is the one thing we should stand for: ‘Contend for this truth,’ Paul seems to be saying. Here is the Gospel in a nutshell, the essentials upon which we must agree. Thus Paul reminds the Corinthians of this core of beliefs.
In point five, Dever asks, “What are some things we may disagree about?” He cites Romans 14:22: “So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves.” He also takes four test cases and notes that we can indeed disagree about some things without compromising faith, the Gospel, or Christian fellowship. Encouraging indeed. (His section about ‘egalitarianism’ is rather brilliant.)
In his last point, Dever asks, “How can we disagree well?” Again, Dever makes two solid points to consider when having a conversation with someone with whom we disagree. I should ask: 1. What can I learn from this one with whom I disagree? Well, this requires a great deal of humility, and can be difficult to navigate since we may have to finally admit that we are wrong. 2. What do I owe this person with whom I disagree or who disagrees with me? Again here is required a great deal of humility. We owe them love. We owe them respect. We owe them the courtesy of making it evident that we care about this person and that we are not just trying to win an argument with them. In other words, we should try to understand what they are saying. I think this point often gets lost on me. Much of the time, I care more about winning an argument with someone than I do about the person. This is dangerous ground upon which to tread.
So what is the point here? I think the point is clearly this: Disagreement is not bad; discernment is required. Those who point out our errors are not our enemies. “The opposite of your friend is not your enemy, but your flatterer.” So it is good, it seems to Dever (and I agree), that there are those who are willing and able to engage one another in hardy, healthy debate and conversation. Disagreement is not the end of the world, and there are some areas where our error clearly needs to be pointed out in order that we might be saved (Jude). However, it is better to engage in debate and conversation with humility, with love, with an eye and ear for learning and not just winning. Best line in the speech was this, “We want to be known for what we are for rather than what we are against.” (Hmmm…someone recently wrote a post about this very point.)
Here’s what the apostle wrote to the church at Ephesus:
It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, 12to prepare God’s people for works of service, so that the body of Christ may be built up 13until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ. 14Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming. 15Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ. 16From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work. Ephesians 4:11-16
If some are given to this and some are given to that, I think this means that the Lord fully expects we will correct and rebuke one another (and often Scripture may do that very thing). Scripture may bite hard, but we should not. (Although someone said to me the other day: “I’m not nice when it comes to gross misrepresentations of the genuine Christian faith. And, I’m not supposed to be.” Indeed!) This does not mean, however, that we abandon the overarching command to love. Love. Love. Love. This is what distinguishes the church from everything and everyone else in the world (as far as organized religion is concerned). If we are not known by our love for one another, then we will be known for something else. And if we are known by something else, can we legitimately call ourselves Christians? Can we who fail to love even begin to think we have a right to do evangelism and call people into this story? (I’ll say this, there are times when I know I am loved more by people outside the story than I am by those inside the story. There are times when I love those outside the story more than those inside it.)
So, “In opinions liberty, in essentials unity, and in all things love.” It seems to me that love can go a long, long way towards correcting our errors-and who among us desires to remain in error? Dever ends by quoting from John Wesley, “I shall thank the youngest man among you to tell me of any fault you see in me. In doing so, I shall consider him by best friend.”
It remains to be seen, however, if love will win the day, especially in the world of blogs where, for example, just the other day, a couple of the writers here were called Pharisees because we “make grace too wide.” It remains to be known if love truly conquers all. It remains hidden as to whether or not we can love. Maybe there is something to this slogan after all. It remains to be seen if we will be known by our love and not our hate. It remains to be seen if love can truly bring together those who are concerned with unity and those who are concerned with purity and conclude that the two need not be mutually exclusive. Maybe Alexander Campbell and Barton W Stone weren’t wrong to adopt this slogan and hoist it high even if the opinions and essentials part is practically impossible. And maybe, just maybe, if we pay attention, close attention, to love we will see that what matters most is not our opinions, not our essentials, but our love.* After all, Jesus himself said that it was by our love for one another that the world would know we are his disciples.
Not opinions. Not essentials. But love.
And so it remains, can we disagree and still love? Can we disagree and maintain Christian fellowship? Will we love? How will we be known? Can we discern with more concern for the person than for winning? I ask all who visit and read: Can we, will we, discern with love?
Will we love?
*Which is not to say that we abandon essentials at all, but does mean that we should be far more concerned about humility. Fact is, I could be wrong. We could all be wrong. And all theology is a matter of opinion. Maybe there is something to the vaguery of Dever’s ‘God, Bible and Gospel’ regardless of how we formulate our opinions about these essentials from Scripture. Maybe there is something to grace after all and its wideness is not the real problem, but its narrowness.
Here are the box.net links to four sermons I preached last summer on the resurrection of Jesus. Each sermon was introduced by watching a clip from a DVD featuring NT Wright. There are four sections to the DVD and I roughly followed their progression. The video is ‘on location’ and it is excellent.
The main idea is that the Resurrection of Jesus has real life implications for Christians now. Since He rose, we have no right to be sitting around doing nothing. The Resurrection is our catalyst to action. The end of each sermon is a look at how some Christians are living out the Resurrection of Jesus now.
The sermons follow a rather basic structure, but they are not typical, and cover three areas: History, Theology, Praxis. As I said, I began each sermon with a short 10-12 minute DVD clip from Wright (history). From there, I read a passage of Scripture and did a short exposition on the passage (theology). And finally, I concluded with another video clip or a ministry introduction (praxis). The series was important, and I think it was well received. I confess that the sermons themselves did get a little long due to the many components.
I have listed the primary texts dealt with in each of the sermons. Be blessed. jerry
1Now the tax collectors and “sinners” were all gathering around to hear him. 2But the Pharisees and the teachers of the law muttered, “This man welcomes sinners and eats with them.”
3Then Jesus told them this parable: 4″Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? 5And when he finds it, he joyfully puts it on his shoulders 6and goes home. Then he calls his friends and neighbors together and says, ‘Rejoice with me; I have found my lost sheep.’ 7I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.
8″Or suppose a woman has ten silver coins and loses one. Does she not light a lamp, sweep the house and search carefully until she finds it? 9And when she finds it, she calls her friends and neighbors together and says, ‘Rejoice with me; I have found my lost coin.’ 10In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.”
11Jesus continued: “There was a man who had two sons. 12The younger one said to his father, ‘Father, give me my share of the estate.’ So he divided his property between them.
13″Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. 14After he had spent everything, there was a severe famine in that whole country, and he began to be in need. 15So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. 16He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything.
17″When he came to his senses, he said, ‘How many of my father’s hired men have food to spare, and here I am starving to death! 18I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. 19I am no longer worthy to be called your son; make me like one of your hired men.’ 20So he got up and went to his father.
“But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.
21″The son said to him, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.’
22″But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. 23Bring the fattened calf and kill it. Let’s have a feast and celebrate. 24For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate.
25″Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. 26So he called one of the servants and asked him what was going on. 27′Your brother has come,’ he replied, ‘and your father has killed the fattened calf because he has him back safe and sound.’
28″The older brother became angry and refused to go in. So his father went out and pleaded with him. 29But he answered his father, ‘Look! All these years I’ve been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. 30But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!’
31″ ‘My son,’ the father said, ‘you are always with me, and everything I have is yours. 32But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’ “
Last year when I took Doctrine of Grace, we were required to read a book by David A Semands called Healing Grace. I’m sure I have quoted from it before, and I have actually given away a couple of copies to people. He states his case early on as to what one of our major problems is in the church:
I am convinced that the basic cause of some of the most disturbing emotional/spiritual problems which trouble evangelical Christians is the failure to receive and live out God’s unconditional grace, and the corresponding failure to offer that grace to others. I encounter this problem in the counseling room more than any other single hangup. (14)
I read the sermon of a friend this week. The sermon was about being a minister in the church. He wrote that it is about grace:
Indeed, here is grace’s way – of Israel’s birth through a barren womb. Here is grace’s way – of the champion from Gath killed by Jesse’s youngest son. Here is grace’s way – of the Word taking on fallen flesh and stubbornly refusing to be fallen in it. Here is grace’s way – of ostracised women being commissioned as proclaimers of God’s good news. Here is grace’s way – that the deepest revelations of God are not given to the wise and understanding but to infants. Here is grace’s way – that God has a deliberate policy of positive discrimination towards nobodies, that the kingdom of God belongs to the poor and that the earth will be inherited by the meek. Here is grace’s way – love your enemies and bless those who make life hell for you. Here is grace’s way – of God making foolish and weak the wisdom and power of the world. Here is grace’s way – of God putting his treasure into jars of clay in order to show that God’s all-surpassing power is from God and not from us. Here is grace’s way – that only in humiliation do we find God exalting us, only in dying do we find God making us alive, only in throwing our lives away do we find God giving life back to us. Here is grace’s way – of power being brought to an end in weakness. Here is grace’s way – that we might actually be more use to God with our thorns than without them. Only when I am weak, am I strong.
These are beautiful words, grace words.
Jesus told four stories that day.
He told these four stories to a particular group of people: “Now the tax collectors and ‘sinners’ were all gathering around to hear him. But the Pharisees and the teachers of the law muttered, ‘This man welcomes sinners and eats with them.’”
They were concerned because Jesus was doing, in their eyes, the wrong thing. Jesus was paying attention to the weak, the poor, the less than famous, the less than righteous. They were concerned because Jesus wasn’t paying enough attention to those who kept the rules, did all the right things, and demonstrated their exclusive righteousness before the world. Jesus actually went to the sick people, the weak people, the unrighteous people and this offended those who were well, who were strong, who were righteous. So Jesus told these three stories to those who grumbled.
Eugene Peterson notes for us in his book Tell it Slant that Luke is the only author in the New Testament to use this word ‘grumble’ or ‘mutter.’ It is a word similar to words used in Exodus 15:24 and 16:2 to describe the manner in which the Israelites were expressing their frustration with Moses and Aaron. Luke also uses it again in 19:7: “All the people saw this and began to mutter, ‘he has gone to be the guest of a sinner.’” This after Jesus went to the house of Zacheus for dinner.
This, then, is the context. And Jesus tells four parables.
In the first, there are 100 sheep. One is lost. So the good shepherd goes out to look for the one sheep. He eventually finds it and brings it home. And what happens? He calls his neighbors together and they rejoice in the Lord over the one lost sheep that was found.
In the second, there are ten coins. One of them is lost. So the woman sweeps and cleans and turns over the cushions and tears up the planks and digs through the garbage until she finds it. Eventually, she finds it. What does she do when she finds it? Well, she spends it on a lavish party and invites all her friends to come over and celebrate the one lost coin that was found.
In the third, there are two sons. One of them is lost. So the father stays at home and does nothing. He waits and waits and waits and waits. No one goes to look for the younger son. Not the father. Not the older brother. The father waits. The older brother goes about on his own…why? Well, frankly, because he has his share of the inheritance. Why should he expose himself, his inheritance, what is rightfully his to go out and look for the younger brother who has squandered everything? Tim Keller in his book The Prodigal God writes:
In the first two parables someone ‘goes out’ and searches for that which is lost. The searchers let nothing distract them or stand in the way. By the time we get to the third story, and we hear about the plight of the lost son, we are fully prepared to expect that someone will set out to search for him. No one does. It is startling, and Jesus meant it to be so. By placing these three parables so closely together, he is inviting thoughtful listeners to ask: ‘Well, who should have gone out and searched for the lost son?’ Jesus knew the Bible thoroughly, and he knew that at its very beginning it tells another story of an elder and younger brother-Cain and Abel. In that story, God tells the resentful and proud older brother, ‘You are your brother’s keeper.’ (81)
And Keller’s point is that it should have been the older brother who went out to look for the younger brother. And he also points out that to bring the younger brother back would have cost the older brother considerably. Remember, the property had already been divided. Jesus said in verse 12, “So he divided the property between them.” Keller notes that “every penny that remained of the family estate belongs to the elder brother. Every robe, every ring, every fatted calf is his by right” (82). This is why the father says at the end of the parable, “…everything I have is yours.”
Yet the father takes a ring, a robe, and a fatted calf from the older brother and gave them to the younger brother. To bring the younger brother back in involved a cost to the older brother.
Thus there is a fourth parable. In this parable there is one lost son. He is the older brother who had remained behind and done everything right. In his own words, “‘Look! All these years I’ve been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends.” Jesus certainly doesn’t argue with him. The father doesn’t argue with him. But that doesn’t mean, at any level, that the older brother isn’t lost. Jesus is ‘redefining lostness.’ He was pointing out to those who grumbled that the Son of Man came to seek and save what is lost and that the lost included them as well.
Keller goes on in his book to point out several characteristics of what he calls ‘elder-brother-lostness.’ I won’t list them all for you, but hear this one particular quote:
If such people [as the younger brother] wrong them, elder brothers feel their spotless record gives them the right to be highly offended and to perpetually remind the wrongdoer of his or her failure. [...] When the younger brother comes out of his denial, and the father welcomes him, the elder brother realizes that the pattern is being broken, and his fury is white-hot. [...] If the elder brother had known his own heart, he would have said, ‘I am just as self-centered and a grief to my father in my own way as my younger brother is in his. I have no right to feel superior.’ Then he would have had the freedom to give his brother the same forgiveness that his father did. But elder brothers do not see themselves this way. Their anger is a prison of their own making. (57)
It must be remembered to whom Jesus told this parable: It was to the Pharisees and those who grumbled that Jesus would dare go and look for the younger brother. They were angry because they knew Jesus was doing what they should have been doing-being their brother’s keeper, looking for the lost and the wayward. Jesus was the older brother. That’s why they were angry. They were angry that the father was so extravagant, gracious, and generous and forgiving. Keller nails it again:
The younger brother knew he was alienated from the father, but the elder brother did not. That’s why older-brother lostness is so dangerous. Elder brothers don’t go to God and beg for healing from their condition. They see nothing wrong with their condition, and that can be fatal. If you know you are sick you may go to a doctor; if you don’t know you are sick you won’t-you’ll just die. (66)
And this brings us back to the point of the sermon which is God’s grace. And I suppose it is fair to ask this question: If your life has not been changed, radically altered at the core, do you understand grace? Or, let me state it negatively: If your life has ‘remained unchanged by God’s grace’ can you really say you understand the costliness of that grace?
Can you say you even understand the Gospel? Keller states, such people “have a general idea of God’s universal love, but not a real grasp of the seriousness of sin and the meaning of Christ’s work on our behalf. [...] If we say ‘I believe in Jesus’ but it doesn’t affect the way we live, the answer is not that now we need to add hard work to our faith so much as that we haven’t truly understood or believed in Jesus at all.” (123, 124)
That statement really made me step back, examine myself, and evaluate just exactly what I believe. That is a hard statement to accept. But the good news is that if the Father waited and waited for the younger brother to return, he went looking for the older brother, begging and pleading for him to come inside. In other words, he is not at all content that the older brother stay outside, missing the party. If the father made a fool of himself for running to the younger brother and robbing the older brother to welcome him home, he also made a fool of himself by begging and pleading for the older brother to come in.
The problem is that Luke 15, like the book of Jonah, does not have an ending. We don’t know if the older brother received the same grace from the father the younger received and went into the party. Did he go in and party and rejoice that the younger came home? Or did he stay outside unhappy and, frankly, unsaved?
Because those who are saved join the party. Those who have received God’s grace, join the party. Those who are join the party, are glad that the younger brother has come home.
Every single one of us, every single day, need to evaluate and re-evaluate and immerse and re-immerse ourselves in God’s grace. That God goes out of his way to search and welcome everyone home is an startling indication of the prodigal, spendthrift nature of God: he gives his grace away radically, freely, to everyone: To younger wayward brothers; to older self-sufficient brothers.
We are invited to examine ourselves. Three of the stories had happy endings. What of the fourth? How will the fourth story end? Did the Pharisees Jesus spoke to that day, the ones who grumbled and muttered, join the party? Did they go inside and rejoice and celebrate?
We are invited to stop and look at ourselves and ask a very important question: Which brother am I? And we are invited, before we too quickly associate ourselves with the younger brother, to stop and see if perhaps, just perhaps, we are the older brother.
[This is the text of the sermon I preached at the wedding of some dear friends. I trust they will not be angry that I have published the sermon here for others to benefit from. I admit that I took some liberties with my application of Isaiah 6, but not too many. I also confess to sneaking in a reference to David Crowder*Band song lyrics. I hope Crowder doesn't mind. Be blessed. jerry]
Marriage, Holiness and Grace
1 In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. 2 Above him were seraphs, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. 3 And they were calling to one another:
“Holy, holy, holy is the LORD Almighty;
the whole earth is full of his glory.”
4 At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.
5 “Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty.”
6 Then one of the seraphs flew to me with a live coal in his hand, which he had taken with tongs from the altar. 7 With it he touched my mouth and said, “See, this has touched your lips; your guilt is taken away and your sin atoned for.”
As far as I can tell, the Bible doesn’t have much to say, relatively speaking, about weddings or marriage specifically. I suppose our concept of marriage and weddings is somewhat foreign to Scripture. To be sure, God did say that for this reason a man would leave his father and mother and cleave unto his wife. And, furthermore, Jesus did perform his first miracle, changing water into wine, at a wedding banquet. And I would be remiss if I didn’t mention that in the book of Revelation the consummation of the church’s life and history is described in terms of a wedding between a man and a woman.
As images for the relationship between God and His people, Christ and the Church, marriage is an appropriate metaphor. It describes at once the beauty of intimacy, the glory of fidelity, the joy of friendship, and the grandeur of love. It at once shows us a picture of protection and comfort. We can speak on these things all day long if we like, but I’d like to talk about two other ideas that are married to the marriage and I think demonstrated for us here in Isaiah 6—a text that you may not normally associate with marriage and weddings.
These things might not normally be thought of in marriage. They might seem givens. They might seem irrelevant. They might seem out of date, but I believe that in a marriage that is blessed by Christ they will be evident and courageously practiced.
The first is holiness. I firmly believe that at the heart of marriage—given to us at the beginning by God—is about holiness. Most people get married in today’s world because they fully hope and expect to be happy forever. I’m not suggesting we should get married with the expectation of being unhappy as if unhappiness will make us holier. That’s not what I’m suggesting at all. But I am suggesting that in the divine economy, marriage is far more about your holiness in the Lord than it is about your happiness in each other.
This is why so many marriages fail, Christian and not-Christian alike.
It seems to me that after 17 ½ years of marriage I have had to learn that someone else matters in this world far more than I do and that as such there were aspects of me that were ugly, terribly ugly. We see that in the presence of God—our true selves, our true ambition. Marriage has a unique way of teaching us that we are not quite as important as we, in our own eyes, presumed. Marriage has a way of opening our eyes to the truth about ourselves.
To love someone else more than the self is, I believe, part of the essence of holiness. That doesn’t fully capture it, but it approaches it. Holiness means that we begin to shake off those parts of us that are imperfect, unrefined, and completely self-absorbed that we may give our whole self to another. Holiness means that we begin, actually, to be made complete. To be made holy means that we are at some level incomplete.
Marriage begins to make us whole—which is not to suggest that marriage is the only way to be made whole—but only to suggest that in marriage we are made whole.
Isaiah came into the presence of a holy God and was undone. I think as you wed today in the presence of God you are taking your first steps to being undone. Holiness is about God remaking what is broken and making you wholly alive, wholly other (as you two become one flesh), and whole.
This is what Paul wrote to the church in Ephesus: “Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing of the water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.” Not to make her happy; but to make her holy.
The second is grace. Isaiah came into the presence of a Holy God and instead of that Holy God striking him dead, that Holy God cleansed him and made him pure.
If misconceptions about holiness and happiness cause the downfall of many marriages, lack of grace causes the downfall of most and the rest. We have created a culture where the sin of Genesis 3 and the blame of Genesis 3 have triumphed over the grace of Genesis 3. In other words: we find it much easier to sin and to blame than we do to assume responsibility and to forgive. Much of this has to do with pride. Marriage has a way of breaking down pride. Grace and forgiveness go a long way to humbling the arrogant and deepening the well of grace we can dispense to others. Marriage is a lifetime of grace and forgiveness.
You know, one of the things that bugs me about my own marriage is that it seems I am the one who always has to say I’m sorry. It seems that when there is an argument or a fight or a disagreement I am always the one who has to go to Renee and say, “I am sorry; will you forgive me?” I don’t know why that is. Oh, wait, yes I do. I am nearly always wrong. Seriously. A temper tantrum here, a harsh word there, a snide remark instead of a loving brush, and inconsiderate avoidance instead of a compassionate caress, or a selfish consumption of time instead of a generous display of affection.
But this has taught me about Christ, because I can honestly say that there is nothing that Renee hasn’t forgiven me. She has spared no amount of grace. She has reserved no amount of mercy. She has retained no right to double-jeopardy. She has always received my apologies with grace and kisses, with affection and quiet rebuke. Marriage is humbling. She has, time and time again, shown me the necessary grace to allow our marriage to grow in holiness. Time and time again, because of her grace, I have been undone.
If I put the burden of holiness in the marriage on the man, then I put the burden of grace upon the woman. I think this is why Paul told wives to ‘submit yourselves to your own husbands as you do to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which is the Savior.” It is no secret, and I have bared my heart, that men are often in far more need of grace than women when it comes to marriage. Paul’s words here do not mean ‘be a doormat.’ They mean, be a savior; demonstrate grace; come under his care and protection; be an instrument of grace. If the husband protects the wife through holiness, the wife protects the husband through grace.
The man confronted with his burden, ‘woe is me,’ he cries. And there, in the marriage, he finds grace and salvation even as Isaiah found grace and salvation even as the church finds grace and salvation, even as you will find grace and salvation.
So I charge you today not with wishy-washy sentiments about the bliss and joys of marriage. Marriage is hard work. Holiness does not come in a day; it is a lifetime project. Grace is not a one time coupon; it is an every day project. I charge you today in the presence of God and these witnesses: [Man], protect and perfect holiness in your marriage. [Woman], proffer and practice grace in your marriage.
If you keep holiness and grace before you, you will constantly be undone. But if you keep them before you, what will happen to your love? Even though you are undone, your love with prosper, Christ will truly be honored, and you will become the One. When holiness and grace collide, it is a beautiful collision.
I found this thought particularly helpful and encouraging:
If I ran a seminary, I’d make blogging a requirement.
What better way to practice finding something worthwhile to say every day?
If this is true, and I’m leaning towards it being so, then blogging should be required of every CHRISTIAN–not just those in seminary. Every Christian ought to find something useful, something praiseworthy to say every day. There’s far too much negativity and gracelessness among Christian-speak.
I’m guilty too, so please don’t think this is an accusation. There are so many words available that are constructive and worthwhile and encouraging and uplifting. I am ashamed of how graceless and tactless and discouraging I can be at times.
Thanks for visiting with me for a little while. I hope you find something here that is helpful or encouraging in some way.
There's a lot here and I hope that what it shows is a little or a lot of growth on my part. That said, some of the older stuff you find in here may not be all that helpful. I used to be rather graceless and judgmental. Much of that has changed as I have grown more and more accustomed to the grace of God.
I will also be changing the format here soon. For now I have been blogging sermons and lessons (and I will continue that), but in the not too distant future this blog will be overhauled to reflect more changes taking place in my life. Thanks again for the visit and as always, feel free to leave a comment.