Saturday, Feb. 28, 2009
Deut. 7:17-26 Titus 3:1-15 John 1:43-51
But when the goodness and loving kindness of God our Savior appeared, 5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6 whom he poured out on us richly through Jesus Christ our Savior, 7 so that being justified by his grace we might become heirs according to the hope of eternal life. 8 The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people. (Titus 3:4-8)
14 And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful. (Titus 3:14)
Hi all, this will be my last post for at least a few days, except for the listing of the collect of the day and prayers for the week tomorrow. I'm going to Manresa a Jesuit retreat center on the Mississippi in Louisiana. The retreat follows the "Spiritual Exercises of St. Ignatius of Loyola".
I'd appreciate your prayers.
Today's epistle has a similar passage to the one we looked at yesterday - a beautiful, concise recitation of God's goodness working in and through Jesus to save and change us. Here Paul is clear to say that when God's goodness and lovingkindness appeared he saved us - not because of our righteous works - but according to his mercy, by washing and renewal in the Holy Spirit through Jesus. As if he was not clear about that, he says it was "so that being justified by grace..."
But then he is insistent that while our salvation and justification and renewal was not by works, it was indeed for works. Yesterday we saw the terminology as "zealous for good works"; today it is in terms of devotion to good works. Then he comes back to it as the last thing, before his closing grace, in the epistle.
This is a good warning for one embracing or renewing spiritual disciplines (like a silent retreat!) as we have begun our lenten journey. As the destination of Lent is Easter, so the goal of my life is union with Christ, transformation into him image, so filled with the love of God that the love of God works not only in my heart, but through my life, my mouth, my hands, my actions, etc. The gospel, the goodness and lovingkindness of God, cannot and will not be contained. Ultimately and finally, it will work itself out, burst forth, spill over... to the whole creation.
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more godliness and good works
Friday, February 27, 2009
Deut. 7:12-16 Titus 2:1-15 John 1:35-42
Show yourself in all respects to be a model of good works (Titus 2:7)
(Paul exhorts slaves to good works...)
so that in everything they may adorn the doctrine of God our Savior.
11 For the grace of God has appeared, bringing salvation for all people, 12 training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, 13 waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, 14 who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.
(Titus 2:10-14)
This is such a beautiful, compact, and amazing passage. Verses 11-14, which are appointed as the epistle reading for Christmas one year, flow out of Paul's exhortation to slaves: adorn the doctrine of God our Savior by your behavior.
For God's grace has appeared, bringing salvation for all people. God's grace trains us to renounce ungodliness (irreligion, "impiety") and worldly passions. Remember, godliness is both a state of life (that adorns the gospel - does not make us worthy of it), and a way of life that is intended to move us more fully to the state of godly life. (see previous posts)
God's grace trains us to live a certain way, it trains us to live self-controlled, upright, and godly lives now, in this present age that tempts and lures and reasons with us not to live that way.
God's grace trains us to wait for our blessed hope, the appearing of the glory of our great God and Savior Jesus the Messiah. God's grace was at work in Jesus in order to redeem us from all lawlessness and to purify for himself a people who are zealous for good works. Yes, that's what it says. Jesus redeems us and purifies us so that we might be zealots for good deeds! But note the order here! He redeems us. He purifies us. In order to have a certain kind of people...
God's grace trains us to say "no" some things (to renounce them) and to embrace a new way of living that adorns this good news, that is a fragrant aroma, that gives glory to our Father in heaven. The repentance and the faith, the renunciation and affirming embrace, and the good works created beforehand for us to walk in, are all due to his grace.
Deut. 7:12-16 Titus 2:1-15 John 1:35-42
Show yourself in all respects to be a model of good works (Titus 2:7)
(Paul exhorts slaves to good works...)
so that in everything they may adorn the doctrine of God our Savior.
11 For the grace of God has appeared, bringing salvation for all people, 12 training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, 13 waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, 14 who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.
(Titus 2:10-14)
This is such a beautiful, compact, and amazing passage. Verses 11-14, which are appointed as the epistle reading for Christmas one year, flow out of Paul's exhortation to slaves: adorn the doctrine of God our Savior by your behavior.
For God's grace has appeared, bringing salvation for all people. God's grace trains us to renounce ungodliness (irreligion, "impiety") and worldly passions. Remember, godliness is both a state of life (that adorns the gospel - does not make us worthy of it), and a way of life that is intended to move us more fully to the state of godly life. (see previous posts)
God's grace trains us to live a certain way, it trains us to live self-controlled, upright, and godly lives now, in this present age that tempts and lures and reasons with us not to live that way.
God's grace trains us to wait for our blessed hope, the appearing of the glory of our great God and Savior Jesus the Messiah. God's grace was at work in Jesus in order to redeem us from all lawlessness and to purify for himself a people who are zealous for good works. Yes, that's what it says. Jesus redeems us and purifies us so that we might be zealots for good deeds! But note the order here! He redeems us. He purifies us. In order to have a certain kind of people...
God's grace trains us to say "no" some things (to renounce them) and to embrace a new way of living that adorns this good news, that is a fragrant aroma, that gives glory to our Father in heaven. The repentance and the faith, the renunciation and affirming embrace, and the good works created beforehand for us to walk in, are all due to his grace.
O Lord, and Master of my life!(Lenten prayer of St. Ephrem the Syrian, see dicristina)
Take from me the spirit of sloth,
faint-heartedness, lust of power, and idle talk.
But give rather the spirit of chastity,
humility, patience, and love to Thy servant.
Yes, O Lord and King!
Grant me to see my own errors
and not to judge my brother;
For thou art blessed unto age of ages. Amen.
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godliness and good works
Thursday, February 26, 2009
Deut 7:6-11 Titus 1:1-16 John 1:29-34
Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God's elect and their knowledge of the truth, which accords with godliness. (Titus 1:1)
(15) To the pure, all things are pure, but to the defiled and unbelieving, nothing is pure; but both their minds and their consciences are defiled. (16) They profess to know God, but they deny him by their works. They are detestable, disobedient, unfit for any good work. (Titus1:15-16)
Godliness and good works. We've seen this term, godliness (religion, piety), an important one in 1 and 2 Timothy and now it introduces the third "Pastoral Epistle" in Titus 1:1. We will see the idea of "good works" being an important one in this letter to Titus.
My main message yesterday in my Ash Wednesday sermon was (1) that Lent is a journey with a destination, which is Easter. It is a time to intentionally do the work of repentance and faith in order to more fully identify and be united with Christ in his passion, death, and resurrection. (2) On this journey, prayer, fasting, and giving to those in need, are disciplines that will help us - in fact, they will change us, if we participate in them with all our hearts. This was Jesus' message in Matthew 6 and Isaiah's in Isaiah 58. Jesus' point was not to say that we didn't have to pray, fast, and give if we couldn't do it with a right heart. Neither was his point to say we must go in our closet, not let our left hand see our right hand, nor simply to wash and look cheerful.
He was saying, "Seek God!" Participate in your heart as you give, pray and fast. He was saying, "Yes, give and pray and fast - and do it with all your heart. Mean what you're doing, be intentional. Love God with your all your heart and soul and strength!"
God has promised that those who seek him will find him, that those who truly repent will be forgiven and cleansed. ("Fasting" in Matthew 6, and in Jesus' day, meant literal going without food and drink, as a sign of the intention of repentance and amendment of life.)
In Titus 1:1 Paul links faith, the knowledge of the truth and godliness together in referring to God's elect people people. In fact, the faith and knowledge of the truth is described as "which accords with godliness." They are, all three, to be inseparable. Think on that.
Lastly, the goal of godliness, of following Jesus through "putting on" disciplines such as prayer, fasting, and giving to / serving those in need, is to bring about the kind of purity of mind, conscience, and works that reflects the Image being worked increasingly in us, that is, the evidence that we are being conformed to Christ, in heart, mind, and deed.
Deut 7:6-11 Titus 1:1-16 John 1:29-34
Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God's elect and their knowledge of the truth, which accords with godliness. (Titus 1:1)
(15) To the pure, all things are pure, but to the defiled and unbelieving, nothing is pure; but both their minds and their consciences are defiled. (16) They profess to know God, but they deny him by their works. They are detestable, disobedient, unfit for any good work. (Titus1:15-16)
Godliness and good works. We've seen this term, godliness (religion, piety), an important one in 1 and 2 Timothy and now it introduces the third "Pastoral Epistle" in Titus 1:1. We will see the idea of "good works" being an important one in this letter to Titus.
My main message yesterday in my Ash Wednesday sermon was (1) that Lent is a journey with a destination, which is Easter. It is a time to intentionally do the work of repentance and faith in order to more fully identify and be united with Christ in his passion, death, and resurrection. (2) On this journey, prayer, fasting, and giving to those in need, are disciplines that will help us - in fact, they will change us, if we participate in them with all our hearts. This was Jesus' message in Matthew 6 and Isaiah's in Isaiah 58. Jesus' point was not to say that we didn't have to pray, fast, and give if we couldn't do it with a right heart. Neither was his point to say we must go in our closet, not let our left hand see our right hand, nor simply to wash and look cheerful.
He was saying, "Seek God!" Participate in your heart as you give, pray and fast. He was saying, "Yes, give and pray and fast - and do it with all your heart. Mean what you're doing, be intentional. Love God with your all your heart and soul and strength!"
God has promised that those who seek him will find him, that those who truly repent will be forgiven and cleansed. ("Fasting" in Matthew 6, and in Jesus' day, meant literal going without food and drink, as a sign of the intention of repentance and amendment of life.)
In Titus 1:1 Paul links faith, the knowledge of the truth and godliness together in referring to God's elect people people. In fact, the faith and knowledge of the truth is described as "which accords with godliness." They are, all three, to be inseparable. Think on that.
Lastly, the goal of godliness, of following Jesus through "putting on" disciplines such as prayer, fasting, and giving to / serving those in need, is to bring about the kind of purity of mind, conscience, and works that reflects the Image being worked increasingly in us, that is, the evidence that we are being conformed to Christ, in heart, mind, and deed.
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Ash Wednesday
Collect for Ash Wednesday
Almighty and everlasting God, you hate nothing you have
made and forgive the sins of all who are penitent: Create and
make in us new and contrite hearts, that we, worthily
lamenting our sins and acknowledging our wretchedness,
may obtain of you, the God of all mercy, perfect remission
and forgiveness; through Jesus Christ our Lord, who lives
and reigns with you and the Holy Spirit, one God, for ever
and ever. Amen.
The Invitation to the observance of a holy Lent
Dear People of God: The first Christians observed with great
devotion the days of our Lord’s passion and resurrection, and
it became the custom of the Church to prepare for them by a
season of penitence and fasting. This season of Lent provided
a time in which converts to the faith were prepared for Holy
Baptism. It was also a time when those who, because of
notorious sins, had been separated from the body of the faithful
were reconciled by penitence and forgiveness, and restored to
the fellowship of the Church. Thereby, the whole congregation
was put in mind of the message of pardon and absolution set
forth in the Gospel of our Savior, and of the need which all
Christians continually have to renew their repentance and faith.
I invite you, therefore, in the name of the Church, to the
observance of a holy Lent, by self-examination and repentance;
by prayer, fasting, and self-denial; and by reading and
meditating on God’s holy Word. And, to make a right beginning
of repentance, and as a mark of our mortal nature, let us now
kneel before the Lord, our maker and redeemer.
(Silence is then kept for a time, all kneeling.)
(If ashes are to be imposed, the Celebrant says the following prayer)
Almighty God, you have created us out of the dust of the
earth: Grant that these ashes may be to us a sign of our
mortality and penitence, that we may remember that it is
only by your gracious gift that we are given everlasting life;
through Jesus Christ our Savior. Amen.
(The ashes are imposed with the following words)
Remember that you are dust, and to dust you shall return.
Almighty and everlasting God, you hate nothing you have
made and forgive the sins of all who are penitent: Create and
make in us new and contrite hearts, that we, worthily
lamenting our sins and acknowledging our wretchedness,
may obtain of you, the God of all mercy, perfect remission
and forgiveness; through Jesus Christ our Lord, who lives
and reigns with you and the Holy Spirit, one God, for ever
and ever. Amen.
The Invitation to the observance of a holy Lent
Dear People of God: The first Christians observed with great
devotion the days of our Lord’s passion and resurrection, and
it became the custom of the Church to prepare for them by a
season of penitence and fasting. This season of Lent provided
a time in which converts to the faith were prepared for Holy
Baptism. It was also a time when those who, because of
notorious sins, had been separated from the body of the faithful
were reconciled by penitence and forgiveness, and restored to
the fellowship of the Church. Thereby, the whole congregation
was put in mind of the message of pardon and absolution set
forth in the Gospel of our Savior, and of the need which all
Christians continually have to renew their repentance and faith.
I invite you, therefore, in the name of the Church, to the
observance of a holy Lent, by self-examination and repentance;
by prayer, fasting, and self-denial; and by reading and
meditating on God’s holy Word. And, to make a right beginning
of repentance, and as a mark of our mortal nature, let us now
kneel before the Lord, our maker and redeemer.
(Silence is then kept for a time, all kneeling.)
(If ashes are to be imposed, the Celebrant says the following prayer)
Almighty God, you have created us out of the dust of the
earth: Grant that these ashes may be to us a sign of our
mortality and penitence, that we may remember that it is
only by your gracious gift that we are given everlasting life;
through Jesus Christ our Savior. Amen.
(The ashes are imposed with the following words)
Remember that you are dust, and to dust you shall return.
(From the Book of Common Prayer)
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a good confession
Tuesday, February 24, 2009
Deut. 6:16-25; Heb 2:1-10; John 1:19-28
He confessed, and did not deny, but confessed, “I am not the Christ.”
(John 1:20)
John, the greatest prophet, the forerunner, the voice, was pretty vague when he was asked for answers by the priests and Levites from Jerusalem. When asked, "Who are you?" he said "I am not the Christ." When asked "Then why are you baptizing?" all he really said in answer to that was, "I baptize with water."
My point is not to be disrespectful to John. (To be fair, when pressed, he he did say "I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.” ) Either he was being purposefully elusive in his answers, or he really did have a lot of specific answers, or he insisted on keeping the focus on Jesus.
When they ask him "Who are you?" John the Gospel writer reports that John confessed, he did not deny, but confessed, "I am not the Christ." This was a "confession" - not in the sense of admitting to doing something wrong, but in the sense of a positive declaration of affirmation, or assertion, or a profession. His saying, "I am not the Christ," was not principally a denial but a positive witness to the truth.
Certainly, these people who were questioning were wondering if he was the Messiah, or claiming to be the Messiah. So John was cutting to the quick in his reply. But I think we can learn from this. We are called to confess Jesus before people, and not deny him ("acknowledge" here is the same word John uses here of the Baptist's confession):
We are made and re-made in the Image. We are made and re-made to reflect his glory, and live to the praise of his glory. This doesn't necessarily mean always giving articulate, formulated confessions of faith. But it does mean in all we do and say we act like Jesus, we are quick to reflect his goodness and glory.
Deut. 6:16-25; Heb 2:1-10; John 1:19-28
He confessed, and did not deny, but confessed, “I am not the Christ.”
(John 1:20)
John, the greatest prophet, the forerunner, the voice, was pretty vague when he was asked for answers by the priests and Levites from Jerusalem. When asked, "Who are you?" he said "I am not the Christ." When asked "Then why are you baptizing?" all he really said in answer to that was, "I baptize with water."
My point is not to be disrespectful to John. (To be fair, when pressed, he he did say "I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.” ) Either he was being purposefully elusive in his answers, or he really did have a lot of specific answers, or he insisted on keeping the focus on Jesus.
When they ask him "Who are you?" John the Gospel writer reports that John confessed, he did not deny, but confessed, "I am not the Christ." This was a "confession" - not in the sense of admitting to doing something wrong, but in the sense of a positive declaration of affirmation, or assertion, or a profession. His saying, "I am not the Christ," was not principally a denial but a positive witness to the truth.
Certainly, these people who were questioning were wondering if he was the Messiah, or claiming to be the Messiah. So John was cutting to the quick in his reply. But I think we can learn from this. We are called to confess Jesus before people, and not deny him ("acknowledge" here is the same word John uses here of the Baptist's confession):
So everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven, but whoever denies me before men, I also will deny before my Father who is in heaven. (Matthew 10:32-33)Robert mentioned in his sermon Sunday that so often we are thinking about us and our response when talking with people, and quickly give our input as soon as they finish (or in my case, too often interrupting!). It is better in conversation to listen to and to honor the other, than to call attention to ourselves.
We are made and re-made in the Image. We are made and re-made to reflect his glory, and live to the praise of his glory. This doesn't necessarily mean always giving articulate, formulated confessions of faith. But it does mean in all we do and say we act like Jesus, we are quick to reflect his goodness and glory.
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worthy of all worship
Monday, Feb. 23, 2009
Deut. 6:10-15 Heb 1:1-14 John 1:1-18
And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. (John 1:14)
Yesterday, the last Sunday after Epiphany, was "Transfiguration" Sunday. Again we heard the Father's words about Jesus, "You are my Son, my beloved." This week as we move from the Transfiguration, to the ashes of present reality, to the forty days of testing and waiting and following - we are given Hebrews 1 and John 1.
Our Bible readings drive home the glory of the Son for us, and this year will carry us along through Lent.
Jesus became one of us, he became a human being, and he lived among us. John's testimony is "we have seen."
As I approach Lent, I am mindful and hopeful and prayerful, that increasingly Jesus - his goodness, his glory, his grace and truth - will be seen in me, this really is what it means to be a disciple. I am also mindful, hopeful and prayerful, that his goodness, glory, grace and truth can be and will be formed in me the more I see, receive, and celebrate him in his goodness, glory, grace and truth.
... Throughout the world the holy Church acclaims you;
Father, of majesty unbounded,
your true and only Son, worthy of all worship,
and the Holy Spirit, advocate and guide.
You, Christ, are the king of glory,
the eternal Son of the Father.
When you became man to set us free
you did not shun the Virgin's womb,
You overcame the sting of death
and opened the kingdom of heaven to all believers.
You are seated at God's right hand in glory.
We believe that you will come and be our judge,
Come then, Lord, and help your people,
bought with the price of your own blood,
and bring us with your saints
to glory everlasting.
(the second half of the Te Deum laudamus, BCP p. 91-92)
Deut. 6:10-15 Heb 1:1-14 John 1:1-18
And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. (John 1:14)
Yesterday, the last Sunday after Epiphany, was "Transfiguration" Sunday. Again we heard the Father's words about Jesus, "You are my Son, my beloved." This week as we move from the Transfiguration, to the ashes of present reality, to the forty days of testing and waiting and following - we are given Hebrews 1 and John 1.
Our Bible readings drive home the glory of the Son for us, and this year will carry us along through Lent.
Jesus became one of us, he became a human being, and he lived among us. John's testimony is "we have seen."
As I approach Lent, I am mindful and hopeful and prayerful, that increasingly Jesus - his goodness, his glory, his grace and truth - will be seen in me, this really is what it means to be a disciple. I am also mindful, hopeful and prayerful, that his goodness, glory, grace and truth can be and will be formed in me the more I see, receive, and celebrate him in his goodness, glory, grace and truth.
... Throughout the world the holy Church acclaims you;
Father, of majesty unbounded,
your true and only Son, worthy of all worship,
and the Holy Spirit, advocate and guide.
You, Christ, are the king of glory,
the eternal Son of the Father.
When you became man to set us free
you did not shun the Virgin's womb,
You overcame the sting of death
and opened the kingdom of heaven to all believers.
You are seated at God's right hand in glory.
We believe that you will come and be our judge,
Come then, Lord, and help your people,
bought with the price of your own blood,
and bring us with your saints
to glory everlasting.
(the second half of the Te Deum laudamus, BCP p. 91-92)
week of Last Sunday after Epiphany
Collect for last Sunday after Epiphany (February 22, 2009)
O God, who before the passion of your only-begotten Son revealed his glory upon the holy mountain: Grant to us that we, beholding by faith the light of his countenance, may be strengthened to bear our cross, and be changed into his likeness from glory to glory; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Readings for week
Monday 25 + 9, 15; Deut. 6:10-15 Heb 1:1-14 John 1:1-18
Tuesday 26, 28 + 36, 39; Deut. 6:16-25 Heb 2:1-10 John 1:19-28
Ash Wednesday 95* & 32, 143 + 102, 130; Jonah 3:1-4:11 Heb. 12:1-14 Luke 18:9-14
Thursday 37:1-18 + 37:19-42; Deut 7:6-11 Titus 1:1-16 John 1:29-34
Friday 95* & 31 + 35; Deut. 7:12-16 Titus 2:1-15 John 1:35-42
Saturday 30, 32 + 42, 43; Deut. 7:17-26 Titus 3:1-15 John 1:43-51
O God, who before the passion of your only-begotten Son revealed his glory upon the holy mountain: Grant to us that we, beholding by faith the light of his countenance, may be strengthened to bear our cross, and be changed into his likeness from glory to glory; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Readings for week
Monday 25 + 9, 15; Deut. 6:10-15 Heb 1:1-14 John 1:1-18
Tuesday 26, 28 + 36, 39; Deut. 6:16-25 Heb 2:1-10 John 1:19-28
Ash Wednesday 95* & 32, 143 + 102, 130; Jonah 3:1-4:11 Heb. 12:1-14 Luke 18:9-14
Thursday 37:1-18 + 37:19-42; Deut 7:6-11 Titus 1:1-16 John 1:29-34
Friday 95* & 31 + 35; Deut. 7:12-16 Titus 2:1-15 John 1:35-42
Saturday 30, 32 + 42, 43; Deut. 7:17-26 Titus 3:1-15 John 1:43-51
20090221
great gain in godliness
Sat. Feb. 21, 2009
If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness,
... people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.
Now there is great gain in godliness with contentment, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. (1 Tim. 6:4-8)
Pursue righteousness, godliness, faith, love, steadfastness, gentleness. (v. 11)
More on "godliness" today - Paul uses the word four times in the last chapter of this letter to Timothy. He links it with contentment, saying there is great gain in godliness with contentment; and he says to pursue it, along with righteousness, faith, love, steadfastness and gentleness.
I missed this reference to it back in chapter 2: Paul says to pray especially for those in authority, "that we may lead a peaceful and quiet life, godly and dignified in every way." (v. 2)
I am looking forward to studying this more, but my books are in Daphne. But a few reflections...
We think of godliness as the state of being godly, of being like God - of course not in appearance only, a kind of self-righteous separation or aloofness or arrogance (classic Pharisaism) but in Christ-likeness. In word, and deed, and manner, and action, and attitude, we are becoming like Jesus - so that he is manifest through my life and the church's life. But what I've been learning here is that godliness (or piety or religion) is also the means to the "state." Godliness is a way to order one's life that it may become a godly life.
Praying, Bible reading, fasting, giving, doing good deeds... can be and ought to be part of the ordering. And when attended with contentment, when we train ourselves in it and pursue it as one of the highest Christian virtues, there is great gain in it.
Isa. 66:1-6; 1 Tim. 6:6-21; Mark 12:35-44
If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness,
... people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain.
Now there is great gain in godliness with contentment, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. (1 Tim. 6:4-8)
Pursue righteousness, godliness, faith, love, steadfastness, gentleness. (v. 11)
More on "godliness" today - Paul uses the word four times in the last chapter of this letter to Timothy. He links it with contentment, saying there is great gain in godliness with contentment; and he says to pursue it, along with righteousness, faith, love, steadfastness and gentleness.
I missed this reference to it back in chapter 2: Paul says to pray especially for those in authority, "that we may lead a peaceful and quiet life, godly and dignified in every way." (v. 2)
I am looking forward to studying this more, but my books are in Daphne. But a few reflections...
We think of godliness as the state of being godly, of being like God - of course not in appearance only, a kind of self-righteous separation or aloofness or arrogance (classic Pharisaism) but in Christ-likeness. In word, and deed, and manner, and action, and attitude, we are becoming like Jesus - so that he is manifest through my life and the church's life. But what I've been learning here is that godliness (or piety or religion) is also the means to the "state." Godliness is a way to order one's life that it may become a godly life.
Praying, Bible reading, fasting, giving, doing good deeds... can be and ought to be part of the ordering. And when attended with contentment, when we train ourselves in it and pursue it as one of the highest Christian virtues, there is great gain in it.
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not far...
Friday, Feb. 20, 2009
Isa. 65:17-25; 1 Tim 5:17-22(23-25); Mark 12:28-34
And when Jesus saw that he answered wisely, he said to him, “You are not far from the kingdom of God.” (Mark 12:34)
Jesus came preaching, "The time is fulfilled, the kingdom of God is at hand. Repent and believe the gospel." (Mark 1:15) In essence, the kingdom of God is near you, the kingdom of God is not far from you. We understand that Jesus meant this spatially, not temporally. I, the king of the kingdom, am here in your midst. Dwight Pryor says that often when Jesus speaks of "the kingdom" he is speaking of his movement, his followers, as opposed to, for example, the future "new heavens and new earth" (Isaiah 65:17).
Interestingly, in this last of a series of questions challenging him, when this scribe affirms Jesus' answer that to love God with all one's heart, soul, mind and strength is the first commandment and to love our neighbor is the second, Jesus says that he is "not far from the kingdom of God." I find this intriguing, and affirming.
Of course, it's far better to be in the kingdom, that is Jesus' mission. While this man has not yet humbled himself and turned from his ways to following Jesus, just affirming the principle commandments of the kingdom of God draws him near to it.
I sense a gentleness as Jesus deals with this opponent in particular. His interactions with the religious authorities in this whole section tend to be sharp, and hard, and pressing the differences almost to provoke the pending conflict. But not this one.
Is it the question itself and the man's affirmation of it that touches Jesus? That is, they've gone at it regarding Caesar and taxes, how many wives in the resurrection, about authority and faithful leadership, but this question may get to the heart of what's really important for Jesus, to what is central (Not that the other questions are not important, but they were clearly more set-ups to corner him...). Love God, love your neighbor - this is what you're made for. Love God by loving your neighbor, this is my teaching in a nutshell.
Secondly, this affirmation of Jesus to him, "you are not far from the kingdom of God," may teach us something about relating to people who have not yet repented and believed the good news. Something about loving our neighbor as ourselves. While dealing with sin in the church, especially with elders (1 Tim. 5:19-21,24-25), we ought to deal with it head on and openly.
With those outside who are interested, those that seem somewhat aligned with important principles of the kingdom, can we interact with more generously than perhaps we have in the past? Too often we've been the ones like wolves and lions, not imaging the kingdom that the child of Isaiah 9, 11, and (by inference) 65 has inaugurated.
Some of those in Athens, to whom Paul preached, responded "we will hear you again about this" (Acts 17:33). Inside me, I hear myself saying to people like this man, "let's keep talking about this, we're closer to each other than we may think..."
Isa. 65:17-25; 1 Tim 5:17-22(23-25); Mark 12:28-34
And when Jesus saw that he answered wisely, he said to him, “You are not far from the kingdom of God.” (Mark 12:34)
Jesus came preaching, "The time is fulfilled, the kingdom of God is at hand. Repent and believe the gospel." (Mark 1:15) In essence, the kingdom of God is near you, the kingdom of God is not far from you. We understand that Jesus meant this spatially, not temporally. I, the king of the kingdom, am here in your midst. Dwight Pryor says that often when Jesus speaks of "the kingdom" he is speaking of his movement, his followers, as opposed to, for example, the future "new heavens and new earth" (Isaiah 65:17).
Interestingly, in this last of a series of questions challenging him, when this scribe affirms Jesus' answer that to love God with all one's heart, soul, mind and strength is the first commandment and to love our neighbor is the second, Jesus says that he is "not far from the kingdom of God." I find this intriguing, and affirming.
Of course, it's far better to be in the kingdom, that is Jesus' mission. While this man has not yet humbled himself and turned from his ways to following Jesus, just affirming the principle commandments of the kingdom of God draws him near to it.
I sense a gentleness as Jesus deals with this opponent in particular. His interactions with the religious authorities in this whole section tend to be sharp, and hard, and pressing the differences almost to provoke the pending conflict. But not this one.
Is it the question itself and the man's affirmation of it that touches Jesus? That is, they've gone at it regarding Caesar and taxes, how many wives in the resurrection, about authority and faithful leadership, but this question may get to the heart of what's really important for Jesus, to what is central (Not that the other questions are not important, but they were clearly more set-ups to corner him...). Love God, love your neighbor - this is what you're made for. Love God by loving your neighbor, this is my teaching in a nutshell.
Secondly, this affirmation of Jesus to him, "you are not far from the kingdom of God," may teach us something about relating to people who have not yet repented and believed the good news. Something about loving our neighbor as ourselves. While dealing with sin in the church, especially with elders (1 Tim. 5:19-21,24-25), we ought to deal with it head on and openly.
With those outside who are interested, those that seem somewhat aligned with important principles of the kingdom, can we interact with more generously than perhaps we have in the past? Too often we've been the ones like wolves and lions, not imaging the kingdom that the child of Isaiah 9, 11, and (by inference) 65 has inaugurated.
Some of those in Athens, to whom Paul preached, responded "we will hear you again about this" (Acts 17:33). Inside me, I hear myself saying to people like this man, "let's keep talking about this, we're closer to each other than we may think..."
20090219
training in godliness
Thursday, Feb. 19, 2009
Isa. 65:1-12 1 Tim. 4:1-16 Mark 12:13-27
Initially I was reflecting on Paul's words about marriage and food:
...abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. 4 For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, 5 for it is made holy by the word of God and prayer.
(1 Tim. 4:3-5)
He continues on to say, "If you put these things before the brothers, you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed. " (v. 6) The RSV here reads "nourished on the words of the faith..." instead of "being trained," which actually is, I think, a better reading. A very quick look at the meaning of the word here has either "to live on" or "to feed on" - or this idea of training.
One meaning looks back to his previous words, the other to his words following.
Verses 4-5 reflect what I harp on with regard to saying "the blessing" before meals. We bless the Lord, not the food. "Everything created by God is good" - we don't make it good or better by our prayers, we do "nourish" ourselves first of all when we recognize God's gifts and thank and bless him. It was God's word that originally created all things good, that declared all things good; and as we align with his Word, intending through prayer to receive his gifts rightly, we set the gifts apart, and ourselves apart, as holy. [This same theme holds for marriage, and for sex within marriage. ]
Paul takes this theme of the goodness of marriage and of food, and says to Timothy that if he instructs the people about these things he be a good servant of Christ, nourished in (or being trained by) the words of faith and good teaching he has followed.
Paul then introduces the word "training" as he develops his argument, however it is a different word altogether.
We can have an appearance of godliness, or the form of religion, but deny or be devoid of God's power (2 Tim. 3); the mystery of godliness is great, Jesus who has been revealed (1 Tim. 3:16), and who we are to reveal; and now the call to train ourselves in godliness, which, being inferred here, includes a right handling of God's Word, a right handling of our own words (no silly talk, ungodly conversation), prayer, setting oneself apart for God's use, a healthy and thankful partaking of all God's gifts, etc.
But let us note, with thanksgiving and graciousness, that it is training and exercise. Yes, that denotes toil and energetic striving, but it also means that we haven't arrived - and that that's okay. Just start "working out." Do what you can, today. Say your prayers. Read and meditate on and live out God's Word. Do good. Speak blessing and peace. Practice, experiment - and remember Jesus Christ (2 Tim. 2:8), your hope and the mystery of godliness (1 Tim. 3:16); and remember your goal, your aim:
The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. (1 Tim 1:5)
All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work. (2 Tim:3:16-17)
And the God of grace will be with you.
Isa. 65:1-12 1 Tim. 4:1-16 Mark 12:13-27
Initially I was reflecting on Paul's words about marriage and food:
...abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. 4 For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, 5 for it is made holy by the word of God and prayer.
(1 Tim. 4:3-5)
He continues on to say, "If you put these things before the brothers, you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed. " (v. 6) The RSV here reads "nourished on the words of the faith..." instead of "being trained," which actually is, I think, a better reading. A very quick look at the meaning of the word here has either "to live on" or "to feed on" - or this idea of training.
One meaning looks back to his previous words, the other to his words following.
Verses 4-5 reflect what I harp on with regard to saying "the blessing" before meals. We bless the Lord, not the food. "Everything created by God is good" - we don't make it good or better by our prayers, we do "nourish" ourselves first of all when we recognize God's gifts and thank and bless him. It was God's word that originally created all things good, that declared all things good; and as we align with his Word, intending through prayer to receive his gifts rightly, we set the gifts apart, and ourselves apart, as holy. [This same theme holds for marriage, and for sex within marriage. ]
Paul takes this theme of the goodness of marriage and of food, and says to Timothy that if he instructs the people about these things he be a good servant of Christ, nourished in (or being trained by) the words of faith and good teaching he has followed.
Paul then introduces the word "training" as he develops his argument, however it is a different word altogether.
7 Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; 8 for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come. 9 The saying is trustworthy and deserving of full acceptance. 10 For to this end we toil and strive, [7] because we have our hope set on the living God, who is the Savior of all people, especially of those who believe. 11 Command and teach these things.This word for training is the word from which we get our word "gymnasium." Exercise yourself, train yourself, in godliness. There it is again: godliness, piety, religion (eusebia) - which we've considered a couple of times lately. Exercise at it, work on it, practice it. Godliness / piety is good for you in this life, and will reap benefits in the life to come. It is something in which to toil and strive, because our hope is in the living God, the Savior of all.
We can have an appearance of godliness, or the form of religion, but deny or be devoid of God's power (2 Tim. 3); the mystery of godliness is great, Jesus who has been revealed (1 Tim. 3:16), and who we are to reveal; and now the call to train ourselves in godliness, which, being inferred here, includes a right handling of God's Word, a right handling of our own words (no silly talk, ungodly conversation), prayer, setting oneself apart for God's use, a healthy and thankful partaking of all God's gifts, etc.
But let us note, with thanksgiving and graciousness, that it is training and exercise. Yes, that denotes toil and energetic striving, but it also means that we haven't arrived - and that that's okay. Just start "working out." Do what you can, today. Say your prayers. Read and meditate on and live out God's Word. Do good. Speak blessing and peace. Practice, experiment - and remember Jesus Christ (2 Tim. 2:8), your hope and the mystery of godliness (1 Tim. 3:16); and remember your goal, your aim:
The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. (1 Tim 1:5)
All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work. (2 Tim:3:16-17)
And the God of grace will be with you.
20090218
the mystery of godliness
Wednesday, February 18, 2009
Isa 63:15-64:9; 1 Tim. 3:1-16; Mark 11:27-12:12
Great indeed, we confess, is the mystery of godliness:
He was manifested in the flesh,
vindicated by the Spirit,
seen by angels,
proclaimed among the nations,
believed on in the world,
taken up in glory.
(1 Timothy 3:16)
"The mystery of godliness" -
The RSV read "Great indeed, we confess, is the mystery of our religion:..."
Paul uses this term, godliness, in that phrase from 2 Tim. 3 that we considered last week, "holding the form of religion (or appearance of godliness) but denying its power." Here, he uses it immediately after writing
But lest they, we, miss the point; lest we get sidetracked by important instructions about behavior in God's household; lest in seeking to be faithful in the church of the living God which is indeed a pillar and buttress of truth, we miss the mystery long hidden and now revealed; Paul shares that mystery in what seems to be a short creedal statement or hymn.
Great is the the mystery of godliness, or of our religion; great is the secret of living out this faith through our behavior as God's people, God's family, God's church; the great mystery is this: "He..." The great mystery was manifested in the flesh... The great mystery is no longer a mystery! He was manifested, vindicated (in his resurrection), seen, proclaimed, believed on, and taken up in glory. He is Jesus the Messiah the Lord.
Let me bring this quickly to the point, I think. All of this right order of prayer, leadership, etc. for those who name the name of Christ called out and gathered together as his church, is for one thing - that the mystery be manifest. That the truth be not merely a pillar and buttress but also a living, breathing, loving, healing, world-changing reality. As we considered last week, the very purpose of godliness, piety, religion, is to connect us with the power which is God, to be transformed into the Image in whose image we were made. Jesus himself is the great mystery (cf. Ephesians 1:9-10), and the mystery who is great. While he does remain hidden from so many (as we studied last night in Matthew 11:25-29), and the revelation of him in the heart and mind of a person is sheer grace and gift, still it is the call of his followers, his church, to reveal him to the world in word and in deed. Of course, that is precisely the point of being a disciple: to become just like the master...
Hear our prayers, Father. Have mercy on us. Make us like your Son.
Isa 63:15-64:9; 1 Tim. 3:1-16; Mark 11:27-12:12
Great indeed, we confess, is the mystery of godliness:
He was manifested in the flesh,
vindicated by the Spirit,
seen by angels,
proclaimed among the nations,
believed on in the world,
taken up in glory.
(1 Timothy 3:16)
"The mystery of godliness" -
The RSV read "Great indeed, we confess, is the mystery of our religion:..."
Paul uses this term, godliness, in that phrase from 2 Tim. 3 that we considered last week, "holding the form of religion (or appearance of godliness) but denying its power." Here, he uses it immediately after writing
"I am writing to you these things so that, if I delay, you may know how to behave in the household of God, which is the church of the living God, a pillar and buttress of truth" (vs. 14-15).The instructions, so far, have included prayer and leadership.
But lest they, we, miss the point; lest we get sidetracked by important instructions about behavior in God's household; lest in seeking to be faithful in the church of the living God which is indeed a pillar and buttress of truth, we miss the mystery long hidden and now revealed; Paul shares that mystery in what seems to be a short creedal statement or hymn.
Great is the the mystery of godliness, or of our religion; great is the secret of living out this faith through our behavior as God's people, God's family, God's church; the great mystery is this: "He..." The great mystery was manifested in the flesh... The great mystery is no longer a mystery! He was manifested, vindicated (in his resurrection), seen, proclaimed, believed on, and taken up in glory. He is Jesus the Messiah the Lord.
Let me bring this quickly to the point, I think. All of this right order of prayer, leadership, etc. for those who name the name of Christ called out and gathered together as his church, is for one thing - that the mystery be manifest. That the truth be not merely a pillar and buttress but also a living, breathing, loving, healing, world-changing reality. As we considered last week, the very purpose of godliness, piety, religion, is to connect us with the power which is God, to be transformed into the Image in whose image we were made. Jesus himself is the great mystery (cf. Ephesians 1:9-10), and the mystery who is great. While he does remain hidden from so many (as we studied last night in Matthew 11:25-29), and the revelation of him in the heart and mind of a person is sheer grace and gift, still it is the call of his followers, his church, to reveal him to the world in word and in deed. Of course, that is precisely the point of being a disciple: to become just like the master...
Hear our prayers, Father. Have mercy on us. Make us like your Son.
But now, O Lord, you are our Father;
we are the clay, and you are our potter;
we are all the work of your hand.
(Isaiah 64:8)
20090217
Belief, forgiveness, & prayer
Tuesday, February 17, 2009
Isa. 63:7-14; 1 Tim. 1:18-2:8; Mark 11:12-26
We have a couple of references to prayer in the Scriptures today. Paul instructs Timothy and the church at Ephesus about prayer. In fact, it's "first of all" (2:1) in his instructions about "how one ought to behave in the household of God, the church of the living God" (2:15). And Jesus uses his cursing of the fig tree to instruct his disciples about prayer.
Belief and Forgiveness. These are two essential elements of prayer. Jesus says
How about, after presenting ourselves to our Father, that his name may be hallowed and sanctified by our lives, and bringing our hearts as fully as possible in line (kavanah, focused intention) that his kingdom come and his will be done, that we examine our hearts to see what indeed we really believe and do not doubt with regard to our prayers? What if, for a season, we experimented by praying only those things we truly trusted that God willed, without a doubt? Not that we wouldn't pray for friends who were sick, though we did not truly believe they would be healed - we just wouldn't pray for the physical healing, for example, but for exactly what we really believed... eg. a deep sense of security in God's love, reconciliation with a family member, etc. (Hang in there with me on this. This is the way we grow in spiritual disciplines, through practice and experiment. Of course we are to pray for people to be healed. But perhaps the way to differentiate would be to recognize the various categories of prayer. We have honest, humble, childlike petitions ("we humbly beg you to heal, Father"); and the "prayer of faith" which is really what I'm talking about [James 5:15 - "the prayer of faith will save the one who is sick...])
Secondly, forgiveness. Jesus says
But perhaps even moreso, I think Jesus may be implying that if we harbor unforgiveness we are undermining and destroying the grace of faith in our hearts. They go together. The faith to believe a mountain can be moved into the sea is the same faith that believes a mountain of hurt, sin, or abuse piled up in your heart can and ought to be moved. Unforgiveness is like rot to the pillars of trust, to the foundation of faith and faithfulness.
I recently read an article in Christianity Today by Richard Foster on the Future of Spiritual Formation. On a sidebar he listed qualities necessary for a Spiritual Director (I think that was the term he used). I was struck that he clearly and definitively included forgiveness as one of them. A spiritual friend or guide cannot have the darkness of unforgiveness clouding up their hearts as they seek to help another discern the light for their path.
Faith and forgiveness. Bottom line, key elements of prayer that connects with God, prayer that changes us and perhaps even our circumstances, prayer that is in the way of Jesus.
Lord, have mercy upon us.
P.S. here's a freebie, along the lines of forgiveness. Trinity Worship Songs. Click "songs" and enjoy, my son Mark has a couple of songs there, including a new one called "Confession" based on the BCP Rite 2 Confession. Enjoy.
Isa. 63:7-14; 1 Tim. 1:18-2:8; Mark 11:12-26
We have a couple of references to prayer in the Scriptures today. Paul instructs Timothy and the church at Ephesus about prayer. In fact, it's "first of all" (2:1) in his instructions about "how one ought to behave in the household of God, the church of the living God" (2:15). And Jesus uses his cursing of the fig tree to instruct his disciples about prayer.
Belief and Forgiveness. These are two essential elements of prayer. Jesus says
22 And Jesus answered them, “Have faith in God. 23 Truly, I say to you, whoever says to this mountain, ‘Be taken up and thrown into the sea,’ and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. 24 Therefore I tell you, whatever you ask in prayer, believe that you have received it, and it will be yours.All I want to say about this today is that maybe we only ought to pray for things we believe in, for which God has given us faith (which Paul wrote about to this church in another place, Ephesians 2:8). Yes, there is a volitional aspect to believing. We must choose to believe in God, to trust in him, and not in the myriad things that call out to us to trust in them. However, too often "prayer of faith" is rather something made up, I think; something that comes out of one's imagination, even one's "flesh."
How about, after presenting ourselves to our Father, that his name may be hallowed and sanctified by our lives, and bringing our hearts as fully as possible in line (kavanah, focused intention) that his kingdom come and his will be done, that we examine our hearts to see what indeed we really believe and do not doubt with regard to our prayers? What if, for a season, we experimented by praying only those things we truly trusted that God willed, without a doubt? Not that we wouldn't pray for friends who were sick, though we did not truly believe they would be healed - we just wouldn't pray for the physical healing, for example, but for exactly what we really believed... eg. a deep sense of security in God's love, reconciliation with a family member, etc. (Hang in there with me on this. This is the way we grow in spiritual disciplines, through practice and experiment. Of course we are to pray for people to be healed. But perhaps the way to differentiate would be to recognize the various categories of prayer. We have honest, humble, childlike petitions ("we humbly beg you to heal, Father"); and the "prayer of faith" which is really what I'm talking about [James 5:15 - "the prayer of faith will save the one who is sick...])
Secondly, forgiveness. Jesus says
25 And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses.”It's interesting to note that there is no verse 26 in Mark 11. Some manuscripts include a verse 26, But if you do not forgive, neither will your Father who is in heaven forgive your trespasses. This, of course, is exactly what Matthew includes immediately following the Lord's Prayer in Matthew 6. "Whenever you stand praying, forgive." Jesus seems to be saying, you might be able to move a mountain into the sea, but what good is that if your sins are not forgiven?!
But perhaps even moreso, I think Jesus may be implying that if we harbor unforgiveness we are undermining and destroying the grace of faith in our hearts. They go together. The faith to believe a mountain can be moved into the sea is the same faith that believes a mountain of hurt, sin, or abuse piled up in your heart can and ought to be moved. Unforgiveness is like rot to the pillars of trust, to the foundation of faith and faithfulness.
I recently read an article in Christianity Today by Richard Foster on the Future of Spiritual Formation. On a sidebar he listed qualities necessary for a Spiritual Director (I think that was the term he used). I was struck that he clearly and definitively included forgiveness as one of them. A spiritual friend or guide cannot have the darkness of unforgiveness clouding up their hearts as they seek to help another discern the light for their path.
Faith and forgiveness. Bottom line, key elements of prayer that connects with God, prayer that changes us and perhaps even our circumstances, prayer that is in the way of Jesus.
Lord, have mercy upon us.
P.S. here's a freebie, along the lines of forgiveness. Trinity Worship Songs. Click "songs" and enjoy, my son Mark has a couple of songs there, including a new one called "Confession" based on the BCP Rite 2 Confession. Enjoy.
20090216
The end is love
Monday, February 16, 2009
Daily Office Bible readings
The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. (1 Tim. 1:5)
The goal or end (telos), Paul writes, of their charge (command, instruction) is love. There is an imperative to Paul's gospel. In Romans he calls it the "obedience of faith" (1:5; 16:26). He speaks in this passage of the goodness of the law, and of his preeminence as a sinner.
Paul's message about "another king, Jesus" (Acts 17:7) obviously is a call to a faith that obeys and an obedience that trusts. As Bonhoeffer writes in The Cost of Discipleship, "only he who believes obeys, and only he who obeys believes."
But Paul well knows that the aim, end, and goal of the good news of the kingdom of God in the Messiah Jesus is love, not observance of commands. It is inner transformation, not outward conformity.
He says in verse 14, "the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus." The very aim of the gospel, love from a pure heart, good conscience, and sincere faith, is somehow conveyed in the receiving of the gospel. Grace overflowing with the faith and love that are in Messiah Jesus. However, even overflowing grace (a gospel that will not be contained!) is attended by a "charge," by directives given by the apostle to live and speak this way and not this way.
This morning I was thinking about a Jewish concept of prayer that I find helpful and I think connected to what I'm aiming at here. "Kavanah," or intention. It simply means to intend what you pray. I often hear people say something about the liturgy, or wrote prayers, getting boring, or them being distracted because the prayers are so familiar. That sentiment is absolutely understandable. And the antidote is not to beat ourselves up or just "fake it till you make it." It is simply to call one's heart into alignment with what you are praying, perhaps even starting over if you find you've been drifting off and thinking of other things.
The Greek word here in 1 Timothy 1:5 connected to faith, a "sincere" faith, has this definition "pertaining to being genuine and sincere, and hence lacking in pretense or show." Perhaps part of what Paul is getting at here is that the overflowing grace of faith and love we receive in Messiah Jesus while abundant, generous and free, still must be attended by intention, by a directedness, by a cooperation ("Therefore, my beloved, as you have always obeyed... work out your salvation with fear and trembling, for it is God who is at work in you to will and work for his good pleasure," Philippians 2:12-13).
I want to say our part is like river banks making sure the river doesn't just spill off and dissipate and is wasted... but that is not a good analogy, for we can't guide or contain God's overflowing grace, but perhaps it is like intentionally getting in the middle of that strong current, when we find ourselves pulling off to the side, to a calm little pool or inlet or the shallows where we can stand safely. That strong current is the love of God, and will culminate in the full and perfect love of God.
A pure heart, a good conscience, and a sincer faith at least includes the rightly ordered loves St. Augustine spoke of...
Daily Office Bible readings
The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. (1 Tim. 1:5)
The goal or end (telos), Paul writes, of their charge (command, instruction) is love. There is an imperative to Paul's gospel. In Romans he calls it the "obedience of faith" (1:5; 16:26). He speaks in this passage of the goodness of the law, and of his preeminence as a sinner.
Paul's message about "another king, Jesus" (Acts 17:7) obviously is a call to a faith that obeys and an obedience that trusts. As Bonhoeffer writes in The Cost of Discipleship, "only he who believes obeys, and only he who obeys believes."
But Paul well knows that the aim, end, and goal of the good news of the kingdom of God in the Messiah Jesus is love, not observance of commands. It is inner transformation, not outward conformity.
He says in verse 14, "the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus." The very aim of the gospel, love from a pure heart, good conscience, and sincere faith, is somehow conveyed in the receiving of the gospel. Grace overflowing with the faith and love that are in Messiah Jesus. However, even overflowing grace (a gospel that will not be contained!) is attended by a "charge," by directives given by the apostle to live and speak this way and not this way.
This morning I was thinking about a Jewish concept of prayer that I find helpful and I think connected to what I'm aiming at here. "Kavanah," or intention. It simply means to intend what you pray. I often hear people say something about the liturgy, or wrote prayers, getting boring, or them being distracted because the prayers are so familiar. That sentiment is absolutely understandable. And the antidote is not to beat ourselves up or just "fake it till you make it." It is simply to call one's heart into alignment with what you are praying, perhaps even starting over if you find you've been drifting off and thinking of other things.
The Greek word here in 1 Timothy 1:5 connected to faith, a "sincere" faith, has this definition "pertaining to being genuine and sincere, and hence lacking in pretense or show." Perhaps part of what Paul is getting at here is that the overflowing grace of faith and love we receive in Messiah Jesus while abundant, generous and free, still must be attended by intention, by a directedness, by a cooperation ("Therefore, my beloved, as you have always obeyed... work out your salvation with fear and trembling, for it is God who is at work in you to will and work for his good pleasure," Philippians 2:12-13).
I want to say our part is like river banks making sure the river doesn't just spill off and dissipate and is wasted... but that is not a good analogy, for we can't guide or contain God's overflowing grace, but perhaps it is like intentionally getting in the middle of that strong current, when we find ourselves pulling off to the side, to a calm little pool or inlet or the shallows where we can stand safely. That strong current is the love of God, and will culminate in the full and perfect love of God.
A pure heart, a good conscience, and a sincer faith at least includes the rightly ordered loves St. Augustine spoke of...
20090215
week of 6th Sunday of Epiphany
6th Sunday of Epiphany, February 15, 2009
Collect for the Day
O God, the strength of all who put their trust in you: Mercifully accept our prayers; and because in our weakness we can do nothing good without you, give us the help of your grace, that in keeping your commandments we may please you both in will and deed; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Bible Readings for week of 6 Epiphany
Monday 89:1-18 + 89:19-52 // Isa. 63:1-6, 1 Tim. 1:1-17, Mark 11:1-11
Tuesday 97, 99, [100] + 94, [95] // Isa. 63:7-14 1 Tim. 1:18-2:8 Mark 11:12-26
Wednesday 101, 109:1-4(5-19)20-30 + 119:121-144 // Isa 63:15-64:9, 1 Tim. 3:1-16, Mark 11:27-12:12
Thursday 105:1-22 + 105:23-45 // Isa. 65:1-12, 1 Tim. 4:1-16, Mark 12:13-27
Friday 102 + 107:1-32 // Isa. 65:17-25, 1 Tim 5:17-22(23-25), Mark 12:28-34
Saturday 107:33-43, 108:1-6(7-13) + 33 // Isa. 66:1-6, 1 Tim. 6:6-21,
Mark 12:35-44
Collect for the Day
O God, the strength of all who put their trust in you: Mercifully accept our prayers; and because in our weakness we can do nothing good without you, give us the help of your grace, that in keeping your commandments we may please you both in will and deed; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Bible Readings for week of 6 Epiphany
Monday 89:1-18 + 89:19-52 // Isa. 63:1-6, 1 Tim. 1:1-17, Mark 11:1-11
Tuesday 97, 99, [100] + 94, [95] // Isa. 63:7-14 1 Tim. 1:18-2:8 Mark 11:12-26
Wednesday 101, 109:1-4(5-19)20-30 + 119:121-144 // Isa 63:15-64:9, 1 Tim. 3:1-16, Mark 11:27-12:12
Thursday 105:1-22 + 105:23-45 // Isa. 65:1-12, 1 Tim. 4:1-16, Mark 12:13-27
Friday 102 + 107:1-32 // Isa. 65:17-25, 1 Tim 5:17-22(23-25), Mark 12:28-34
Saturday 107:33-43, 108:1-6(7-13) + 33 // Isa. 66:1-6, 1 Tim. 6:6-21,
Mark 12:35-44
20090213
godliness and power
Friday, February 13, 2009
Isaiah 61:1-9; 2 Timothy 3; Mark 10:32-45
But understand this, that in the last days there will come times of difficulty. 2 For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, 3 heartless, unappeasable, slanderous, without self-control, brutal, not loving good, 4 treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, 5 having the appearance of godliness, but denying its power. Avoid such people.
(2 Tim. 3:1-5)
Avoid such people, and avoiding being such a person...
Yes, all the Scriptures today are profound and beautiful and inspiring (including the second part of the 2 Timothy reading). But what stirs me this morning is the phrase "having the appearance of godliness, but denying its power," because at least twice recently someone has mentioned it. I think the RSV read, "holding the form of religion, but denying its power."
Our "religion," or "godliness," or "piety" has as its aim several purposes: first and foremost being to offer to God the honor due his Name, to worship in the beauty of holiness because of his "worthship," but also precisely to do so in a genuine, humble, transforming way that gives space for a connection with God in Jesus Christ by the power of the Holy Spirit. It is not to manipulate the power, but to connect with the God of all glory, blessing, and power, in such a way that my life is being transformed into the likeness of Jesus Christ.
Simply illustrated - to so pray, day by day, the Lord's prayer that I am living it. To "intend" what I pray. To pray it but offer my heart, thoughts, actions, life to be the prayer. That I truly sanctify God in my daily actions and words, that I live in and advance his kingdom and do his will as seen in Jesus, that I truly trust in God and am truly grateful to God for daily bread, that I indeed live a life of forgiveness no matter how grievously I am sinned against...
Or maybe more simply illustrated - to so continually offer up the Jesus breath prayer ("Lord Jesus Christ, have mercy on me") that my attitude and demeanor are characterized by gentleness, brokenness, and humility and not pride, over-confidence, and arrogance.
Jesus criticized the Pharisees in the words of Isaiah, "This people worships me with their lips, but their hearts are far from me." To structure one's life around forms of godliness / piety in such a way that my deep heart is open and accessible to the fire and goodness and mercy and majesty of God, to the power of the Spirit of God - I think this is what Paul is implying what's needed by the saints in the "last days."
I think it was C.S. Lewis who said we pray, not to change God, but that we might change...
Isaiah 61:1-9; 2 Timothy 3; Mark 10:32-45
But understand this, that in the last days there will come times of difficulty. 2 For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, 3 heartless, unappeasable, slanderous, without self-control, brutal, not loving good, 4 treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, 5 having the appearance of godliness, but denying its power. Avoid such people.
(2 Tim. 3:1-5)
Avoid such people, and avoiding being such a person...
Yes, all the Scriptures today are profound and beautiful and inspiring (including the second part of the 2 Timothy reading). But what stirs me this morning is the phrase "having the appearance of godliness, but denying its power," because at least twice recently someone has mentioned it. I think the RSV read, "holding the form of religion, but denying its power."
Our "religion," or "godliness," or "piety" has as its aim several purposes: first and foremost being to offer to God the honor due his Name, to worship in the beauty of holiness because of his "worthship," but also precisely to do so in a genuine, humble, transforming way that gives space for a connection with God in Jesus Christ by the power of the Holy Spirit. It is not to manipulate the power, but to connect with the God of all glory, blessing, and power, in such a way that my life is being transformed into the likeness of Jesus Christ.
Simply illustrated - to so pray, day by day, the Lord's prayer that I am living it. To "intend" what I pray. To pray it but offer my heart, thoughts, actions, life to be the prayer. That I truly sanctify God in my daily actions and words, that I live in and advance his kingdom and do his will as seen in Jesus, that I truly trust in God and am truly grateful to God for daily bread, that I indeed live a life of forgiveness no matter how grievously I am sinned against...
Or maybe more simply illustrated - to so continually offer up the Jesus breath prayer ("Lord Jesus Christ, have mercy on me") that my attitude and demeanor are characterized by gentleness, brokenness, and humility and not pride, over-confidence, and arrogance.
Jesus criticized the Pharisees in the words of Isaiah, "This people worships me with their lips, but their hearts are far from me." To structure one's life around forms of godliness / piety in such a way that my deep heart is open and accessible to the fire and goodness and mercy and majesty of God, to the power of the Spirit of God - I think this is what Paul is implying what's needed by the saints in the "last days."
I think it was C.S. Lewis who said we pray, not to change God, but that we might change...
20090212
ministry in the fruit of the Spirit
Thursday, February 12, 2009
Isaiah 60:1-17; 2 Timothy 2:14-26; Mark 10:17-31
the Lord's servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness... (2 Tim. 2:24-25)
In this discussion that begins with Paul's appeal to Timothy to "Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth" (v. 15), Paul is concerned about speech and conversation and teaching that is impure, destructive, and evil.
This morning I'm struck by this word regarding "the Lord's servant" who is to be "able to teach." In his description he uses some of the "fruit of the Spirit" to describe the Lord's servant teacher. Yes, he admits, you have opponents; and yes, you must endure evil; but do so in the Spirit. These indeed are evidences of a life empowered by the grace that is in Christ Jesus.
And yes, the hoped for result in this "fruit of the Spirit" and not "works of the flesh" type of ministry is repentance and deliverance from evil and the evil one: "God may perhaps grant them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will." (v. 25-26)
But this morning, in preparation for service and the Lord's bondservant, the correction, the call to repentance, the "cleansing" oneself "from what is dishonorable" (v. 21), the fleeing from "youthful passions" and intentional pursuit of "righteousness, faith, love, and peace," (v. 22) must begin with the Lord's servant. It must begin with me.
There is no possibility of true, enduring, Spirit-rooted, Spirit-filled kindness, patience and gentleness without severely dealing with the impurity, the anger, the jealousy, the fear... that is close at hand in this planting, this garden, this vineyard, of the Lord. But God does promise to heal, deliver, and restore; he promises to indwell and give his life to who put their trust in him, who (with his help!) turn their hearts to him, and intend to follow and obey.
Isaiah 60:1-17; 2 Timothy 2:14-26; Mark 10:17-31
the Lord's servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness... (2 Tim. 2:24-25)
In this discussion that begins with Paul's appeal to Timothy to "Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth" (v. 15), Paul is concerned about speech and conversation and teaching that is impure, destructive, and evil.
This morning I'm struck by this word regarding "the Lord's servant" who is to be "able to teach." In his description he uses some of the "fruit of the Spirit" to describe the Lord's servant teacher. Yes, he admits, you have opponents; and yes, you must endure evil; but do so in the Spirit. These indeed are evidences of a life empowered by the grace that is in Christ Jesus.
And yes, the hoped for result in this "fruit of the Spirit" and not "works of the flesh" type of ministry is repentance and deliverance from evil and the evil one: "God may perhaps grant them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will." (v. 25-26)
But this morning, in preparation for service and the Lord's bondservant, the correction, the call to repentance, the "cleansing" oneself "from what is dishonorable" (v. 21), the fleeing from "youthful passions" and intentional pursuit of "righteousness, faith, love, and peace," (v. 22) must begin with the Lord's servant. It must begin with me.
There is no possibility of true, enduring, Spirit-rooted, Spirit-filled kindness, patience and gentleness without severely dealing with the impurity, the anger, the jealousy, the fear... that is close at hand in this planting, this garden, this vineyard, of the Lord. But God does promise to heal, deliver, and restore; he promises to indwell and give his life to who put their trust in him, who (with his help!) turn their hearts to him, and intend to follow and obey.
I will make your overseers peace
and your taskmasters righteousness.
(Isaiah 60:17)
and your taskmasters righteousness.
(Isaiah 60:17)
20090211
let God's grace empower you
Wednesday, February 11. 2009
Isaiah 59:15b-21; 2 Timothy 1:15-2:13; Mark 10:1-16
You then, my child, be strengthened by the grace that is in Christ Jesus, (2) and what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also. (2 Tim. 2:1-2)
The old RSV of this reads, "be strong in the grace that is in Christ Jesus.."
"Be strengthened by..." is a good / better translation. Or even, "be empowered by the grace that is in Christ Jesus..." would be consistent - and for me, today, more helpful. The root here is that Greek word, dunamis = power or might. Same word Jesus uses when he promises "you shall receive power when the Holy Spirit comes upon you" (Acts 1:8) and that Paul uses when he prays that the Ephesians will be strengthened with power in their inner man (3:15).
Balanced with the reflection on "fan into flame" - where there is, I think, a call to effort, focus, responsibility, we have here the reminder that it is a kind of aligning with, or drawing upon, what is graciously being given and being worked in us (different word, but similar concept in Philippians 2:12-13).
Strengthen yourself in this grace; empower yourself by this grace that is yours in Messiah Jesus. Drink deep of the wellspring of life. Remain plugged in to the power source (do not circumvent the absolute trust and risk and abandonment of self and of being in control that attends drawing power from God through the Spirit, and not really and finally from yourself and your ways and maneuverings). Again, do not empower yourself by any self-source, or "earthly" source, but only that which is gifted by God.
(Today's OT reading in Isaiah is the passage where he says that the LORD put on righteousness as a breastplate and a helmet of salvation on his head... again, this armor of God is just that, God's armor, that somehow he offers us, cf. Eph. 6:13f; 1 Thess. 5:8 - be strong, empower yourself, in what God gives...).
Suffice it to say, we naturally tend to try to draw empowerment and protection from lots of other sources. The repentant life, the life of continual turning from all that is not God to God, includes this core and critical issue. Seeking empowerment and protection in some self-source or worldly source in connected to, and a very short step from, finding life, satisfaction, and peace (ie. idolatry) in that which is not God.
Remember, you received a spirit of power and love and self-control...
And then, pass on this truth to others who will also train others in it. Grace, grace, grace, grace...
Isaiah 59:15b-21; 2 Timothy 1:15-2:13; Mark 10:1-16
You then, my child, be strengthened by the grace that is in Christ Jesus, (2) and what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also. (2 Tim. 2:1-2)
The old RSV of this reads, "be strong in the grace that is in Christ Jesus.."
"Be strengthened by..." is a good / better translation. Or even, "be empowered by the grace that is in Christ Jesus..." would be consistent - and for me, today, more helpful. The root here is that Greek word, dunamis = power or might. Same word Jesus uses when he promises "you shall receive power when the Holy Spirit comes upon you" (Acts 1:8) and that Paul uses when he prays that the Ephesians will be strengthened with power in their inner man (3:15).
Balanced with the reflection on "fan into flame" - where there is, I think, a call to effort, focus, responsibility, we have here the reminder that it is a kind of aligning with, or drawing upon, what is graciously being given and being worked in us (different word, but similar concept in Philippians 2:12-13).
Strengthen yourself in this grace; empower yourself by this grace that is yours in Messiah Jesus. Drink deep of the wellspring of life. Remain plugged in to the power source (do not circumvent the absolute trust and risk and abandonment of self and of being in control that attends drawing power from God through the Spirit, and not really and finally from yourself and your ways and maneuverings). Again, do not empower yourself by any self-source, or "earthly" source, but only that which is gifted by God.
(Today's OT reading in Isaiah is the passage where he says that the LORD put on righteousness as a breastplate and a helmet of salvation on his head... again, this armor of God is just that, God's armor, that somehow he offers us, cf. Eph. 6:13f; 1 Thess. 5:8 - be strong, empower yourself, in what God gives...).
Suffice it to say, we naturally tend to try to draw empowerment and protection from lots of other sources. The repentant life, the life of continual turning from all that is not God to God, includes this core and critical issue. Seeking empowerment and protection in some self-source or worldly source in connected to, and a very short step from, finding life, satisfaction, and peace (ie. idolatry) in that which is not God.
Remember, you received a spirit of power and love and self-control...
And then, pass on this truth to others who will also train others in it. Grace, grace, grace, grace...
20090210
fan into flame
Tuesday, February 10, 2009
Isaiah 59:1-15; 1 Timothy 1:1-14; Mark 9:42-50
[I'm sorry to miss yesterday's readings, Isaiah 58 and the last section of Galatians are important and always great to reflect on...]
For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands, for God gave us a spirit not of fear but of power and love and self-control.
(1 Timothy 1:6-7)
This verse is always a good reminder.
I wonder if we can read it this way, "Because God did not give us a spirit of fear, but a spirit of power and love and self-control, therefore fan into flame, rekindle and stir up the gift of God that is in you." In other words, the appeal to be passionate, to be on fire, to be ablaze with whatever special gifting and calling God has given to Timothy, and to us, is itself empowered by this truth - that we have in us a spirit of power and love and self-control.
Is he saying, "you can do it Timothy!" "You can be strong and courageous and unashamed. As your heart and whole being burns with love for Jesus you can warm and lighten and transform your community. You can do it, you can find the strength and motivation to do it, because you don't have fear in you, you have strength and love and soundness of mind."?
To some degree we are responsible for our own "passion," for the degree to which our hearts burn with this love for Jesus - to fan it into flame, to provide a setting that is most conducive for the fire. I built a couple of fires last week. I love sitting by it reading for the morning. But it takes some attention. Especially when the wood isn't all dried out... If you walk away for too long, or just fall asleep, it will not flame for long.
The image only goes so far, but the call to focus and attention to one's life with the Lord is on point. Inattention, carelessness, prayerless, non-reflection on the state of our hearts, fear (which subtly, or not so subtly, influences us continually) ... will all lead to lukewarmness or worse.
But we have, as gift, all that we need to burn hot and bright.
Isaiah 59:1-15; 1 Timothy 1:1-14; Mark 9:42-50
[I'm sorry to miss yesterday's readings, Isaiah 58 and the last section of Galatians are important and always great to reflect on...]
For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands, for God gave us a spirit not of fear but of power and love and self-control.
(1 Timothy 1:6-7)
This verse is always a good reminder.
I wonder if we can read it this way, "Because God did not give us a spirit of fear, but a spirit of power and love and self-control, therefore fan into flame, rekindle and stir up the gift of God that is in you." In other words, the appeal to be passionate, to be on fire, to be ablaze with whatever special gifting and calling God has given to Timothy, and to us, is itself empowered by this truth - that we have in us a spirit of power and love and self-control.
Is he saying, "you can do it Timothy!" "You can be strong and courageous and unashamed. As your heart and whole being burns with love for Jesus you can warm and lighten and transform your community. You can do it, you can find the strength and motivation to do it, because you don't have fear in you, you have strength and love and soundness of mind."?
To some degree we are responsible for our own "passion," for the degree to which our hearts burn with this love for Jesus - to fan it into flame, to provide a setting that is most conducive for the fire. I built a couple of fires last week. I love sitting by it reading for the morning. But it takes some attention. Especially when the wood isn't all dried out... If you walk away for too long, or just fall asleep, it will not flame for long.
The image only goes so far, but the call to focus and attention to one's life with the Lord is on point. Inattention, carelessness, prayerless, non-reflection on the state of our hearts, fear (which subtly, or not so subtly, influences us continually) ... will all lead to lukewarmness or worse.
But we have, as gift, all that we need to burn hot and bright.
20090209
week of February 8, 2009
collect for the 5th Sunday after Epiphany
Set us free, O God, from the bondage of our sins, and give us the liberty of that abundant life which you have made known to us in your Son our Savior Jesus Christ; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.
Readings for the week
Monday
Set us free, O God, from the bondage of our sins, and give us the liberty of that abundant life which you have made known to us in your Son our Savior Jesus Christ; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.
Readings for the week
Monday
Ps 80 + 77, [79] Isa. 58:1-12 Gal. 6:11-18 Mark 9:30-41
Tuesday 78:1-39 + 78:40-72; Isa. 59:1-15a 2 Tim. 1:1-14 Mark 9:42-50
Wednesday Ps. 119:97-120 + 81, 82; Isa. 59:15b-21 2 Tim. 1:15-2:13 Mark 10:1-16
ThursdayPs. [83] or 146, 147 + 85, 86; Isa. 60:1-17 2 Tim. 2:14-26 Mark 10:17-31
FridayPs. 88 + 91, 92; Isa. 61:1-9 2 Tim. 3:1-17 Mark 10:32-45
SaturdayPs. 87, 90 + 136; Isa. 61:10-62:5 2 Tim. 4:1-8 Mark 10:46-52
20090207
Life in & by the Spirit
Saturday, February 7, 2009
Isaiah 57:3-13; Galatians 5:25-6:10; Mark 9:14-29
I've been struck by how often Paul refers to the Holy Spirit in chapters 3-6 of Galatians. I recently read this blurb for a commentary by a former New Testament professor of mine, Gordon Fee -
Galatians: A Pentecostal Commentary
"In this insightful commentary, respected New Testament scholar Gordon D. Fee unpacks Galatians with a major concern for readers to consider the book of Galatians as if the Reformation had never happened, which takes the focus off the justification by faith or by works issue. Fee explains 'the concern lies not in how one begins life in Christ, but whether, once begun, one must also add these aspects of the law to be completed in one's faith in Christ.'"
"If we live (are alive) by the Spirit, let us also walk (live it out, day by day, step by step) by the Spirit." (5:25) After describing what that looks like from yet another perspective, this time restoration of a brother and humility, he sums up his appeal:
This places life in the Spirit, for me, today, in the mode of humble, dependent, risky and courageous Christian living, and rescues it from the spooky or "crazimatic" category. That is not to denigrate the gifts of the Spirit, but to place them in that realm of trusting in grace, trusting the Holy Spirit, and not the manifestation (or supposed manifestation). The whole gifts of the Holy Spirit discussion can be so pressed that they become, rather than circumcision for example, what is needed to "become completed in one's faith in Christ."
Almighty God, to whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily magnify your holy Name, through Christ our Lord. Amen.
(Collect for Purity, BCP, page 355)
Isaiah 57:3-13; Galatians 5:25-6:10; Mark 9:14-29
I've been struck by how often Paul refers to the Holy Spirit in chapters 3-6 of Galatians. I recently read this blurb for a commentary by a former New Testament professor of mine, Gordon Fee -
Galatians: A Pentecostal Commentary
"In this insightful commentary, respected New Testament scholar Gordon D. Fee unpacks Galatians with a major concern for readers to consider the book of Galatians as if the Reformation had never happened, which takes the focus off the justification by faith or by works issue. Fee explains 'the concern lies not in how one begins life in Christ, but whether, once begun, one must also add these aspects of the law to be completed in one's faith in Christ.'"
"If we live (are alive) by the Spirit, let us also walk (live it out, day by day, step by step) by the Spirit." (5:25) After describing what that looks like from yet another perspective, this time restoration of a brother and humility, he sums up his appeal:
"Do not be deceived; God is not mocked, for whatever a man sows, that he will also reap. For he who sows to his own flesh will from the flesh reap corruption; but he who sows to the Spirit will from the Spirit reap eternal life." (6:7-8)To say it a different way, John Piper wrote a book entitled "Future Grace," in which he talks about not just looking back and receiving grace for salvation, for the beginning of this new life in Christ, but trusting in God's grace for every step of the way, today and tomorrow. Or, as we confess, "we believe in the Holy Spirit, the Lord, the giver of life..." which can be read as "we trust the Holy Spirit who is the Lord and the give of life, right now and in every moment to come..."
This places life in the Spirit, for me, today, in the mode of humble, dependent, risky and courageous Christian living, and rescues it from the spooky or "crazimatic" category. That is not to denigrate the gifts of the Spirit, but to place them in that realm of trusting in grace, trusting the Holy Spirit, and not the manifestation (or supposed manifestation). The whole gifts of the Holy Spirit discussion can be so pressed that they become, rather than circumcision for example, what is needed to "become completed in one's faith in Christ."
Almighty God, to whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily magnify your holy Name, through Christ our Lord. Amen.
(Collect for Purity, BCP, page 355)
20090206
concatenation
Friday, February 6, 2009
Daily Office Bible readings, ESV
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control. (Galatians 5:22-23)
This new life through the Spirit of God will bring about transformation into the image of the One whose children we are, into the likeness of the One who loved us to the end and who dwells now in us. There's a good sermon by Tim Keller that I've linked below for you to download if you want to. It's on this passage.
He draws one of his points from Jonathan Edwards. Edwards uses a big word to speak about "the fruit of the Spirit" - it's "concatenation" (a series of interconnected events or things). He says that the while Paul refers to fruit in the singular, he describes that singular fruit in a plural and varied manner. Each fruit is interdependent on the others. You can't have or be growing in one and not the others. Gentleness may just be personality, if there's not faithfulness and self-sacrificing love; joy may be present, but only if there is no need for patience...
(Gifts of the Spirit are not interdependent nor interconnected, within the individual - they are interconnected within the Body of Christ, cf. 1 Cor. 12)
This is what the Spirit does. Yes, we cooperate; but if the Spirit is present he will do it. Gradually, with some seasons much more productive than others, but surely - for the pleasure of the One who planted the seed, and waters it, and gives it growth.
"How to change" can be found at
free sermons from Redeemer Presbyterian, NY
Daily Office Bible readings, ESV
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control. (Galatians 5:22-23)
This new life through the Spirit of God will bring about transformation into the image of the One whose children we are, into the likeness of the One who loved us to the end and who dwells now in us. There's a good sermon by Tim Keller that I've linked below for you to download if you want to. It's on this passage.
He draws one of his points from Jonathan Edwards. Edwards uses a big word to speak about "the fruit of the Spirit" - it's "concatenation" (a series of interconnected events or things). He says that the while Paul refers to fruit in the singular, he describes that singular fruit in a plural and varied manner. Each fruit is interdependent on the others. You can't have or be growing in one and not the others. Gentleness may just be personality, if there's not faithfulness and self-sacrificing love; joy may be present, but only if there is no need for patience...
(Gifts of the Spirit are not interdependent nor interconnected, within the individual - they are interconnected within the Body of Christ, cf. 1 Cor. 12)
This is what the Spirit does. Yes, we cooperate; but if the Spirit is present he will do it. Gradually, with some seasons much more productive than others, but surely - for the pleasure of the One who planted the seed, and waters it, and gives it growth.
"How to change" can be found at
free sermons from Redeemer Presbyterian, NY
20090205
faith working
Thursday, February 5, 2009
Daily Office Bible readings, ESV
For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel's will save it. (Mark 8:35)
O the many ways I seek to save or preserve my life. Little manipulations, ways of thinking or posturing myself (even if only in my own heart or mind), my contributions to secure myself and help God do what I don't really trust him to do. In the midst of trying to live a "Christian life," is it truly possible to lose one's life?
The language Paul uses in Galatians 5 says that the only thing that "works," the only thing of any avail (RSV), with any strength to acount for anything of value, is faith through love. Faith working through love. Later he will say that the "flesh" working produces all kinds of evil, but here he says that faith working is freedom, and faith at work in love, faith working itself out through love, is all that matters, all that can bring about life, love, joy, and peace...
That which is of me, which is my way, my seizing control, my having to secure my soul, save my life, is ultimately rotten and deadly. That which is of the Spirit, of an abandonment to the love of God in Jesus Christ, of a radical devotion to him who gave himself for us and our salvation, in this letting go and trusting, is security and life and peace, and salvation.
"Jesus, reduce me to love..."
Daily Office Bible readings, ESV
Isa. 55:1-13; Gal. 5:1-15; Mark 8:27-9:1
For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love. (Galatians 5:6)For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel's will save it. (Mark 8:35)
O the many ways I seek to save or preserve my life. Little manipulations, ways of thinking or posturing myself (even if only in my own heart or mind), my contributions to secure myself and help God do what I don't really trust him to do. In the midst of trying to live a "Christian life," is it truly possible to lose one's life?
The language Paul uses in Galatians 5 says that the only thing that "works," the only thing of any avail (RSV), with any strength to acount for anything of value, is faith through love. Faith working through love. Later he will say that the "flesh" working produces all kinds of evil, but here he says that faith working is freedom, and faith at work in love, faith working itself out through love, is all that matters, all that can bring about life, love, joy, and peace...
That which is of me, which is my way, my seizing control, my having to secure my soul, save my life, is ultimately rotten and deadly. That which is of the Spirit, of an abandonment to the love of God in Jesus Christ, of a radical devotion to him who gave himself for us and our salvation, in this letting go and trusting, is security and life and peace, and salvation.
"Jesus, reduce me to love..."
20090204
trust is the way
Wednesday, February 4, 2009
Daily Office Bible readings, ESV
So, brothers, we are not children of the slave but of the free woman.
(Galatians 4:31)
Paul is driving this point home, and will continue to hammer on it - in Christ we are free. We are children of freedom, not slavery; we are children by the Spirit, not the law; we are children through faith, not the works of the flesh.
He again appeals to the story of Abraham (cf. chapter 3), who was reckoned in right relationship with God on the basis of his trust in God. This story of Hagar and Sarah speaks of the "end runs" we tend to do to try to get to God's will for us, but not in God's way for us. I know I do this, and have recently been repenting for it. Of course, it's a deception to think we are trying to bring about God's will for us if we are not going about it in God's way for us - which is, of course, radical trust in him and not in "chariots or horses," not in our logic or wealth, or anything else.
And ultimately, that way of trusting in anything other than God, will be slavery. It will not deliver what it promises and will bring bondage and enslavement to that way - whether our logic or power or wealth or hoop-jumping or security-ensuring or approval-manipulating... only trust in God for life, for future, for the fulfillment of his promises as both the beginning and the way to live itself will bring freedom and increasing freedom in the love and Spirit of God.
Lord, help me trust you as a way of life, not just the way to life...
Daily Office Bible readings, ESV
So, brothers, we are not children of the slave but of the free woman.
(Galatians 4:31)
Paul is driving this point home, and will continue to hammer on it - in Christ we are free. We are children of freedom, not slavery; we are children by the Spirit, not the law; we are children through faith, not the works of the flesh.
He again appeals to the story of Abraham (cf. chapter 3), who was reckoned in right relationship with God on the basis of his trust in God. This story of Hagar and Sarah speaks of the "end runs" we tend to do to try to get to God's will for us, but not in God's way for us. I know I do this, and have recently been repenting for it. Of course, it's a deception to think we are trying to bring about God's will for us if we are not going about it in God's way for us - which is, of course, radical trust in him and not in "chariots or horses," not in our logic or wealth, or anything else.
And ultimately, that way of trusting in anything other than God, will be slavery. It will not deliver what it promises and will bring bondage and enslavement to that way - whether our logic or power or wealth or hoop-jumping or security-ensuring or approval-manipulating... only trust in God for life, for future, for the fulfillment of his promises as both the beginning and the way to live itself will bring freedom and increasing freedom in the love and Spirit of God.
Lord, help me trust you as a way of life, not just the way to life...
20090202
the Spirit of God's Son
Monday, February 2, 2009
Daily Office bible readings
But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons. 6 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So you are no longer a slave, but a son, and if a son, then an heir through God.
(Galatians 4:4-7)
Again, Paul comes back to the work and ministry of the Holy Spirit in this discussion. Enslaved children coming to adoption as sons... this is a very interesting way of describing the Jewish and Gentile condition before and after Christ.
This new life begins with the heart of the children welling up with life and love and thanksgiving and in some way or another spilling over in intimacy, trust, and deepest security to our Father in heaven.
"Daddy!"
"Papa!"
Notice that Paul says, "God has sent the Spirit of his Son into our hearts." Again, our principle story here is the baptism of Jesus. He commits himself to the Father and to his people and immerses himself in the Jordan; coming out of the water the Spirit descends from heaven upon him in the form of a dove, and the voice tears open heaven declaring, "You are my son, the beloved, in whom I am well pleased."
It is to this word spoken to us through the life and work and person of Jesus that the believer responds, "Father!" It is only a gracious gift of God that the Spirit hovers over us and begets in us new creation, gives us new life and even the faith to trust and believe.
It is possible, and this is the urgency of Paul's letter, to forsake this freedom and life and trust and love, and return to slavery. To return to trusting in lesser things, the elemental principles of the world, for example, and not in the scandalous love of God for us through his Son. I am so susceptible to this. What about you?
Father in heaven, thank you for loving us. Give us grace to trust you, and forsake everything else in which we so quickly trust for life and peace.
Daily Office bible readings
But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons. 6 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So you are no longer a slave, but a son, and if a son, then an heir through God.
(Galatians 4:4-7)
Again, Paul comes back to the work and ministry of the Holy Spirit in this discussion. Enslaved children coming to adoption as sons... this is a very interesting way of describing the Jewish and Gentile condition before and after Christ.
This new life begins with the heart of the children welling up with life and love and thanksgiving and in some way or another spilling over in intimacy, trust, and deepest security to our Father in heaven.
"Daddy!"
"Papa!"
Notice that Paul says, "God has sent the Spirit of his Son into our hearts." Again, our principle story here is the baptism of Jesus. He commits himself to the Father and to his people and immerses himself in the Jordan; coming out of the water the Spirit descends from heaven upon him in the form of a dove, and the voice tears open heaven declaring, "You are my son, the beloved, in whom I am well pleased."
It is to this word spoken to us through the life and work and person of Jesus that the believer responds, "Father!" It is only a gracious gift of God that the Spirit hovers over us and begets in us new creation, gives us new life and even the faith to trust and believe.
It is possible, and this is the urgency of Paul's letter, to forsake this freedom and life and trust and love, and return to slavery. To return to trusting in lesser things, the elemental principles of the world, for example, and not in the scandalous love of God for us through his Son. I am so susceptible to this. What about you?
Father in heaven, thank you for loving us. Give us grace to trust you, and forsake everything else in which we so quickly trust for life and peace.
20090201
Week of 4th Sunday of Epihpany
Prayer for the Fourth Sunday of Epiphany
Almighty and everlasting God, you govern all things both in heaven and on earth: Mercifully hear the supplications of your people, and in our time grant us your peace; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Readings for Week of 4 Epiphany
Sunday Ps. 24, 29 + 8, 84
Almighty and everlasting God, you govern all things both in heaven and on earth: Mercifully hear the supplications of your people, and in our time grant us your peace; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Readings for Week of 4 Epiphany
Sunday Ps. 24, 29 + 8, 84
Isa. 51:9-16 Heb. 11:8-16 John 7:14-31
Monday Ps. 56, 57, [58] + 64, 65Isa. 51:17-23 Gal. 4:1-11 Mark 7:24-37
Tuesday Ps. 61, 62 + 68:1-20(21-23)24-36Isa. 52:1-12 Gal. 4:12-20 Mark 8:1-10
Wednesday Ps. 72 + 119:73-96Isa. 54:1-10(11-17) Gal. 4:21-31 Mark 8:11-26
Thursday Ps. [70], 71 + 74Isa. 55:1-13 Gal. 5:1-15 Mark 8:27-9:1
Friday Ps. 69:1-23(24-30)31-38 + 73Isa. 56:1-8 Gal. 5:16-24 Mark 9:2-13
Saturday Ps. 75, 76 + 23, 27Isa. 57:3-13 Gal. 5:25-6:10 Mark 9:14-29
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