ADULT EDUCATION INTEREST POLL
If you have no intention of coming to the 9:00 adult education offerings on Sunday morning, please do not fill out the interest poll. Please rank the following adult education classes in the order of greatest interest to you. A rank of 1 is of greatest interest and a rank of 3 is of lowest interest. If you have a topic that you would like to suggest for an adult class, please write it in at the end of the poll in the space provided.
Elective 1
“Preparing for and enjoying Marriage”
Dan B. Allender and Tremper Longman III have together written this inductive Bible study guide to help couples build healthy and happy marriages. They will lead us through an overview of God’s ideal for marriage, following the "leave, weave, cleave" imagery of the Bible: leave your parents of origin, weave a life together, and cleave to each other.
These studies will help you take small but real steps toward honoring the image of God in each other and living out God's goal for marriage. As couples explore and respond to Scripture together, they will discover strength and beauty in their marriage and become even more intimate companions. Having said that, individuals as well as couples will benefit from this class.
Elective 2
“Not the Way It’s Supposed to Be – A Breviary on Sin” by Cornelius Plantinga
Life can stink. Life is broken. It is not suppose to be that way and it won’t always be. Sin entered the world and the ramifications are everywhere. Sin is only a parasite, a vandal, a spoiler. Jesus entered the world and the reversal of evil and the renewing of all things is underway. This class will unpack these ideas. In his book, Plantinga sets a traditional theological table setting, but the food comes not only from the Bible and St. Augustine but also from today’s books, from Newsweek, the movies, and television. This class will sharpen our eyes for the beauty of grace… which “makes beauty out of ugly things.”
Elective 3
“The Bible Explained”
This class examines the Bible as a series of stories occurring throughout centuries of time in which God lovingly woos and disciplines those made in His image. It is a history through which God is progressively revealing Himself, culminating in Jesus. This class will teach those investigating Christianity and new Christians a simple overview of the Bible but also is quite excellent for older Christians for whom the Bible remains a mystery.
There will be an Adult Christian Education Class with teaching on PRAYER (and a Lab, i.e. there will be lots of praying) and an “Introduction to Christ Community Church” class starting September 17th.
Electives Please Rank 1 to 3 (I is your first choice)
1. God’s Ideal Model for Marriage ________
2. Not the Way It’s Supposed to Be ________
3. The Bible Explained ________
List other topics you would like to have offered in an adult Christian education class:
__________________________________________________________________
____________________________________________________________________
___________________________________________________________________
Please drop the completed survey in the offering plate or in a box in the foyer when you leave today. Thank you!
Friday, August 25, 2006
Sunday, August 20, 2006
Saturday, August 19, 2006
MANLANDThursday Augu
MANLAND Thursday August 31
Manland, what is it?
A laid-back evening for men (16 and older) to come and hang together in fellowship.* What should you—and your guests—expect?
Dude, what about food?
There will be chips and sodas provided. Feel free to bring any other refreshments you desire.
So, get off work, cook the supper that night, enjoy a meal with the fam… and head over to the Schackow Ranch, which is off Newberry Road, East of 91st Ave
Address: NW 8716 NW 6th place 32607
NW 89th street
1st left 6th place, last on left
Map here
Manland, what is it?
A laid-back evening for men (16 and older) to come and hang together in fellowship.* What should you—and your guests—expect?
- Checkers
- Chess
- Swimming
- Wall Ball
- Tennis
- Foosball
- Table Tennis (aka Ping Pong)
- Mississippi State vs. Spurrier & South Carolina will be on the plasma for any extremely bored guys
Dude, what about food?
There will be chips and sodas provided. Feel free to bring any other refreshments you desire.
So, get off work, cook the supper that night, enjoy a meal with the fam… and head over to the Schackow Ranch, which is off Newberry Road, East of 91st Ave
Address: NW 8716 NW 6th place 32607
NW 89th street
1st left 6th place, last on left
Map here
Friday, August 18, 2006
An Envisioning Testimony
God created all things, and they were good; all things have fallen from that original goodness; Jesus has begun the work of redemption for all things through his death and resurrection; and all things are waiting to be restored by Jesus. And finally, my role, my part of the story, is aiding the Spirit’s work of restoration by seeking to make all things as they should have been. My desire is to be an agent of shalom.
Everyday I am faced with two Truths. The first is that the more I follow Jesus, the more I try and love students and other young adults, and the second is, the more I try to push back the Fall in this world, I see only more of my own sin and brokenness. I see each day that I am far worse than I ever imagined.
However, through God’s grace, as I see my sin and brokenness more each day I am understanding a new Truth, again and again. Why would Jesus choose me? How could he use me to act on His behalf in this world when my own heart is so broken? And I begin see again, through the cross, the depth of God’s love for me. And I begin to see again, through the resurrection, the power of the Gospel that is at work in my life to push out the darkness in all areas of my life, and bring in the light of Jesus. That’s when I begin to understand that as deeply as I am broken, is how deeply I am loved. And I remember the second Truth.
I am far more loved than I ever dreamed.
Everyday I am faced with two Truths. The first is that the more I follow Jesus, the more I try and love students and other young adults, and the second is, the more I try to push back the Fall in this world, I see only more of my own sin and brokenness. I see each day that I am far worse than I ever imagined.
However, through God’s grace, as I see my sin and brokenness more each day I am understanding a new Truth, again and again. Why would Jesus choose me? How could he use me to act on His behalf in this world when my own heart is so broken? And I begin see again, through the cross, the depth of God’s love for me. And I begin to see again, through the resurrection, the power of the Gospel that is at work in my life to push out the darkness in all areas of my life, and bring in the light of Jesus. That’s when I begin to understand that as deeply as I am broken, is how deeply I am loved. And I remember the second Truth.
I am far more loved than I ever dreamed.
Q and A
August 18 is about big picture... therefore some questions below will be addressed and others won't. We've put them in print to seek to over-inform people.
BUILDING QUESTIONS....
Where are we on the building process?
Early stage
Who is on the building committee?
In the Spring of 2006 the Elders appointed Kevin Phegley as Chairman of the Building Committee. The rest of the committee is John Morrison, Sharon Stankunas, Mark O'Neal, Brian Schackow, Rob Pendley
Does the county have our projected plans?
Alachua County received our preliminary plans in May. They were prepared by Jay Brown of Brown & Cullen. As of Thursday, August 17, Brown & Cullen had not received word from the county.
Why have we not pursued rezoning?
We were advised by our counsel to pursue the rezoning as part of the submission to the county for pre-liminary approval, which we did.
Why do we not have a sign up on our property that says...Future Home of
Christ Community?
We were advised by our counsel to put a FUTURE HOME sign up AFTER we receive pre-liminary approval, which we are doing. We look forward to doing that soon.
What do we still owe on the loan we took out to buy the
house and additional land?
Christ Community owes M&S Bank $249,000 on the southern portion of our property.
What are the projected dates for breaking
ground?
That date is dependant on Christ Community reaching several trigger goals, including:
~ a productive capital campaign
~ the infrastructuring of the congregation for long-term health
~ etc.
Why haven't those people who made a pledge in 2003, and have paid
off their pledge, never received any confirmation...or letter of
appreciation...or notice that they have fulfilled their pledge?
#1. Because the leadership of Christ Community needs to grow in their expressions of gratitude to God and to His people
#2. Because the leadership didn't obtain the services of an experienced consultant during that campaign. Therefore, the structure set up for follow through never was well instructed, supervised, or encouraged.
LEADERSHIP STATUS...
Where are we on developing new elders?
Since the arrival of our Assistant Pastor, Frank Matthews, this has been topic numero uno at each meeting of the elders. Rob Pendley presented a plan to the elders at the August meeting. It is being revised and the hope is to announce in September our plans to the congregation.
Are outside individuals still
attending the session meetings?
The elders have people from the congregation at almost every meeting. The exception is when the discussion is over shepherding issues.
What is the projected date for seeking
particularization of Christ Community?
This date is dependant on:
~ the success of the formal and informal leadership training this Fall
~ the calling of God men's lives
~ God's timing
FINANCIAL STATUS...
Where are we on the health of the church financially speaking?
Rod Whited, a 20 year pastor of Pinewood Presbyterian Church, says:
I have helped at least 2 dozen congregations get started. I've been in touch with close to 100 churches through the years. Christ Community is one of the healthiest financial congregations I have ever seen. I believe this is due to:
~ The mercy of God
~ The generosity of the people
~ The shared vision that God is doing something wonderful in Gainesville
Where are we
on meeting the 2006 budget? Are we on track for meeting our financial
obligations for the new associate pastor?
MISC
Will new Community Groups be forming for the
Fall?
Perhaps one. But watch for many more to be launched in January in conjunction with the capital campaign.
Do we have a church website?
yes, www.christcommunitychurch.com
Will a new church directory be distributed?
The directory is available on the website and is updated monthly. Please call the office at 379-4949 to obtain the necessary username and password to access it.
The 2007 budget will be put together during September and October. We run a Jan 1 to Dec 31 budget year.
BUILDING QUESTIONS....
Where are we on the building process?
Early stage
Who is on the building committee?
In the Spring of 2006 the Elders appointed Kevin Phegley as Chairman of the Building Committee. The rest of the committee is John Morrison, Sharon Stankunas, Mark O'Neal, Brian Schackow, Rob Pendley
Does the county have our projected plans?
Alachua County received our preliminary plans in May. They were prepared by Jay Brown of Brown & Cullen. As of Thursday, August 17, Brown & Cullen had not received word from the county.
Why have we not pursued rezoning?
We were advised by our counsel to pursue the rezoning as part of the submission to the county for pre-liminary approval, which we did.
Why do we not have a sign up on our property that says...Future Home of
Christ Community?
We were advised by our counsel to put a FUTURE HOME sign up AFTER we receive pre-liminary approval, which we are doing. We look forward to doing that soon.
What do we still owe on the loan we took out to buy the
house and additional land?
Christ Community owes M&S Bank $249,000 on the southern portion of our property.
What are the projected dates for breaking
ground?
That date is dependant on Christ Community reaching several trigger goals, including:
~ a productive capital campaign
~ the infrastructuring of the congregation for long-term health
~ etc.
Why haven't those people who made a pledge in 2003, and have paid
off their pledge, never received any confirmation...or letter of
appreciation...or notice that they have fulfilled their pledge?
#1. Because the leadership of Christ Community needs to grow in their expressions of gratitude to God and to His people
#2. Because the leadership didn't obtain the services of an experienced consultant during that campaign. Therefore, the structure set up for follow through never was well instructed, supervised, or encouraged.
LEADERSHIP STATUS...
Where are we on developing new elders?
Since the arrival of our Assistant Pastor, Frank Matthews, this has been topic numero uno at each meeting of the elders. Rob Pendley presented a plan to the elders at the August meeting. It is being revised and the hope is to announce in September our plans to the congregation.
Are outside individuals still
attending the session meetings?
The elders have people from the congregation at almost every meeting. The exception is when the discussion is over shepherding issues.
What is the projected date for seeking
particularization of Christ Community?
This date is dependant on:
~ the success of the formal and informal leadership training this Fall
~ the calling of God men's lives
~ God's timing
FINANCIAL STATUS...
Where are we on the health of the church financially speaking?
Rod Whited, a 20 year pastor of Pinewood Presbyterian Church, says:
I have helped at least 2 dozen congregations get started. I've been in touch with close to 100 churches through the years. Christ Community is one of the healthiest financial congregations I have ever seen. I believe this is due to:
~ The mercy of God
~ The generosity of the people
~ The shared vision that God is doing something wonderful in Gainesville
Where are we
on meeting the 2006 budget? Are we on track for meeting our financial
obligations for the new associate pastor?
MISC
Will new Community Groups be forming for the
Fall?
Perhaps one. But watch for many more to be launched in January in conjunction with the capital campaign.
Do we have a church website?
yes, www.christcommunitychurch.com
Will a new church directory be distributed?
The directory is available on the website and is updated monthly. Please call the office at 379-4949 to obtain the necessary username and password to access it.
The 2007 budget will be put together during September and October. We run a Jan 1 to Dec 31 budget year.
Thursday, August 17, 2006
Preaching on Worship
Name something that Christ Community has done approximately 52 days a year for 8 years?
If we average 75 minutes per service, that adds up to.... alot of hours.
Yet, we have taken precious little time to engage the scriptures on this valuable and practical topic. This Fall Rob Pendley will be preaching on the issue of Worship. Sermons will cover things like:
~ The Heart of Worship
~ It is not about the music
~ Worship as Gospel Re-presentation
~ Created to Praise
~ The Lord Came Down, How God meets with His people
~ Why worship services must consider outsiders
~ et al
Our goals will be:
~ to be formed by the Scriptures as a worshipping church family
If we average 75 minutes per service, that adds up to.... alot of hours.
Yet, we have taken precious little time to engage the scriptures on this valuable and practical topic. This Fall Rob Pendley will be preaching on the issue of Worship. Sermons will cover things like:
~ The Heart of Worship
~ It is not about the music
~ Worship as Gospel Re-presentation
~ Created to Praise
~ The Lord Came Down, How God meets with His people
~ Why worship services must consider outsiders
~ et al
Our goals will be:
~ to be formed by the Scriptures as a worshipping church family
Discipleship Course
This Fall we are offering an experimental yet intentional class/workshop. The "Discipleship Course", led by Rob Pendley, will run for 11 Wednesday nights beginning September 6th. Each meeting will last 2 hours. The Discipleship Course is open to everyone, but the commitment level is high. Specifically with weekly Bible homework and weekly attendance. Because we are seeking to create a learning community, this cannot be offered to people who will "make it when they can". A flyer will be distributed Sunday August 21 with complete information.
Friday, August 11, 2006
Paying for protection
Subsequent generations, however, gradually moved away from the Reformation in these areas. Rationalist religion, reacting against exaggerated and overexplicit portrayals of human wickedness and divine wrath among many Puritans, began to stress the goodness of man and the benevolence of the Deity. By the time of the Second Awakening, many leaders of the revival were adjusting to this critique by presenting an increasingly kindly, fatherly and thoroughly comprehensible God. In the late nineteenth century, D.L. Moody determined to center his message around the truth that 'God is Love' and to tone down the mention of hell and the wrath of God to the point of inaudibility. But this was only one example of the sentimentalizing of God in every sector of the church, among evangelicals and the rising Liberal movement alike.
The whole church was drifting quietly toward Marcionism, avoiding the biblical portrait of the sovereign and holy God who is angry with the wicked every day and whose anger remains upon those who will not receive his Son. Walling off this image into an unvisited corner of its consciousness, the church substituted a new god who was the projection of grandmotherly kindness mixed with the gentleness and winsomeness of a Jesus who hardly needed to die for our sins. Many American congregations were in effect paying their ministers to protect them from the real God. The decay of spirituality resulting from this deception can already be traced in the latter half of the nineteenth century. It is partially responsible not only for the general spiritual collapse of the church in this century but also for a great deal of apologetic weakness; for in a world in which the sovereign and holy God regularly employs plagues, famines, wars, disease and death as instruments to punish sin and bring mankind to repentance, the idolatrous image of God as pure benevolence cannot really be believed, let alone feared and worshipped in the manner prescribed by both the Old and New Testaments.
...It is only in the light of the revelation through the cross of God's overwhelming love for his creation that we can understand his anger against the distortion or destruction of that creation. The cross, in fact, is the perfect statement both of God's wrath against sin and of the depth of his love and mercy in the recovery of the damaged creation and its damagers. God's mercy, patience and love must be fully preached in the church. But they are not credible unless they are presented in tension with God's infinite power, complete and sovereign control of the universe, holiness, and righteousness. And where God's righteousness is clearly presented, compassionate warnings of his holy anger against sin must be given and warnings also of the certainty of divine judgment in endless alienation from God which will be unimaginably worse than the literal descriptions of hell. It is no wonder that the world and the church are not awakened when our leadership is either singing a lullaby concerning these matters or presenting them in a caricature which is so grotesque that it is unbelievable.
(From Richard Lovelace; Dynamics of Spiritual Life, pp. 83-85.).
The whole church was drifting quietly toward Marcionism, avoiding the biblical portrait of the sovereign and holy God who is angry with the wicked every day and whose anger remains upon those who will not receive his Son. Walling off this image into an unvisited corner of its consciousness, the church substituted a new god who was the projection of grandmotherly kindness mixed with the gentleness and winsomeness of a Jesus who hardly needed to die for our sins. Many American congregations were in effect paying their ministers to protect them from the real God. The decay of spirituality resulting from this deception can already be traced in the latter half of the nineteenth century. It is partially responsible not only for the general spiritual collapse of the church in this century but also for a great deal of apologetic weakness; for in a world in which the sovereign and holy God regularly employs plagues, famines, wars, disease and death as instruments to punish sin and bring mankind to repentance, the idolatrous image of God as pure benevolence cannot really be believed, let alone feared and worshipped in the manner prescribed by both the Old and New Testaments.
...It is only in the light of the revelation through the cross of God's overwhelming love for his creation that we can understand his anger against the distortion or destruction of that creation. The cross, in fact, is the perfect statement both of God's wrath against sin and of the depth of his love and mercy in the recovery of the damaged creation and its damagers. God's mercy, patience and love must be fully preached in the church. But they are not credible unless they are presented in tension with God's infinite power, complete and sovereign control of the universe, holiness, and righteousness. And where God's righteousness is clearly presented, compassionate warnings of his holy anger against sin must be given and warnings also of the certainty of divine judgment in endless alienation from God which will be unimaginably worse than the literal descriptions of hell. It is no wonder that the world and the church are not awakened when our leadership is either singing a lullaby concerning these matters or presenting them in a caricature which is so grotesque that it is unbelievable.
(From Richard Lovelace; Dynamics of Spiritual Life, pp. 83-85.).
Friday, August 04, 2006
Worship Preparation
Sunday morning there are NO CLASSES
We begin promptly at 10am with our worship service. Children age 5 through grade 2 will have opportunity for children's church during the 2nd half of the service.
We're asking you to begin preparing now (whenever you read this) for Sunday at 10am when we gather for worship...
Why prepare?
Ways to prepare:
1. Read one or all the hymns/songs we're singing
2. Read one or all the prayers we're praying
How do I read-pray through a song or a prayer? No one way is magical... but I (rob) do it like this:
Take our 1st hymn HOLY HOLY HOLY...
stanza 3
Holy, holy, holy! though the darkness hide Thee,
Though the eye of sinful man Thy glory may not see;
Only Thou art holy; there is none beside Thee,
Perfect in power, in love, and purity.
Perfect in power, in love, and purity... what would i do with power? How have i abused the power I already have? Perfect in love? I really am different from God.
The Holy Trinity is perfect in love. It is amazing to think of a healthy relationship that has lasted 80 years... here we're talking about healthy inner-relating among the Trinity for something like 80 thousand years!
We begin promptly at 10am with our worship service. Children age 5 through grade 2 will have opportunity for children's church during the 2nd half of the service.
We're asking you to begin preparing now (whenever you read this) for Sunday at 10am when we gather for worship...
Why prepare?
Ways to prepare:
1. Read one or all the hymns/songs we're singing
2. Read one or all the prayers we're praying
How do I read-pray through a song or a prayer? No one way is magical... but I (rob) do it like this:
Take our 1st hymn HOLY HOLY HOLY...
stanza 3
Holy, holy, holy! though the darkness hide Thee,
Though the eye of sinful man Thy glory may not see;
Only Thou art holy; there is none beside Thee,
Perfect in power, in love, and purity.
Perfect in power, in love, and purity... what would i do with power? How have i abused the power I already have? Perfect in love? I really am different from God.
The Holy Trinity is perfect in love. It is amazing to think of a healthy relationship that has lasted 80 years... here we're talking about healthy inner-relating among the Trinity for something like 80 thousand years!
Sunday, July 16, 2006
acts 25 sermon handout, quotes
25th Chapter of the book of Acts
Christ Community Gainesville
Scene 1 In Jerusalem, Festus gets his bearings
Scene 2 In Caesarea, Paul’s 2nd trial on the same charges… this time before Festus
The appeal:
“If Festus began by making a concession to the Sanhedrin, he might be inclined to make further concessions even more prejudicial to Paul’s safety. Felix had been an experienced administrator of Judea when Paul’s case was submitted to him, but Festus was a novice, and the Sanhedrin might well exploit his inexperience to Paul’s disadvantage. There was one way open to Paul as a Roman citizen to escape from his precarious situation, even if it was a way attended by special risks of its own...appeal to Caesar”. --F.F.Bruce
Scene 3: Festus seeks the counsel of Agrippa
Agrippa II “had a reputation of being an authority on the Jewish religion [see 26:3], and Festus decided that he was the man who could best help him to frame the report which he had to remit to Rome in connection with Paul’s appeal...” --F.F.Bruce
Agrippa's opinion concerning Paul's case would be well informed and persuasive to the Emperor, to whom Festus needed to write a report of the charges. --Dennis Johnson
Scene 4: The Big Show! Paul before Agrippa, Bernice & the other notables
this is a very dramatic opportunity for the gospel, because here we see a face to face confrontation with the leaders of two completely opposed spiritual “kingdoms”. The Herods were the powerful royal family who, though professing the Biblical faith, had lived lives of violence and corruption for generations, mimicking the ways of the ruling classes of the world. Herod the Great had slaughtered many in an effort to kill Jesus. His son Herod Antipas had executed John the Baptist, his grandson Herod Agrippa I had killed the apostle James. Now Paul has the opportunity to clearly present the gospel which this family had been opposing for generations.
“[Paul’s appeal to Caesar] was not because he had lost confidence in Roman justice, but because he he feared that in Jerusalem Roman justice might be overborne by powerful local influences.” (F.F.Bruce, p. 478).
http://72.14.209.104/search?q=cache:XCCVsRdqhBEJ:www.arches.uga.edu/~bananna/paper.txt+revelation+flannery+white+trash&hl=en&gl=us&ct=clnk&cd=8&client=firefox-a
And finally, with a great surge of fury, she looks into the sky and roars, "Who do you think you are?"
And suddenly a light appears in the sky. Mrs. Turpin, in O'Connor's words, "saw the streak as a vast swinging bridge extending upward from the earth through a field of living fire. Upon it a vast horde of souls were rumbling toward heaven.
"There were whole companies of white-trash, clean for the first time in their lives, and bands of black niggers in white robes, and battalions of freaks and lunatics shouting and clapping and leaping like frogs.
"And bringing up the end of the procession was a tribe of people whom she recognized at once as those who, like herself and Claud, had always had a little of everything and the God-given wit to use it right. She leaned forward to observe them closer.
"They were marching behind the others with great dignity, accountable as they had always been for good order and common sense and respectable behavior. They alone were on key. Yet she could see by their shocked and altered faces that even their virtues were being burned away."
LOVE bade me welcome; yet my soul drew back,
Guilty of dust and sin.
But quick-eyed Love, observing me grow slack
From my first entrance in,
Drew nearer to me, sweetly questioning 5
If I lack'd anything.
'A guest,' I answer'd, 'worthy to be here:'
Love said, 'You shall be he.'
'I, the unkind, ungrateful? Ah, my dear,
I cannot look on Thee.' 10
Love took my hand and smiling did reply,
'Who made the eyes but I?'
'Truth, Lord; but I have marr'd them: let my shame
Go where it doth deserve.'
'And know you not,' says Love, 'Who bore the blame?' 15
'My dear, then I will serve.'
'You must sit down,' says Love, 'and taste my meat.'
So I did sit and eat.
Christ Community Gainesville
Scene 1 In Jerusalem, Festus gets his bearings
Scene 2 In Caesarea, Paul’s 2nd trial on the same charges… this time before Festus
The appeal:
“If Festus began by making a concession to the Sanhedrin, he might be inclined to make further concessions even more prejudicial to Paul’s safety. Felix had been an experienced administrator of Judea when Paul’s case was submitted to him, but Festus was a novice, and the Sanhedrin might well exploit his inexperience to Paul’s disadvantage. There was one way open to Paul as a Roman citizen to escape from his precarious situation, even if it was a way attended by special risks of its own...appeal to Caesar”. --F.F.Bruce
Scene 3: Festus seeks the counsel of Agrippa
Agrippa II “had a reputation of being an authority on the Jewish religion [see 26:3], and Festus decided that he was the man who could best help him to frame the report which he had to remit to Rome in connection with Paul’s appeal...” --F.F.Bruce
Agrippa's opinion concerning Paul's case would be well informed and persuasive to the Emperor, to whom Festus needed to write a report of the charges. --Dennis Johnson
Scene 4: The Big Show! Paul before Agrippa, Bernice & the other notables
this is a very dramatic opportunity for the gospel, because here we see a face to face confrontation with the leaders of two completely opposed spiritual “kingdoms”. The Herods were the powerful royal family who, though professing the Biblical faith, had lived lives of violence and corruption for generations, mimicking the ways of the ruling classes of the world. Herod the Great had slaughtered many in an effort to kill Jesus. His son Herod Antipas had executed John the Baptist, his grandson Herod Agrippa I had killed the apostle James. Now Paul has the opportunity to clearly present the gospel which this family had been opposing for generations.
“[Paul’s appeal to Caesar] was not because he had lost confidence in Roman justice, but because he he feared that in Jerusalem Roman justice might be overborne by powerful local influences.” (F.F.Bruce, p. 478).
http://72.14.209.104/search?q=cache:XCCVsRdqhBEJ:www.arches.uga.edu/~bananna/paper.txt+revelation+flannery+white+trash&hl=en&gl=us&ct=clnk&cd=8&client=firefox-a
And finally, with a great surge of fury, she looks into the sky and roars, "Who do you think you are?"
And suddenly a light appears in the sky. Mrs. Turpin, in O'Connor's words, "saw the streak as a vast swinging bridge extending upward from the earth through a field of living fire. Upon it a vast horde of souls were rumbling toward heaven.
"There were whole companies of white-trash, clean for the first time in their lives, and bands of black niggers in white robes, and battalions of freaks and lunatics shouting and clapping and leaping like frogs.
"And bringing up the end of the procession was a tribe of people whom she recognized at once as those who, like herself and Claud, had always had a little of everything and the God-given wit to use it right. She leaned forward to observe them closer.
"They were marching behind the others with great dignity, accountable as they had always been for good order and common sense and respectable behavior. They alone were on key. Yet she could see by their shocked and altered faces that even their virtues were being burned away."
LOVE bade me welcome; yet my soul drew back,
Guilty of dust and sin.
But quick-eyed Love, observing me grow slack
From my first entrance in,
Drew nearer to me, sweetly questioning 5
If I lack'd anything.
'A guest,' I answer'd, 'worthy to be here:'
Love said, 'You shall be he.'
'I, the unkind, ungrateful? Ah, my dear,
I cannot look on Thee.' 10
Love took my hand and smiling did reply,
'Who made the eyes but I?'
'Truth, Lord; but I have marr'd them: let my shame
Go where it doth deserve.'
'And know you not,' says Love, 'Who bore the blame?' 15
'My dear, then I will serve.'
'You must sit down,' says Love, 'and taste my meat.'
So I did sit and eat.
Thursday, June 29, 2006
Acts 24 sermon study
Very helpful & practical commentary on Acts 24
Introduction: It will be important to know some background information about the prominent persons before whom Paul testified. Antonius Felix, procurator (imperial governor) of Judea from AD 52 to 59, was a commoner, not an “equestrian”--the noble class from which nearly all high Roman officials and came. His unprecedented rise from humble social origins to his royal position was owed to the influence of his brother Pallas, who had much influence at the Roman court under Emperor Claudius. During his term of office, several Jewish uprisings occurred and Felix put them down with such extreme ruthlessness that he alienated more moderate Jews which in turn led to worse political unrest. Eventually he was relieved of his duties because of how his heavy-handedness was backfiring so badly. Felix at the time of his meeting with Paul was married to Drusilla, the youngest daughter of the Jewish king Herod Agrippa I (whose death is described in Acts 12:19-23). All historical accounts report that she was a ravishing beauty. Originally she was betrothed to the crown prince of Commagene, in Asia Minor, but the marriage did not take place because the the prince would not convert to Judaism. Instead, she married the king of Emesa, a small state in Syria. But according to the Jewish historian Josephus, Felix seduced her with the help of a Cypriot magician, and she left her husband to marry him. At the time of this incident with Paul, she was not yet 20 years old.
24:24-27. What can we tell from this brief description that Paul said to Felix and Drusilla? First of all, Paul spoke of “faith in Christ Jesus”. It is helpful to see how Luke can summarize the gospel message in this way. It shows us that the gospel is a) The centrality of Christ. He did not come just to show us the way, but he came to be the way. He did not just come to tell us what we must do to be saved, but he came to save. b) The necessity of faith. We are not saved by what we do, but by believing in what he has done. But Luke also tells us that Paul dealt with three topics. There have been two views of what these topics were. The first view thinks that these are the three “tenses” of salvation: “the dikaiosune (‘righteousness’) of which Paul spoke was ‘the righteousness of God’ or divine act of justification which he had elaborated in his letter to the Romans. In this case, the three topics of conversation were what are sometimes called the three ‘tenses’ of salvation, namely how to be justified or pronounced righteous by God, how to overcome temptation and gain self-mastery, and how to escape the awful final judgment of God. “ (Stott, p.364) But a second view thinks that these three topics were an personal application to the lives of Felix and Drusilla. Therefore “righteousness” had to do with the lack of justice with which Felix ruled the country, and “self-control” had to do how Drusilla had broken her marriage vows, and “the judgment to come” had to do with the final penalty if these things were not repented for. I prefer to follow John Stott’s interpretation, since I don’t see how a discourse which did nothing but denounce Felix and Drusilla’s sins would have a) gotten Felix to say, “I want to hear from you again” (v.25b), nor would have b) been summarized as a discourse on “faith in Christ Jesus”. However, I think that it is very clear that a presentation of the gospel, and of salvation in all three tenses, would have necessarily begun to work on their consciences. In other words, there is nothing more convicting than to preach the gospel (rather than the law). To preach about the Son of God who came to die for our sins shows a) how serious sin is, and b) how much we owe it to him to now follow him. No wonder Felix was “afraid” (v.25)! If Paul had just preached a moral code, Felix would have been angry, not afraid. Preaching the Law reveals sin by saying: “You must obey God because he will crush you if you don’t stop sinning! Obey him out of fear.” Preaching the Gospel reveals sin by saying: “You must obey God because he let his Son be crushed so you could be free from sin. Obey him out of love.” The gospel shows us a God more holy than that of traditional religion (since He won’t settle for just our imperfect moral efforts) yet a God more loving than that of traditional religion ( since He was willing to sacrifice his own Son for us). Thus this kind of God is deeply alarming to the human conscience--more alarming than a God who just thunders out the Law and demands morality. The God of the gospel deserves more service and surrender, because of what he has done for us.
In short, both interpretations of the three topics are essentially correct. By preaching the gospel with great thoroughness, the implications for Felix and Drusilla’s life became painfully clear. But it was by preaching salvation by Christ and not by moral works that Paul convicted them so deeply about their immorality.
#2.
24:22-27. What were the four factors that contributed to prevent Felix from embracing the gospel? Do the same factors prevent you from doing what is right? The first factor seems almost trivial--an unwillingness to be “inconvenienced” (v.25c). Felix did not want his examination of Christianity to get in the way of any of his normal life goals or lifestyle. Although this may seen trivial, further reflection will reveal its seriousness. People who don’t want their schedules or routines or customary patterns of behavior to be interrupted often refuse to take Christianity seriously. They know that if they were to become Christians, it would not require huge changes--just inconveniences, minor embarassments, small changes. And yet they are unwilling. The second factor was fear. He was “afraid” (v.25b). We looked at some of the reasons above for this fear. But what exactly was he afraid of? Probably, there was a mixture of “right” fear and “wrong” fear. The “right” fear would have perhaps been some pangs of conscience. Paul’s eloquent message would have made him afraid that maybe there was a God, and maybe he had displeased him. But if the main fear Felix had was “right”, he would have moved toward listening to Paul more--not to send him away. Surely the fear that blocked the way for Felix is simply the fear of the unknown. This is a very general anxiety made up of a jumble of poorly formlated fears--what would happen if I converted? would I lose control? would I have to do many things that would make me a laughing stock? what will happen to my social standing? what will my friends think? The third factor was politics. “Felix wanted to grant a favor to the Jews” (v.27). Becoming a Christian is an individual decision between the person and God. Yet in many situations, an inquirer feels great political pressure from organized power blocks to avoid Christianity. This goes beyond the normal fear of being laughed at by friends. Often a person realizes that his or her conversion to Christianity will mean they will be excluded from some important social structure. It may mean the stalling of a career or the loss of access to a whole circle of influence and power. In many countries it means the loss of many civil rights. The fourth factor was greed. “He was hoping that Paul would offer him a bribe” (v.26). This was completely illegal, even in that time and place, but it was business as usual for Felix. Here we see Felix under some spiritual conviction, but his self-interest, his relentless attitude of “what’s in this for me?” overwhelms any healthy seeking. These four specific factors probably boil down in to two basic motives--self-interest and self-protection. If we are not willing to make sacrifices (vs. self-interest) and
make ourselves vulnerable (vs. self-protection), we will fail like Felix to embrace God’s will for us.
#3 HOW & WHY PEOPLE ARE INTERESTED IN GOSPEL
What does this (Felix and wife at end of ch24) tell us about how and why people are interested in the gospel?
We cannot know the reasons for this spiritual interest for sure, but these hints remind us of some important principles about how and why people become open to the gospel. It is true that a brilliant presentation of the gospel can surprise non-believers and give them favorable impressions, but there must be some fundamental “shifts” within a person’s heart that create an openness to the gospel. No matter how eloquent or rational the presentation, it will not persuade if the hearer has no sense of need, of personal relevance.
The two most basic ways of sensing personal relevance are indicated by Felix and Drusilla’s history. 1) Friends or acquantances that find Christ. If someone you know and have some respect/affection for is either interested in Christ, or has found Christ, that makes the gospel suddenly much more plausible to you. Even if you don’t “get it”, your friend’s interest lengthens you attention span greatly. You are willing to listen more to the gospel, in case you are missing something. 2) A sense of personal weakness or inadequacy. If you have disappointed yourself, or if you have become aware of failure or powerlessness in some area of your life, your sense of spiritual need grows. Again, this lengthens your attention span, and you don’t give the gospel a hearing. It is the people who a) know no one they respect who is a Christian, or b) feel very competent and equal to the challenges of life--who simply laugh off the gospel.
There are many practical implications. First, as Christians, we should not “push” our arguments or our presentation of the gospel on someone who clearly is not interested. Unless they have a sense of the gospel’s “plausibility” and relevance, they won’t sit still for much explanation of what the faith is or why it is true. Second, this means that there is no more important witness than to: a) live exemplary lives and b) gently let people know you are a Christian. The most direct way to open a person is the gospel is to just let them get to know a Christian who they respect. (In New York City--people will most respect Christians who are excellent in their work, who are compassionate in their concern for people in need, who are fair and civil and non-condescending to people with whom they differ. –Tim Keller
Introduction: It will be important to know some background information about the prominent persons before whom Paul testified. Antonius Felix, procurator (imperial governor) of Judea from AD 52 to 59, was a commoner, not an “equestrian”--the noble class from which nearly all high Roman officials and came. His unprecedented rise from humble social origins to his royal position was owed to the influence of his brother Pallas, who had much influence at the Roman court under Emperor Claudius. During his term of office, several Jewish uprisings occurred and Felix put them down with such extreme ruthlessness that he alienated more moderate Jews which in turn led to worse political unrest. Eventually he was relieved of his duties because of how his heavy-handedness was backfiring so badly. Felix at the time of his meeting with Paul was married to Drusilla, the youngest daughter of the Jewish king Herod Agrippa I (whose death is described in Acts 12:19-23). All historical accounts report that she was a ravishing beauty. Originally she was betrothed to the crown prince of Commagene, in Asia Minor, but the marriage did not take place because the the prince would not convert to Judaism. Instead, she married the king of Emesa, a small state in Syria. But according to the Jewish historian Josephus, Felix seduced her with the help of a Cypriot magician, and she left her husband to marry him. At the time of this incident with Paul, she was not yet 20 years old.
24:24-27. What can we tell from this brief description that Paul said to Felix and Drusilla? First of all, Paul spoke of “faith in Christ Jesus”. It is helpful to see how Luke can summarize the gospel message in this way. It shows us that the gospel is a) The centrality of Christ. He did not come just to show us the way, but he came to be the way. He did not just come to tell us what we must do to be saved, but he came to save. b) The necessity of faith. We are not saved by what we do, but by believing in what he has done. But Luke also tells us that Paul dealt with three topics. There have been two views of what these topics were. The first view thinks that these are the three “tenses” of salvation: “the dikaiosune (‘righteousness’) of which Paul spoke was ‘the righteousness of God’ or divine act of justification which he had elaborated in his letter to the Romans. In this case, the three topics of conversation were what are sometimes called the three ‘tenses’ of salvation, namely how to be justified or pronounced righteous by God, how to overcome temptation and gain self-mastery, and how to escape the awful final judgment of God. “ (Stott, p.364) But a second view thinks that these three topics were an personal application to the lives of Felix and Drusilla. Therefore “righteousness” had to do with the lack of justice with which Felix ruled the country, and “self-control” had to do how Drusilla had broken her marriage vows, and “the judgment to come” had to do with the final penalty if these things were not repented for. I prefer to follow John Stott’s interpretation, since I don’t see how a discourse which did nothing but denounce Felix and Drusilla’s sins would have a) gotten Felix to say, “I want to hear from you again” (v.25b), nor would have b) been summarized as a discourse on “faith in Christ Jesus”. However, I think that it is very clear that a presentation of the gospel, and of salvation in all three tenses, would have necessarily begun to work on their consciences. In other words, there is nothing more convicting than to preach the gospel (rather than the law). To preach about the Son of God who came to die for our sins shows a) how serious sin is, and b) how much we owe it to him to now follow him. No wonder Felix was “afraid” (v.25)! If Paul had just preached a moral code, Felix would have been angry, not afraid. Preaching the Law reveals sin by saying: “You must obey God because he will crush you if you don’t stop sinning! Obey him out of fear.” Preaching the Gospel reveals sin by saying: “You must obey God because he let his Son be crushed so you could be free from sin. Obey him out of love.” The gospel shows us a God more holy than that of traditional religion (since He won’t settle for just our imperfect moral efforts) yet a God more loving than that of traditional religion ( since He was willing to sacrifice his own Son for us). Thus this kind of God is deeply alarming to the human conscience--more alarming than a God who just thunders out the Law and demands morality. The God of the gospel deserves more service and surrender, because of what he has done for us.
In short, both interpretations of the three topics are essentially correct. By preaching the gospel with great thoroughness, the implications for Felix and Drusilla’s life became painfully clear. But it was by preaching salvation by Christ and not by moral works that Paul convicted them so deeply about their immorality.
#2.
24:22-27. What were the four factors that contributed to prevent Felix from embracing the gospel? Do the same factors prevent you from doing what is right? The first factor seems almost trivial--an unwillingness to be “inconvenienced” (v.25c). Felix did not want his examination of Christianity to get in the way of any of his normal life goals or lifestyle. Although this may seen trivial, further reflection will reveal its seriousness. People who don’t want their schedules or routines or customary patterns of behavior to be interrupted often refuse to take Christianity seriously. They know that if they were to become Christians, it would not require huge changes--just inconveniences, minor embarassments, small changes. And yet they are unwilling. The second factor was fear. He was “afraid” (v.25b). We looked at some of the reasons above for this fear. But what exactly was he afraid of? Probably, there was a mixture of “right” fear and “wrong” fear. The “right” fear would have perhaps been some pangs of conscience. Paul’s eloquent message would have made him afraid that maybe there was a God, and maybe he had displeased him. But if the main fear Felix had was “right”, he would have moved toward listening to Paul more--not to send him away. Surely the fear that blocked the way for Felix is simply the fear of the unknown. This is a very general anxiety made up of a jumble of poorly formlated fears--what would happen if I converted? would I lose control? would I have to do many things that would make me a laughing stock? what will happen to my social standing? what will my friends think? The third factor was politics. “Felix wanted to grant a favor to the Jews” (v.27). Becoming a Christian is an individual decision between the person and God. Yet in many situations, an inquirer feels great political pressure from organized power blocks to avoid Christianity. This goes beyond the normal fear of being laughed at by friends. Often a person realizes that his or her conversion to Christianity will mean they will be excluded from some important social structure. It may mean the stalling of a career or the loss of access to a whole circle of influence and power. In many countries it means the loss of many civil rights. The fourth factor was greed. “He was hoping that Paul would offer him a bribe” (v.26). This was completely illegal, even in that time and place, but it was business as usual for Felix. Here we see Felix under some spiritual conviction, but his self-interest, his relentless attitude of “what’s in this for me?” overwhelms any healthy seeking. These four specific factors probably boil down in to two basic motives--self-interest and self-protection. If we are not willing to make sacrifices (vs. self-interest) and
make ourselves vulnerable (vs. self-protection), we will fail like Felix to embrace God’s will for us.
#3 HOW & WHY PEOPLE ARE INTERESTED IN GOSPEL
What does this (Felix and wife at end of ch24) tell us about how and why people are interested in the gospel?
We cannot know the reasons for this spiritual interest for sure, but these hints remind us of some important principles about how and why people become open to the gospel. It is true that a brilliant presentation of the gospel can surprise non-believers and give them favorable impressions, but there must be some fundamental “shifts” within a person’s heart that create an openness to the gospel. No matter how eloquent or rational the presentation, it will not persuade if the hearer has no sense of need, of personal relevance.
The two most basic ways of sensing personal relevance are indicated by Felix and Drusilla’s history. 1) Friends or acquantances that find Christ. If someone you know and have some respect/affection for is either interested in Christ, or has found Christ, that makes the gospel suddenly much more plausible to you. Even if you don’t “get it”, your friend’s interest lengthens you attention span greatly. You are willing to listen more to the gospel, in case you are missing something. 2) A sense of personal weakness or inadequacy. If you have disappointed yourself, or if you have become aware of failure or powerlessness in some area of your life, your sense of spiritual need grows. Again, this lengthens your attention span, and you don’t give the gospel a hearing. It is the people who a) know no one they respect who is a Christian, or b) feel very competent and equal to the challenges of life--who simply laugh off the gospel.
There are many practical implications. First, as Christians, we should not “push” our arguments or our presentation of the gospel on someone who clearly is not interested. Unless they have a sense of the gospel’s “plausibility” and relevance, they won’t sit still for much explanation of what the faith is or why it is true. Second, this means that there is no more important witness than to: a) live exemplary lives and b) gently let people know you are a Christian. The most direct way to open a person is the gospel is to just let them get to know a Christian who they respect. (In New York City--people will most respect Christians who are excellent in their work, who are compassionate in their concern for people in need, who are fair and civil and non-condescending to people with whom they differ. –Tim Keller
Wednesday, June 28, 2006
letter
June 27, 2006
Dear Friends,
Summer's here and any sense of rhythm or schedule is out the window. So, I wanted to communicate some information in a way that has the best chance of reaching all of you.
New Assistant Pastor: We are very excited about the announcement of Frank Matthews’ as our Assistant Pastor. On July 9th, Frank will begin his life and ministry with us. Frank and his wife, Suzanne, have made an offer on a home located a few blocks off Parker Road and are currently waiting for the final details to be completed. Frank will move here prior to actually having a place to live, and then Suzanne and their 3 boys will join him once they own the home. We’ll welcome Frank on July 9th and then do something for the whole family at a later date.
Where we are on the building/land: Currently our preliminary site plans and request to build on Parker Road have been submitted to the county. Continue to be in prayer for God’s leading in this process. Our 3 year Site to Serve pledge campaign that began in May 2003, is drawing to a close. Now would be a good time to check your commitment pledge and see if you are up-to-date on your giving. Some encouraging news….over $346,000 has been given to our building fund during the past 3 years. This is above and beyond our general offering! You will be hearing more about where we are in the building process and about our new Fall campaign efforts in the near future. See below.
Sunday Summer Schedule: It’s been a little confusing and hard to keep up with the changes around here but the final summer Sunday School schedule has been set. We will continue with our 9:00am Sunday School classes through the month of July for all children and adults. Then in August we will take a break and cancel our 9:00am classes until after Labor Day. We also plan to offer children’s church each Sunday in August. The fall children’s Sunday School Kick-Off will be on September 10th with new classes to begin on September 17th. For additional information contact Kacy O’Grady our new Children’s Ministries Director at 379-4949. Worship will continue to be at 10:00am.
Mark Your Calendars: On Friday, August 18th, from 7:00-8:30pm we will have an important informational meeting. I will be giving a presentation entitled “The Next Phase of Our Mission.” Come enjoy being together and get the latest updates on the “happenings” around Christ Community. Childcare will be provided for younger children. Dessert will be served.
God is faithful. Look expectantly with me for how Christ will care for and use His church.
Rob
Dear Friends,
Summer's here and any sense of rhythm or schedule is out the window. So, I wanted to communicate some information in a way that has the best chance of reaching all of you.
New Assistant Pastor: We are very excited about the announcement of Frank Matthews’ as our Assistant Pastor. On July 9th, Frank will begin his life and ministry with us. Frank and his wife, Suzanne, have made an offer on a home located a few blocks off Parker Road and are currently waiting for the final details to be completed. Frank will move here prior to actually having a place to live, and then Suzanne and their 3 boys will join him once they own the home. We’ll welcome Frank on July 9th and then do something for the whole family at a later date.
Where we are on the building/land: Currently our preliminary site plans and request to build on Parker Road have been submitted to the county. Continue to be in prayer for God’s leading in this process. Our 3 year Site to Serve pledge campaign that began in May 2003, is drawing to a close. Now would be a good time to check your commitment pledge and see if you are up-to-date on your giving. Some encouraging news….over $346,000 has been given to our building fund during the past 3 years. This is above and beyond our general offering! You will be hearing more about where we are in the building process and about our new Fall campaign efforts in the near future. See below.
Sunday Summer Schedule: It’s been a little confusing and hard to keep up with the changes around here but the final summer Sunday School schedule has been set. We will continue with our 9:00am Sunday School classes through the month of July for all children and adults. Then in August we will take a break and cancel our 9:00am classes until after Labor Day. We also plan to offer children’s church each Sunday in August. The fall children’s Sunday School Kick-Off will be on September 10th with new classes to begin on September 17th. For additional information contact Kacy O’Grady our new Children’s Ministries Director at 379-4949. Worship will continue to be at 10:00am.
Mark Your Calendars: On Friday, August 18th, from 7:00-8:30pm we will have an important informational meeting. I will be giving a presentation entitled “The Next Phase of Our Mission.” Come enjoy being together and get the latest updates on the “happenings” around Christ Community. Childcare will be provided for younger children. Dessert will be served.
God is faithful. Look expectantly with me for how Christ will care for and use His church.
Rob
Friday, June 23, 2006
Monday, June 19, 2006
More on scourging and simul justis
More on scourging/flogging:
This ghastly ordeal (flogging) was the standard way of extracting information
from prisoners. –John Stott
“The scourge (Latin *flagellum*) was a fearful
instrument of torture, consisting of leather thongs, weighted with
rough pieces of metal or bone, and attached to a stout wooden
handle. If a man did not actually die under the scourge (which
frequently happened), he would certainly be crippled for life.” --FF Bruce
More on simul justis et peccator:
http://www.monergism.com/thethreshold/articles/onsite/simuliustus.html
This ghastly ordeal (flogging) was the standard way of extracting information
from prisoners. –John Stott
“The scourge (Latin *flagellum*) was a fearful
instrument of torture, consisting of leather thongs, weighted with
rough pieces of metal or bone, and attached to a stout wooden
handle. If a man did not actually die under the scourge (which
frequently happened), he would certainly be crippled for life.” --FF Bruce
More on simul justis et peccator:
http://www.monergism.com/thethreshold/articles/onsite/simuliustus.html
Sunday, June 11, 2006
Friday, June 09, 2006
Saturday, June 03, 2006
resources for thinking Christians
Yes, i know.... there shouldn't be any other kind... but well
Mars Hill is a tremendous Audio Journal. Crazy good. Anyway, they've made many of their interviews available online for FREE. here's a link to brief descriptions everything from natural theology & mystery novels to bioethics to Luke Skywalker!
Between Two Worlds: Mars Hill Audio Interviews
Mars Hill is a tremendous Audio Journal. Crazy good. Anyway, they've made many of their interviews available online for FREE. here's a link to brief descriptions everything from natural theology & mystery novels to bioethics to Luke Skywalker!
Between Two Worlds: Mars Hill Audio Interviews
Monday, May 29, 2006
memorial day prayer
Almighty & everlasting God
heaven is your throne
earth is your footstool
holy and reverent is your name
you are worshipped
in the company of the mighty angels and saints on high
and in the
assembly of your people here on earth
how thankful we are for
your grace that has made us a part of that assembly, that we may
lift our praise to you this morning.
The God of Abraham, isaac and Jacob
The God of moses and the prophets --- the God who has finally and
fully revealed Yourself in our Lord, JESUS CHRIST, our blessed mediator,
thru whom we are bold to approach unto you
forgive us our sins, and grant us your grace that we may serve you
ever more fully .
We live in dangerous times and we pray
for the pacification of iraq for the
end of genocide in darfur
we pray that our blessed mediator who sits at your right hand may so exercise
the kingdom of his power in all the world as may best induce to these ends:
that the gospel may go forth with freedom and with power and that your
people may be gathered to you from the ends of the earth
equip us, we pray, to serve you in our generation. --Prayer by David
Clyde Jones, grammatical errors by Rob
heaven is your throne
earth is your footstool
holy and reverent is your name
you are worshipped
in the company of the mighty angels and saints on high
and in the
assembly of your people here on earth
how thankful we are for
your grace that has made us a part of that assembly, that we may
lift our praise to you this morning.
The God of Abraham, isaac and Jacob
The God of moses and the prophets --- the God who has finally and
fully revealed Yourself in our Lord, JESUS CHRIST, our blessed mediator,
thru whom we are bold to approach unto you
forgive us our sins, and grant us your grace that we may serve you
ever more fully .
We live in dangerous times and we pray
for the pacification of iraq for the
end of genocide in darfur
we pray that our blessed mediator who sits at your right hand may so exercise
the kingdom of his power in all the world as may best induce to these ends:
that the gospel may go forth with freedom and with power and that your
people may be gathered to you from the ends of the earth
equip us, we pray, to serve you in our generation. --Prayer by David
Clyde Jones, grammatical errors by Rob
Thursday, May 25, 2006
Frank Matthews
Frank Matthews is married to Suzanne. They have 3 boys.
Frank has been a Missionary with Mission to the World since 2000. They spent 3 years in Latin America (1 in San Jose, Costa Rica and 2 in Lima, Peru)
• Married since Dec. 14th, 1996
• Three children- Joshua and Micah born October 23, 2000
Aaron born October 7, 2004.... and they are expecting #4!
• Hobbies-Playing Guitar, soccer, outdoor activities, playing games, spending time with family and friends
Both Suzanne and Frank played soccer at Erskine College. But have no doubt, much as Rob Pendley has dominated Steve Lammers athletically for 3 years... Rob is predicted to remain THE minister-athlete of Christ Community.
more to come...
Frank has been a Missionary with Mission to the World since 2000. They spent 3 years in Latin America (1 in San Jose, Costa Rica and 2 in Lima, Peru)
• Married since Dec. 14th, 1996
• Three children- Joshua and Micah born October 23, 2000
Aaron born October 7, 2004.... and they are expecting #4!
• Hobbies-Playing Guitar, soccer, outdoor activities, playing games, spending time with family and friends
Both Suzanne and Frank played soccer at Erskine College. But have no doubt, much as Rob Pendley has dominated Steve Lammers athletically for 3 years... Rob is predicted to remain THE minister-athlete of Christ Community.
more to come...
Monday, May 08, 2006
Was Jesus Married?
Was Jesus Married?
All the available evidence points to an answer of "no."
By Darrell L. Bock
It has long been believed that Jesus was single. Every detail of Scripture indicates this. When he was in ministry, there is no mention of a wife. When he was tried and crucified, there is no mention of his having a wife. After his death, there is no mention of a wife. Whenever Jesus' family is referred to, it is his brothers and sisters who are mentioned, but never a wife. Nor is there any indication that he was widowed.
Attempts to suggest that any of the many women associated with his ministry were, in fact, his wife are empty speculation. This includes the woman with the alabaster container who anointed Jesus (read Luke 7:36-50). This woman's act was shocking and would not have been nearly so surprising had she been his wife.
We can contrast Jesus to the rest of the apostles, Peter, and the brothers of the Lord, all of whom are said to have had wives (1 Corinthians 9:5). This passage shows that the church was not embarrassed to reveal that its leaders were married-or to suggest that they had the right to be. The same would have been true of Jesus, if he had been married.
It is often suggested that because Jesus was a teacher and functioned like a rabbi that he would have been married as well, since that was the Jewish custom. Sometimes it is noted that the apostles called him 'rabbi' (Mark 11:21).
However, two factors make this argument weak. First, Jesus was not technically a rabbi, nor did he portray himself as one. The apostles addressed him as such to say he was their teacher, not because he held any kind of official Jewish office. The Jews asked Jesus 'by what authority' he did certain things because he did not hold any kind of formal office within Judaism. He did not have an official position that would have permitted him to do things like act within the temple (Mark 11:28). As far as the Jewish leaders were concerned, Jesus had no recognized role within Judaism. Read another view on whether Jesus acted as a rabbi.
Second, the example of the call to be 'eunuchs for the kingdom' appears, in part, to be rooted in Jesus' own commitment and example not to be married (Matthew 19:10-12). In fact, the rationale for the Roman church's later view that priests should not be married partially stems from the view that Jesus was not married.
So if we ask what the hard evidence is that Jesus was married, there really is a very short answer. There is none.
So why remain single? What advantage is there to this? In 1 Corinthians 7, Paul elaborated on Jesus' theme about 'eunuchs for the sake of the kingdom.' Paul expressed his preference that people remain single. Paul explained that the present time of distress, by which he meant the difficulty of life until Jesus returns, made being single better when it came to serving the kingdom. The married person must worry about the affairs of earth: how to care for his wife and, by implication, his family. The unmarried person can serve the Lord without such distraction (1 Cor. 7:27-35).
Nevertheless, Paul also made it clear this was a choice, not a command: "But if you marry, you do not sin." (7:28). Paul himself chose to remain single, probably for the very reasons he suggests in 1 Corinthians 7. He understood, as Jesus did, that others were not called to be single (1 Cor 7:1-7).
Traditions encouraging a dedicated single life also existed elsewhere in Judaism. Members of the ascetic Jewish sect of the Essenes were known for their emphasis on celibacy (Josephus, Antiquities 18.1.5.21; Jewish War 2.8.2.121-122; Philo, Hypothetica 11.14-18). At Qumran, most appear to have been celibate, although a Dead Sea Scroll about the community suggests some possibility (1QSa 1:4-10) of marriage, woman, and children in the messianic times. For those Essenes at Qumran, the point of remaining single was also dedication to God.
So Jesus was single. His marital status was one dimension of his dedication to God. At least, that is how many Jews would have understood it. As Jesus faced rejection, it was of benefit that he did not have a wife or children. These are likely some of the concerns Paul alluded to in speaking of "worry for earthly things." Jesus had a singular focus on preaching the kingdom of God, and his choice to be single underscored that calling.
Copyright (c) 2003 Beliefnet, Inc. and Agora Media, Inc. All rights reserved.
All the available evidence points to an answer of "no."
By Darrell L. Bock
It has long been believed that Jesus was single. Every detail of Scripture indicates this. When he was in ministry, there is no mention of a wife. When he was tried and crucified, there is no mention of his having a wife. After his death, there is no mention of a wife. Whenever Jesus' family is referred to, it is his brothers and sisters who are mentioned, but never a wife. Nor is there any indication that he was widowed.
Attempts to suggest that any of the many women associated with his ministry were, in fact, his wife are empty speculation. This includes the woman with the alabaster container who anointed Jesus (read Luke 7:36-50). This woman's act was shocking and would not have been nearly so surprising had she been his wife.
We can contrast Jesus to the rest of the apostles, Peter, and the brothers of the Lord, all of whom are said to have had wives (1 Corinthians 9:5). This passage shows that the church was not embarrassed to reveal that its leaders were married-or to suggest that they had the right to be. The same would have been true of Jesus, if he had been married.
It is often suggested that because Jesus was a teacher and functioned like a rabbi that he would have been married as well, since that was the Jewish custom. Sometimes it is noted that the apostles called him 'rabbi' (Mark 11:21).
However, two factors make this argument weak. First, Jesus was not technically a rabbi, nor did he portray himself as one. The apostles addressed him as such to say he was their teacher, not because he held any kind of official Jewish office. The Jews asked Jesus 'by what authority' he did certain things because he did not hold any kind of formal office within Judaism. He did not have an official position that would have permitted him to do things like act within the temple (Mark 11:28). As far as the Jewish leaders were concerned, Jesus had no recognized role within Judaism. Read another view on whether Jesus acted as a rabbi.
Second, the example of the call to be 'eunuchs for the kingdom' appears, in part, to be rooted in Jesus' own commitment and example not to be married (Matthew 19:10-12). In fact, the rationale for the Roman church's later view that priests should not be married partially stems from the view that Jesus was not married.
So if we ask what the hard evidence is that Jesus was married, there really is a very short answer. There is none.
So why remain single? What advantage is there to this? In 1 Corinthians 7, Paul elaborated on Jesus' theme about 'eunuchs for the sake of the kingdom.' Paul expressed his preference that people remain single. Paul explained that the present time of distress, by which he meant the difficulty of life until Jesus returns, made being single better when it came to serving the kingdom. The married person must worry about the affairs of earth: how to care for his wife and, by implication, his family. The unmarried person can serve the Lord without such distraction (1 Cor. 7:27-35).
Nevertheless, Paul also made it clear this was a choice, not a command: "But if you marry, you do not sin." (7:28). Paul himself chose to remain single, probably for the very reasons he suggests in 1 Corinthians 7. He understood, as Jesus did, that others were not called to be single (1 Cor 7:1-7).
Traditions encouraging a dedicated single life also existed elsewhere in Judaism. Members of the ascetic Jewish sect of the Essenes were known for their emphasis on celibacy (Josephus, Antiquities 18.1.5.21; Jewish War 2.8.2.121-122; Philo, Hypothetica 11.14-18). At Qumran, most appear to have been celibate, although a Dead Sea Scroll about the community suggests some possibility (1QSa 1:4-10) of marriage, woman, and children in the messianic times. For those Essenes at Qumran, the point of remaining single was also dedication to God.
So Jesus was single. His marital status was one dimension of his dedication to God. At least, that is how many Jews would have understood it. As Jesus faced rejection, it was of benefit that he did not have a wife or children. These are likely some of the concerns Paul alluded to in speaking of "worry for earthly things." Jesus had a singular focus on preaching the kingdom of God, and his choice to be single underscored that calling.
Copyright (c) 2003 Beliefnet, Inc. and Agora Media, Inc. All rights reserved.
Saturday, May 06, 2006
Saturday, April 15, 2006
next year, and this advent
note to self:
we/i need to put together resources that assist families in creating traditions around advent & easter
like this
Annie's Resurrection Cookies Page
we/i need to put together resources that assist families in creating traditions around advent & easter
like this
Annie's Resurrection Cookies Page
Monday, March 20, 2006
Friday, March 17, 2006
movies in apologetics
link
Speaking of films, bethinking.org has posted an excellent audio by Andrew Fellows on the use of film in apologetics. Fellows, a staff member of L'Abri in England, gave this presentation to a group of campus ministry workers.
He begins by dividing the apologetic process into three stages:
1. Subversion
2. Persuasion
3. Proclamation
Proclamation is the telling of the core gospel. Fellows says this is the most precious stage in the process yet complains that for many Christians, this is the only stage. Consequently, we miss many opportunities. Persuasion targets those who, though skeptical, are open to dialogue about the possibility of Christianity being true. Here, believers give reasons for their faith. Finally, subversion, the most challenging stage, is needed when dealing with those who are completely closed to considering the gospel. This involves getting inside the other person's worldview and "rattling their cage." (Though he doesn't mention it, this is equivalent to what Francis Schaeffer meant by "taking the roof off.") Fellows thinks that popular films can be effective tools in this phase of apologetics and estimates that about 80% of his own conversations with those who are closed to Christianity revolve around movies.
Fellows' talk has four main points:
1. Don't underestimate the power of film
2. Allow film to function as narrative
3. Be attentive to the worldview that lies beneath every film
4. Checkpoints for our use of films
Speaking of films, bethinking.org has posted an excellent audio by Andrew Fellows on the use of film in apologetics. Fellows, a staff member of L'Abri in England, gave this presentation to a group of campus ministry workers.
He begins by dividing the apologetic process into three stages:
1. Subversion
2. Persuasion
3. Proclamation
Proclamation is the telling of the core gospel. Fellows says this is the most precious stage in the process yet complains that for many Christians, this is the only stage. Consequently, we miss many opportunities. Persuasion targets those who, though skeptical, are open to dialogue about the possibility of Christianity being true. Here, believers give reasons for their faith. Finally, subversion, the most challenging stage, is needed when dealing with those who are completely closed to considering the gospel. This involves getting inside the other person's worldview and "rattling their cage." (Though he doesn't mention it, this is equivalent to what Francis Schaeffer meant by "taking the roof off.") Fellows thinks that popular films can be effective tools in this phase of apologetics and estimates that about 80% of his own conversations with those who are closed to Christianity revolve around movies.
Fellows' talk has four main points:
1. Don't underestimate the power of film
2. Allow film to function as narrative
3. Be attentive to the worldview that lies beneath every film
4. Checkpoints for our use of films
Saturday, March 11, 2006
Martin Luther's preface to galatians
First of all, we speak of the argument of this epistle: in it Paul is seeking to establish the doctrine of faith, grace, forgiveness of sins, or Christian righteousness in order that we may know the difference between Christian righteousness and all other kinds of righteousness. There are many other kinds of righteousness. There is a civil or political righteousness, which kings, princes of the world, magistrates and lawyers deal with. There is also ceremonial righteousness, which the traditions of men teach. Besides these, there is another righteousness, called the righteousness of the law, or the Ten Commandments.
Above all these, there is yet another righteousness: the righteousness of faith or Christian righteousness, which we must diligently discern from the others. The others are quite contrary to this righteousness, both because they flow out of the laws of kings and rulers, religious traditions, and the commandments of God; and because they consist in our works, and may be worked by us either in our natural strength, or else by the gift of God. These kind of righteousness are also the gift of God, like all other good things which we enjoy.
But the most excellent righteousness of faith, which God through Christ, without any works, imputes to us, is neither political, nor ceremonial, nor the righteousness of God's Law, nor consists of works, but is contrary to these; that is to say, it is a mere passive righteousness, as the others are active. For in the righteousness of faith, we work nothing, we render nothing to God, but we only receive, and suffer another to work in us, that is to say, God. This is a righteousness hidden in a mystery, which the world does not know. Indeed, Christians themselves do not thoroughly understand it, and can hardly take hold of it in their temptations. Therefore it must be diligently taught, and continually practiced.
The troubled conscience, in view of God's judgment, has no remedy against desperation and eternal death, unless it takes hold of the forgiveness of sins by free grace, freely offered in Christ Jesus, which if it can apprehend, it may then be at rest. Then I can boldly say: I seek not active or working righteousness, for if I had it, I could not trust it, neither dare I set it against the judgment of God. Then I abandon myself from all active righteousness, both of my own and of God's law, and embrace only that passive righteousness, which is the righteousness of grace, mercy, and forgiveness of sins. I rest only upon that righteousness, which is the righteousness of Christ and the Holy Spirit. The highest wisdom of Christians is not to know the law and be ignorant of works, especially when the conscience is wrestling with God. But among those who are not God's people, the greatest wisdom is to know the law and is assuredly persuaded in his heart there is now no law, nor wrath of God, but only grace and mercy for Christ's sake, he cannot be saved; for by the law comes the knowledge of sin. Conversely, works and the keeping of the law is strictly required in the world, as if there were no promise, or grace.
A wise and faithful disposer of the Word of God must so moderate the law that it may be kept within its bounds. He that teaches that men are justified before God by the observation of the law, passes the bounds of the law, and confounds these two kind of righteousness, active and passive. Conversely, he sets forth the law and works to the old man, and the promise and forgiveness of sins and God's mercy to the new man, divides the Word well. For the flesh or the old man must be coupled with the law and works; the spirit or the new man must be joined with the promise of God and His mercy.
When I see a man oppressed with the law, terrified with sin, and thirsting for comfort, it is time that I remove out of his sight the law and active righteousness, and set before him the gospel, the Christian or passive righteousness, which offers the promise made in Christ, who came for afflicted and sinners.
We teach the difference between these two kinds of righteousness, active and passive, to the end that manners and faith, works and grace, political and religious, should not be confounded, or taken the one for the other. Both are necessary; but each must be kept within its bounds: Christian righteousness pertains to the new man, and the righteousness of the law pertains to the old man, which is born of flesh and blood. Upon this old man, as upon a donkey, there must be laid a burden that may press him down, and he must not enjoy the freedom of the spirit of grace, except he first put upon him the new man, by faith in Christ. Then may he enjoy the kingdom and inestimable gift of grace. This I say, so that no man should think we reject or forbid good works.
We imagine two worlds, the one heavenly, the other earthly. In these we place these two kinds of righteousness, the one far separate from the other. The righteousness of the law is earthly and deals with earthly things. But Christian righteousness is heavenly, which we have not of ourselves, but receive from heaven; we work not for it, but by grace it is worked in us, and is realized by faith.
Do we then do nothing? Do we do nothing at all for the obtaining of this righteousness? I answer, Nothing at all! For this is perfect righteousness, to do nothing, to hear nothing, to know nothing of the law, or of works, but to know and believe this only, that Christ is gone to the Father, and is not now seen; that He sits in heaven at the right hand of His Father, not as judge, but made unto us of God, wisdom, righteousness, holiness and redemption -- briefly, that He is our high priest entreating for us, and reigning over us, and in us, by grace. In this heavenly righteousness sin can have no place, for there is no law; and where there is no law, there can be no transgression (Romans 4:15). Seeing then that sin has here no place, there can be no anguish of conscience, no fear, no heaviness. Therefore John says (1 John 5:18): "He that is born of God cannot sin."
But if there is any fear, or grief of conscience, it is a token that this righteousness is withdrawn, that grace is hidden, and that Christ is darkened and out of sight. But where Christ is truly seen, there must be full and perfect joy in the Lord, with peace of conscience, which thinks this way: Although I am a sinner by the law and under condemnation of the law, yet I do not despair, yet I do not die, because Christ lives, who is both my righteousness and my everlasting life. In that righteousness and life I have no sin, no fear, no sting of conscience, no care of death. I am indeed a sinner as touching this present life, and the righteousness thereof, as a child of Adam. But I have another righteousness and life eternal; by whom this my body, being dead and brought to dust, shall be raised up again, and delivered from the bondage of the law and sin, and shall be sanctified together with my spirit.
So both these continue while we live here. The flesh is accused, exercised with temptations, oppressed with heaviness and sorrow, bruised by the active righteousness of the law; but the spirit reigns, rejoices, and is saved by this passive and Christian righteousness, because it knows that it has a Lord in Heaven, at the right hand of His Father, who has abolished the law, sin, death, and has trodden under His feet all evils, led them captive, and triumphed over them in Himself (Colossians 2:15).
St. Paul, in this epistle, goes about diligently to instruct us, to comfort us, to hold us in the perfect knowledge of this most Christian and excellent righteousness. For it the article of justification is lost, then all true Christian doctrine is lost. He who strays from Christian righteousness falls into the righteousness of the law; that is, when he loses Christ, he falls into the confidence of his own works. Therefore we also earnestly set forth, and so often repeat the doctrine of "faith", or Christian righteousness, that by this means it may be kept continual exercise, and may be plainly discerned from the active righteousness of the law.
Let us diligently learn to judge between these two kinds of righteousness. We have said before that, in a Christian, the law ought not to pass its bounds, but ought to have dominion only over the flesh, which is in subjection to it, and remains under it. But if it creeps in to the conscience, play the cunning logician, and make the true division. Say: "Law, you would climb up into the kingdom of my conscience, and there reprove it of sin, and take from me the joy of my heart, which I have by faith in Christ, and drive me to desperation that I may be without hope, and utterly perish. Keep within your bounds, and exercise your power upon the flesh: for by the gospel I am called to the partaking of righteousness and everlasting life."
When I have Christian righteousness reigning in my heart, I descend from heaven as the rain makes fruitful the earth; that is to say, I do good works, how and wherever the occasion arises. If I am a minister of the Word, I preach, I comfort the broken-hearted, I administer the Sacraments. If I am head of a household, I govern the house and family well, and in the fear of God. If I am a servant, I do my master's business faithfully.
To conclude, whoever is assuredly persuaded that Christ alone is his righteousness, does not only cheerfully and gladly work well in his vocation, but also submits himself through love to the rulers and to their laws, yes, though they might be severe, and, if necessity should require, to all manner of burdens, and to all dangers of the present life, because he knows that this is the will of God, and that this obedience pleases Him.
Above all these, there is yet another righteousness: the righteousness of faith or Christian righteousness, which we must diligently discern from the others. The others are quite contrary to this righteousness, both because they flow out of the laws of kings and rulers, religious traditions, and the commandments of God; and because they consist in our works, and may be worked by us either in our natural strength, or else by the gift of God. These kind of righteousness are also the gift of God, like all other good things which we enjoy.
But the most excellent righteousness of faith, which God through Christ, without any works, imputes to us, is neither political, nor ceremonial, nor the righteousness of God's Law, nor consists of works, but is contrary to these; that is to say, it is a mere passive righteousness, as the others are active. For in the righteousness of faith, we work nothing, we render nothing to God, but we only receive, and suffer another to work in us, that is to say, God. This is a righteousness hidden in a mystery, which the world does not know. Indeed, Christians themselves do not thoroughly understand it, and can hardly take hold of it in their temptations. Therefore it must be diligently taught, and continually practiced.
The troubled conscience, in view of God's judgment, has no remedy against desperation and eternal death, unless it takes hold of the forgiveness of sins by free grace, freely offered in Christ Jesus, which if it can apprehend, it may then be at rest. Then I can boldly say: I seek not active or working righteousness, for if I had it, I could not trust it, neither dare I set it against the judgment of God. Then I abandon myself from all active righteousness, both of my own and of God's law, and embrace only that passive righteousness, which is the righteousness of grace, mercy, and forgiveness of sins. I rest only upon that righteousness, which is the righteousness of Christ and the Holy Spirit. The highest wisdom of Christians is not to know the law and be ignorant of works, especially when the conscience is wrestling with God. But among those who are not God's people, the greatest wisdom is to know the law and is assuredly persuaded in his heart there is now no law, nor wrath of God, but only grace and mercy for Christ's sake, he cannot be saved; for by the law comes the knowledge of sin. Conversely, works and the keeping of the law is strictly required in the world, as if there were no promise, or grace.
A wise and faithful disposer of the Word of God must so moderate the law that it may be kept within its bounds. He that teaches that men are justified before God by the observation of the law, passes the bounds of the law, and confounds these two kind of righteousness, active and passive. Conversely, he sets forth the law and works to the old man, and the promise and forgiveness of sins and God's mercy to the new man, divides the Word well. For the flesh or the old man must be coupled with the law and works; the spirit or the new man must be joined with the promise of God and His mercy.
When I see a man oppressed with the law, terrified with sin, and thirsting for comfort, it is time that I remove out of his sight the law and active righteousness, and set before him the gospel, the Christian or passive righteousness, which offers the promise made in Christ, who came for afflicted and sinners.
We teach the difference between these two kinds of righteousness, active and passive, to the end that manners and faith, works and grace, political and religious, should not be confounded, or taken the one for the other. Both are necessary; but each must be kept within its bounds: Christian righteousness pertains to the new man, and the righteousness of the law pertains to the old man, which is born of flesh and blood. Upon this old man, as upon a donkey, there must be laid a burden that may press him down, and he must not enjoy the freedom of the spirit of grace, except he first put upon him the new man, by faith in Christ. Then may he enjoy the kingdom and inestimable gift of grace. This I say, so that no man should think we reject or forbid good works.
We imagine two worlds, the one heavenly, the other earthly. In these we place these two kinds of righteousness, the one far separate from the other. The righteousness of the law is earthly and deals with earthly things. But Christian righteousness is heavenly, which we have not of ourselves, but receive from heaven; we work not for it, but by grace it is worked in us, and is realized by faith.
Do we then do nothing? Do we do nothing at all for the obtaining of this righteousness? I answer, Nothing at all! For this is perfect righteousness, to do nothing, to hear nothing, to know nothing of the law, or of works, but to know and believe this only, that Christ is gone to the Father, and is not now seen; that He sits in heaven at the right hand of His Father, not as judge, but made unto us of God, wisdom, righteousness, holiness and redemption -- briefly, that He is our high priest entreating for us, and reigning over us, and in us, by grace. In this heavenly righteousness sin can have no place, for there is no law; and where there is no law, there can be no transgression (Romans 4:15). Seeing then that sin has here no place, there can be no anguish of conscience, no fear, no heaviness. Therefore John says (1 John 5:18): "He that is born of God cannot sin."
But if there is any fear, or grief of conscience, it is a token that this righteousness is withdrawn, that grace is hidden, and that Christ is darkened and out of sight. But where Christ is truly seen, there must be full and perfect joy in the Lord, with peace of conscience, which thinks this way: Although I am a sinner by the law and under condemnation of the law, yet I do not despair, yet I do not die, because Christ lives, who is both my righteousness and my everlasting life. In that righteousness and life I have no sin, no fear, no sting of conscience, no care of death. I am indeed a sinner as touching this present life, and the righteousness thereof, as a child of Adam. But I have another righteousness and life eternal; by whom this my body, being dead and brought to dust, shall be raised up again, and delivered from the bondage of the law and sin, and shall be sanctified together with my spirit.
So both these continue while we live here. The flesh is accused, exercised with temptations, oppressed with heaviness and sorrow, bruised by the active righteousness of the law; but the spirit reigns, rejoices, and is saved by this passive and Christian righteousness, because it knows that it has a Lord in Heaven, at the right hand of His Father, who has abolished the law, sin, death, and has trodden under His feet all evils, led them captive, and triumphed over them in Himself (Colossians 2:15).
St. Paul, in this epistle, goes about diligently to instruct us, to comfort us, to hold us in the perfect knowledge of this most Christian and excellent righteousness. For it the article of justification is lost, then all true Christian doctrine is lost. He who strays from Christian righteousness falls into the righteousness of the law; that is, when he loses Christ, he falls into the confidence of his own works. Therefore we also earnestly set forth, and so often repeat the doctrine of "faith", or Christian righteousness, that by this means it may be kept continual exercise, and may be plainly discerned from the active righteousness of the law.
Let us diligently learn to judge between these two kinds of righteousness. We have said before that, in a Christian, the law ought not to pass its bounds, but ought to have dominion only over the flesh, which is in subjection to it, and remains under it. But if it creeps in to the conscience, play the cunning logician, and make the true division. Say: "Law, you would climb up into the kingdom of my conscience, and there reprove it of sin, and take from me the joy of my heart, which I have by faith in Christ, and drive me to desperation that I may be without hope, and utterly perish. Keep within your bounds, and exercise your power upon the flesh: for by the gospel I am called to the partaking of righteousness and everlasting life."
When I have Christian righteousness reigning in my heart, I descend from heaven as the rain makes fruitful the earth; that is to say, I do good works, how and wherever the occasion arises. If I am a minister of the Word, I preach, I comfort the broken-hearted, I administer the Sacraments. If I am head of a household, I govern the house and family well, and in the fear of God. If I am a servant, I do my master's business faithfully.
To conclude, whoever is assuredly persuaded that Christ alone is his righteousness, does not only cheerfully and gladly work well in his vocation, but also submits himself through love to the rulers and to their laws, yes, though they might be severe, and, if necessity should require, to all manner of burdens, and to all dangers of the present life, because he knows that this is the will of God, and that this obedience pleases Him.
Tuesday, February 28, 2006
Derek Webb Mockingbird single from Mockingbird album
Mockingbird
(vs. 1)
there are days i don’t believe the words i say
like a life that i’m not living
a song that i’m not singing but to you
there are times that i believe i’m satisfied
like an intimate connection
despite this bad reception with you
(pre-chorus)
because i can’t afford to pay
for most of what i say
so it’s a lucky thing
that the truth’s public domain
(chorus)
and i am like a mockingbird
i’ve got no new song to sing
and i am like an amplifier
i just tell you what i’ve heard
oh, i’m like a mockingbird
(vs. 2)
and yes, it’s true that i need this more than you
like one whose name is many
have mercy, please don’t send me away
(pre-chorus)
and i’ll do all i can
to be a better man
oh i’ll clean up this act
and be worse than we started
(chorus)
(vs. 1)
there are days i don’t believe the words i say
like a life that i’m not living
a song that i’m not singing but to you
there are times that i believe i’m satisfied
like an intimate connection
despite this bad reception with you
(pre-chorus)
because i can’t afford to pay
for most of what i say
so it’s a lucky thing
that the truth’s public domain
(chorus)
and i am like a mockingbird
i’ve got no new song to sing
and i am like an amplifier
i just tell you what i’ve heard
oh, i’m like a mockingbird
(vs. 2)
and yes, it’s true that i need this more than you
like one whose name is many
have mercy, please don’t send me away
(pre-chorus)
and i’ll do all i can
to be a better man
oh i’ll clean up this act
and be worse than we started
(chorus)
Monday, February 27, 2006
Keeping a Holy Lent, by Craig Higgins
ON KEEPING A HOLY LENT
—————————————————————————————————————————————
Craig R. Higgins
People from different religious backgrounds have very different reactions to the season of Lent. Some grow up in churches where Lent is observed, but with little to no real explanation. Whether observed as a time of strict austerity or merely as a time of forgoing a few simple pleasures, in such cases Lent may seem like an empty, meaningless ritual.
On the other hand, some grow up in church traditions where Lent is not observed at all. These folks may think of Lenten observance as, at best, a hollow custom, or, at worst, quite foreign to authentic Christianity. As a matter of fact, many who grew up in church have the same the question as those who didn’t: “What is Lent, anyway?”
THE MEANING OF LENT
Lent’s origin is hidden in the early centuries of church history, but we do know that it originated as a time of preparation for Easter. From the church’s earliest days, the resurrection of Christ celebrated not only each week (on Sunday, the Lord’s Day), but also in a special festival of the resurrection. This festival we call Easter Day, and it is celebrated as the Sunday of Sundays!
Lent, as a season of preparation, is traditionally focused on repentance. Speaking biblically, to repent means to make a change in our attitudes, words, and lifestyles. As 16th century reformer Martin Luther taught, the Christian life in its totality is a life of repentance. Beginning when we first commit our lives to Christ, and continuing throughout our lives, we are more and more turning away from sin and self-centeredness and more and more turning to our Lord and Savior Jesus Christ.
Even though a repentant spirit should mark all we do, it is still appropriate that certain times be set aside for a particular focus on repentance. The church has traditionally done this at the Lenten season (and, to a lesser extent, in the pre-Christmas season of Advent).
Lent, therefore, is a time for focusing on the heart, a time for asking questions about our spiritual health:
• What are my characteristic sins, and how can I work and pray for change?
• What idols have captured my imagination so that my love for the living God has grown cold?
• In what ways is my devotion to Christ and his church less than wholehearted?
The Lenten season is the spiritual equivalent of an annual physical exam; it’s a time to take stock of our lives, our hearts.
Keeping Lent, however, is potentially dangerous, precisely because of this focus on the heart. After all, it is much easier to read a book on prayer than to spend time leisurely speaking with our heavenly Father. It is much easier to fast from certain foods than it is to turn from idols of the heart. It is much easier to write a check than to spend time in ministries of mercy. Consequently, Lent is easily trivialized. The point of Lent is not to give up chocolate; it’s to give up sin!
Even with this warning, however, we need to beware of going from one extreme to the other. Yes, it is possible so completely to externalize your Lenten observance that you end up trivializing it. Yet we need to remember that we are not purely spiritual beings. God created humans as physical beings; we are psychosomatic creatures, a “nexus of body and soul
What we do physically has an effect on us spiritually—and we neglect this principle to our peril.
For example, it is unquestionably true that my attitude in prayer is more important that my posture in prayer. However, sometimes being in a physical posture of humility—kneeling in prayer—helps me get in the right frame of mind. It shouldn’t surprise us in the least that there is a connection between the physical and spiritual; it simply reflects how God created us. That’s why, at the center of Christian worship, God gave us the sacraments, baptism and the Eucharist—simple physical rites involving water, bread, and wine, but rites that communicate to us the most profound of spiritual realities. That’s also why, in the pages of Holy Scripture and throughout the history of the church, we find many physical acts and postures designed to help us worship, to help us pray, to help us in our spiritual growth.
Recognizing this God-created link between the physical and the spiritual, the Lenten season has historically included a physical element, specifically fasting and other acts of self-denial. We’ll deal with these more fully below.
SHOULD WE OBSERVE LENT?
I am sometimes asked why churches should observe Lent at all. Well, I certainly agree that of all the seasons of the church year Lent is the most-often trivialized. Consequently, many churches (including some Presbyterian churches) do not observe the season. There are, however, two good reasons for keeping this tradition:
First, this is a wise tradition. Realizing that repentance should characterize the totality of the Christian life, we should see the practical wisdom in setting aside time especially for this purpose. Just as a baseball player may work at staying in shape year round but still give special attention to conditioning before the start of spring training, so we may find great spiritual benefits in setting aside a few weeks to give special attention to the state of our souls.
Second, it is right that we honor the traditional wisdom of the church, and Lent is a tradition that the church has observed for centuries. Inasmuch as the Holy Spirit has been present throughout church history, guiding God’s people into an ever-increasing awareness of biblical truth, we believe that it is foolhardy to disregard history and constantly to try to “reinvent the wheel.” We dishonor our spiritual ancestors when we casually disregard their wisdom.
Are Christians required to observe Lent? Strictly speaking, no; Presbyterians have long emphasized that our consciences are bound to Scripture alone, and there is no biblical mandate to celebrate Lent. But countless generations of Christians have found this a helpful tool.
WHEN IS LENT?
The Lenten season begins on Ash Wednesday and lasts until Holy Saturday, the Saturday before Easter Day. The last week of Lent is called Holy Week, which includes both Maundy Thursday (commemorating the institution of the Eucharist) and Good Friday (commemorating the crucifixion of our Lord).
Reminiscent of Jesus’ fasting for forty days in the wilderness, the Lenten season, not counting Sundays, lasts forty days. Sundays are not included because the Lord’s Day, according to church tradition, is never a fast day but always a feast day—a celebration of the resurrection! Therefore, during Lent the Lord’s Days are listed as Sundays in Lent, not Sundays of Lent.
HOW CAN I (& MY FAMILY) KEEP A HOLY LENT?
Traditionally, the Lenten season is observed in four basic (and often overlapping) ways:
Self-examination. As we’ve discussed, this is central to the traditional Lenten observance. Use this time to ask yourself some hard questions about your spiritual life, your spiritual maturity. If you’re married, ask your spouse to give you his or her evaluation of your spiritual health. Many Christians have a Christian friend, or a small group of fellow believers, who have agreed to hold them accountable. If you don’t have an accountability group or partner, Lent might be a good time to initiate such a relationship. Parents—especially fathers—could use Lent as time to spend more time with their children individually, trying to understand their particular spiritual struggles and providing them encouragement.
With all this emphasis on self-examination, however, it is crucial to keep your focus the gospel: All of us are more sinful and helpless than we would’ve ever dared admit, yet in Christ we are more accepted and forgiven than we would’ve ever dared hope. Be careful that your self-examination is centered on this good news. There is always the danger of falling into morbid introspection, which can lead to despair over your own spiritual health and to a harsh legalism toward others.
Self-denial. The Lenten season traditionally is also a time for acts of self-discipline and self-denial, a time to remind ourselves that we do not live by bread alone. Self-denial helps us remember what is so beautifully signified in the Eucharist—that Jesus is the true bread of life, our only source of strength and sustenance.
The two major fast days of the traditional church year—Ash Wednesday and Good Friday—both occur during the Lenten season. Traditionally, the other days of Lent—except Sundays, of course —are marked by other acts of self-denial. Some common examples would be giving up one meal a day or giving up a particular food. Self-denial, however, doesn’t always involve what we eat; some people may work on other habits, seeking better to use their time. (I’ve known some people to fast from watching too much television!) For families in this dangerously frenetic culture, Lent would be certainly be an appropriate time to cut back on the seemingly-endless flow of activities and spend time worshipping, praying, and learning together.
Since fasting is so unfamiliar to many in our culture, it is wise to consult with a pastor or other spiritual leader before making any decisions in this area. (Some people, of course—such as expectant or nursing mothers, the sick, and those on special diets—should not fast.) Before you begin fasting, I would recommend that you look at what the Scriptures say about the practice (see especially Matthew 6), and perhaps get some guidance from good books on the subject. And again, remember that there is nothing magic in these spiritual disciplines; they are tools to help you grow closer to Christ.
Acts of compassion. The Lenten season is a particularly appropriate time to ask God to fill you with compassion for the poor and oppressed and to put this into practice in concrete ways. This can take many practical forms. For example, there are Christians who give up one meal a day as a Lenten discipline, and then give the money they’ve saved by doing so to the poor. Many churches—including ours—have an Easter offering for ministries of mercy, so money saved during Lent could be given at that time.
There are many ways in which families can practice compassion during Lent. In your neighborhood, there may be a poor family you could help (with or without drawing attention to yourselves). Or maybe you know an older person who lives alone who could use some help around the house—or would simply like having a friend. Some families save their loose change or forego some simple expenditures, then give the money to the poor. Lent can be an excellent opportunity to teach our children the value of compassion
Using the means of grace. Finally, the Lenten season is a time for renewing our focus on the means of grace—a focus that all-too-easily fades when not given adequate attention. Historically, the church has said there are three means of grace—three instruments through which God helps us grow to be more and more like Christ: the Scriptures, prayer, and the sacraments.
If regular times of prayer and Bible study have never been a part of your life (or if they once were but have become less so) then Lent is a wonderful opportunity to begin these life-changing practice. There are scores of lectionaries and Bible-reading plans out there; talk with a pastor or mature Christian to help you find one right for you; there are also many helpful aids for developing a consistent life of prayer. The Lenten season would also be a good time to get involved in a small group—a practice that generations of Christians have commended as key to their spiritual growth. And if your family doesn’t have a time of worship together, Lent is a great time to start—and then keep going the rest of the year!
In our individualistic culture, it is all too easy to lose sight of the fact that Christianity is a communal faith, that the center of Christian life is not private religious devotion but corporate worship, gathering with fellow believers to sing, pray, and receive Holy Communion. There are many today who identify themselves as Christians but for whom the church is peripheral and tangential. If this sounds like you, then use this Lenten season to commit yourself to the community of God’s people. If you are a follower of Christ and yet have never been baptized, then make every effort to be baptized as soon as possible. If you have been baptized, remember that in baptism you were incorporated into a community, the family of God, and that you are to join in the family meal, the Eucharist. And parents, the Lenten season is a wonderful time to help your children realize that the church is their family, that worship is their first duty and greatest joy. And if your children understand the gospel, then this season could be a wonderful time to take the steps toward having them admitted to the Lord’s Table.
As Lent begins this year, my prayer for you is that this would be a truly blessed season, a time of genuine and significant spiritual growth for you and for your family. May God grant you a truly holy Lent.
Lord God, eternal and almighty Father, we join with the first Christians in praising you for the death and resurrection of our Lord Jesus Christ, through whom we have received forgiveness and eternal life. We thank you too that it became the custom of the church to prepare for the celebration of Christ’s resurrection in a time of penitence and self-examination. Grant us, therefore, gracious Father, the grace to observe a holy Lent, by self-examination and repentance; by prayer, fasting, and self-denial; and by reading and meditating on your holy Word. Grant that we may remember that though we are dust, and to dust we shall return, that we have been born anew to a living hope through the resurrection of our Lord Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.
Appendix: Questions for Self-Examination
1. Have I been fervent in prayer? Was there warmth? access?
2. Have I prayed at my stated times? with my family?
3. Have I practiced God’s presence, at least every hour?
4. Have I, before every deliberate action or conversation, considered how it might be turned to God’s glory?
5. Have I sought to center conversations on the other person’s interests and needs and ultimately toward God, or did I turn them toward my own interests?
6. Have I given thanks to God after every pleasant occurrence or time?
7. Have I thought or spoken unkindly of anyone?
8. Have I been careful to avoid proud thoughts or comparing myself to others? Have I done things just for appearance? Have I mused on my own fame or acclaim?
9. Have I been sensitive, warm, and cheerful toward everyone?
10. Have I been impure in my thoughts or glances?
11. Have I confessed sins toward God and others swiftly?
12. Have I over- or under-eaten, -slept, -worked?
13. Have I twisted the truth to look good?
14. Have I been leading in my home, or only reacting to situations?
In his set of questions for self-examination, the late Jack Miller gets right to the point:
1. Is God working in your life?
2. Have you been repenting of your sin lately?
3. Are you building your life on Christ’s free justification or are you insecure and guilt-ridden?
4. Have you done anything simply because you love Jesus?
5. Have you stopped anything simply because you love Jesus?
One interesting thought on fasting from things other than food/drink:
"... we should regularly practice media fasts: days or
weeks during which we reduce the flood of information we receive
to the merest trickle. Not only will such a practice enable us to
set our knowledge in perspective, it also will help us recognize
the love/hate relationship we have with information overload. We
say we are frustrated by having so much to respond to, but we
still carry cell-phones everywhere and check our e-mail every 10
minutes. It makes us feel important to be so busy. Media fasts
should help us become more honest about our motivations."
Ken Meyers, Tabletalk Nov 2000
—————————————————————————————————————————————
Craig R. Higgins
People from different religious backgrounds have very different reactions to the season of Lent. Some grow up in churches where Lent is observed, but with little to no real explanation. Whether observed as a time of strict austerity or merely as a time of forgoing a few simple pleasures, in such cases Lent may seem like an empty, meaningless ritual.
On the other hand, some grow up in church traditions where Lent is not observed at all. These folks may think of Lenten observance as, at best, a hollow custom, or, at worst, quite foreign to authentic Christianity. As a matter of fact, many who grew up in church have the same the question as those who didn’t: “What is Lent, anyway?”
THE MEANING OF LENT
Lent’s origin is hidden in the early centuries of church history, but we do know that it originated as a time of preparation for Easter. From the church’s earliest days, the resurrection of Christ celebrated not only each week (on Sunday, the Lord’s Day), but also in a special festival of the resurrection. This festival we call Easter Day, and it is celebrated as the Sunday of Sundays!
Lent, as a season of preparation, is traditionally focused on repentance. Speaking biblically, to repent means to make a change in our attitudes, words, and lifestyles. As 16th century reformer Martin Luther taught, the Christian life in its totality is a life of repentance. Beginning when we first commit our lives to Christ, and continuing throughout our lives, we are more and more turning away from sin and self-centeredness and more and more turning to our Lord and Savior Jesus Christ.
Even though a repentant spirit should mark all we do, it is still appropriate that certain times be set aside for a particular focus on repentance. The church has traditionally done this at the Lenten season (and, to a lesser extent, in the pre-Christmas season of Advent).
Lent, therefore, is a time for focusing on the heart, a time for asking questions about our spiritual health:
• What are my characteristic sins, and how can I work and pray for change?
• What idols have captured my imagination so that my love for the living God has grown cold?
• In what ways is my devotion to Christ and his church less than wholehearted?
The Lenten season is the spiritual equivalent of an annual physical exam; it’s a time to take stock of our lives, our hearts.
Keeping Lent, however, is potentially dangerous, precisely because of this focus on the heart. After all, it is much easier to read a book on prayer than to spend time leisurely speaking with our heavenly Father. It is much easier to fast from certain foods than it is to turn from idols of the heart. It is much easier to write a check than to spend time in ministries of mercy. Consequently, Lent is easily trivialized. The point of Lent is not to give up chocolate; it’s to give up sin!
Even with this warning, however, we need to beware of going from one extreme to the other. Yes, it is possible so completely to externalize your Lenten observance that you end up trivializing it. Yet we need to remember that we are not purely spiritual beings. God created humans as physical beings; we are psychosomatic creatures, a “nexus of body and soul
What we do physically has an effect on us spiritually—and we neglect this principle to our peril.
For example, it is unquestionably true that my attitude in prayer is more important that my posture in prayer. However, sometimes being in a physical posture of humility—kneeling in prayer—helps me get in the right frame of mind. It shouldn’t surprise us in the least that there is a connection between the physical and spiritual; it simply reflects how God created us. That’s why, at the center of Christian worship, God gave us the sacraments, baptism and the Eucharist—simple physical rites involving water, bread, and wine, but rites that communicate to us the most profound of spiritual realities. That’s also why, in the pages of Holy Scripture and throughout the history of the church, we find many physical acts and postures designed to help us worship, to help us pray, to help us in our spiritual growth.
Recognizing this God-created link between the physical and the spiritual, the Lenten season has historically included a physical element, specifically fasting and other acts of self-denial. We’ll deal with these more fully below.
SHOULD WE OBSERVE LENT?
I am sometimes asked why churches should observe Lent at all. Well, I certainly agree that of all the seasons of the church year Lent is the most-often trivialized. Consequently, many churches (including some Presbyterian churches) do not observe the season. There are, however, two good reasons for keeping this tradition:
First, this is a wise tradition. Realizing that repentance should characterize the totality of the Christian life, we should see the practical wisdom in setting aside time especially for this purpose. Just as a baseball player may work at staying in shape year round but still give special attention to conditioning before the start of spring training, so we may find great spiritual benefits in setting aside a few weeks to give special attention to the state of our souls.
Second, it is right that we honor the traditional wisdom of the church, and Lent is a tradition that the church has observed for centuries. Inasmuch as the Holy Spirit has been present throughout church history, guiding God’s people into an ever-increasing awareness of biblical truth, we believe that it is foolhardy to disregard history and constantly to try to “reinvent the wheel.” We dishonor our spiritual ancestors when we casually disregard their wisdom.
Are Christians required to observe Lent? Strictly speaking, no; Presbyterians have long emphasized that our consciences are bound to Scripture alone, and there is no biblical mandate to celebrate Lent. But countless generations of Christians have found this a helpful tool.
WHEN IS LENT?
The Lenten season begins on Ash Wednesday and lasts until Holy Saturday, the Saturday before Easter Day. The last week of Lent is called Holy Week, which includes both Maundy Thursday (commemorating the institution of the Eucharist) and Good Friday (commemorating the crucifixion of our Lord).
Reminiscent of Jesus’ fasting for forty days in the wilderness, the Lenten season, not counting Sundays, lasts forty days. Sundays are not included because the Lord’s Day, according to church tradition, is never a fast day but always a feast day—a celebration of the resurrection! Therefore, during Lent the Lord’s Days are listed as Sundays in Lent, not Sundays of Lent.
HOW CAN I (& MY FAMILY) KEEP A HOLY LENT?
Traditionally, the Lenten season is observed in four basic (and often overlapping) ways:
Self-examination. As we’ve discussed, this is central to the traditional Lenten observance. Use this time to ask yourself some hard questions about your spiritual life, your spiritual maturity. If you’re married, ask your spouse to give you his or her evaluation of your spiritual health. Many Christians have a Christian friend, or a small group of fellow believers, who have agreed to hold them accountable. If you don’t have an accountability group or partner, Lent might be a good time to initiate such a relationship. Parents—especially fathers—could use Lent as time to spend more time with their children individually, trying to understand their particular spiritual struggles and providing them encouragement.
With all this emphasis on self-examination, however, it is crucial to keep your focus the gospel: All of us are more sinful and helpless than we would’ve ever dared admit, yet in Christ we are more accepted and forgiven than we would’ve ever dared hope. Be careful that your self-examination is centered on this good news. There is always the danger of falling into morbid introspection, which can lead to despair over your own spiritual health and to a harsh legalism toward others.
Self-denial. The Lenten season traditionally is also a time for acts of self-discipline and self-denial, a time to remind ourselves that we do not live by bread alone. Self-denial helps us remember what is so beautifully signified in the Eucharist—that Jesus is the true bread of life, our only source of strength and sustenance.
The two major fast days of the traditional church year—Ash Wednesday and Good Friday—both occur during the Lenten season. Traditionally, the other days of Lent—except Sundays, of course —are marked by other acts of self-denial. Some common examples would be giving up one meal a day or giving up a particular food. Self-denial, however, doesn’t always involve what we eat; some people may work on other habits, seeking better to use their time. (I’ve known some people to fast from watching too much television!) For families in this dangerously frenetic culture, Lent would be certainly be an appropriate time to cut back on the seemingly-endless flow of activities and spend time worshipping, praying, and learning together.
Since fasting is so unfamiliar to many in our culture, it is wise to consult with a pastor or other spiritual leader before making any decisions in this area. (Some people, of course—such as expectant or nursing mothers, the sick, and those on special diets—should not fast.) Before you begin fasting, I would recommend that you look at what the Scriptures say about the practice (see especially Matthew 6), and perhaps get some guidance from good books on the subject. And again, remember that there is nothing magic in these spiritual disciplines; they are tools to help you grow closer to Christ.
Acts of compassion. The Lenten season is a particularly appropriate time to ask God to fill you with compassion for the poor and oppressed and to put this into practice in concrete ways. This can take many practical forms. For example, there are Christians who give up one meal a day as a Lenten discipline, and then give the money they’ve saved by doing so to the poor. Many churches—including ours—have an Easter offering for ministries of mercy, so money saved during Lent could be given at that time.
There are many ways in which families can practice compassion during Lent. In your neighborhood, there may be a poor family you could help (with or without drawing attention to yourselves). Or maybe you know an older person who lives alone who could use some help around the house—or would simply like having a friend. Some families save their loose change or forego some simple expenditures, then give the money to the poor. Lent can be an excellent opportunity to teach our children the value of compassion
Using the means of grace. Finally, the Lenten season is a time for renewing our focus on the means of grace—a focus that all-too-easily fades when not given adequate attention. Historically, the church has said there are three means of grace—three instruments through which God helps us grow to be more and more like Christ: the Scriptures, prayer, and the sacraments.
If regular times of prayer and Bible study have never been a part of your life (or if they once were but have become less so) then Lent is a wonderful opportunity to begin these life-changing practice. There are scores of lectionaries and Bible-reading plans out there; talk with a pastor or mature Christian to help you find one right for you; there are also many helpful aids for developing a consistent life of prayer. The Lenten season would also be a good time to get involved in a small group—a practice that generations of Christians have commended as key to their spiritual growth. And if your family doesn’t have a time of worship together, Lent is a great time to start—and then keep going the rest of the year!
In our individualistic culture, it is all too easy to lose sight of the fact that Christianity is a communal faith, that the center of Christian life is not private religious devotion but corporate worship, gathering with fellow believers to sing, pray, and receive Holy Communion. There are many today who identify themselves as Christians but for whom the church is peripheral and tangential. If this sounds like you, then use this Lenten season to commit yourself to the community of God’s people. If you are a follower of Christ and yet have never been baptized, then make every effort to be baptized as soon as possible. If you have been baptized, remember that in baptism you were incorporated into a community, the family of God, and that you are to join in the family meal, the Eucharist. And parents, the Lenten season is a wonderful time to help your children realize that the church is their family, that worship is their first duty and greatest joy. And if your children understand the gospel, then this season could be a wonderful time to take the steps toward having them admitted to the Lord’s Table.
As Lent begins this year, my prayer for you is that this would be a truly blessed season, a time of genuine and significant spiritual growth for you and for your family. May God grant you a truly holy Lent.
Lord God, eternal and almighty Father, we join with the first Christians in praising you for the death and resurrection of our Lord Jesus Christ, through whom we have received forgiveness and eternal life. We thank you too that it became the custom of the church to prepare for the celebration of Christ’s resurrection in a time of penitence and self-examination. Grant us, therefore, gracious Father, the grace to observe a holy Lent, by self-examination and repentance; by prayer, fasting, and self-denial; and by reading and meditating on your holy Word. Grant that we may remember that though we are dust, and to dust we shall return, that we have been born anew to a living hope through the resurrection of our Lord Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.
Appendix: Questions for Self-Examination
1. Have I been fervent in prayer? Was there warmth? access?
2. Have I prayed at my stated times? with my family?
3. Have I practiced God’s presence, at least every hour?
4. Have I, before every deliberate action or conversation, considered how it might be turned to God’s glory?
5. Have I sought to center conversations on the other person’s interests and needs and ultimately toward God, or did I turn them toward my own interests?
6. Have I given thanks to God after every pleasant occurrence or time?
7. Have I thought or spoken unkindly of anyone?
8. Have I been careful to avoid proud thoughts or comparing myself to others? Have I done things just for appearance? Have I mused on my own fame or acclaim?
9. Have I been sensitive, warm, and cheerful toward everyone?
10. Have I been impure in my thoughts or glances?
11. Have I confessed sins toward God and others swiftly?
12. Have I over- or under-eaten, -slept, -worked?
13. Have I twisted the truth to look good?
14. Have I been leading in my home, or only reacting to situations?
In his set of questions for self-examination, the late Jack Miller gets right to the point:
1. Is God working in your life?
2. Have you been repenting of your sin lately?
3. Are you building your life on Christ’s free justification or are you insecure and guilt-ridden?
4. Have you done anything simply because you love Jesus?
5. Have you stopped anything simply because you love Jesus?
One interesting thought on fasting from things other than food/drink:
"... we should regularly practice media fasts: days or
weeks during which we reduce the flood of information we receive
to the merest trickle. Not only will such a practice enable us to
set our knowledge in perspective, it also will help us recognize
the love/hate relationship we have with information overload. We
say we are frustrated by having so much to respond to, but we
still carry cell-phones everywhere and check our e-mail every 10
minutes. It makes us feel important to be so busy. Media fasts
should help us become more honest about our motivations."
Ken Meyers, Tabletalk Nov 2000
Saturday, February 25, 2006
this pic is key to u'standing Apollos in acts 19
how could he have gotten such an incomplete understanding of the gospel????
The gospel had reached Apollos by a different road from that traced in the main narrative of Acts . . . by a road, that is to say, which did not start in Jerusalem.
--FF Bruce
Alexandrian Christianity, whatever the date and circumstances of its inception may have been, was for some generations regarded as defective by the standards of Jerusalem (in the apostolic age) and Rome (in post-apostolic times).
--FF Bruce
Apollos seems to have been one of the traveling Jewish merchants who combined a readiness to give religious instruction with whatever other business took them from place to place. --FF Bruce
Friday, February 24, 2006
Thursday, February 23, 2006
Thursday, February 16, 2006
God grabs the entrenched
The presence of a person by the name of Sosthenes as co-writer with Paul of
I Corinthians is intriguing. Although by no means an un-known name at the time, it is sufficiently uncommon for us to assume that this is the same Sosthenes who replaced Crispus as ruler of the synagogue in Corinth when the latter turned to Christ. The fact that Paul included Sosthenes without comment indicated that he was well known to the Christians at Corinth. The conversion to Christ of two leading officials in the Jewish community one after the other must have thrown them all into some disarray. A parallel situation emerged at Oxford University in the early 1960’s in the heyday of the Humanist Society. Its president was converted to Christ, which led to an extraordinary general meeting of the Society. The person then elected was himself converted within a few weeks, thus necessitating another extraordinary general meeting. The Sosthenes affair should spur our faith in presenting the claim of Jesus Christ to those who seem most entrenched in the official opposition.
-David Prior The Message of I Corinthians
I Corinthians is intriguing. Although by no means an un-known name at the time, it is sufficiently uncommon for us to assume that this is the same Sosthenes who replaced Crispus as ruler of the synagogue in Corinth when the latter turned to Christ. The fact that Paul included Sosthenes without comment indicated that he was well known to the Christians at Corinth. The conversion to Christ of two leading officials in the Jewish community one after the other must have thrown them all into some disarray. A parallel situation emerged at Oxford University in the early 1960’s in the heyday of the Humanist Society. Its president was converted to Christ, which led to an extraordinary general meeting of the Society. The person then elected was himself converted within a few weeks, thus necessitating another extraordinary general meeting. The Sosthenes affair should spur our faith in presenting the claim of Jesus Christ to those who seem most entrenched in the official opposition.
-David Prior The Message of I Corinthians
Sunday, February 05, 2006
Robertson McQuilkin
After twenty-two years as President at Columbia International University he made the decision to resign. Some of the Board members said, "You shouldn't do it. You were called to lead this school. You made a promise to lead this school." Here is the letter he wrote:
"Twenty-two years is a long time, but then again, it can be shorter than one anticipates. How do you say goodbye to friends you don't wish to leave? The decision to come to Columbia was the most difficult I had to make. The decision to leave twenty-two years later, though painful, was one of the easiest. It was almost as if God engineered the circumstances so that I had no alternatives. Let me explain. My dear wife, Muriel, has been in failing mental health for about twelve years. So far I have been able to carry both her ever growing needs and my leadership responsibility at Columbia. But recently it has become apparent that Muriel is contented most of the time when she is with me, and almost none of the time when I am away from her. It is not just discontent, she is filled with fear, even terror that she has lost me, and always goes in search of me when I leave home. So it is clear to me that she needs me now, full time. Perhaps it will help you understand if I share with you what I shared in Chapel at the time of the announcement of my resignation.
The decision was made in a way forty-two years ago when I promised Muriel to love and to cherish, in sickness and in health, till death us do part. But there is more. She has cared for me fully and sacrificially for all these years. If I care for her for the next forty years, I would not be out of her debt. Duty, however, can be grim and stoic. There is more - I love Muriel. She is a delight to me. I don't have to care for her - I get to. It is a high honor to care for so wonderful a person."
That was his letter. He got an outpouring of love and many people were thinking that he was remarkable. He said, "It is more than keeping promises and being fair. I watch her brave descent into oblivion - by the way, she can't talk, and occasionally she smiles." Do you know what he does when she smiles? He raises his flag to full mast. When she doesn't smile, he keeps it down. So when you are driving through Columbia, South Carolina, and go by Robertson McQuilkin's house, and the flag is up, you know she smiled at him that day. "She is the joy of my life. Daily I discern new manifestations of the kind of person she is, the wife I always loved."
"Twenty-two years is a long time, but then again, it can be shorter than one anticipates. How do you say goodbye to friends you don't wish to leave? The decision to come to Columbia was the most difficult I had to make. The decision to leave twenty-two years later, though painful, was one of the easiest. It was almost as if God engineered the circumstances so that I had no alternatives. Let me explain. My dear wife, Muriel, has been in failing mental health for about twelve years. So far I have been able to carry both her ever growing needs and my leadership responsibility at Columbia. But recently it has become apparent that Muriel is contented most of the time when she is with me, and almost none of the time when I am away from her. It is not just discontent, she is filled with fear, even terror that she has lost me, and always goes in search of me when I leave home. So it is clear to me that she needs me now, full time. Perhaps it will help you understand if I share with you what I shared in Chapel at the time of the announcement of my resignation.
The decision was made in a way forty-two years ago when I promised Muriel to love and to cherish, in sickness and in health, till death us do part. But there is more. She has cared for me fully and sacrificially for all these years. If I care for her for the next forty years, I would not be out of her debt. Duty, however, can be grim and stoic. There is more - I love Muriel. She is a delight to me. I don't have to care for her - I get to. It is a high honor to care for so wonderful a person."
That was his letter. He got an outpouring of love and many people were thinking that he was remarkable. He said, "It is more than keeping promises and being fair. I watch her brave descent into oblivion - by the way, she can't talk, and occasionally she smiles." Do you know what he does when she smiles? He raises his flag to full mast. When she doesn't smile, he keeps it down. So when you are driving through Columbia, South Carolina, and go by Robertson McQuilkin's house, and the flag is up, you know she smiled at him that day. "She is the joy of my life. Daily I discern new manifestations of the kind of person she is, the wife I always loved."
Friday, January 27, 2006
Sunday, January 22, 2006
Saturday, January 21, 2006
buidlings for community building article
Many today call not for churches without buildings nor for traditional church buildings, but for church
buildings that serve as ‘proximity space’ in which believers can meet, live with, and know their neighbors.
See Michael Frost and Alan Hirsch, The Shaping of Things to Come: Innovation and Mission for the 21
Century Church (Hendrickson, 2003.)
lifted from: redeemer
buildings that serve as ‘proximity space’ in which believers can meet, live with, and know their neighbors.
See Michael Frost and Alan Hirsch, The Shaping of Things to Come: Innovation and Mission for the 21
Century Church (Hendrickson, 2003.)
lifted from: redeemer
Tuesday, January 17, 2006
The A-Team Blog :: Interview With Glenn Lucke - Part Two: Is Evidence Valuable When Telling Others About Christ?
evans group.... did you already tell me about this? Guy who is putting pratt's kingdom stuff into a 5 part narrative?????
The A-Team Blog :: Interview With Glenn Lucke - Part Two: Is Evidence Valuable When Telling Others About Christ?
The A-Team Blog :: Interview With Glenn Lucke - Part Two: Is Evidence Valuable When Telling Others About Christ?
Friday, January 13, 2006
incarnational evangelism
We do not follow in the footsteps of Jesus if
we develop a ghetto mentality, if we withdraw
from the world into our evangelical
monasteries (though we do not call them
that, and they have no walls)... What we
are called to is not “arm’s length evangelism,”
but “incarnational evangelism.”
This means that we have to listen before
we speak, for, “if one gives answer before
he hears, it is his folly and shame”
(Proverbs 18:13). We have to struggle to
enter the other person’s thought world,
however alien it may be to our own... We
have to respect his integrity as a person,
and his convictions, however contrary they
may seem to us to be. In a word, we must
feel the pain of his alienation and weep
the tears of his lostness, just as
Jesus wept over the blind folly
of Jerusalem’s impenitence.
quote 2: There was no aloofness about Jesus. He
never kept his distance, even from sinners.
He did not share the Pharisees’ false fear
of contamination. He fraternized with
dropouts and was criticized for it. “This
man receives sinners and eats with them,”
people scoffed. “Friend of swindlers and
sinners, that’s what he is,” they sneered.
They hoped to ruin his reputation by this
whispering campaign, but they succeeded
only in enhancing it. The nickname they
thought dishonorable was one of supreme
honor. If Jesus were not the friend of sinners,
he could be no friend of mine—or
yours. So he touched untouchable lepers
and allowed prostitutes to touch him. He
shrank from nobody. He offered friendship,
understanding, acceptance, love.
--both of these are from John Stott's essay: "The LORD Christ is a Missionary Christ"
we develop a ghetto mentality, if we withdraw
from the world into our evangelical
monasteries (though we do not call them
that, and they have no walls)... What we
are called to is not “arm’s length evangelism,”
but “incarnational evangelism.”
This means that we have to listen before
we speak, for, “if one gives answer before
he hears, it is his folly and shame”
(Proverbs 18:13). We have to struggle to
enter the other person’s thought world,
however alien it may be to our own... We
have to respect his integrity as a person,
and his convictions, however contrary they
may seem to us to be. In a word, we must
feel the pain of his alienation and weep
the tears of his lostness, just as
Jesus wept over the blind folly
of Jerusalem’s impenitence.
quote 2: There was no aloofness about Jesus. He
never kept his distance, even from sinners.
He did not share the Pharisees’ false fear
of contamination. He fraternized with
dropouts and was criticized for it. “This
man receives sinners and eats with them,”
people scoffed. “Friend of swindlers and
sinners, that’s what he is,” they sneered.
They hoped to ruin his reputation by this
whispering campaign, but they succeeded
only in enhancing it. The nickname they
thought dishonorable was one of supreme
honor. If Jesus were not the friend of sinners,
he could be no friend of mine—or
yours. So he touched untouchable lepers
and allowed prostitutes to touch him. He
shrank from nobody. He offered friendship,
understanding, acceptance, love.
--both of these are from John Stott's essay: "The LORD Christ is a Missionary Christ"
Background on Athens & Acts 17
In Athens Paul found himself surrounded by people who did not share his
deepest convictions. And there was much in Athens to assault a Christian’s sensibilities.
-dennis haack
Sin is offensive, but if any barrier
occurs in our interaction with unbelievers,
it should be the offense of the cross, not
our being offended by sinners who act naturally,
which is to say, sinfully. By God’s
grace may we grow so that our “distress” over a lost world causes us, like Paul in
Athens, to identify points of contact and
agreement in the surrounding culture for
the sake of the gospel. Allowing the offensiveness
of sin to deter us from finding a
creative opening for the gospel is a luxury
we simply can not afford. If we invest emotional
energy in being offended at sin, may
it be over our own. --haack
deepest convictions. And there was much in Athens to assault a Christian’s sensibilities.
-dennis haack
Sin is offensive, but if any barrier
occurs in our interaction with unbelievers,
it should be the offense of the cross, not
our being offended by sinners who act naturally,
which is to say, sinfully. By God’s
grace may we grow so that our “distress” over a lost world causes us, like Paul in
Athens, to identify points of contact and
agreement in the surrounding culture for
the sake of the gospel. Allowing the offensiveness
of sin to deter us from finding a
creative opening for the gospel is a luxury
we simply can not afford. If we invest emotional
energy in being offended at sin, may
it be over our own. --haack
Wednesday, January 11, 2006
info meeting(s)
Dear People of Christ Community
There will be two meetings to "kick off the year" to help us get on the same page as 2006 starts.
The first meeting will be THIS coming Sunday (January 15th) 9:05am in the Theatre at Oak Hall.
Rebecca Schackow has arranged it so that there is childcare for ages 4 and below; those children 5+ will need to be in the theatre,
as we cannot let them play outside unattended.
We'll meet from 9:05 'til 9:45am when we'll take a brief break before worship begins at 10:00am.
The second meeting will be next Friday (January 20th) 7:00-8:00pm at Hope Church.
If you are out of town January 15th and cannot attend, we will have the same meeting on Friday night, January 20th at Hope Church.
(there will be NO childcare for this meeting at Hope Church on Jan.20th, but your children are always welcome in any meeting I am leading).
There is the same agenda for both meetings. Here it is:
1.) Brief review of 2005
2.) Goals for early 2006
a. Second Pastoral staff
b. Facilities (max current & steady progress towards building)
c. Importance of 9:00am hour
d. New effort to be seated in theater at 10:00am and why.
3.) Budget distributed and overviewed
4.) Elders
I look forward to seeing you in the theater at 9:05am Sunday. Also, please remember to check in weekly at www.robpendley.blogspot.com and
www.christcommunitychurch.com these sites are updated regularly for your connectedness & growth in mind.
Rob
There will be two meetings to "kick off the year" to help us get on the same page as 2006 starts.
The first meeting will be THIS coming Sunday (January 15th) 9:05am in the Theatre at Oak Hall.
Rebecca Schackow has arranged it so that there is childcare for ages 4 and below; those children 5+ will need to be in the theatre,
as we cannot let them play outside unattended.
We'll meet from 9:05 'til 9:45am when we'll take a brief break before worship begins at 10:00am.
The second meeting will be next Friday (January 20th) 7:00-8:00pm at Hope Church.
If you are out of town January 15th and cannot attend, we will have the same meeting on Friday night, January 20th at Hope Church.
(there will be NO childcare for this meeting at Hope Church on Jan.20th, but your children are always welcome in any meeting I am leading).
There is the same agenda for both meetings. Here it is:
1.) Brief review of 2005
2.) Goals for early 2006
a. Second Pastoral staff
b. Facilities (max current & steady progress towards building)
c. Importance of 9:00am hour
d. New effort to be seated in theater at 10:00am and why.
3.) Budget distributed and overviewed
4.) Elders
I look forward to seeing you in the theater at 9:05am Sunday. Also, please remember to check in weekly at www.robpendley.blogspot.com and
www.christcommunitychurch.com these sites are updated regularly for your connectedness & growth in mind.
Rob
Monday, January 09, 2006
Lead me to the cross... a puritan prayer
Lead me to the cross
(A Puritan Prayer)
O Holy Spirit,
Have mercy on me. Move, I beg You, upon my
disordered heart. Take away the infirmities of
unruly desires and hateful lusts. Lift the mists
and darkness of unbelief. Brighten my soul with
the pure light of truth. Make my soul . . .
as fragrant as the garden of paradise,
rich with every goodly fruit,
beautiful with heavenly grace,
radiant with rays of divine light.
Be my comforter, light, guide, sanctifier.
Take of the things of Christ and show them
to my soul. Teach me more of His . . .
love,
grace,
compassion,
faithfulness,
beauty.
Lead me to the cross and show me . . .
His wounds,
the hateful nature of sin,
the power of Satan.
May I there see my sins as . . .
the nails which transfixed Him,
the cords which bound Him,
the thorns which tore Him,
the sword which pierced Him.
Help me to see in His death, the reality
and immensity of His love. Increase my
faith in the clear knowledge of . . .
atonement achieved,
expiation completed,
satisfaction for sin made,
guilt done away.
(A Puritan Prayer)
O Holy Spirit,
Have mercy on me. Move, I beg You, upon my
disordered heart. Take away the infirmities of
unruly desires and hateful lusts. Lift the mists
and darkness of unbelief. Brighten my soul with
the pure light of truth. Make my soul . . .
as fragrant as the garden of paradise,
rich with every goodly fruit,
beautiful with heavenly grace,
radiant with rays of divine light.
Be my comforter, light, guide, sanctifier.
Take of the things of Christ and show them
to my soul. Teach me more of His . . .
love,
grace,
compassion,
faithfulness,
beauty.
Lead me to the cross and show me . . .
His wounds,
the hateful nature of sin,
the power of Satan.
May I there see my sins as . . .
the nails which transfixed Him,
the cords which bound Him,
the thorns which tore Him,
the sword which pierced Him.
Help me to see in His death, the reality
and immensity of His love. Increase my
faith in the clear knowledge of . . .
atonement achieved,
expiation completed,
satisfaction for sin made,
guilt done away.
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