Today's readings: Ps 107:33-43, 108; Jud 16:1-14; Acts 7:30-43; John 5:1-18
Question: What is the relationship of a Christian to worldly authority?
Answer: Good question! Few topics of debate demonstrate how clearly we can use scripture to justify completely opposing positions.
Some people believe scripture (Romans, Daniel, Peter, etc.) tells us to yield to secular authority because God establishes it. Some go so far as to declare voting unchristian because voting for the loser puts one at odds with God’s purposes. Authority is to be obeyed unless such authority is counter to God’s will. Of course, despite different understandings of God’s will among Christians of good faith, most groups who embrace this position are confident their understanding is the correct one. It’s too easy to credit God when we like an outcome, and blame sin when we don't.
The actions of the prophets, Christ and the apostles seem to tell a different story. In the reading from John, Jesus heals a man on the Sabbath, then instructs him to carry his mat away – thus breaking Jewish laws against work on the Sabbath, and setting himself in opposition to the authorities. In Acts, Stephen must defend himself against authority because he preaches Jesus as the Messiah. Most Old Testament prophets were outlaws because they spoke against the status quo to proclaim God’s desire for love and mercy above law and sacrifice. We can choose to follow them as examples, but one could argue these people were prompted to disobedience directly by God, and we are not.
So what do we do? Our first allegiance is to our faith. We live out that faith regardless of whatever government or other worldly authority holds power. Rebelliousness for its own sake is not a virtue, but we must always evaluate the demands of authority against God’s will (as we faithfully understand it) and act accordingly. Whether we believe God’s kingdom is yet to be realized by a second coming of Christ, or has a present aspect, we are clearly called to serve the poor, the ill, and the hungry. If systems and processes prevent us from doing so, we must oppose them. We may not be of the world, but we are living in it.
Comfort: Our faith is constant, despite our circumstances.
Challenge: Pray for authorities, whether you support or oppose them.
Prayer: God of healing, grant me wisdom as I move through the world.
Evening readings: Ps 33
Saturday, August 14, 2010
Friday, August 13, 2010
The Poetry of Prayer
Today's Readings: Ps 102; Jud 41:20-15:20; Acts 7:17-29; John 4:43-54
Art teaches truths beyond the reach of simple facts. Psalm 102 contains some of the most abundant imagery of any work in the psalter. The psalmist invokes vivid images because the facts do not adequately communicate the depths of his despair or his awe of the Lord. “I am terribly sad” would tell us something, but it can’t compare to the exquisite anguish expressed by “I eat ashes with my food and mingle my drink with tears” (v 9). While “God is eternal” might be useful statement for an academic theology discussion, it doesn’t say much about God’s relationship to the mortal world. Describing the heavens and earth as garments that will eventually wear out and that God will change like clothing (vv 26-27) helps listeners and readers sink their teeth into the concept of eternity. Burning bones, withering grass, a little bird on a roof – these densely packed imagines don’t just impart knowledge but help us experience the emotional state of the psalmist.
Prayer has many forms. When we pray from our deepest pains or joys, stating the facts may not be adequate to share our experiences. Could we consider writing God a poem? The idea may sound new-age or like something to do when Vacation Bible School is rained out, but the Bible is loaded with prayerful poems. Its 150 psalms and numerous canticles (hymns) tell us poetry is an integral part of the language of faith. Songs we sing in church are other people’s poems set to music. We don’t have to be as skilled as the psalmists or the great composers to express our feelings. Any honest attempt at prayer can only bring us closer to God.
Considering the Bible, prayer or God from a poetic or other artistic perspective can deepen our religious experience. Because modern culture tends to equate truth only with facts, we may feel like doing so negates the truth of the Bible, but this is not so. Picasso’s Guernica tells truths about war no history book can convey. Likewise, poetry and art can open new avenues in our relationship with God
Comfort: God can reach our hearts in many ways.
Challenge: Write a poem to God about your needs and joys. If you are not comfortable with a poem, try a letter or other artistic expression.
Prayer: God of healing, teach me to recognize truth in all its forms.
Evening readings: Ps 105:23-45
Art teaches truths beyond the reach of simple facts. Psalm 102 contains some of the most abundant imagery of any work in the psalter. The psalmist invokes vivid images because the facts do not adequately communicate the depths of his despair or his awe of the Lord. “I am terribly sad” would tell us something, but it can’t compare to the exquisite anguish expressed by “I eat ashes with my food and mingle my drink with tears” (v 9). While “God is eternal” might be useful statement for an academic theology discussion, it doesn’t say much about God’s relationship to the mortal world. Describing the heavens and earth as garments that will eventually wear out and that God will change like clothing (vv 26-27) helps listeners and readers sink their teeth into the concept of eternity. Burning bones, withering grass, a little bird on a roof – these densely packed imagines don’t just impart knowledge but help us experience the emotional state of the psalmist.
Prayer has many forms. When we pray from our deepest pains or joys, stating the facts may not be adequate to share our experiences. Could we consider writing God a poem? The idea may sound new-age or like something to do when Vacation Bible School is rained out, but the Bible is loaded with prayerful poems. Its 150 psalms and numerous canticles (hymns) tell us poetry is an integral part of the language of faith. Songs we sing in church are other people’s poems set to music. We don’t have to be as skilled as the psalmists or the great composers to express our feelings. Any honest attempt at prayer can only bring us closer to God.
Considering the Bible, prayer or God from a poetic or other artistic perspective can deepen our religious experience. Because modern culture tends to equate truth only with facts, we may feel like doing so negates the truth of the Bible, but this is not so. Picasso’s Guernica tells truths about war no history book can convey. Likewise, poetry and art can open new avenues in our relationship with God
Comfort: God can reach our hearts in many ways.
Challenge: Write a poem to God about your needs and joys. If you are not comfortable with a poem, try a letter or other artistic expression.
Prayer: God of healing, teach me to recognize truth in all its forms.
Evening readings: Ps 105:23-45
Monday, August 9, 2010
At the Center is Healing
Today's readings: Ps 89:1-18; Jud 12:1-71; Acts 5:12-26; John 3:1-21
Jesus often told the people he healed, “tell no one.” Of course they always did. If instead he had granted them riches, would they have been as likely to spread the word? Human nature does not tend toward sharing the wealth. But newfound healing and wholeness? You can’t hide them if you try. Bodies, minds, spirits, relationships with other people, relationships with God – Christ’s healing presence was felt everywhere. Yet healing was not merely a public relations stunt to reach the widest market. Healing was at the center of his ministry.
Christians are meant to offer the world a continued spirit of healing. The Book of Acts tells us the apostles won many new believers through a ministry of miraculous healing. Presumably the Holy Spirit could have empowered them to perform any manner of miraculous signs to get the people’s attention, but the apostles stayed true to the mission.
As Christians we are still called to heal the world. Our efforts may not seem miraculous in an obvious, walk-on-water sort of way, but God can use us to accomplish truly miraculous things. As a member of an open and affirming congregation, I have been privileged to witness people who had been abused and rejected by other churches rediscover the love of God. They will tell you it is a miracle of the Spirit moving through a loving Christian community. As an employee of a Catholic health system, I am privileged to contribute in my own small way to a ministry that heals people daily, people who otherwise might be without help. This effort reveals the Spirit moving through another type of Christian community.
Let’s each ask ourselves: “Am I a healing presence in the world?” If we are following Christ, we should be. If our Christian experience is limited to following the rules, are we healing anyone? Christ didn’t heal people by enforcing the law – he loved them. We need to actively engage with the world, especially with the people who are the most broken, and often the most difficult. As Jesus said, “It is not the healthy who need a doctor, but the sick” (Matt 9:12, Mark 2:17 Luke 5:31). We are privileged to heal!
Comfort: God is always ready with the remedy we need.
Challenge: Meditate on how you can be a healing presence in the world.
Prayer: God of healing, thank you for the privilege of serving.
Evening readings: Ps 89:19-52
Saturday, August 7, 2010
Looking Backward, Looking Forward
Readings: Ps 87, 90; Jud 9:22-25, 50-57; Acts 4:32-5:11; John 2:13-25
Psalm 90 – the only psalm attributed to Moses – is written from the perspective of someone who has lived a long life and is trying to make sense of it all. The psalmist doesn’t sugar coat life’s difficulties. He prays that the good days might at least outnumber the bad, and acknowledges that the lucky get 80 years of toil and trouble. Yet he prays for God’s work and its meaning to be manifest in the community.
We would be wise not to wait until the end of our lives to contemplate the meaning of our work and suffering, nor should we wait until suffering is upon us. Praying and meditating over hard truths prepares us for hard times. I have known more than one person who has been able to see the suffering of others as part of God’s plan, then lost faith when God did not exempt them from disease, infidelity, the loss of a loved one, or other tragedy. I can only pray that when suffering comes to me, I will have spent enough time contemplating “why them?” and “how would you have me respond?” that “why me?” becomes a moot question.
The psalmist doesn’t offer concrete answers to the questions he raises, but the context in which he raises them might give us some clues. The questions he asks are universal, and he asks them not about anyone in particular, but about the community. The work is not the work of any one person, but that of the community. The meaning of the work transcends any single life or generation. Remember that God did not permit Moses, despite all he did to lead the Israelites, to enter the promised land. Any satisfaction Moses gained from his efforts he gained from the knowledge he had played his role in the greater plan.
When it’s our turn to suffer – and we’ll all have our turn – the question “Why me?” overwhelms us if we can’t see ourselves as one part of the whole of creation. Like words chosen by a skillful poet, each of is complete, important and beloved by God, but part of a greater work.
Comfort: God is with us, even in suffering.
Challenge: Read The Red Wheelbarrow by William Carlos Williams. Imagine how different it would be if any one of the words was missing.
Prayer: God of hope, thank you for my place in creation.
Evening readings: Ps 136
Psalm 90 – the only psalm attributed to Moses – is written from the perspective of someone who has lived a long life and is trying to make sense of it all. The psalmist doesn’t sugar coat life’s difficulties. He prays that the good days might at least outnumber the bad, and acknowledges that the lucky get 80 years of toil and trouble. Yet he prays for God’s work and its meaning to be manifest in the community.
We would be wise not to wait until the end of our lives to contemplate the meaning of our work and suffering, nor should we wait until suffering is upon us. Praying and meditating over hard truths prepares us for hard times. I have known more than one person who has been able to see the suffering of others as part of God’s plan, then lost faith when God did not exempt them from disease, infidelity, the loss of a loved one, or other tragedy. I can only pray that when suffering comes to me, I will have spent enough time contemplating “why them?” and “how would you have me respond?” that “why me?” becomes a moot question.
The psalmist doesn’t offer concrete answers to the questions he raises, but the context in which he raises them might give us some clues. The questions he asks are universal, and he asks them not about anyone in particular, but about the community. The work is not the work of any one person, but that of the community. The meaning of the work transcends any single life or generation. Remember that God did not permit Moses, despite all he did to lead the Israelites, to enter the promised land. Any satisfaction Moses gained from his efforts he gained from the knowledge he had played his role in the greater plan.
When it’s our turn to suffer – and we’ll all have our turn – the question “Why me?” overwhelms us if we can’t see ourselves as one part of the whole of creation. Like words chosen by a skillful poet, each of is complete, important and beloved by God, but part of a greater work.
Comfort: God is with us, even in suffering.
Challenge: Read The Red Wheelbarrow by William Carlos Williams. Imagine how different it would be if any one of the words was missing.
Prayer: God of hope, thank you for my place in creation.
Evening readings: Ps 136
Friday, August 6, 2010
A Quiet Kind of Loud
Readings: Ps 88; Jud 9:1-16, 19-21; Acts 4:13-31; John 2:2-12
What might Peter and the disciples have meant when they prayed for God to help them ”speak his word with all boldness?” The most predictable meaning of “bold” might be “courageous and daring,” a stance the disciples had struggled with in the past. It also means “impudent.” Following Jesus required the disciples to buck convention, especially when religious authorities tried to maintain the oppressive status quo. No matter how truly a servant speaks, if the master doesn’t like the truth it sounds like insubordination. Another definition is “beyond the limits of convention.” The disciples were asking Israel and eventually the Gentiles to turn their thinking upside down and embrace a paradoxical theology. If the first are last and the last become first… who exactly is on first?
While we are still called to speak God’s word boldly, we must also be humble. For many people, boldness means loudness, intimidation and arrogance. Sheer volume can become the conversational equivalent of might making right. This is not the way to effectively spread God’s word. When someone yells or is overly forceful, the natural instinct of their target is usually either to retreat or to respond in kind. We can’t alienate someone and hope to communicate with them at the same time.
Companies with good customer service train their representatives to respond to angry customers by listening first, reflecting the customer’s feelings back to them, and then responding positively, firmly and calmly without ever raising their voices. This is bold in the sense that it goes against the natural impulses of the representative and redirects the customer. A good customer service agent defuses a tense situation and leaves the customer feeling satisfied – even when the customer is wrong.
We are not called simply to placate, but if we are to serve to the world, our attitude must be one of service. We do not need anger and hostility to validate a just cause. A quiet truth, spoken boldly and persistently, overcomes the loudest empty noise.
Comfort: Truth speaks louder than anything.
Challenge: The next time you are in an argument, don’t raise your voice.
Prayer: God of hope, teach me to be bold and humble.
Evening readings: Ps 91, 92
What might Peter and the disciples have meant when they prayed for God to help them ”speak his word with all boldness?” The most predictable meaning of “bold” might be “courageous and daring,” a stance the disciples had struggled with in the past. It also means “impudent.” Following Jesus required the disciples to buck convention, especially when religious authorities tried to maintain the oppressive status quo. No matter how truly a servant speaks, if the master doesn’t like the truth it sounds like insubordination. Another definition is “beyond the limits of convention.” The disciples were asking Israel and eventually the Gentiles to turn their thinking upside down and embrace a paradoxical theology. If the first are last and the last become first… who exactly is on first?
While we are still called to speak God’s word boldly, we must also be humble. For many people, boldness means loudness, intimidation and arrogance. Sheer volume can become the conversational equivalent of might making right. This is not the way to effectively spread God’s word. When someone yells or is overly forceful, the natural instinct of their target is usually either to retreat or to respond in kind. We can’t alienate someone and hope to communicate with them at the same time.
Companies with good customer service train their representatives to respond to angry customers by listening first, reflecting the customer’s feelings back to them, and then responding positively, firmly and calmly without ever raising their voices. This is bold in the sense that it goes against the natural impulses of the representative and redirects the customer. A good customer service agent defuses a tense situation and leaves the customer feeling satisfied – even when the customer is wrong.
We are not called simply to placate, but if we are to serve to the world, our attitude must be one of service. We do not need anger and hostility to validate a just cause. A quiet truth, spoken boldly and persistently, overcomes the loudest empty noise.
Comfort: Truth speaks louder than anything.
Challenge: The next time you are in an argument, don’t raise your voice.
Prayer: God of hope, teach me to be bold and humble.
Evening readings: Ps 91, 92
Thursday, August 5, 2010
Wait a second...
Today's readings: Ps 83; Jud 8:22-35; Acts 4:1-12; John 1:43-51
If you’re paying attention, you may notice the Lectionary readings skipped from Judges 8:12 to 8:22. You may also have noticed when we skipped from Joshua 8:22 to 8:30. Sometimes the Lectionary skips passages because they are redundant or do not add to our understanding. In these two cases, however, it skips them because the content is too violent and portrays God in a sadistic light. Our modern sensibilities tell us these passages, portraying revenge killings, are not in our true nature nor in God’s.
Personally, I feel this omission is a mistake. What happens if we are unwilling to wrestle with the dark side of our own natures? We like to distance ourselves from behaviors that offend or frighten us because we want to believe we are better or have more control. When we are unable to admit we may be capable of terrible things, we may also be
unprepared to effectively resist the temptation to do those things. How often we have heard someone defend themselves by saying “I didn’t mean for it to happen; it just did!” The excuse that our choices are somehow beyond our control is the flip side of the illusion that we are different from “bad people.” We may not like it, but a good deal of our character is circumstance. To exercise control and be responsible for our own actions, we must confess to ourselves—and others if need be—our weaknesses and temptations. We do this not to punish or humiliate ourselves, but to deal with them effectively as they arise. There’s a reason the famous first step of Alcoholics Anonymous is admitting you have a problem.
The good news is we are forgiven and we are called to a higher path. “Judging not” isn’t just about the person we forgive—it’s also about examining our own hearts and recognizing the kindred struggle within us. We are all capable of great evil and great love. Christ understands and accepts this about us. A decision to follow Christ is a decision to embrace our complete selves so we can love completely.
Comfort: God knows our hearts, and loves us as we are.
Challenge: Go back and read Joshua 8:23-29 and Judges 8:13-21, then re-read Psalm 83:11-12 for a better understanding.
Prayer: God of hope, help me be honest with myself.
Evening reading: Ps 85, 86
If you’re paying attention, you may notice the Lectionary readings skipped from Judges 8:12 to 8:22. You may also have noticed when we skipped from Joshua 8:22 to 8:30. Sometimes the Lectionary skips passages because they are redundant or do not add to our understanding. In these two cases, however, it skips them because the content is too violent and portrays God in a sadistic light. Our modern sensibilities tell us these passages, portraying revenge killings, are not in our true nature nor in God’s.
Personally, I feel this omission is a mistake. What happens if we are unwilling to wrestle with the dark side of our own natures? We like to distance ourselves from behaviors that offend or frighten us because we want to believe we are better or have more control. When we are unable to admit we may be capable of terrible things, we may also be
unprepared to effectively resist the temptation to do those things. How often we have heard someone defend themselves by saying “I didn’t mean for it to happen; it just did!” The excuse that our choices are somehow beyond our control is the flip side of the illusion that we are different from “bad people.” We may not like it, but a good deal of our character is circumstance. To exercise control and be responsible for our own actions, we must confess to ourselves—and others if need be—our weaknesses and temptations. We do this not to punish or humiliate ourselves, but to deal with them effectively as they arise. There’s a reason the famous first step of Alcoholics Anonymous is admitting you have a problem.
The good news is we are forgiven and we are called to a higher path. “Judging not” isn’t just about the person we forgive—it’s also about examining our own hearts and recognizing the kindred struggle within us. We are all capable of great evil and great love. Christ understands and accepts this about us. A decision to follow Christ is a decision to embrace our complete selves so we can love completely.
Comfort: God knows our hearts, and loves us as we are.
Challenge: Go back and read Joshua 8:23-29 and Judges 8:13-21, then re-read Psalm 83:11-12 for a better understanding.
Prayer: God of hope, help me be honest with myself.
Evening reading: Ps 85, 86
Wednesday, August 4, 2010
A New Name
Today's readings: Ps 119:97-120; Jud 7:19-8:12; Acts 3:12-26; John 1:29-42
Many rites of passage include a name change. In western culture, marriage traditionally involved a new last name for the bride. As gender roles develop, some people modify this custom by making no name change, creating a new hyphenated name, or changing the name of the groom. Such choices make statements about how people view their identities. Roman Catholics going through the sacrament of Confirmation take on an additional name. Traditionally, this is the name of a saint whom the candidate admires. When taken seriously, this choice also makes a statement about the person’s values and identity.
Gideon, our current protagonist in Judges, becomes Jerub-Baal after he destroys the altar to Baal. “Jerub-Baal” functions as a nickname, given by others recognizing a personal accomplishment or quality. Nicknames can be welcome or unwelcome, and are generally beyond the recipient’s control. When Jesus meets Simon, he gives him a new name: Cephas, translated as Peter or “rock.” This change signifies Peter’s new role – the rock upon which Christ intends to found his church (Matt 16:18). Peter doesn’t always act like a rock, but given time he grows into his role. If we compare Jerub-Baal and Peter, we see one name describes the person’s past, and the other describes the person’s potential.
The names of many Biblical figures (Abram/Abraham, Sarai/Sarah, Jacob/Israel, Saul/Paul, etc.) changed to reflect their new relationship with God, reflecting both past and future. While these name changes have a mythic quality, they also teach us that a relationship with God can transform us so completely that even our names no longer describe us.
Has your relationship with God defined or redefined your identity? If Jesus gave you a name to describe your journey so far, what might it be? What name might he give you to unlock your potential? God, knowing who we’ve been and who we can be, has a new name ready for all of us. Through prayer and reflection we can claim it and grow into it.
Comfort: No matter your name, God knows how to call you.
Challenge: Try to determine what name God might give (or has given) you.
Prayer: God of hope, help me live up to the name you would give me.
Evening reading: Ps 81, 82
Many rites of passage include a name change. In western culture, marriage traditionally involved a new last name for the bride. As gender roles develop, some people modify this custom by making no name change, creating a new hyphenated name, or changing the name of the groom. Such choices make statements about how people view their identities. Roman Catholics going through the sacrament of Confirmation take on an additional name. Traditionally, this is the name of a saint whom the candidate admires. When taken seriously, this choice also makes a statement about the person’s values and identity.
Gideon, our current protagonist in Judges, becomes Jerub-Baal after he destroys the altar to Baal. “Jerub-Baal” functions as a nickname, given by others recognizing a personal accomplishment or quality. Nicknames can be welcome or unwelcome, and are generally beyond the recipient’s control. When Jesus meets Simon, he gives him a new name: Cephas, translated as Peter or “rock.” This change signifies Peter’s new role – the rock upon which Christ intends to found his church (Matt 16:18). Peter doesn’t always act like a rock, but given time he grows into his role. If we compare Jerub-Baal and Peter, we see one name describes the person’s past, and the other describes the person’s potential.
The names of many Biblical figures (Abram/Abraham, Sarai/Sarah, Jacob/Israel, Saul/Paul, etc.) changed to reflect their new relationship with God, reflecting both past and future. While these name changes have a mythic quality, they also teach us that a relationship with God can transform us so completely that even our names no longer describe us.
Has your relationship with God defined or redefined your identity? If Jesus gave you a name to describe your journey so far, what might it be? What name might he give you to unlock your potential? God, knowing who we’ve been and who we can be, has a new name ready for all of us. Through prayer and reflection we can claim it and grow into it.
Comfort: No matter your name, God knows how to call you.
Challenge: Try to determine what name God might give (or has given) you.
Prayer: God of hope, help me live up to the name you would give me.
Evening reading: Ps 81, 82
Tuesday, August 3, 2010
Don't Get Too Comfortable
Today’s readings: Ps 78:1-39; Jud 7:1-18; Acts 3:1-11; John 1:19-28
As we follow Christ, we always need to remember we are not blazing a new trail, but traveling a well-worn path. Christianity has a rich history that did not begin with our own denomination, congregation or conversion. Many ways were once little more than ruts in the ground, and we can thank the people who first braved the frontiers for the smooth travel we enjoy today. The same can be said of our spiritual predecessors.
When things get too easy, we can take them for granted. During the period of Judges, each new generation of Israelites became complacent and forgot the foundation of its faith. Young people tend to think they are the first to experience anything, when in truth “there is nothing new under the sun” (Ecc 1:9). Awareness of our faith heritage is a step toward mature thought and growth. To this end, Psalm 78 reminded the Israelites of the triumphs and failures of their relationship with God.
What might we in the modern Western world take for granted about Christianity? We safely zip down the Christian highway, but our role models Peter and John the Baptist entered uncharted and dangerous territory. We don’t have to seek martyrdom to live authentic Christian lives, but we do have to be willing to take risks to carry on Christ’s ministry of healing, forgiveness and love. Where Peter laid hands on the crippled beggar, we support faith-based hospitals and the charity care they provide. Where John the Baptist made straight the way of the Lord in the face of religious authority, we raise our voices for Christ’s justice in the secular world and in the church itself. Where Jesus multiplied loaves and fish, we open food banks and work for a just economy. If necessary, we do these things and more despite risk to personal comfort and safety.
Merely identifying ourselves as Christians carries little risk these days. Is a life spent in Christian bookstores and like-minded company worthy of our heritage? Following a set of rules is easy and safe. Sticking our necks out for the ministry we have inherited is another matter entirely. God calls us not to safety, but to faithfulness. We are up to the challenge.
Comfort: Our Christian heritage is a source of wisdom and courage.
Challenge: Choose to act on a spiritual challenge you have avoided.
Prayer: God of hope, thank you for the foundations you have laid.
Evening reading: Ps 78:40-72
As we follow Christ, we always need to remember we are not blazing a new trail, but traveling a well-worn path. Christianity has a rich history that did not begin with our own denomination, congregation or conversion. Many ways were once little more than ruts in the ground, and we can thank the people who first braved the frontiers for the smooth travel we enjoy today. The same can be said of our spiritual predecessors.
When things get too easy, we can take them for granted. During the period of Judges, each new generation of Israelites became complacent and forgot the foundation of its faith. Young people tend to think they are the first to experience anything, when in truth “there is nothing new under the sun” (Ecc 1:9). Awareness of our faith heritage is a step toward mature thought and growth. To this end, Psalm 78 reminded the Israelites of the triumphs and failures of their relationship with God.
What might we in the modern Western world take for granted about Christianity? We safely zip down the Christian highway, but our role models Peter and John the Baptist entered uncharted and dangerous territory. We don’t have to seek martyrdom to live authentic Christian lives, but we do have to be willing to take risks to carry on Christ’s ministry of healing, forgiveness and love. Where Peter laid hands on the crippled beggar, we support faith-based hospitals and the charity care they provide. Where John the Baptist made straight the way of the Lord in the face of religious authority, we raise our voices for Christ’s justice in the secular world and in the church itself. Where Jesus multiplied loaves and fish, we open food banks and work for a just economy. If necessary, we do these things and more despite risk to personal comfort and safety.
Merely identifying ourselves as Christians carries little risk these days. Is a life spent in Christian bookstores and like-minded company worthy of our heritage? Following a set of rules is easy and safe. Sticking our necks out for the ministry we have inherited is another matter entirely. God calls us not to safety, but to faithfulness. We are up to the challenge.
Comfort: Our Christian heritage is a source of wisdom and courage.
Challenge: Choose to act on a spiritual challenge you have avoided.
Prayer: God of hope, thank you for the foundations you have laid.
Evening reading: Ps 78:40-72
Monday, August 2, 2010
Christian Community
Today's readings: Ps 80; Jud 6:25-40; Acts 2:37-47; John 1:1-18
How would we react if our pastor suggested we take all our money to church, throw it into a big pile with everyone else’s money, and let people take what they needed when they needed it? In most churches, we’d start the search for a new pastor. However, today’s reading from Acts tells us that’s exactly how the earliest Christians chose to shape their community.
When our church plans a mission trip, our preparation includes reflection on Acts 2:43-47. We do indeed pool our resources, eat and pray together, and gain the good will of the people by serving them. So far we haven’t sold all our possessions, but members of some Christian communities – often called the New Monastics – have done just that to better serve each other and their neighbors. Some commit to this way of life permanently, and others do it for a season. Mission trips usually last for a short season, but living this way only for a little while can have a profound impact.
The Christian community of Acts functions very differently than today’s mainstream Christian communities. When we hear from people who want to define American as a “Christian nation,” how often do they suggest we divest ourselves of possessions and pool our resources? When someone expresses a desire to do so, do we take them seriously or counsel them to reconsider? American culture is based on capitalism and democracy. As Christians, we recognize these are not ends in themselves, but means for building a just society. When they are used as tools for injustice and exploitation, as any government or economy will be, we must be the voice of justice – the voice of Christ. When we value ideologies above the values taught by Christ, we must examine and adjust our priorities.
Should we all sell everything and live in communes? Probably not. But we should embrace the underlying values of the early Christians: community is more important than personal wealth; trust is more important than certainty; and time spent in service transforms us in positive ways. What changes can we make to reflect those values in our own lives?
Comfort: Each small step toward community make the next one easier.
Challenge: For each ten dollars you spend on food this week, spend one on donations to a food bank.
Prayer: God of hope, thank you for the gift of community.
Evening readings: Ps 77, 19
How would we react if our pastor suggested we take all our money to church, throw it into a big pile with everyone else’s money, and let people take what they needed when they needed it? In most churches, we’d start the search for a new pastor. However, today’s reading from Acts tells us that’s exactly how the earliest Christians chose to shape their community.
When our church plans a mission trip, our preparation includes reflection on Acts 2:43-47. We do indeed pool our resources, eat and pray together, and gain the good will of the people by serving them. So far we haven’t sold all our possessions, but members of some Christian communities – often called the New Monastics – have done just that to better serve each other and their neighbors. Some commit to this way of life permanently, and others do it for a season. Mission trips usually last for a short season, but living this way only for a little while can have a profound impact.
The Christian community of Acts functions very differently than today’s mainstream Christian communities. When we hear from people who want to define American as a “Christian nation,” how often do they suggest we divest ourselves of possessions and pool our resources? When someone expresses a desire to do so, do we take them seriously or counsel them to reconsider? American culture is based on capitalism and democracy. As Christians, we recognize these are not ends in themselves, but means for building a just society. When they are used as tools for injustice and exploitation, as any government or economy will be, we must be the voice of justice – the voice of Christ. When we value ideologies above the values taught by Christ, we must examine and adjust our priorities.
Should we all sell everything and live in communes? Probably not. But we should embrace the underlying values of the early Christians: community is more important than personal wealth; trust is more important than certainty; and time spent in service transforms us in positive ways. What changes can we make to reflect those values in our own lives?
Comfort: Each small step toward community make the next one easier.
Challenge: For each ten dollars you spend on food this week, spend one on donations to a food bank.
Prayer: God of hope, thank you for the gift of community.
Evening readings: Ps 77, 19
Tuesday, July 27, 2010
Lessons from Judges
Today’s readings: Ps 61, 62; Jud 2:1-15, 11-23; Rom 16:17-27; Matt 27:32-44
Today we begin reading from the book of Judges. This book recounts the history of the Israelites from Joshua’s death through the period just before the reign of Israel’s first king, Saul. The second chapter tells us the book will cycle through one central theme several times: Israel prospers then grows disobedient and God withdraws his favor until the plight of the Israelites softens his heart and he sends a judge to set them back on the right track. Over a dozen times. Unlike the writers of Judges who linked Israel’s fortunes directly to God’s favor or disfavor, we may not see such a direct relationship, but there are still lessons we can learn from this book.
One is simple, yet important: learn from your mistakes. During the approximately 200 years covered in Judges, the Israelites teetered on the brink of ruin multiple times, always for the same reason. It is easy to read the stories and shake our heads at their stubbornness and foolishness, but all of us have carried out this same behavior, just on a smaller scale. Maybe our relationships turn sour again and again because we can’t change our ways. Maybe our weight boomerangs in a vicious circle of diet and despair. Maybe we repeatedly sabotage our job or education or finances because we can’t let go of a particular mindset. We all have some story of an attitude or habit we had a difficult time changing, or still need to. Most of us have more than one. Though not every one needs a twelve step program, sometimes we all need to surrender to the higher power integral to their success.
Another important lesson: discarding or neglecting our relationship with God has consequences. Perhaps not direct punishment, but consequences intrinsic to our behavior – a sort of “built-in” system of moral checks and balances. Christ and the prophets may make it abundantly clear we need to put God and our neighbor above materialistic concerns, yet advertising and other highly influential aspects of our culture tell us exactly the opposite. However, our novels and films abound with morality tales about people who prioritize wealth, popularity, vanity, etc. above all else. In these tales, people nearly always either arrive at a bad end or save themselves by repenting. Could it be these stories are so popular because they strike a chord of truth within us? By nurturing our relationship with God, we can focus on priorities that deliver a true abundance, an abundance of the spirit.
As we work our way through the Judges of ancient Israel, let us consider what other lessons might be learned by today’s thoughtful reader.
Comfort: Like the north star, God helps our path stay true if we follow him.
Challenge: Change one part of your routine today and observe the effects.
Prayer: Merciful and loving God, my heart is set on you.
Evening reading: Ps 68
Today we begin reading from the book of Judges. This book recounts the history of the Israelites from Joshua’s death through the period just before the reign of Israel’s first king, Saul. The second chapter tells us the book will cycle through one central theme several times: Israel prospers then grows disobedient and God withdraws his favor until the plight of the Israelites softens his heart and he sends a judge to set them back on the right track. Over a dozen times. Unlike the writers of Judges who linked Israel’s fortunes directly to God’s favor or disfavor, we may not see such a direct relationship, but there are still lessons we can learn from this book.
One is simple, yet important: learn from your mistakes. During the approximately 200 years covered in Judges, the Israelites teetered on the brink of ruin multiple times, always for the same reason. It is easy to read the stories and shake our heads at their stubbornness and foolishness, but all of us have carried out this same behavior, just on a smaller scale. Maybe our relationships turn sour again and again because we can’t change our ways. Maybe our weight boomerangs in a vicious circle of diet and despair. Maybe we repeatedly sabotage our job or education or finances because we can’t let go of a particular mindset. We all have some story of an attitude or habit we had a difficult time changing, or still need to. Most of us have more than one. Though not every one needs a twelve step program, sometimes we all need to surrender to the higher power integral to their success.
Another important lesson: discarding or neglecting our relationship with God has consequences. Perhaps not direct punishment, but consequences intrinsic to our behavior – a sort of “built-in” system of moral checks and balances. Christ and the prophets may make it abundantly clear we need to put God and our neighbor above materialistic concerns, yet advertising and other highly influential aspects of our culture tell us exactly the opposite. However, our novels and films abound with morality tales about people who prioritize wealth, popularity, vanity, etc. above all else. In these tales, people nearly always either arrive at a bad end or save themselves by repenting. Could it be these stories are so popular because they strike a chord of truth within us? By nurturing our relationship with God, we can focus on priorities that deliver a true abundance, an abundance of the spirit.
As we work our way through the Judges of ancient Israel, let us consider what other lessons might be learned by today’s thoughtful reader.
Comfort: Like the north star, God helps our path stay true if we follow him.
Challenge: Change one part of your routine today and observe the effects.
Prayer: Merciful and loving God, my heart is set on you.
Evening reading: Ps 68
Saturday, July 24, 2010
Known by God
Today’s readings: Ps 55, Josh 23:1-16; Rom 15:25-33; Matt 27:11-23
To date we haven’t focused on any evening readings for our devotionals, but Psalm 139 is one of the most beloved and beautiful, so today we make an exception. The theme of this psalm – that God knows us intimately and in all ways – is both comforting and humbling. What might it mean to us to take this idea seriously?
Too often the concept of an all-knowing God has been used to control or shame people. The psalmist, though, finds great comfort in the idea that God has been and always will be with him, from conception through death. The implication of this presence is that God cares for each of us. As God’s carefully wrought creations, “fearfully and wonderfully made,” (v. 14) we are each of us the most precious works of art in the world. Artists frequently compare their own creations to children; how could we be less to God? Good parents are not judgmental or threatening, not waiting to strike down children who make mistakes. Good parents guide and challenge their children to be their best selves. Jesus assures us God is like a good parent, when he says things like no father, when his child asks for a fish, would hand him a snake (Matt 7:10, Luke 11:11).
If we stay aware of God’s presence in our lives, even when we don’t necessarily “feel” it, we are better able to rise to the challenge of being our best selves. While we don’t want to reduce God to the role of supportive buddy or life coach, we can consider God’s presence as we devise plans, make decisions and take actions. Before we act, reflecting on how God might view our actions can help us transcend our fleeting thoughts and feelings. Such reflection might trigger our conscience, or even guilt, but these can be signposts pointing us to the proper – if difficult – path. Exercising self control is not the same as being shamed by someone else. God’s presence is not a fist knocking us down, but a hand lifting us up.
Psalm 139 provides beautiful images of the relationship God intends to have with us: guide, artist, parent, creator. Jesus used similar metaphors to describe our relationship to God so we might understand the powerful and simultaneously loving nature of God. God’s thoughts are beyond the psalmist’s and our comprehension, yet God still offers an intimate relationship whether we are living in the light or the darkness.
Comfort: God has always and will always know us like no one else.
Challenge: Read Psalm 139:1-18 aloud before going to bed tonight.
Prayer: God of all Creation, thank you for your constant presence.
Evening reading: Ps 138, 139
To date we haven’t focused on any evening readings for our devotionals, but Psalm 139 is one of the most beloved and beautiful, so today we make an exception. The theme of this psalm – that God knows us intimately and in all ways – is both comforting and humbling. What might it mean to us to take this idea seriously?
Too often the concept of an all-knowing God has been used to control or shame people. The psalmist, though, finds great comfort in the idea that God has been and always will be with him, from conception through death. The implication of this presence is that God cares for each of us. As God’s carefully wrought creations, “fearfully and wonderfully made,” (v. 14) we are each of us the most precious works of art in the world. Artists frequently compare their own creations to children; how could we be less to God? Good parents are not judgmental or threatening, not waiting to strike down children who make mistakes. Good parents guide and challenge their children to be their best selves. Jesus assures us God is like a good parent, when he says things like no father, when his child asks for a fish, would hand him a snake (Matt 7:10, Luke 11:11).
If we stay aware of God’s presence in our lives, even when we don’t necessarily “feel” it, we are better able to rise to the challenge of being our best selves. While we don’t want to reduce God to the role of supportive buddy or life coach, we can consider God’s presence as we devise plans, make decisions and take actions. Before we act, reflecting on how God might view our actions can help us transcend our fleeting thoughts and feelings. Such reflection might trigger our conscience, or even guilt, but these can be signposts pointing us to the proper – if difficult – path. Exercising self control is not the same as being shamed by someone else. God’s presence is not a fist knocking us down, but a hand lifting us up.
Psalm 139 provides beautiful images of the relationship God intends to have with us: guide, artist, parent, creator. Jesus used similar metaphors to describe our relationship to God so we might understand the powerful and simultaneously loving nature of God. God’s thoughts are beyond the psalmist’s and our comprehension, yet God still offers an intimate relationship whether we are living in the light or the darkness.
Comfort: God has always and will always know us like no one else.
Challenge: Read Psalm 139:1-18 aloud before going to bed tonight.
Prayer: God of all Creation, thank you for your constant presence.
Evening reading: Ps 138, 139
Friday, July 23, 2010
Foregoing Forgiving
Today’s readings: Ps 40, 54; Josh 9:22-10:15; Rom 15:14-24; Matt 27:1-10
“[W]oe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born.” (Matt 26:24).At the last supper Jesus spoke these words, clearly in reference to the impending betrayal by Judas. When we hear someone say, “So-and-so will wish he’d never been born!” we can generally assume it accompanies a desire for revenge. Should we make the same assumption in this case? If we do, we are declaring Judas as the one person Jesus would refuse to forgive. As our ultimate example of compassion and mercy, does it seem more likely that Jesus’ words were about vengeance, or about profound sadness for his friend’s fate?
Other than the betrayal itself, perhaps Judas’ biggest mistake was asking for forgiveness from no one but the very religious leaders who set him on his wicked purpose. Not knowing Jesus would rise again in three days, he saw no opportunity to ask Jesus directly. Despite his repentance, Judas accepted the idea he was beyond redemption, and his path to suicide was set. In the most immediate possible sense, he was unable to know the forgiveness of Christ.
Knowing the character of Jesus as revealed in the Gospels, how do we imagine he would have responded if Judas had lived long enough to ask forgiveness of him? We’ll never know, because Judas settled for the verdict of the chief priests. There’s a valuable lesson for us in this tragic decision. Sometimes when we do terrible things, our guilt wants us to believe we have committed the one unforgivable sin in all the world. We accept the verdict of our own religious leaders, or of family members, or of our own hearts. We decide we are beyond redemption, and force ourselves onto a path that validates that decision. We believe we are not worthy to even ask for forgiveness. We go through the motions of church and life and love, all the while feeling nothing but filthy and hollow. But what if we did dare to ask Christ to forgive us? More unthinkable yet, what if he forgave us? Then we might have no choice but to forgive ourselves.
What an overblown opinion we would have of ourselves to say to Christ, “My sin is greater than your love and mercy.” We should never refuse to accept Christ’s forgiveness because we are unwilling to forgive ourselves. Sometimes the only thing really standing between Christ and us… is us.
Comfort: It is never too late to experience God’s forgiveness.
Challenge: On one side of a sheet of paper, write down things you have trouble forgiving yourself for. On the other side write “God forgives me.” Burn the paper while offering a prayer of thanks.
Prayer: God of all Creation, thank you for your endless mercy.
Evening reading: Ps 51
“[W]oe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born.” (Matt 26:24).At the last supper Jesus spoke these words, clearly in reference to the impending betrayal by Judas. When we hear someone say, “So-and-so will wish he’d never been born!” we can generally assume it accompanies a desire for revenge. Should we make the same assumption in this case? If we do, we are declaring Judas as the one person Jesus would refuse to forgive. As our ultimate example of compassion and mercy, does it seem more likely that Jesus’ words were about vengeance, or about profound sadness for his friend’s fate?
Other than the betrayal itself, perhaps Judas’ biggest mistake was asking for forgiveness from no one but the very religious leaders who set him on his wicked purpose. Not knowing Jesus would rise again in three days, he saw no opportunity to ask Jesus directly. Despite his repentance, Judas accepted the idea he was beyond redemption, and his path to suicide was set. In the most immediate possible sense, he was unable to know the forgiveness of Christ.
Knowing the character of Jesus as revealed in the Gospels, how do we imagine he would have responded if Judas had lived long enough to ask forgiveness of him? We’ll never know, because Judas settled for the verdict of the chief priests. There’s a valuable lesson for us in this tragic decision. Sometimes when we do terrible things, our guilt wants us to believe we have committed the one unforgivable sin in all the world. We accept the verdict of our own religious leaders, or of family members, or of our own hearts. We decide we are beyond redemption, and force ourselves onto a path that validates that decision. We believe we are not worthy to even ask for forgiveness. We go through the motions of church and life and love, all the while feeling nothing but filthy and hollow. But what if we did dare to ask Christ to forgive us? More unthinkable yet, what if he forgave us? Then we might have no choice but to forgive ourselves.
What an overblown opinion we would have of ourselves to say to Christ, “My sin is greater than your love and mercy.” We should never refuse to accept Christ’s forgiveness because we are unwilling to forgive ourselves. Sometimes the only thing really standing between Christ and us… is us.
Comfort: It is never too late to experience God’s forgiveness.
Challenge: On one side of a sheet of paper, write down things you have trouble forgiving yourself for. On the other side write “God forgives me.” Burn the paper while offering a prayer of thanks.
Prayer: God of all Creation, thank you for your endless mercy.
Evening reading: Ps 51
Wednesday, July 21, 2010
Extrapolation
Today’s readings: Ps 119:49-72; Josh 8:30-35; Rom 14:13-23; Matt 26:57-68
“Let us therefore no longer pass judgment on one another, but resolve instead never to put a stumbling block or hindrance in the way of another.” (Rom 14:13).
Yesterday we began to read Paul’s response to Jewish and Gentile Christians in Rome regarding dietary laws. In simplest terms, he says: 1) Gentiles saved by faith are not bound by the laws, but Jews who abstain from meat and wine to honor the Lord can continue to abstain, and 2) neither group should judge the other. Today, we read his conclusion. He instructs the Gentiles not to cause the Jews to stumble, for if they believe they are committing a sin and dishonoring the Lord, they are doing just that. All parties should act in a spirit of love.
How far should we take this line of thought? Yesterday I mentioned my own congregation’s decision to use juice rather than wine at communion so the many people in our congregation who are in recovery might fully participate. When I mentioned this once in a discussion, someone responded it wasn’t our job to keep people away from their temptations. Though his tone didn’t lead me to believe he was interested in exploring this topic further, I thought he raised a point worth considering.
In light of today’s reading from Paul, was the congregation’s decision justified? (For Catholics the whole point may be moot, but I invite you at least to consider this as a philosophical exercise.) Is a table trying to accommodate everyone who follows Christ removing a stumbling block, or engaging in politically correct coddling? Is an insistence on actual wine a matter of faith or of culture? My own opinion is probably obvious, but your mileage may vary.
Many of Paul’s writings are answers to specific questions, but we can extrapolate them to other situations because he so eloquently describes his underlying principles. As his answer about food is about “peace and mutual upbuilding” (v. 19) more than diet, his other writings usually address more than the simple question. Because his answers are based on principles rather than situations, is it possible the specific applications of the principles may look different across cultures and times? Consider how we show love to the children in our lives: some require leeway, and some require strict guidance. Either method may be correct depending on the needs of the child. Let us be prayerful and thoughtful as we apply the principle of love in our own lives.
Comfort: No one can judge us but our merciful God.
Challenge: Find a flat rock. Write “stepping stone” on one side and “stumbling block” on the other. Meditate on it when you have to make tough decisions.
Prayer: God of all Creation, help me be a stepping stone, not a stumbling block.
Evening reading: Ps 49, 53
“Let us therefore no longer pass judgment on one another, but resolve instead never to put a stumbling block or hindrance in the way of another.” (Rom 14:13).
Yesterday we began to read Paul’s response to Jewish and Gentile Christians in Rome regarding dietary laws. In simplest terms, he says: 1) Gentiles saved by faith are not bound by the laws, but Jews who abstain from meat and wine to honor the Lord can continue to abstain, and 2) neither group should judge the other. Today, we read his conclusion. He instructs the Gentiles not to cause the Jews to stumble, for if they believe they are committing a sin and dishonoring the Lord, they are doing just that. All parties should act in a spirit of love.
How far should we take this line of thought? Yesterday I mentioned my own congregation’s decision to use juice rather than wine at communion so the many people in our congregation who are in recovery might fully participate. When I mentioned this once in a discussion, someone responded it wasn’t our job to keep people away from their temptations. Though his tone didn’t lead me to believe he was interested in exploring this topic further, I thought he raised a point worth considering.
In light of today’s reading from Paul, was the congregation’s decision justified? (For Catholics the whole point may be moot, but I invite you at least to consider this as a philosophical exercise.) Is a table trying to accommodate everyone who follows Christ removing a stumbling block, or engaging in politically correct coddling? Is an insistence on actual wine a matter of faith or of culture? My own opinion is probably obvious, but your mileage may vary.
Many of Paul’s writings are answers to specific questions, but we can extrapolate them to other situations because he so eloquently describes his underlying principles. As his answer about food is about “peace and mutual upbuilding” (v. 19) more than diet, his other writings usually address more than the simple question. Because his answers are based on principles rather than situations, is it possible the specific applications of the principles may look different across cultures and times? Consider how we show love to the children in our lives: some require leeway, and some require strict guidance. Either method may be correct depending on the needs of the child. Let us be prayerful and thoughtful as we apply the principle of love in our own lives.
Comfort: No one can judge us but our merciful God.
Challenge: Find a flat rock. Write “stepping stone” on one side and “stumbling block” on the other. Meditate on it when you have to make tough decisions.
Prayer: God of all Creation, help me be a stepping stone, not a stumbling block.
Evening reading: Ps 49, 53
Tuesday, July 20, 2010
Observing the Day
Today’s readings: Ps 45; Josh 8:1-22; Rom 14:1-12; Matt 26:36-46
Today’s reading from Paul addresses a specific issue in a specific community, but his response to that issue provides a basis for building Christian unity. For several years Jewish Christians were forced to live outside of Rome. During that time, Gentiles became the dominant influence on Christian culture. Unlike the Jews, Gentiles had no specific dietary laws and as a people living under grace saw no need for them. Many Jews, on the other hand, still followed their traditions and heritage. This lack of unified practice caused much friction between the two communities.
Paul counseled the two groups not to judge each other, because those who abstained from meat believed they were doing so in service to the Lord, and those who ate meat gave thanks so they were also serving the Lord. Consistent with his earlier claims that in Christ all are equal (Rom 10:12), he affirms that judging one another on the basis of anything other than faith in Christ is unacceptable. As long as “[t]hose who observe the day, observe it in honor of the Lord” (v. 6a), that day is acceptable.
All manner of similarly divisive issues plague us today. Do we serve wine or juice with the communion meal? What positions in the church may be held by women? Can a divorced person be a minister or even an elder? These and other questions keep whole segments of Christians from truly accepting each other. While each of us must make our own decisions, we are clearly not to judge one another about decisions made in good faith and conscience. Without serious contemplation, it can be difficult to discern how much we have mingled faith with culture, and we can mistakenly assume our own cultural practices are faith- or even biblically-based. We also should not pre-suppose the motives of others. For example, I have heard criticisms that my congregation uses juice instead of wine. The assumption was that we have a legalistic prohibition against alcohol; the truth is we have become a haven for many people in recovery. After prayerfully considering several solutions, our congregation elected to serve only juice. This does not mean we negatively view Catholic services that offer wine.
Judging others never makes us better Christians, and it never makes anyone else a better Christian either. A skilled diplomat like Paul struggled constantly to unify the Jewish and Gentile Christians. Let us honor his efforts and achievements by reaching for that same unity today.
Comfort: “Whether we live or whether we die we are the Lord’s” (Rom 14:8)
Challenge: Make plans to attend a worship service of a denomination other than your own.
Prayer: God of all Creation, unite all Christians as one body.
Evening reading: Ps 47, 48
Today’s reading from Paul addresses a specific issue in a specific community, but his response to that issue provides a basis for building Christian unity. For several years Jewish Christians were forced to live outside of Rome. During that time, Gentiles became the dominant influence on Christian culture. Unlike the Jews, Gentiles had no specific dietary laws and as a people living under grace saw no need for them. Many Jews, on the other hand, still followed their traditions and heritage. This lack of unified practice caused much friction between the two communities.
Paul counseled the two groups not to judge each other, because those who abstained from meat believed they were doing so in service to the Lord, and those who ate meat gave thanks so they were also serving the Lord. Consistent with his earlier claims that in Christ all are equal (Rom 10:12), he affirms that judging one another on the basis of anything other than faith in Christ is unacceptable. As long as “[t]hose who observe the day, observe it in honor of the Lord” (v. 6a), that day is acceptable.
All manner of similarly divisive issues plague us today. Do we serve wine or juice with the communion meal? What positions in the church may be held by women? Can a divorced person be a minister or even an elder? These and other questions keep whole segments of Christians from truly accepting each other. While each of us must make our own decisions, we are clearly not to judge one another about decisions made in good faith and conscience. Without serious contemplation, it can be difficult to discern how much we have mingled faith with culture, and we can mistakenly assume our own cultural practices are faith- or even biblically-based. We also should not pre-suppose the motives of others. For example, I have heard criticisms that my congregation uses juice instead of wine. The assumption was that we have a legalistic prohibition against alcohol; the truth is we have become a haven for many people in recovery. After prayerfully considering several solutions, our congregation elected to serve only juice. This does not mean we negatively view Catholic services that offer wine.
Judging others never makes us better Christians, and it never makes anyone else a better Christian either. A skilled diplomat like Paul struggled constantly to unify the Jewish and Gentile Christians. Let us honor his efforts and achievements by reaching for that same unity today.
Comfort: “Whether we live or whether we die we are the Lord’s” (Rom 14:8)
Challenge: Make plans to attend a worship service of a denomination other than your own.
Prayer: God of all Creation, unite all Christians as one body.
Evening reading: Ps 47, 48
Sunday, July 18, 2010
"Drink from it, all of you"
Today's readings: Psalms 63, 98; Joshua 6:15-27; Acts 22:30-23:11; Mark 2:1-12
[Today we reflect further on Matthew 26:26-35. A blog named Approaching the Table can't ignore the Lord's Supper!]
If you've read the introductory material prior to the the daily devotionals, you know my church has an open communion table, and that table is a central part of my faith practice. The reading from Matthew, for me, solidifies this practice.
Why? Because Jesus knowingly breaks bread with his betrayer. And not just any bread, but the bread of the Passover supper, one of the most sacred Jewish rituals. We all like to be the heroes in our own stories, to believe we are not Judas the betrayer, or even Peter the denier. If we are completely honest, none of us can say with one hundred percent certainty we would have acknowledged Jesus as the Messiah - or that we would recognize him if he returned. To deny this possibility is to deny our flawed humanity, which Jesus accepted.
On Sundays I approach the communion table with many people I love and who love me. That's the easy part. I will also be with some people I don't like and who don't like me; some people I think are wrongheaded and who believe the same of me. That's the important part. Christ instructs his followers not to love only those who love them (Matt 5:46-48). When we pass the peace it isn't meant for greeting our friends - it is an opportunity to set things right when we are angry or quarrelsome (Matt 5:21-24). In Jesus' culture, sharing a table created a bond; this made the revelation of Judas' betrayal at that table all the more poignant. While we are remembering Jesus' sacrifice and drawing closer to God, we are also making a bond with our fellow Christians. This bond does not depend on love the feeling, but on love the action described by Jesus. In the face of betrayal, Jesus acted in love. How can we do less? If Jesus broke bread with Judas, whom could we ask to leave the table?
Comfort: God welcomes each of us to the table.
Challenge: In the coming week, make peace with someone who has wronged you.
Prayer: God of the Known and Unknown, make my table your table.
Evening reading: Psalm 103
[Today we reflect further on Matthew 26:26-35. A blog named Approaching the Table can't ignore the Lord's Supper!]
If you've read the introductory material prior to the the daily devotionals, you know my church has an open communion table, and that table is a central part of my faith practice. The reading from Matthew, for me, solidifies this practice.
Why? Because Jesus knowingly breaks bread with his betrayer. And not just any bread, but the bread of the Passover supper, one of the most sacred Jewish rituals. We all like to be the heroes in our own stories, to believe we are not Judas the betrayer, or even Peter the denier. If we are completely honest, none of us can say with one hundred percent certainty we would have acknowledged Jesus as the Messiah - or that we would recognize him if he returned. To deny this possibility is to deny our flawed humanity, which Jesus accepted.
On Sundays I approach the communion table with many people I love and who love me. That's the easy part. I will also be with some people I don't like and who don't like me; some people I think are wrongheaded and who believe the same of me. That's the important part. Christ instructs his followers not to love only those who love them (Matt 5:46-48). When we pass the peace it isn't meant for greeting our friends - it is an opportunity to set things right when we are angry or quarrelsome (Matt 5:21-24). In Jesus' culture, sharing a table created a bond; this made the revelation of Judas' betrayal at that table all the more poignant. While we are remembering Jesus' sacrifice and drawing closer to God, we are also making a bond with our fellow Christians. This bond does not depend on love the feeling, but on love the action described by Jesus. In the face of betrayal, Jesus acted in love. How can we do less? If Jesus broke bread with Judas, whom could we ask to leave the table?
Comfort: God welcomes each of us to the table.
Challenge: In the coming week, make peace with someone who has wronged you.
Prayer: God of the Known and Unknown, make my table your table.
Evening reading: Psalm 103
Saturday, July 17, 2010
Connecting the Dots 3: It is Written
Today's readings: Psalms 30, 32, Joshua 6:1-14, Romans 13:1-7, Matthew 26:26-35
Today we’ll conclude (for now) our consideration of how biblical literacy in one area enriches our reading in another.
Jesus, Paul, the prophets and various Biblical characters are fond of using the phrase “It is written.” These words (or some variation of them) appear over 100 times. So where exactly is it written?
A good number of these references, especially those attributed to Jesus, refer to the prophets. In today’s reading he quotes Zechariah: “I will strike the shepherd, and the sheep of the flock will be scattered” (Matt 26:31b, Zech 13:7). Mount Olive where he speaks these words is – according to Zechariah – the site of God’s victory (Zech 14). Use of such references authenticates his role as the Messiah both to Jesus’ immediate listeners, and to Matthew’s readers years later. Jesus and the writers of the Gospels also refer implicitly and explicitly to Isaiah and other prophets to lend authority to their claim that Jesus is the Messiah.
Other times “it is written” in the books of Moses, particularly the Book of Law. The Law of Moses found in Leviticus and Deuteronomy was central to Jewish life, so actions are frequently explained as being in accordance with the Book. In this way the actions are justified, and the importance of the Book is reinforced.
Occasionally, it isn’t written anywhere – at least not anywhere we can read today. As we read along in Joshua, we will come across a reference to the Book of Jashar, which is also referenced in 2 Samuel. Use of this lost book, sometimes known as the Book of the Righteous, demonstrates the importance recorded scripture had for the author of Joshua and for his audience.
Biblical writers were very intentional about the words they chose. References to previous scriptures provide continuity, depth, justification and authority. Becoming familiar with the writings important to Jesus, Paul and the authors of the Gospels allows us to better understand the meaning behind their messages.
[Note: Tomorrow we will reflect on today's reading from Matthew]
Comfort: By increasing our understanding, we can enrich our faith.
Challenge: As you read non-Biblical material over the next few days, pay attention to how many references make assumptions about what you know. Also pay attention to how your understanding of the material is affected when these assumptions are correct or incorrect.
Prayer: God of the Known and Unknown, thank you for being near to me when I am ignorant and when I am wise.
Evening readings: Psalms 42, 43
Today we’ll conclude (for now) our consideration of how biblical literacy in one area enriches our reading in another.
Jesus, Paul, the prophets and various Biblical characters are fond of using the phrase “It is written.” These words (or some variation of them) appear over 100 times. So where exactly is it written?
A good number of these references, especially those attributed to Jesus, refer to the prophets. In today’s reading he quotes Zechariah: “I will strike the shepherd, and the sheep of the flock will be scattered” (Matt 26:31b, Zech 13:7). Mount Olive where he speaks these words is – according to Zechariah – the site of God’s victory (Zech 14). Use of such references authenticates his role as the Messiah both to Jesus’ immediate listeners, and to Matthew’s readers years later. Jesus and the writers of the Gospels also refer implicitly and explicitly to Isaiah and other prophets to lend authority to their claim that Jesus is the Messiah.
Other times “it is written” in the books of Moses, particularly the Book of Law. The Law of Moses found in Leviticus and Deuteronomy was central to Jewish life, so actions are frequently explained as being in accordance with the Book. In this way the actions are justified, and the importance of the Book is reinforced.
Occasionally, it isn’t written anywhere – at least not anywhere we can read today. As we read along in Joshua, we will come across a reference to the Book of Jashar, which is also referenced in 2 Samuel. Use of this lost book, sometimes known as the Book of the Righteous, demonstrates the importance recorded scripture had for the author of Joshua and for his audience.
Biblical writers were very intentional about the words they chose. References to previous scriptures provide continuity, depth, justification and authority. Becoming familiar with the writings important to Jesus, Paul and the authors of the Gospels allows us to better understand the meaning behind their messages.
[Note: Tomorrow we will reflect on today's reading from Matthew]
Comfort: By increasing our understanding, we can enrich our faith.
Challenge: As you read non-Biblical material over the next few days, pay attention to how many references make assumptions about what you know. Also pay attention to how your understanding of the material is affected when these assumptions are correct or incorrect.
Prayer: God of the Known and Unknown, thank you for being near to me when I am ignorant and when I am wise.
Evening readings: Psalms 42, 43
Friday, July 16, 2010
Connecting the Dots 2: Commit Your Spirit!
Today's readings: Psalm 31, Joshua 4:19-5:1, 10-15, Romans 12:9-21, Matthew 26:17-25
Yesterday we considered the idea of literary Easter eggs in the Bible – words, phrases and images which hold deeper meaning the more we know about the rest of the text. Today we’ll look at some more examples of how biblical literacy in one area enriches our reading in another.
Let’s begin with a pop quiz: who said “Into your hands I commit my spirit?” If you recognized these as the words of Jesus as he expired on the cross, you’d be right (Luke 23:46)… but only half. Jesus and Luke would have known he was borrowing the phrase from today’s Psalm 31 – a psalm of prayer and praise for deliverance from enemies. They would also have been familiar with the second half of the verse: “you have redeemed me, O Lord, faithful God” (v. 5). Taken alone, Jesus’ words can seem to indicate his resignation to his fate. How does knowing the full context of the verse affect our understanding of its meaning?
Sometimes the Gospels quote older texts directly, and other times they use imagery that communicates on many levels. The meal preparations portrayed in today’s reading from Matthew were for a Passover meal. Jesus spoke of his impending sacrifice as his twelve disciples (the same number as the tribes of Israel) were commemorating the Jewish exodus after the death of Egypt’s first-born sons. As the only-begotten, the Logos present at the beginning of creation, Jesus is the firstborn of God. What might it have been like for the disciples to reconcile the idea of Jesus as Messiah and a first-born sacrifice like that of their former captors?
Almost every book of the Bible contains both direct and subtle references to its other books. The more we are able to connect the dots, the more we appreciate the Bible as not only the early history of our faith, but as a beautifully crafted work of art. When Jewish scholars discuss the scriptures, they consider them on multiple simultaneous levels of meaning. Even though we are not necessarily scholars, as eager students we would do well to learn from their example.
Comfort: Scripture study is like archaeological excavation – there is always treasure waiting to be uncovered!
Challenge: Look through some of your old photographs. Meditate on how these images have added meaning to other parts of your life.
Prayer: God of the Known and the Unknown, into your hands I commit my spirit.
Evening reading: Psalm 35
Yesterday we considered the idea of literary Easter eggs in the Bible – words, phrases and images which hold deeper meaning the more we know about the rest of the text. Today we’ll look at some more examples of how biblical literacy in one area enriches our reading in another.
Let’s begin with a pop quiz: who said “Into your hands I commit my spirit?” If you recognized these as the words of Jesus as he expired on the cross, you’d be right (Luke 23:46)… but only half. Jesus and Luke would have known he was borrowing the phrase from today’s Psalm 31 – a psalm of prayer and praise for deliverance from enemies. They would also have been familiar with the second half of the verse: “you have redeemed me, O Lord, faithful God” (v. 5). Taken alone, Jesus’ words can seem to indicate his resignation to his fate. How does knowing the full context of the verse affect our understanding of its meaning?
Sometimes the Gospels quote older texts directly, and other times they use imagery that communicates on many levels. The meal preparations portrayed in today’s reading from Matthew were for a Passover meal. Jesus spoke of his impending sacrifice as his twelve disciples (the same number as the tribes of Israel) were commemorating the Jewish exodus after the death of Egypt’s first-born sons. As the only-begotten, the Logos present at the beginning of creation, Jesus is the firstborn of God. What might it have been like for the disciples to reconcile the idea of Jesus as Messiah and a first-born sacrifice like that of their former captors?
Almost every book of the Bible contains both direct and subtle references to its other books. The more we are able to connect the dots, the more we appreciate the Bible as not only the early history of our faith, but as a beautifully crafted work of art. When Jewish scholars discuss the scriptures, they consider them on multiple simultaneous levels of meaning. Even though we are not necessarily scholars, as eager students we would do well to learn from their example.
Comfort: Scripture study is like archaeological excavation – there is always treasure waiting to be uncovered!
Challenge: Look through some of your old photographs. Meditate on how these images have added meaning to other parts of your life.
Prayer: God of the Known and the Unknown, into your hands I commit my spirit.
Evening reading: Psalm 35
Thursday, July 15, 2010
Connecting the Dots 1: Easter Eggs
Today's readings: Psalm 37:1-18, Joshua 3:14-4:7, Romans 12:1-8, Matthew 26:1-16
The Bible is full of Easter eggs. Not the hidden-by-bunnies-in-nests-of-plastic-grass-caught-in-the-carpet-for-months type of Easter eggs. More of the type one might find hidden in video games, DVDs or works of art. These Easter eggs are surprises or references that remain hidden unless we are somehow in the know – or at least paying attention.
As any modern author might, the writers of the Bible made cultural assumptions about their audiences. One of the biggest assumptions was a familiarity with Jewish traditions and scripture. Through careful use of a distinctive word, phrase or image from an earlier scripture, a writer could trigger a literary reflex to summon a wealth of associated emotion and information. A modern example might be to refer to something as “unsinkable” – such a reference for many people brings to mind the Titanic and the ironic stories and emotions related to it. While these references were immediately accessible to the Jewish people, as students of the Bible today we need to pay careful attention and frequently rely on commentaries (personal thanks to The New Interpreter’s Study Bible!) to discover these hidden gems.
We’ll start our Easter egg hunt with what is probably a “gimme” – this being only the first day of our series. When the author of today’s text told the story of Joshua parting the waters of the Jordan River, he knew this image would bring to mind the similar action of Moses parting the Red Sea. While we can appreciate it as a literary device, to the writer’s audience it would have conveyed a continuity of authority from Moses to Joshua and – by extension – to subsequent leaders of Israel. The writer includes several other incidents in the exploits of Joshua that parallel the life of Moses, further cementing this continuity in the minds of his audience. At no point does he need to make a direct comparison between the two, because the message is contained in the connotations.
Over the next couple days we will explore some less obvious Easter eggs. This exercise is not in the spirit of DaVinci Code style puzzle solving. Rather, it is to help us understand the importance of being as biblically literate as we can, so a richer scriptural understanding is open to us.
Comfort: God’s Easter eggs are meant for all to find!
Challenge: When studying scripture, commit to reading any footnotes or commentary offered.
Prayer: God of the Known and the Unknown, may my studies bring me closer to you.
Evening reading: Psalm 37:19-42
The Bible is full of Easter eggs. Not the hidden-by-bunnies-in-nests-of-plastic-grass-caught-in-the-carpet-for-months type of Easter eggs. More of the type one might find hidden in video games, DVDs or works of art. These Easter eggs are surprises or references that remain hidden unless we are somehow in the know – or at least paying attention.
As any modern author might, the writers of the Bible made cultural assumptions about their audiences. One of the biggest assumptions was a familiarity with Jewish traditions and scripture. Through careful use of a distinctive word, phrase or image from an earlier scripture, a writer could trigger a literary reflex to summon a wealth of associated emotion and information. A modern example might be to refer to something as “unsinkable” – such a reference for many people brings to mind the Titanic and the ironic stories and emotions related to it. While these references were immediately accessible to the Jewish people, as students of the Bible today we need to pay careful attention and frequently rely on commentaries (personal thanks to The New Interpreter’s Study Bible!) to discover these hidden gems.
We’ll start our Easter egg hunt with what is probably a “gimme” – this being only the first day of our series. When the author of today’s text told the story of Joshua parting the waters of the Jordan River, he knew this image would bring to mind the similar action of Moses parting the Red Sea. While we can appreciate it as a literary device, to the writer’s audience it would have conveyed a continuity of authority from Moses to Joshua and – by extension – to subsequent leaders of Israel. The writer includes several other incidents in the exploits of Joshua that parallel the life of Moses, further cementing this continuity in the minds of his audience. At no point does he need to make a direct comparison between the two, because the message is contained in the connotations.
Over the next couple days we will explore some less obvious Easter eggs. This exercise is not in the spirit of DaVinci Code style puzzle solving. Rather, it is to help us understand the importance of being as biblically literate as we can, so a richer scriptural understanding is open to us.
Comfort: God’s Easter eggs are meant for all to find!
Challenge: When studying scripture, commit to reading any footnotes or commentary offered.
Prayer: God of the Known and the Unknown, may my studies bring me closer to you.
Evening reading: Psalm 37:19-42
Wednesday, July 14, 2010
Ancient Texts, Modern Sensibilities - Part 3 of 3
Today's readings: Psalm 38, Joshua 3:1-13, Romans 11:25-36, Matthew 25:31-46
Today we conclude our reflection on the tension between the ancient texts of the Bible and the sensibilities of the present-day Christian.
Psalm 38 has the following heading: A penitent sufferer’s plea for healing. The author of the psalm believes his illnesses and accompanying decline in social status are the direct result of God’s indignation at the psalmist’s sin (vv. 3-4). This theology of God meting out punishments and rewards directly proportional to our actions is present in many psalms. It is easy to grasp, and offers an illusion of control: we can distance ourselves from the unfairness of illness and misfortune if we can identify what someone has done to deserve them. At our best, we can accept the reality that disease is unfair. In our weakness, however, we can try to quell our own fears by determining what a suffering person has done differently from us. We may not go so far as to believe they deserve it, but try to reassure ourselves we are not equally susceptible.
Jesus dismissed this idea of fortune as an indicator of righteousness when he said: “[God] causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 6:45). However, we may struggle with his words in John 9, when the disciples ask whether a certain man’s blindness was caused by his own sin or his parents’ sin. Jesus replies the blindness was not a result of sin at all “but so the work of God might be displayed in his life” (John 9:3). A god who strikes someone blind to make a point may not seem like much of an improvement. What are we to do with such scripture?
In the “Wesleyan Quadrilateral” model of theology, scripture is interpreted through the tools of tradition, reason and experience. As we struggle to apprehend God’s influence in the world, we can use these tools to explore the questions difficult scriptures raise: What is the relationship between sin and well-being? How is God present in suffering? Why strive to be righteous if the rain falls on us anyway? Our dissatisfaction with easy answers reveals the depth of the questions, and our longing for connection to God. In attempting to find answers, we do share a basic assumption with the biblical authors: God remains faithful and loving.
Comfort: Faith requires not definitive answers, but honest questions.
Challenge: Read Letter 9 of Rainer Maria Rilke’s Letters to a Young Poet. You can find the text here.
Prayer: God of the Known and the Unknown, let me fear neither and love both.
Evening readings: Psalm 119:25-48
Today we conclude our reflection on the tension between the ancient texts of the Bible and the sensibilities of the present-day Christian.
Psalm 38 has the following heading: A penitent sufferer’s plea for healing. The author of the psalm believes his illnesses and accompanying decline in social status are the direct result of God’s indignation at the psalmist’s sin (vv. 3-4). This theology of God meting out punishments and rewards directly proportional to our actions is present in many psalms. It is easy to grasp, and offers an illusion of control: we can distance ourselves from the unfairness of illness and misfortune if we can identify what someone has done to deserve them. At our best, we can accept the reality that disease is unfair. In our weakness, however, we can try to quell our own fears by determining what a suffering person has done differently from us. We may not go so far as to believe they deserve it, but try to reassure ourselves we are not equally susceptible.
Jesus dismissed this idea of fortune as an indicator of righteousness when he said: “[God] causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 6:45). However, we may struggle with his words in John 9, when the disciples ask whether a certain man’s blindness was caused by his own sin or his parents’ sin. Jesus replies the blindness was not a result of sin at all “but so the work of God might be displayed in his life” (John 9:3). A god who strikes someone blind to make a point may not seem like much of an improvement. What are we to do with such scripture?
In the “Wesleyan Quadrilateral” model of theology, scripture is interpreted through the tools of tradition, reason and experience. As we struggle to apprehend God’s influence in the world, we can use these tools to explore the questions difficult scriptures raise: What is the relationship between sin and well-being? How is God present in suffering? Why strive to be righteous if the rain falls on us anyway? Our dissatisfaction with easy answers reveals the depth of the questions, and our longing for connection to God. In attempting to find answers, we do share a basic assumption with the biblical authors: God remains faithful and loving.
Comfort: Faith requires not definitive answers, but honest questions.
Challenge: Read Letter 9 of Rainer Maria Rilke’s Letters to a Young Poet. You can find the text here.
Prayer: God of the Known and the Unknown, let me fear neither and love both.
Evening readings: Psalm 119:25-48
Tuesday, July 13, 2010
Ancient Texts, Modern Sensibilities - Part 2 of 3
Today's readings: Psalms 26 and 28, Joshua 2:15-24, Romans 11:13-24, Matthew 25:14-30
Today we continue our reflection on the tension between the ancient texts of the Bible and the sensibilities of the present-day Christian.
Have you ever heard anyone label a certain type of thinking or theology as “Old Testament” or “New Testament?” Sometimes we like to believe there’s an easy distinction, a clean break between the people of the law and the people of grace. However, many Old Testament prophets – Isaiah, Jeremiah, Hosea, Amos, Micah, etc. – foreshadowed Jesus’ teachings by commenting on the need for justice over sacrifice. Conversely, we can be tempted to soften Jesus’ language to make him seem less OT and more WWJD.
Let’s use today’s parable of the talents as an example. Many, if not most, translations refer to the characters in the story as “servants,” but a more accurate translation is “slaves.” This is true for many passages in which the word “servant” appears. Some critics of Christianity will use these passages to claim Jesus condoned or even promoted slavery, especially since some Christians have made the same mistake.
Though we accept his teachings as universal, we understand Jesus was speaking to a specific culture at a specific time. So what can we make of things like Jesus’ casual references to slavery? First, many of the people in his audience were slaves. Using them as examples of righteousness elevated them spiritually beyond their societal stations, and was a revolutionary statement. Second, Jesus is an example of a faithful life in the world as it is. When we acknowledge what we can do for the poor and oppressed today, we are not condoning or promoting poverty and oppression, nor are we foolish enough to pretend they will cease to exist. Third, as Paul says in several of his letters, in Christ there is no distinction between Jew, Greek, slave, free, male, female, etc. (Cor 12:13, Gal 3:28, Col 3:11). We are all slaves to each other and to Christ. Softening the language diminishes its radical message.
Slavery is certainly not the only difficult topic in the Bible. If we are willing to understand scripture in the larger context of the world and tackle its more challenging texts head on, our faith only deepens.
Comfort: God is present even in the most unpleasant places and times.
Challenge: Start a diary of Biblical texts that make you uncomfortable. Revisit old entries from time to time to see if you gain new perspective.
Have you ever heard anyone label a certain type of thinking or theology as “Old Testament” or “New Testament?” Sometimes we like to believe there’s an easy distinction, a clean break between the people of the law and the people of grace. However, many Old Testament prophets – Isaiah, Jeremiah, Hosea, Amos, Micah, etc. – foreshadowed Jesus’ teachings by commenting on the need for justice over sacrifice. Conversely, we can be tempted to soften Jesus’ language to make him seem less OT and more WWJD.
Let’s use today’s parable of the talents as an example. Many, if not most, translations refer to the characters in the story as “servants,” but a more accurate translation is “slaves.” This is true for many passages in which the word “servant” appears. Some critics of Christianity will use these passages to claim Jesus condoned or even promoted slavery, especially since some Christians have made the same mistake.
Though we accept his teachings as universal, we understand Jesus was speaking to a specific culture at a specific time. So what can we make of things like Jesus’ casual references to slavery? First, many of the people in his audience were slaves. Using them as examples of righteousness elevated them spiritually beyond their societal stations, and was a revolutionary statement. Second, Jesus is an example of a faithful life in the world as it is. When we acknowledge what we can do for the poor and oppressed today, we are not condoning or promoting poverty and oppression, nor are we foolish enough to pretend they will cease to exist. Third, as Paul says in several of his letters, in Christ there is no distinction between Jew, Greek, slave, free, male, female, etc. (Cor 12:13, Gal 3:28, Col 3:11). We are all slaves to each other and to Christ. Softening the language diminishes its radical message.
Slavery is certainly not the only difficult topic in the Bible. If we are willing to understand scripture in the larger context of the world and tackle its more challenging texts head on, our faith only deepens.
Comfort: God is present even in the most unpleasant places and times.
Challenge: Start a diary of Biblical texts that make you uncomfortable. Revisit old entries from time to time to see if you gain new perspective.
Prayer: God of the Known and Unknown, let me know you as you are and not just as I'd like you to be.
Evening readings: Psalms 36 and 39
Subscribe to:
Posts (Atom)