Source (book): "Making All Things New", 52 Reflections to Challenge the Way You Live, Copyright @ 2022 by Robert M. Solomon
PHOTO: Making All Things New, 52 Reflections to Challenge the Way You Live
Life is a journey. Life is short. In our more reflective moments, we remember these truths. And yet, our lives are often lived in a distracted, fragmented, and unexamined way.
How have you been faring in your inner life lately? Have you given thought to your walk with God and with fellow believers? And how should our faith influence us as we live in the world? This book is a collection of 52 short reflections, curated to help you follow Christ in a more authentic and faithful way. Read, recharge, and be made new as you reflect on what in life truly matters.
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From "Making All Things New", 52 Reflections to Challenge the Way You Live, Copyright @ 2022 by Robert M. Solomon, page 5-6
Preface
This is a book for busy people who need some time for reading and deep reflection. The 52 chapters are grouped into seven sections, each following a major theme. The first section addresses the direction of our lives and our calling to embark on a journey with God. Next, we focus on our relationship with God, which lies at the heart of our journey on earth. We then explore our relationship and identification with Christ, which make the journey and relationship with God possible.
The fourth section deals with how we live out and nurture our relationship with God in the different but related spheres of our lives. As we grow, we will have to deal with sin and idolatry in our souls, unmasking the false and finding the true. We nurture the inner life through practising spiritual disciplines which cause the beauty of Christian character to shine through.
Our spiritual lives are experienced communally, in the church.The set of essays in the fifth section deals with the common life and the many challenges we face in an imperfect church. Next, though we are not of the world, we also live in the world. The essays deal with the difficulties Christian face in a rapidly changing world, and how we need to remain faithful to our calling and reach out to others prophetically and pastorally.
The final section seeks to remind us of the task of disciple-making. All that we understand of God and ourselves, of our relationship with Him in Christ, of our common life in the church, of the needs of the world - all these should form us into better and more passionate disciple-makers.
These are the themes that this book explores. I trust that it will, in its own small way, help Christians to be followers of Christ in a more authentic and faithful way. If that is the case, I would be more than happy.
Robert M. Solomon
Hopefully some of the information, reflection and discussion obtained from the internet and the book by Robert M. Solomon "Making All Things New", 52 Reflections to Challenge the Way You Live, can be useful. Chapter 29 - 52 (fifth to seventh section) are listed in the following.
In The Church
There is no such thing as a private heaven. In our very individualistic modern society, Christianity is in danger of being reduced to the self-centred pursuit of private meaning, private pleasure and self-fulfilment. But our calling as Christians is expressed in terms of relationships - to love God with all our hearts and to love our neighbours as ourselves.
We are made for community. The beauty of Christian character is best expressed in community. For us, our primary community is the church, in which we experience being the family of God. We are the children of God, the body of Christ, and the temple of the Holy Spirit. God is, or should be, the very centre of our communal life.
In practice, though, the church is imperfect, for the church is a community of redeemed sinners still in the process of being perfected. Many problems are often faced in our churches. How do we organise ourselves? How do we make decisions? How do we deal with dysfunctional patterns that repeatedly manifest themselves in our communal life? How do we deal with waste and excess? How do we pass on the faith to future generations? How do we train our leaders? How should we order our services of worship?
To live out our identity and vocation as the church, we need a God-centred focus in all that we do. This means drawing our strength from above and returning to the fundamentals of our faith. God must rule us, and we must break out from our own self-centred prisons to be all that God wants us to be.
Chapter 29 - Reflection - Deepening Relationships on Church,
In The World
The world is in rebellion mode. It has always been that way since human beings decided to find their future without God. Even as God's redeemed people, Christians live in this world. We cannot avoid living in it, but we must no longer be shaped and conformed to its sinful habits and lifestyles. Instead, we are to live as salt and light in this world (Matthew 5:13-16), as God's witnesses, children, and servants.
Though the world's broad and easy way leads to destruction, we are to continue living in the world. God loves the people of this world and wants to redeem them through our witness, obedience, and service. Hence, we are to immunise ourselves against the worsening environment around us. We must speak out prophetically against all that is evil, unjust, and sinful.
We must also reach out to our neighbours with God's love and compassion. There is more than enough suffering in this world, caused both by the sinful behaviour of human beings and the natural disasters that strike our world regularly. In all of these, the church has the responsibility to proclaim the truth and to practise it with faithfulness and love.
Somehow, in our relationship to this world, we have to bring together two sentiments. The first is expressed in the gospel song "This world is not my home, I'm just a-passing through", and the second is expressed in the hymn, "This is my Father's world". They are two sides of the same coin, showing that the world ultimately belongs to God. Though it has turned away for God's love, God wants to redeem it - through our obedience and faithfulness to Him.
Chapter 38 - Reflection - The Mess and the Messiah, Making Disciples
We are not of the world, even though we are in the world. And we are also sent into the world to make disciples of all nations. The fields are ripe for harvest - they always have been. But the workers are few - this has always been the case. Why is it that 2000 years on, the church has yet to complete the missionary task entrusted to it by Christ?
Part of the problem is our failure to understand what God is doing in the world, and what it means to be a disciple of Christ. A disciple of Christ is a disciple-maker. We must understand this calling of ours by developing a biblical mindset concerning it. Everything in this book thus far was to aid us in comprehending God's missionary initiative, to spur us on to becoming disciple-makers.
The quality of our disciple-making depends largely on the quality of our spiritual lives - our relationship with God and the richness of our inner lives. It also depends on our recognition of the church's identity and our appreciation of the challenges all around us in the world.
Let us then be true disciples of Jesus, seeking to please Him in every way. In this way will we become disciple-makers: when God's mission becomes ours too.
Chapter 48 - Reflection - The Principal and Principle of Missions,
Chapter 49 - Reflection - Are You a Harvester?,
https://veryfatoldman.blogspot.com/2025/03/reflection-making-disciples-we-want-to.html [52]
In The Church
There
is no such thing as a private heaven. In our very individualistic
modern society, Christianity is in danger of being reduced to the
self-centred pursuit of private meaning, private pleasure and
self-fulfilment. But our calling as Christians is expressed in terms of
relationships - to love God with all our hearts and to love our
neighbours as ourselves.
We are made for community. The beauty of
Christian character is best expressed in community. For us, our primary
community is the church, in which we experience being the family of
God. We are the children of God, the body of Christ, and the temple of
the Holy Spirit. God is, or should be, the very centre of our communal
life.
In practice, though, the church is imperfect, for the
church is a community of redeemed sinners still in the process of being
perfected. Many problems are often faced in our churches. How do we
organise ourselves? How do we make decisions? How do we deal with
dysfunctional patterns that repeatedly manifest themselves in our
communal life? How do we deal with waste and excess? How do we pass on
the faith to future generations? How do we train our leaders? How should
we order our services of worship?
To live out our identity and
vocation as the church, we need a God-centred focus in all that we do.
This means drawing our strength from above and returning to the
fundamentals of our faith. God must rule us, and we must break out from
our own self-centred prisons to be all that God wants us to be.
Chapter 29 - Reflection - Deepening Relationships on Church,
PHOTO: The one great mistake that the Pharisees of Christ's day made was conflating (combining)
religious performance and spirituality. They wrongly thought that the
heart of spirituality was living according to a written code. They had
mastered the art of impersonal religion, which was essentially
task-centred. They had reduced a living and dynamic relationship with
God to an obsession with conforming to a largely man-made set of rules.
Religion was thus distorted from a loving relationship - what it was
meant to be - to technical adherence to a text.
Jesus found it
necessary to challenge these false shepherds of Israel who were leading
their flock astray. Their faulty understanding of the law had turn it
away from the lawgiver, fashioning it into an idol, a heartless set of
rules. On the contrary: the law should have been understood in terms of
the lawgiver; the law made sense only in relation to grace. Obedience
was meaningful only in the context of God's love. Hence, Jesus
masterfully summarised the law in terms of love: to love God with all we
are, and to love our neighbours as we love ourselves (Matthew 22:37-40). In so doing, He clearly defined Christian discipleship in terms of relationships.
This
should not surprise us. The central doctrine of the Christian faith -
the Trinity - shows relationship to be at the heart of reality. The
creation account in Genesis declares that human beings were created for
relationships. Our primal (early)
ancestors hid in shame from God and from each other, and were banished
from the garden of Eden. Such were the tragic relational consequences of
human sin.
The good news is that through Christ, our broken
relationships can be restored and enriched. By placing our faith in Him,
we were made children of God (John 1:12). We also were once hostile foreigners to God were made God's children through Christ (Ephesians 2:19). The cross of Christ also destroys hostility among people, reconciling enemies and making them brothers and sisters (Ephesians 2:14-16).
The church is essentially understood in terms of relationships. Using
Paul's great metaphor, the church is the body of Christ. Since we are
all related through Christ to one another, we are to love one another (1 Corinthians 12).
Scripture
understands the nature of our relationships in church in terms of truth
and love. In his first epistle, the apostle John makes this point. The
basis of every relationship is to be truth. Without truth, we cannot
relate to one another with sincerity. John writes: "If we walk in the light, as he is in the light, we have fellowship with one another" (1 John 1:7).
The light of God reveals truth. Without that light, we would not be
able to know or love one another - we cannot love in darkness. Those who
attempts to love in darkness end up with an illusion of love and
superficial, mushy (excessive) sentimentality. The New Age movement, for instance,
promotes the idea that we all are inter-related, which is
unobjectionable in and of itself. It also talks about love. But it is
love in darkness, not true love but an idealised imitation of it, and
fails to address the sin and loneliness embedded in our condition. If we
want true love, we must return to God, whose truth - who He is and who
we are before Him - is unchanging. Only in His faithful presence can
true friendship and fellowship develop among people.
The church
has been entrusted with God's truth, giving authentic community a chance
to flourish within it. Unfortunately, the church often fails to be a
truly liberated and vibrant community. Part of the problem is the
erosion of truth in the church. Where the Word is not faithfully
preached and taught, so that it can be believed and put into practice,
there is little hope of building Christian community with thriving
relationships. Instead, we get a cold congregation of strangers who do
not really know or care about one another, or a cultic huddle (religious group)
of individuals brought together not so much by divine truth but by
common human need. Such groups will break apart, either through
selfishness or in the face of suffering. It is thus so important to fill
the church with God's truth in our liturgy, preaching, and teaching.
Without the light of God's truth, we cannot hope to build community or
deepen relationships, our relationship being mere illusions.
John further writes that relationships in the church are to be characterised by love: "Dear friends, let us love one another" (1 John 4:7).
If the basis of relationship in church is truth, its quality is love.
Without love, we cannot sincerely worship God, nor can we serve our
fellow human beings. The apostle Paul, too, underlines the centrality of
love in all our relationships. Love is primary fruit of the Holy Spirit
(Galatians 5:22).
To form and preserve true community, the Spirit works with the Word.
The faithfully preaching and studying of the Word and an open reliance
on the Holy Spirit are both required for the deepening of relationships.
One without the other would lead to lifeless relationships, or ones
that are disorderly and superficial.
It is easy to forget in
church that we are primarily called to love. If we are not careful, we
can be infected with worldly ways, focusing our attention on progress,
efficiency, and performance, at the expense of actually loving people.
We may think more about how to use and manage individuals than how to
love them.
The church is the place for the deepening of
relationships. What a wonderful agenda! But success is possible only if
we cling to God's truth and love, virtues that should direct and
characterise the church. Then we can truly deepen our relationships. And
what a wonderful testimony that would be to the truth of God's Word and
the power of His Spirit!
Picture posted by James Rosenquist, 4elect.com on 02 April 2019
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PHOTO: "Dear
Lord, we pray that the church is the place for the deepening of
relationships. May we cling to God's truth and love, virtues that
should direct and characterise the church.
Chapter 30 - Reflection - Family Scripts,
PHOTO: Family stories often have recurring theme. Some therapists call them "family scripts". It seems as though unwritten but nevertheless powerful scripts find expression, generation after generation.
Researchers
have noted that certain behavioural patterns tend to be repeated in
family histories. Alcoholism, suicide, domestic violence, disunity, and
other patterns of family pathology are examples of family scripts that
can be repeated across generations.
The
idea of family scripts is not new. The stories of the ancient biblical
patriarchs demonstrate a similar understanding. Take for instance
Abraham's response to personal danger. God had called him to leave Ur to
go to Canaan. When there was a famine in Canaan, Abraham decided to
take refuge in Egypt. Before entering Egypt, however, he told his wife
Saria: "I
know what a beautiful woman you are. When Egyptians see you, they will
say, 'This is his wife.' Then they will kill me but will let you live.
Say you are my sister, so that . . . my life will be sparred because of
you" (Genesis 12:11-13).
Notice
Abraham's way of self-preservation. He lied to save his own skin.
Worse, he was self-centred, willing to sacrifice his wife's safety and
honour for his own survival. In that moment of panic and fear for his
life, he ignored all that God had promised him - that he and his wife
would produce a great nation (Genesis 12:2).
Believing that Sarai was Abraham's unmarried sister, Pharaoh had her
taken into his palace to be one of his wives. If not for God's
intervention, the truth would not have surfaced and the story would have
ended in tragedy.
Years
later, there was another famine. Abraham's son, Isaac, fled to the land
of the Philistines with his wife, Rebekah. There, he repeated his
father's error (Genesis 26:1-11).
Fearing for his life, he lied that Rebekah was his sister. When the
Philistine king found out the truth, he confronted Isaac, who confessed
that he had been afraid of losing his life. And as with Abraham, Isaac
lied just after God had promised him that his descendants would be as
numerous as the stars in the sky.
The
details in those two stories have a striking resemblance, as if a
script was repeating itself one generation to the next. Other scripts
run in this ancient family - favouritism, for example, Isaac favoured
his elder son Esau (Genesis 25:28).
But Esau's twin, Jacob, plotted with his mother (who favoured him) to
deceive his father, who was blind because of old age. He succeeded in
diverting Isaac's blessing, meant for Esau, to himself. Years later,
Jacob displayed favouritism too, favouring Joseph over his other
children (Genesis 37:3).
Further
in the Old Testament, family scripts can be identified in the stories
of the kings of Israel and Judah. All 19 kings of Israel were judged by
Scripture to be evil, guilty of idolatry and other sins. Twelve of the
20 kings of Judah were likewise evil. When the verdict is pronounced on a
king, we often find these or similar words "He did evil in the eyes of the Lord, just as his fathers had done" (see for example, 1 Kings 15:3, 26; see also 22:52, where the mother is accused too). Similarly, when a good king is given approval, we find words such as "he did what was right just as his father had done" (see 2 Kings 15:3, 34) or "just as his father [i.e. ancestor] David had done" (2 Kings 18:3).
How
are such family scripts passed on? The usual answers are nature
(genes), nurture (upbringing), and spirit (spiritual heritage or
baggage). All three answers are valid ones.
More importantly, what can be done about family scripts?
As
a child, regardless of age, know your family's scripts. Some may be
good, others bad. The key thing is to find another script - the one that
redeems us. This script is the story of God's redemptive acts in the
world, more specifically, the story of Jesus. The script is found in
Scripture. We begin living inside it when we put our faith in Jesus and
are baptised. For in our baptism we are identified with Christ; we are
dead and buried with Christ, we are raised with Christ into new life (Romans 6:4).
In
this way, Jesus' script becomes our lives' script. It frees us from
bondage to all other scripts that would dictate our lives. It shows us
that in the scripts we bring to Him, there are good things that already
resonate with His script. We are thankful that the heavenly scriptwriter
had been at work in our lives before we came to know Him. Indeed, in
Christ, we thank God for the positive things in our family scripts (see 2 Timothy 3:15) and break free from the negative things.
As
parent, recognise the influence you have on your children. Be aware of
the tremendous power of modelling. As our children tend to mimic our
attitudes and actions, you can make a positive difference in their
lives. But what if your family script is bad? Will you inevitably pass
those negative scripts down to your children and their descendants?
Probably, if you are not careful, although the outcome also depends on
factors such as your children's own character, experience, and other
influences.
Nevertheless,
God can rewrite and redeem our family scripts if we allow Him to. In
Christ, we have received the Holy Spirit, who gives us the strength to
make Christ's script our own script. The sinful scripts repeated in turn
by our forebears can come to an end with us when we are immersed in the
script of God's family. And we can leave behind a godly legacy for
generations still to come.
Consider, then, the script you have received, the script you are living out, and the script you will pass on.
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PHOTO:
Nevertheless, God can rewrite and redeem our family scripts if we allow
Him to. In Christ, we have received the Holy Spirit, who gives us the
strength to make Christ's script our own script. The sinful scripts
repeated in turn by our forebears can come to an end with us when we are
immersed in the script of God's family. And we can leave behind a godly
legacy for generations still to come.
Picture posted by Lulu Anggoman
Chapter 31 - Reflection - Kingdom or Republic?,
PHOTO: There
have been several attempts to unseat God from His heavenly throne.
Lucifer and his rebellious angel friends tried it a very long time ago -
and failed (Isaiah 14:12; Revelation 12: 7-9).
They have refused to accept defeat, and for some perplexing (puzzling)
purpose of God have been allowed to roam the earth, living in their
destructive delusion and seducing human beings to join them, until the
final reckoning before God.
There have been similar attempts on earth to dethrone God. Atheists have tried to show that God does not exist. Secularism (uninvolved with religion) has now become a giant umbrella under which human rebellion and hubris (pride) are nurtured. Under its shade stand numerous attempts to declare the death, disappearance, or diminishing of God.
One such attempt was made by award-winning British author Philip Pullman. In his bestselling His Dark Materials
trilogy, Pullman portrays God as an irrelevant, confused, and weakened
old being, and the church as a corrupt and cruel institution that must
be dismantled. In the third volume, The Amber Spyglass, he has an angel describe God as deceptive:
[The angel] said quietly, "The
Authority, God the Creator, the Lord, Yahweh, El, Adonai, the King, the
Father, the Almighty - those were the names he gave himself. He was
never the creator. He was an angel like ourselves - the first angel,
true, the most powerful, but he was formed of Dust as we are . . . The
first angels condensed out of Dust, and the Authority was the first of
all. He told all who came after him that he had created them, but it was
a lie." [1a]
To readers of the Bible, this would sound all too familiar (see Genesis 3:1-5).
Pullman has publicly said that his works were an attempt to replace the
worldview or another British writer for an earlier generation - C. S.
Lewis - whose Narnia
series raised generations of children on the story of Christ and the
salvation He offers. Making his underlying beliefs and motives clear,
Pullman told an Oxford literary conference in August 2000.
"We're
used to kingdom of heaven; but you can tell from the general thrust of
the book that I'm of the devil's party, like Milton. And I think it's
time we thought about a republic of heaven instead of the kingdom of
heaven. The king is dead. That's to say I believe the king is dead. I'm
an atheist. But we need heaven nonetheless, we need all the things that
heaven meant, we need joy, we need a sense of meaning and purpose in our
lives, we need a connection with the universe, we need all the things
the kingdom of heaven used to promise to but failed to deliver." [2]
It is no surprise, therefore, that Pullman's series ends with the "Republic of Heaven".
Christians would reject such grand illusions. But the republic of
heaven finds expression in unexpected places, even among the people of
God. Deadly humanism and secularism have subtly infiltrated the church.
At times, this is obvious. The British writer David Boulton, once nurtured in the Plymouth Brethren Gospel Hall, abandons Christian faith in The Trouble with God: Religious Humanism and the Republic of Heaven, advocating instead a humanistic spirituality that sees God as an evolving, useful cultural idea. But the trouble, of course, is not with God; it is with us humans, with our rebellious and unbelieving hearts.
Sometimes, the infiltration of the republic of heaven into the church is more subtle (minute). Take, for instance, some of the songs we sing at our worship services, which express our enthroning
of Jesus as Lord! The great weakness of these songs lies in faulty
theology, although I am quite sure that the songwriters meant well and
wanted only to express heartfelt devotional sentiments.
The problem is that the words of these songs put us at the centre of the universe, emphasising our praise of Jesus. We are the ones who enthrone Jesus and proclaim Him as King, as if our song and our worship serve to make Him Lord, King, and Saviour - and we ask Him to build His throne as we affirm His kingship.
The
reality is that Jesus is the enthrone one, whether we acknowledge it or
not, dependent in no way on our vote of approval expressed through
adoration and praise. In our ancient creeds, we only confess what
Scripture already teaches: that Jesus died and rose from the dead, that
He ascended into heaven and is now seated on His throne at the right
hand of the Father (Ephesians 1:20; Colossians 3:1; Hebrews 1:3).
This Jesus is portrayed in Scripture in various ways. But the overwhelming, terrifying depiction of Jesus in Revelation 1:12-18 is seldom remembered by the church. When we meet Jesus, great and awesome, our proper response is not to tell Him to build His throne so that we can collectively enthrone Him, but to fall "as though dead" at the feet of the enthroned one. Jesus is not an elected king. His kingship is from everlasting to everlasting, independent of our decision and response.
The point is that heaven is a kingdom (authority of God), not a republic (a
state in which supreme power is held by the people and their elected
representatives, and which has an elected or nominated president rather
than a monarch). Efforts, either to dethrone God, or (perhaps as a reaction to this) to enthrone Him, take us away from the truth of God's eternal rule (Psalm 102:12). They make us man-centred.
Scripture is full of visions of God's eternal throne (Isaiah 6:1-3; Ezekiel 1; Revelation 4). His position is neither strengthened by our affirmation nor threatened by our rebellion. In fact, "the One enthroned in heaven laughs" at such folly, saying, "I have installed my king on Zion, my holy mountain" (Psalm 2:4-6). We are called to serve the Lord "with fear" and to "celebrate his rule with trembling" (Psalm 2:11).
Heaven
is a kingdom. God is King, far above our democratic processes,
opinions, decisions, and choices. We can only fall at the feet of the
enthroned one and obey Him without hesitation. Heaven is certainly not a
republic. The sooner we learn it, the better, on earth and in the
church.
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PHOTO:
The reality is that Jesus is the enthrone one, whether we acknowledge
it or not, dependent in no way on our vote of approval expressed through
adoration and praise. In our ancient creeds, we only confess what
Scripture already teaches: that Jesus died and rose from the dead, that
He ascended into heaven and is now seated on His throne at the right
hand of the Father (Ephesians 1:20; Colossians 3:1; Hebrews 1:3).
Picture posted by The Rev. Mark D. Riley on 05 May 2022
PHOTO: "Dear Lord, we pray that the overwhelming, terrifying depiction of Jesus in Revelation 1:12-18
is seldom remembered by the church. When we meet Jesus, great and
awesome, our proper response is not to tell Him to build His throne so
that we can collectively enthrone Him, but to fall 'as
though dead' at the feet of the enthroned one. Jesus is not an elected
king. His kingship is from everlasting to everlasting, independent of
our decision and response.
We, humans, with our rebellious and
unbelieving hearts may abandon Christian faith for Religious Humanism
and the Republic of Heaven, advocating instead a humanistic spirituality
that sees God as an evolving, useful cultural idea.
May we learn
that Heaven is a kingdom. God is King, far above our democratic
processes, opinions, decisions, and choices. We can only fall at the
feet of the enthroned one and obey Him without hesitation. Heaven is
certainly not a republic.
May we learn it as soon as possible. The sooner we learn it, the better, on earth and in the church.
Through Lord Jesus Christ we pray. Amen."
Picture posted by Ngahhoichong
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https://i.pinimg.com/1200x/9c/78/22/9c78228ee8993309eff7ec69a4c98adf.jpg
https://www.pinterest.com/pin/414683078206998000/
Chapter 32 - Reflection - Making Decisions in Church,
PHOTO: The
calm blue sea was a sight to behold at Crete, the Mediterranean island I
was visiting for a consultation. I tried to imagine the stormy waves
which caused a shipwreck a long time ago, the incident Luke the
evangelist recorded in Acts 27.
Paul
had found it most difficult to convince his fellow travellers that they
were on the verge of a potentially fatal decision. They had already
experienced many difficulties on their journey. They changed ships and
had to land at the ironically named Fair Havens (Acts 27:8).
They now had to decide whether to continue sailing. Paul warned them
against this for he perceived that setting sail at that time would be
very dangerous (Acts 27:9-10). But he was up against a triumvirate (a group of three people who work together, especially when they are in charge of something) of powerful voices.
First, there were the experts. Both the pilot and the ship's owner advised that they should sail (Acts 27:11).
Who could argue against the experts? After all, they would have known
more than anyone else about ships, seas, and weather. When specific
advice is sought, the experts have the loudest and most persuasive
voice. They hold the microphone. Paul, the humble prisoner, had to
manage without one.
Second, there was the majority. The travellers must have taken a vote and found that the majority agreed with the experts' decision to set sail (Acts 27:11). Paul's lonely voice was all too easily drowned by the popular vote.
Third, there were the circumstances. A "gentle south wind began to blow" - a confirmation, it seemed, of the wisdom of the majority's decision made on expert advice (Acts 27:13).
This hardened their resolve and Paul ultimately could not convince them
otherwise. Once they set sail, however, the gentle wind showed its true
colours. It gave way to a fierce hurricane that resulted in shipwreck.
It was only by the grace of God that all were saved from certain death.
This incident in the Bible can help us to reflect on how we make decisions in our churches. It
is possible for us to make the wrong call, even with expert advice, a
majority vote, and careful analysis of the circumstances.
How might expertise go wrong? For a start, specialised knowledge can be narrow and myopic (short-sighted),
overly focused on the intricacies (complications) of the subject matter at hand, in
contrast to a broader biblical wisdom that is wider in scope and deeper
in its understanding of reality. Furthermore, expertise, as it is
understood in the modern world, cannot be equated to spiritual maturity.
Asking
experts to run the church may not be the wisest decision. When choosing
church leaders, we must ensure that our focus does not shift from holy
people to clever people. Of course, purity and professionalism, or
character and competence, are not mutually exclusive (they cannot exist or happen together at the same time).
But it is foolhardy to assume that competence guarantees character and
that success in the marketplace is evidence of sound inner spirituality.
If we are dazzled by the experts of the world and listen more intently
to them than God's Word, we should do well to remember that success in
the market place and success in God's kingdom operate on very different
principles.
The contemporary church is often guided by what is
popular with people who thrive in the world. We visit the same cinemas,
restaurants, shopping centres, and holiday resorts. We watch the same TV
shows, listen to the same songs, and surf the same internet. It is easy
to like what is popular in the world. It is also easy to bring all that
into the church. Yet, popular tastes and majority opinion can be wrong.
They are not infallible sources of guidance. The church that relies
more on opinion polls than on the Word and the Spirit is in great
danger.
Finally, the church lives in two worlds, one visible and
the other invisible. The greater part of reality is the unseen world, a
truth we must remember when tempted to make decisions based chiefly on pragmatic (sensible)
readings of the circumstances. Our heritage as the people of God
includes invisible angel armies, a burning bush, and God's still small
voice. To see beyond our finite human horizons, we must be devoted to
prayer and Bible study, two disciplines which are, incidentally, among
the primary tasks of pastors and those in positions of spiritual
leaderships (Acts 6:4).
unfortunately, our spiritual leaders are often so busy that their eyes
are fixed only on horizons everyone else can see, neglecting the unseen
realities that they are especially called to discern. Notice that
everyone felt the gentle south wind, but it was Paul, the spiritual
leader, who could see beyond overt (plain) circumstances and sense the coming hurricane (Acts 27:13-14).
Experts,
the majority, and circumstances (or the professional, the popular, and
the pragmatic) all have rightful places in guiding the church's
decision-making, but we may have given them too much weight. They can
all lead us astray in the absence of prayer and the faith handed down to
us in God's Word. Paul had a better experience with another group of
people - the church at Antioch (Acts 13:1-3).
There, too, the people made a decision. They sent Paul and Barnabas on a
missionary enterprise. Their decision was a godly one because it was
made in the context of worship, prayer, and loving fellowship. Corporate
guidance in the church, after all, is not essentially a management
technique. It has to do with relationships, both vertical and
horizontal.
The people in Acts 27 were a disparate (different) crowd while those in Acts 13 were a community, It is very difficult to make godly decisions in a crowd. Godly decisions cannot be planted in the barren (infertile)
soil of a crowd. Rather, they are planted, bud and bloom and bear fruit
in the fertile soil of authentic community. As churches, our best hope
of making good and godly corporate choices is in allowing
God to transform us from a crowd of self-centred individuals into a
community of cross-bearing lovers of God and neighbour.
The moment we feel comfortable and confident in our own decision-making processes, God's Word disturbs us, convicting (declaring)
us of our inadequacy. When it comes to making right decisions in
church, the church can only sit at the Master's feet and learn to hear
HIs voice - in, against, and beyond expert advice, majority votes, and
market surveys.
Picture posted by 1africa.tv
https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjwI7x-y1jUXt63NJAk3S9_eMAzdqo-zRfbYcvGltgYY9yHNCkrY81ihyEF3e9HMJu3KSdlCj78pzBkUx_Mf8xJHj0UASyRczb1gAN0oJVYw8uJ4jiJiffjH5lHXy0NFQqvL_HJc69ZS670s7Q1EuRof80zFAr-yqezX5So0iZj2dX97MN9YDOZrw6sgBE/s696/crossroads-1-696x696_1.png
https://www.1africa.tv/wp-content/uploads/2016/03/crossroads-1-696x696.jpg
https://www.1africa.tv/do-shortcuts-work/
PHOTO: From
time to time, we hear of no-frills airlines, no-frills hotels, and the
like. Will we also see the emergence of no-frills churches?
There
is much good in the concept. It could greatly improve the church's
spiritual health and maturity. The church would rise to a level of
stewardship that powerfully demonstrates the message it tries to preach.
But what exactly does a "no-frills church" mean? I searched for "no-frills churches" on the internet and found several. Their websites did not really explain what was meant by "no-frills". After a while, however, I found that these "frills" consisted of liturgy, elaborate ritual, priesthood, paraments (cloth or tapestry hangings used to adorn the space for worship),
and other elements that one would associate with older established
churches. In one sense, it is true that the Protestants did away with
the "frills" of the medieval church. They
simplified the sanctuary, the ministry, and the liturgy, cutting away
what they considered to be unnecessary and excessive, existing things
that distorted the gospel and obscured the church's true mission.
One
needs to remember the logic behind the trimming of such frills in the
first place, lest we fall into a sort of anti-liturgical minimalism (stripped to its essentials) that is overly simplistic. A
church that does away with what it thinks are liturgical frills may
still end up with vain material trappings and an excess of
self-indulgent activities. These types of frills are the concern of this chapter.
The
logic of a no-frills airline is cutting cost and focusing on the core
business, which is to bring passenger from one point to another.
Everything else, such as in-flight entertainment, is considered a frill.
Some passengers, though not all, prefer it this way. Hence the success
of no-frills airlines.
I'm not sure if a similar strategy would
work for the church. Modern Christianity has increasingly produced
consumer Christians who shop around for churches, looking for various
things. American pastor Eugene Peterson rightly pointed out that pastors
(and churches) have become more and more like shopkeepers. Their
primary concerns are now packing their "product", retaining their "customers", and dealing with the "competition". [1a]
Churches
therefore end up spending much on themselves, on buildings packed with
facilities, on sanctuaries equipped with state-of-the-art technology,
for worshippers' comfort and maximum satisfaction. They may also run a whole array of activities that have very little to do with the core business of the church.
What
if churches try to be like the no-frills airlines? Would it work? I
have doubts on two counts. First, will consumer Christians buy this? A
no-frills church would have little attraction for them. While no-frills
airlines charge less to maximise their profits, no-frills churches spend less to maximise what they can give away to the needy. We are not talking about Christians decreasing their giving to the Lord, but about how the church spends the money Christians give.
It is like asking full-service airline passengers to fly no-frills
airlines but at unreduced prices. Such a proposition would not make
sense to consumers.
But our pews must be filled not with
consumers, but with disciples of Christ. A no-frills church would make
great sense to Christ's disciples. After all, God often showed himself
in Scripture without frills. The first Christmas, unlike our
contemporary celebrations, was a no-frills event. The birth of Christ
took place in a stable, not a luxury hotel or a palace. The visitors
that night were poor shepherds, not the who's who of the ancient world.
No expensive fireworks lit the sky, but a single star in the heavens
guided the wise men. The birth of the living Son of God was undoubtedly a
no-frills event.
When the Israelites wandered in the desert, the
daily menu God gave them was simple. It was a no-frills diet of manna,
just enough for each day (Exodus 16). Indeed, the journey that God invites us on is a no-frills journey.
When Jesus met the rich young ruler, He saw him sinking spiritually under the weight of heavy frills (Matthew 19:16-30).
Pitying the man, Jesus told him to sell all his possessions, give to
the poor, and then come follow Him. But the man could not part with his
frills and remained a lost soul. Jesus himself, on the other hand, had "no place to lay his head" (Matthew 8:20). His was truly a no-frills ministry.
Those who were His authentic disciples learned this lesson quickly. The apostle had left their possessions to follow Christ (Matthew 19:27). Later, Peter declared to a crippled beggar: "Silver and gold I do not have, but what I do have I give you" (Acts 3:6). The early Christians shared their possessions so that there was no needy person among them (Acts 4:34). They collected money for the poor and cared for the destitute (extremely poor) (Acts 9:36; Romans 15:16). They turned the world upside down. This was a no-frills church.
Today,
the church spends far too much on itself, on comfort and cosmetics. For
many outside the church, we look like a socialite who frequently
self-pampers. Some money is spent on charity, but this is often seen as tokenism (seems like that money is spent on charity).
The day we dress in simple clothes and spend our resources helping the
poor will be the day we will be believed. There is a radiant power about
barefoot saints, and saints who go about simply, spending almost all
they have on others, especially the poor and downtrodden. That same
radiance will shine from a no-frills church that resembles its God, who,
keeping nothing for himself, spent all He had on the cross to redeem a
broken world.
Picture
posted by Tennessee Baptist and Reflector on 14 September 2024 - Byron
Ash, pastor of Cowpunchers Cowboy Church in Shelbyville, back row with
cowboy hat, recently baptized an entire family of new believers, the
Wagners. They family now regularly attends the church, driving roughly
100 miles roundtrip to be at Cowpunchers each week.
https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjBmby_EQSHEA1qFVB2HTSKemFW3lxDt1etOxVxucaTmOTXsAIB7GKaG69fxYXIU9HpS1LXlwwNX6bXMyUh1j235AALOivReD-p8d6i-A0KKZAKjfE6AqPj7n3WH12jYfAIj7blT9Qos8UOVTqWlIK-JkmtrfMxwcKr2im0xSMuG3iXt9SP-straW3u2NE/s698/091124-Cowboy-Church-e1726237031619.jpg
https://thebaptistpaper.org/wp-content/uploads/2024/09/091124-Cowboy-Church-e1726237031619.jpg
https://thebaptistpaper.org/no-frills-cowboy-church-steers-lost-to-jesus-in-tennessee/
PHOTO: Those who were His authentic disciples learned this lesson quickly. The apostle had left their possessions to follow Christ (Matthew 19:27). Later, Peter declared to a crippled beggar: "Silver and gold I do not have, but what I do have I give you" (Acts 3:6). The early Christians shared their possessions so that there was no needy person among them (Acts 4:34). They collected money for the poor and cared for the destitute (extremely poor) (Acts 9:36; Romans 15:16). They turned the world upside down. This was a no-frills church.
Picture posted by Bible Art - Acts 3:6-7
PHOTO: "Dear
Lord, today, the church spends far too much on itself, on comfort and
cosmetics. For many outside the church, we look like a socialite who
frequently self-pampers. Some money is spent on charity, but this is
often seen as tokenism.
We pray we dress in simple clothes and
spend our resources helping the poor so that we will be believed. There
is a radiant power about barefoot saints go about simply, spending
almost all they have on others, especially the poor and downtrodden.
May
that same radiance will shine from a no-frills church that resembles
its God, who, keeping nothing for himself, spent all He had on the cross
to redeem a broken world.
Through Lord Jesus Christ we pray. Amen."
Picture posted by Bible Art - Luke 4:1 - "And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,"
https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWuQv_yh1eEi_SLPkf3TaG4GgphGSqubYw9jF3kAeUVFel6agbnw_C_Nmn0l59bPDQdIwesFmVV2JZYjutLl6tje4rP53PDGwhb2gPiuQb62O-INDZm-WftP4DckeS9y3eJ81iAV_BTF8P9KGgQxGH2OdHhCx-hYYFh81PJ7wKYbOxvlO78SmPWE_c1gY/s1024/8f1b481b-385d-4612-8c73-ef94ca9cdd14-compressed.jpg
https://media.bible.art/8f1b481b-385d-4612-8c73-ef94ca9cdd14-compressed.jpg
https://bible.art/p/uLyGSH7T6mXFLUrcStxr
PHOTO: Imagine
what would happen if John Wesley's experience on May 24, 1738 was
reproduced thousandfold among us. Most of us would describe it as a
revival, or great awakening, or renewal. Wesley's experience sparked his
long ministry of revival in Britain and later America. Methodism became
a renewal movement which he hoped would strengthen the Church of
England.
Let us look again at Wesley's own description of his experience:
In
the evening I went very unwillingly to a society in Aldersgate Street,
where one was reading Luther's preface to the Epistle to the Romans.
About a quarter before nine, while he was describing the change which
God works in the heart through faith in Christ, I felt my heart
strangely warmed. I felt I did trust Christ, Christ alone, for
salvation; and an assurance was given me that He had taken away my sins,
even mine, and saved me from the law of sin and death. [1a]
In
these oft-quoted words are captured the two essential components of
revival, found also in Wesley's understanding of the Methodist calling:
to spread "scriptural holiness". In this phrase, we find the dual foundations of revival - Scripture and holiness.
Notice
how Wesley was listening to Luther's preface to Romans at the time of
his Aldersgate experience. Revival is connected to the discovery and
rediscovery of Scripture. It is no surprise that Wesley would gather a
group of preachers for the proclamation of the gospel, essentially
calling them to a ministry of the Word. Wesley, who recruited,
appointed, and supervised them, expected them to share his high regard
for Scripture, expressed in how he described himself: homo unius libri (a man of one book - the Bible). Scripture was central to the Wesleyan revival.
The
early Methodists were not the only ones to be revived by Scripture.
When the Jewish exiles returned to the promised land from Babylon, God
sent Ezra to encourage them Ezra brought before the people the Word of
God, reading from it and explaining it. A great change came upon the
people that day (Nehemiah 8). Witness again the centrality of Scripture to revival.
The other foundation of revival is a focus on holiness. Wesley defined salvation as being saved "from the law of sin and death".
For a long time, he had earnestly sought holiness, and finally, he knew
the freedom that comes from the Holy Spirit. He now had the profound
assurance that his sins were forgiven by God through Christ, and thus in
Christ he had been given victory over sin and power to be holy. To
Wesley, holiness is applied to both the personal and social spheres of
life. Personal holiness has to do with who we are in relation to God and social holiness has to do with righteous relationships with others.
Wesley's
experience echoed Ezra's. The people in Ezra's day wept as they were
convicted of their sins and repented with much humility. Revival always produces repentance and humility, signs of hearts hungering to be holy.
Scripture and holiness are therefore the hallmarks of true revival.
We must remember this, for revival can come in many forms. The 18th
century saw several revivals (or awakenings) in Britain, America, and
Europe. Theologian Richard Steele identifies four different models of
revival: [2]
First, revival in a local community spearheaded by the local pastor.
This was the case for the spiritual awakening in New England, which
centred around the ministry of Jonathan Edwards, the Congregationalist
pastor and theologian.
Second, revival in a large area, affecting private individuals in large crowds.
One such revival was sparked by the ministry of the English Calvinist
preacher George Whitefield, an early associate of Wesley. Whitefield
preached to the masses at a time characterised by burgeoning commerce,
social anonymity and rootlessness, and the birth of the private self.
The third model involves spiritual renewal through dynamic small groups, which Steele associates with Count Zinzendorf, who led the Moravian Brethren in Saxony.
Steele attributes the fourth model to Wesley, whose approach to revival was eclectic (wide-ranging) and a hybrid (combination) of the others.
If
the forms of revival are so varied, how could we tell true and false
revival apart? Wesley offers five characteristics of true revival: new discernment (self-knowledge and a sense for holiness), direction (a sense of purpose in life), desire (holy passions and inclinations), dealings (renewed relationships), and deeds (actions springing from love of God and neighbour).
It
is helpful to return to where we begin. The two key characteristics of
true revival are a return to Scripture and evidence of personal and
social holiness. Revival is often mistakenly thought of as the discovery
of something new. It is, to the contrary, the rediscovery of something
old. In revival, the ancient ways of God are rediscovered, with the freshness of immediate experience.
Revival
is also misunderstood when it becomes an end in itself. That is
revivalism and not revival. Revivalism is the need for constant novelty,
an insatiable restlessness fuelled by superficial stirrings of the
soul. It is like surface waves and ripples on the face of a body of
water.
True revival, on the other hand, is like a deep powerful current,
producing lasting transformation of the soul, bringing forth humility,
holiness, and love.
We who follow Christ can pray that God will revive us (Psalm 80:18).
We can show that we mean what we pray by returning to Scripture and
holiness. Then our Lord can place His wounded hands into the chasm (abyss) of our souls, bringing about new life within us, among us, and through us.
Picture posted b y Matt Brown, think eternity - Signposts of Revival
https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiS76dk29wcOqkbHS09gIwk59biFTyOSDXKOI2sK8wcr3lrxK8gtZ05Mi2A8UZZMmveledb33zP0DAuCb0Z8nFSZmxEK16llxfSI_T_Axf-ActOIB_YWXOZdSLgaPHUHQoBxckMCsR4_w858SZteXl7vpPsYGUc01cLc1OmHSDrMOTYrvWR4rar454Wmdo/s1500/signposts-revival.jpg
https://images.squarespace-cdn.com/content/601093fd30ef2d697a10ecba/1615569701654-4US04YHDFZTNG1J6XYR9/signposts-revival.jpg?format=1500w&content-type=image%2Fjpeg
https://thinke.org/blog/signposts-revival
PHOTO:
Second, revival in a large area, affecting private individuals in large
crowds. One such revival was sparked by the ministry of the English
Calvinist preacher George Whitefield, an early associate of Wesley.
Whitefield preached to the masses at a time characterised by burgeoning
commerce, social anonymity and rootlessness, and the birth of the
private self.
Picture posted by Media Store House - Whitefield Preaching
PHOTO: "Dear
Lord, we pray that You will revive us. May we show that we mean what we
pray by returning to Scripture and holiness. Then may our Lord place
His wounded hands into the chasm of our souls, bringing about new life
within us, among us, and through us.
Through Lord Jesus Christ we pray. Amen."
Picture posted by Prof. Mel
Chapter 35 - Reflection - Worship and Theology,
PHOTO: When A. W. Tozer declared that worship was the "missing jewel" in the church, [1a]
it was early 20th century, when the church was more concerned about
other things. Today, however, worship has become a central issue. This
demonstrates a healthy interest in something that should be a core
experience for all Christians.
Unfortunately, conversations about
worship often focus on taste rather than truth. This is unsurprising in
our day and age, when absolute truth and objective values are
unfashionable concepts. Everything is said to be relative, depending on
one's opinions and taste. Subjective experience has replaced objective
truth. The entertainment industry is plugged in to these postmodern
ideas, as their fleeting and often superficial products demonstrate.
Such
trends have affected the church and its worship. Much time is spent on
entertaining worshippers and ensuring their comfort. But it is precisely
such matters that engage the peripheral issue of taste and not the
central issue of truth. The question to ask is not "How do we make worship enjoyable?", but "How should we worship God?". This is where theology comes in.
Our Lord Jesus said that His Father in heaven is looking for worshippers who can worship Him in spirit and in truth (John 4:23). Jesus then declared: "God is spirit, and his worshippers must worship in the Spirit and in truth" (John 4:24). Note the close connection between theology and worship. The phrase "God is spirit" is a theological statement, saying something about who God is. This theological statement is quickly followed by a description (or rather, a prescription) of the way God is to be worshipped.
The
relationship between right theology and right worship is seen
throughout Scripture. Worship is not simply a matter of finding creative
ways to express positive sentiments towards God. Before right worship can take place, there must be revelation.
We can only worship on the basis of what God has revealed of himself to
us. Attempting to worship God without basing it on revelation would
lead to idolatry, as we so often discover in the Old Testament.
When
Moses was with God on the mountain receiving God's law and commands,
the Israelites became impatient and engaged in worship without
revelation, or worship without theology (Deuteronomy 9). They ended up with a golden calf. Moses was greatly angered and God's heart was broken by the people's idolatry.
God gave Israel clear and specific instructions on how to worship Him, especially from Exodus 25
onwards and various parts of the book of Leviticus. All these
instructions tell us something about what God has revealed concerning
himself.
When we come to the New Testament, we meet doubting
Thomas, one of Jesus' disciples. Thomas did not believe the testimony of
his fellow disciples that the Master had indeed been raised from the
dead. So, when the risen Christ appeared to Thomas in bodily form,
Christ invited Thomas to feel His nail-pierced hands. The sight of the
risen Lord stirred up the apostle's soul. Thomas worshipped Jesus by
addressing Him as "my Lord and my God" (John 20:28). Note again the connection between revelation and worship, between right knowledge of God and right worship of God.
Theology is often dismissed as esoteric (secret) or irrelevant, even by Christians. Somehow, theology and worship, or theology and discipleship, are seen as antithetical (contrary to), completely opposed.
But what actually is theology? Literally, "theology" refers to the study of God. It is the disciplined reflection on what Scripture says about God, man, and creation. From this reflection, we develop statements we call "doctrines".
Thus, theology is the church's reflection on God's revealed truth.
Theology is essential if we want our worship and work to be guided by
God's truth.
Let us confine our discussion here to how our
doctrines guide our worship. Take, for instance, our belief in the
Trinity. We believe in the Father, the Son, and the Holy Spirit. And
yet, in worship, we sometimes get all confused. I remember a young
worship leader who would pray to "Father Jesus"
during the service! I discussed the matter with him and corrected him. I
have also heard leaders addressing the Father in prayer and thanking
Him for dying on the cross for us, when in fact they were referring to
His Son, Jesus.
The Holy Spirit is a Person, but Christians often
think of Him as some impersonal force. I once heard a preacher
comparing the Holy Spirit to jet fuel and urging his listeners to have
more of the Holy Spirit. Suffice to say that right doctrine and good theology help us to ensure that the right words are used in worship, for words have great influence on us.
Beyond
words, right doctrine and good theology also have an impact on our
attitudes in worship. If we believe that God is holy and awesome, our
worship should reflect the reverence due Him. Alas, such reverence is
missing in much of the worship in churches today. If we believe that God
is present with us when we worship, we would not be casual or
nonchalant before Him, as may sometimes be the case. If we believe that
we are sinners, we would come to worship God with repentant and humble
hearts. But how many of our services contain adequate time for
confession and repentance?
If we believe that the Bible is the
Word of God, how much attention should we give to the reading and
preaching of the Word? How do our doctrines of the universal church,
death, and eternal life affect our services? What truths would an
observer of our worship discover about God and man? The way we worship will reveal what we actually believe, and what we actually believe will affect the way we worship.
It
is therefore important that we allow doctrine to guide our devotion.
Otherwise, our devotion risks being idolatrous or superficial. God's
truth matters. It must determine, shape, and inspire our worship.
Worship is our response to God's truth. In the words of English
hymnwriter and theologian F. W. Faber, "deep theology is the best fuel of devotion, it readily catches fire, and once kindled it burns long". [2]
Sound doctrine produces true devotion. True devotion deepens sound
doctrine. Doctrine and devotion are not strangers, or even distant
cousins. They are more like hammer and nail. They make sense when they
are seen together.
Picture posted by Effie Darlene Barba on 15 September 2020, Inspiring Joy in Lifes Toughest Moments
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https://myglorytoglory.com/blog/to-the-glory-of-his-grace/
PHOTO: But what actually is theology? Literally, "theology" refers
to the study of God. It is the disciplined reflection on what Scripture
says about God, man, and creation. From this reflection, we develop
statements we call "doctrines".
Thus, theology is the church's reflection on God's revealed truth.
Theology is essential if we want our worship and work to be guided by
God's truth.
Picture posted by G. Connor Salter on 24 June 2024
Chapter 36 - Reflection - Reflections on Theological Education,
PHOTO: We
generally expect pastors and church workers to have completed a
programme of formal theological education. And why not? After all, don't
we expect doctors, pilots, and bus drivers, in whose hands we often
entrust our lives, to have been trained and certified?
But what exactly is theological education? What do people do in seminaries such as Trinity Theological College (TTC)
in Singapore? For people who have never stepped into a seminary or
attended a seminary class, the answer is probably a mystery. Some even
consider theological education a waste of time, joking unkindly that the
seminary is a cemetery where one's faith gets buried. Such sayings
reflect a serious misunderstanding of what theological education is all
about, and what it seeks to achieve.
Theologian Edward Farley divides the history of theological education in America into three parts. [1a] The first period spanned the 17th and 18th centuries - a "period of pious (religious) learning"
when theological studies were considered to be an "exercise in piety".
In the second period, from the 19th century to the middle of the 20th
century, theological education was regarded as "specialized
learning . . . in which the student is exposed to a considerable number
of scholarly methods and disciplines, known now as the departments or
areas of the theological school". The third period, in the later half of the 20th century, saw seminaries increasingly focus on "professional education", training professional ministers for specialised functions. In these three periods, emphasis was placed on spirituality, scholarship, and skills respectively.
Problems
arise when we start to debate which of these three emphases is the most
important and should therefore be the central focus of theological
education. From time to time, we hear complaints that a certain pastor
lacks skills necessary for effective ministry (such as preaching or
leadership), and that the seminary should have focused on developing
these. Others may express concern that a pastor's lack of academic rigour (thoroughness) might not meet the needs of his well-educated and cerebral congregation. Yet others may wish that their pastor was "more spiritual".
Actually,
the seminary embraces all three goals. It aims to develop spirituality,
scholarship, and skill, through a process of spiritual formation and "traditioning".
Seminaries seek to shape people by Word and Spirit, and to ground them
in the ways of the church's faith. Here is where we must note that theological education takes place not only in the seminary. It also happens at church.
To
obtain a basic theological degree, candidates study for about three
years in seminary. Before this, however, they would have had many more
years in church. The church must therefore put into motion the key
processes of spiritual formation and traditioning, even before a
candidate enters seminary. The
seminary would then build on existing foundations, providing more
formal and focused training to prepare the candidate for ministry.
These
days, seminaries also provide theological education for laypeople
wishing to enlarge their capacity to serve. While this is encouraging,
the seminary must not lose sight of its primary role - that of forming
pastors and full-time church workers, the ones who should have charge
over the education of lay church members.
Indeed,
one skill that must be imparted to the seminarian is teaching. One of
the pastor's duties is to equip members for service (Ephesians 4:12). Furthermore, the central skill in the pastoral ministry is being "able to teach" (1 Timothy 3:2). A
failure of the church's teaching ministry would lead to impoverished
members and overburdened seminaries that have to respond to the need for
theological education among church members.
How
the seminary delivers theological education is another matter we must
seriously consider. As I maintain in this chapter, seminaries and formal
processes of theological education exist for very good reasons. What I
believe we need, however, are more robust system of mentoring and apprenticeship. These processes have precedence in the history of the church and would enrich and complement the seminary's curriculum. I call on church and seminary alike to pay heed.
Theological education takes place both in church and in seminary.
Therefore, church and seminary must work together to make theological
education work. The seminary has a specific task - to form pastors and
church workers "by Master's voice and holy Word", in the words of the TTC anthem. The seminary produces pastor-teachers to educate and equip others in the church. A good understanding of the complementary roles of church and seminary would richly bless both of these entities.
PHOTO: "Dear
Lord, Theological education takes place both in church and in seminary.
May our church and seminary work together to make theological education
work.
May the seminary fulfill its specific task - to form
pastors and church workers 'by Master's voice and holy Word'. We pray
that the seminary produces pastor-teachers to educate and equip others
in the church.
We pray that a good understanding of the complementary roles of church and seminary would richly bless both of these entities.
Through Lord Jesus Christ we pray. Amen."
Picture posted by The Golden Arrow
Chapter 37 - Reflection - Church and a Child's Memory,
PHOTO: Among
the many Sunday school teachers I encountered as a child, I remember
one for his unusual methods. He would line us up and make us recite the
Lord's Prayer, the Apostles' Creed, the Ten Commandments, the Beatitudes (Being blessed),
and so on. He would walk down the line with a wooden ruler in his hand.
No one could conceal his ignorance in the collective voice of the
class; each student was asked to recite in turn. Failure would be met by
a sore palm.
My teacher would be in serious trouble if he taught
today. But that aside, we need to think about how we pass on our faith
to the next generation. What exactly is it that we need to pass on? Have
we done justice to the importance of this task? What consequences will
there be if we fail?
To show from history how the church shapes a
child's memory, and how this affects society, we turn to historian
Michael McDuffee's book, Small-Town Protestantism in Nineteenth-Century Germany. [1a]
McDuffee describes how major cultural trends and forces in society were
driving secularisation and the erosion of the Christian worldview.
People were simply becoming indifferent to the Christian faith.
Nevertheless, in small town Germany, Protestant Christians kept their
faith alive by preserving their doctrinal identity. They did this by
diligently teaching the Christian faith to the young. Pastors and
teachers in the church took their educational role seriously, shaping
personal and collective childhood memories through good doses of
Christian content. This, McDuffee says, helped that generation to "live lost faith".
Scripture
instructs us to pass on our faith to the young. When the ancient
Israelites kept the first Passover in Egypt, their experience was
immediately linked to theology (what they knew about God), liturgy (how
they worshipped God), and spiritual education (how they taught their
children about God). Note the final element, Moses instructed the
Israelites to observe the Passover ceremony as a "lasting ordinance" (Exodus 12:24-25). He also gave instructions on teaching the young: "And
when your children ask you, 'What does this ceremony mean to you?' then
tell them, "It is the Passover sacrifice to the Lord . . .'" (Exodus 12:26-27).
Elsewhere, Moses enjoins (instructs) the people to teach God's commands to the young. "Impress them on your children. Talk about them," he says, "Tie them as symbols on your hands . . . Write them on the door-frames" (Deuteronomy 6:7-9). Israel did not only have a liturgical tradition of remembering God's saving acts (see Psalms 106, 136), but also a tradition of God's commands. "My son, do not forget my teaching, but keep my commands in your heart," wrote the sage (profoundly wise man) of Israel on behalf of all spiritually-minded parents and teachers (Proverbs 3:1).
This tradition of teaching and passing on the faith, thought
imperfectly practised in Israel due to human sin, sustained a remnant
that pursued God with all their hearts.
How then do we pass on
our faith to the young today? We live in times that are more challenging
than the 19th century. Today, the market and mass media are powerful
promoters of values, behaviours, and lifestyles that are contrary to the
Christian faith. Our best attempts at Christian education seem so
feeble when measured against the onslaught of corrupting worldviews.
What can we do?
To begin with, we can strengthen existing
processes in the church. In denominations where young children are
baptised, they are nurtured in the faith as members of the church. When
the child has matured, the church prepares him or her for confirmation.
Here is where we note some alarming signs. The number of baptised
children in many of our churches has fallen. Neither these numbers nor
the numbers of young people being confirmed reflect the much larger
number of children and teenagers in our churches. Surely, we must do
something about the way we nurture this cohort (group).
Even
if a young person makes it to confirmation class, we may fail to make
the experience a meaningful and significant one. American pastor Walter
Wangerin recalls the solemn and stern confirmation class he attended as a
young man. [2]
While not promoting that exact approach, Wangerin laments that modern
Christian educational methods have gone to the other extreme, where "the blither spirits (long-winded talk with no real substance) and contentments of youth have shaped the atmosphere of their religious schoolrooms". He notes with dismay that there is often a lack of seriousness: "No
longer need they memorize great portions of Holy Scriptures, that the
words may be handy in circumstances yet to come; no longer need they
give a good verbal account for the basic, most important tenets (principles) of their faith and salvation."
As
a pastor, Wangerin decided to do something about it. He visited
families to make three-way covenants between pastor, child, and parent.
He initiated a two-year confirmation programme. The first year focused
on biblical storytelling (meeting God), while the second year dealt with
memorising biblical terms and doctrines (knowing God). He linked
doctrine with story, and his church saw a significant change.
Theologians Stanley Hauerwas and William Willimon have also made helpful suggestions about confirmation class. In their book, Resident Aliens,
they argue that education should be done primarily in the community and
not the classroom. They propose that confirmation candidates be
assigned a godly mentor in the congregation so that the relational
aspect of personal mentoring would enrich the process of nurture. [3]
They make the important point that passing on the faith to the young must be done in community. One of the weaknesses of a "children church" or a "youth service"
is that they separate the young from the wider body of the church
despite being sincere attempts to keep the young within the church. A truly integrated, inter-generational church allows the young to be nurtured in community. They can observe the older members and interact with them, receiving the full benefits of godly traditioning.
Whether
the Sunday school teacher carries a ruler or candy, the key is that we
are responsible for passing on the faith to our young. Many of us who
were in that old Sunday school teacher's class have forgotten the pain
of freshly caned palms. The pain has passed, but the truth remains.
Picture posted by 지희 성 (Jihee Sung)
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https://www.pinterest.com/pin/220676450486788289/
In The World
The
world is in rebellion mode. It has always been that way since human
beings decided to find their future without God. Even as God's redeemed
people, Christians live in this world. We cannot avoid living in it, but
we must no longer be shaped and conformed to its sinful habits and
lifestyles. Instead, we are to live as salt and light in this world (Matthew 5:13-16), as God's witnesses, children, and servants.
Though
the world's broad and easy way leads to destruction, we are to continue
living in the world. God loves the people of this world and wants to
redeem them through our witness, obedience, and service. Hence, we are
to immunise ourselves against the worsening environment around us. We
must speak out prophetically against all that is evil, unjust, and
sinful.
We must also reach out to our neighbours with God's love
and compassion. There is more than enough suffering in this world,
caused both by the sinful behaviour of human beings and the natural
disasters that strike our world regularly. In all of these, the church
has the responsibility to proclaim the truth and to practise it with
faithfulness and love.
Somehow, in our relationship to this
world, we have to bring together two sentiments. The first is expressed
in the gospel song "This world is not my home, I'm just a-passing through", and the second is expressed in the hymn, "This is my Father's world".
They are two sides of the same coin, showing that the world ultimately
belongs to God. Though it has turned away for God's love, God wants to
redeem it - through our obedience and faithfulness to Him.
Chapter 38 - Reflection - The Mess and the Messiah,
PHOTO: The ancient world into which Jesus was born was a pretty rough place. Life was short. The average lifespan was 35 to 40 years. [1a]
In the international sphere, Rome was the imperial power that ruled a
large part of the known world. And decay was setting in. A third of the
city's population were slaves. The powerful and rich were bored. They
entertained themselves with blood sports and whatever else they fancied.
In
many parts of the world, raw power ruled the day. The man who wielded
the sword was king. The wealthy man owned the world. The ordinary people
on the streets and in the fields went about their daily existence often
with great difficulty. Democracy, though it was idealised in ancient
Athens, was not practised in Jesus' day. In many places, life was best
described in the words of Thomas Hobbes, the 17th-century English
philosopher. He said: "No
arts; no letters; no society; and which is worst of all, continual fear
and danger of violent death, and the life of man solitary (lonely), poor, nasty, brutish, and short." [2]
Life
indeed was poor, nasty, brutish, and short for many. And so it must
have been for the poor shepherds who watched their flocks in the cold Judean (Judaea, the southern part of ancient Palestine) night in the fields outside Bethlehem (Luke 2:8-20).
And to them was announced the good news that the Messiah was born. The
angels appeared and sang about divine glory and world peace. The angels
went into Bethlehem and found the baby lying in a manger. Though the
stable where Jesus was found was the humblest of places, the shepherd
knew in their hearts that this was a special baby. They were convinced
that what they saw when heaven opened up, and what they heard when the
angels sang their tidings (news), were true.
The
shepherds must have felt at home in the humble stable. As people who
lived in poverty, it was the kind of place they were used to. Just as
well that Jesus was not born in some fancy palace lined with gold and
silver. They would not have gained entry. Even if allowed in, they would
have felt terribly out of place. The more worldly among them would have
had their eyes glued to the trappings of luxury instead of the baby.
Just as well that Jesus was born in the stable of an overcrowded inn. It was a place that poor and simple people could relate to.
The
shepherds returned to their flocks and to their poor lives with a new
spirit. They were glorifying and praising God. Their difficult
circumstances may not have changed much. But they were changed men.
While
the world has moved on over the centuries, the human condition has
remained the same. Slavery still exists in new forms. Mindless violence
continues to terrorise many parts of the world. Events at the beginning
of the new millennium (the
21st century began on 1 January 2001 and will continue through 31
December 2100. The 3rd millennium began with AD 2001 and will continue
through AD 3000.),
including the tragedies of September 11, 2001, the Bali bombing, the
hostage taking in Moscow, and the sniper shootings in Maryland in 2002,
among many others, have made us more aware that even in modern times, we
live in a fragile and unpredictable world.
In spite of all the
advances in science and technology, the depiction of ideal lifestyles in
social media, and the feeling that we are in control of our lives, we
know that we live in a messy world. An alien who spent a week on earth
would probably come to that same conclusion.
The apostle John describes the condition of the world as "darkness" (John 1:5). Paul describes the human condition as "without hope and without God in the world" (Ephesians 2:12).
Imagine reading our newspapers and watching the evening news, without
hope and without God in the world. What a terrible and frightening
thought!
Jesus the Messiah came to a messy world. He was not
afraid of the mess. He did not stay at a safe distance to deal with he
mess. He could have tried to save us while remaining safely in heaven.
But He came down: "The Word became flesh and made his dwelling among us" (John 1:14).
He emptied himself and took the form of a servant. He became
vulnerable. He touched lepers without gloves. He took on a life of
poverty. He had no place to call His own. He did not even carry cash
with Him. He experienced what it means to be homeless and poor. He
experienced being beaten up violently. He was spat on and called names.
He was stripped and hung on a rough cross, dying a public and
humiliating death. He knew all about the human mess in this world. He entered the mess as the Messiah.
Whenever
we celebrate Christmas, our celebrations may be coloured by the
pessimism and anxiety we see around us. Terrorism, economic uncertainty,
worries about the future - we seem to be living in the era of bad news. The world is in a mess.
But
it is precisely in these circumstances that we need to hear the good
news afresh. In Christ, we have the Saviour, the Messiah. He knows all
about the mess we human beings can get ourselves into. Looking at the
mess without the Messiah turns our lives and our distant horizons into
darkness. But when we look at the Messiah, then we see the light in the
darkness. John declared: "The light shines in the darkness, and the darkness has not overcome it" (John 1:5). May we see the light shining in the darkness, and may God give us grace to understand this light.
When Mary, the mother of Jesus, saw all that was happening and heard all that was said, she "treasured up all these things and pondered them in her heart" (Luke 2:19).
Let us do the same every Christmas, quietly pondering this mystery:
that God in His love has not abandoned us to perish in our mess, but has
sent us the Messiah, in whom is all our hope. In Christ, we see the glory of God and in Him we have peace. Even in this messy world. Picture posted by jambulart, Adobe Stock
PHOTO: "Dear Lord, we pray that when we celebrate Christmas, we look at the Messiah and see the light in the darkness.
May we see the light shining in the darkness, and may God give us grace to understand this light.
When
Mary, the mother of Jesus, saw all that was happening and heard all
that was said, she 'treasured up all these things and pondered them in
her heart', especially the amazing things that the shepherds had said.
May we do the same every Christmas, quietly pondering this mystery: that
God in His love has not abandoned us to perish in our mess, but has
sent us the Messiah, in whom is all our hope.
In Christ, may we see the glory of God and in Him we have peace. Even in this messy world.
Through Lord Jesus Christ we pray. Amen."
Picture posted by The Golden Arrow
Chapter 39 - Reflection - Two Steps Forward, Three Steps Back,
PHOTO: Is society making progress? Do we feel the wind on our faces as we rush into the future?
There
are people who assume that this is so. It is evident in the many
discussions about changes taking place in society. The contributions to
this discussion are divided into "progressives" and "conservatives". The
progressives are said to be the ones promoting social development while
the conservatives are said to be putting obstacles in their path.
Some have argued that conservatives can only slow down but not stop this process of radical (progressive)
change in values and lifestyles. Conservatives, on their part, see some
of the key changes and trends emerging in society as representing not
progress but decay.
What is your own view?
The rapid and
spectacular advance of science and technology following the
Enlightenment brought about the notion that improvement and progress are
inbuilt mechanisms in history. This seems to be fairly true as far as
technology is concerned. Our modes of transport and communications, for
instances, have certainly progressed by leaps and bounds. Every change seems to be a step forward. Every innovation is evidence that the new is better than the old.
What
appears to be true in technology has been taken by some as a universal
principle. Charles Darwin revolutionised biology along these lines with
his idea of evolutionary progress. The evolutionary principle has been
further applied in the social sciences and even in the study of
religion. Such views, however, are like buckets with lots of holes in
them. They cannot hold water when put to the test.
There was
great faith in human progress, in some circles, towards the end of the
19th century. The path forward looked bright. Everything was seen as an
improvement, or a bold step forward. This outlook affected social
values, political systems, and economic policy. Some in the church even
spoke of a "social gospel", riding the wave of confidence in notions of progress.
Nevertheless, decades of prosperity and technological breakthroughs have revived the prospect of society's relentless (continuous) advancement. Can heaven be built on earth?
The Bible answers with a clear diagnosis of the human condition. All have caught the deadly disease of sin (Romans 3:23). At the centre of society is the human heart, and at the centre of the human heart is sin. The human heart is "deceitful above all things and beyond cure" (Jeremiah 17:9). We have a sinful tendency to want to build a world without God, to want heaven without God (see Genesis 11).
Philip Pullman, whom we met earlier, wrote the His Dark Materials trilogy as a fantasy series in the same genre as the works of C. S. Lewis or J. R. R. Tolkien. He sought to "undo the damage done by C. S. Lewis" by promoting an opposing worldview for children to imbibe (absorb). [1a] His
story, like the biblical account, begins in the garden of Eden.
However, it sees the transgression of Adam and Eve not as the precursor
to humankind's fall, but as the first step towards human liberation.
It is therefore not surprising that in the conflict that follows, the
church is written off as a bad mistake in history, God is portrayed as
weak and ineffectual, and He is finally disposed of. It is very telling
that the last words in Pullman's third book, The Amber Spyglass, are "the republic of heaven". The sinful human desire to want heaven without God is as old as the human race.
Any step forward without God cannot be described as "progress" or "maturation".
In fact, the opposite words have to be used. The Bible takes a very
realistic view of history and speaks often, not of the evolutionary
progress of society, but of the inevitable decay of a world that dreams
of a "republic of heaven" without God. Eugene Peterson's rendering of 2 Timothy 3:1-5 is instructive:
Don't
be naive. There are difficult times ahead. As the end approaches,
people are going to be self-absorbed, money-hungry, self-promoting,
stuck up, profane, contemptuous of parents, crude, coarse, dog-cat-dog,
unbending, slanderers, impulsively wild, savage, cynical, treacherous,
ruthless, bloated windbags, addicted to lust, and allergic to God.
Such words challenge the notion that every innovation in society is a step forward.
Those
in society who argue against progressivism should not be written off as
irrelevant conservatives. It is dangerous to make an observation from
the world of technology (that things always get better) into the
universal rule for all of life.
What can you do as a Christian, amid all these sweeping changes around you?
First, draw near to God. Wanting
heaven without God is an old sinful desire, widely attested throughout
human history. You will see signs of it all around you. The only way to
prevent yourself from being swept away by it is to let God reign within
you. As the Scottish theologian P. T. Forsyth said: "Unless there is within us that which is above us, we shall soon yield to that which is about us." [2]
Second, learn to debunk the assumptions that underlie every worldly argument (2 Corinthians 10:5).
Everyone has faith in something, whether or not he express it as such.
We have seen how the notion of inevitable social progress can itself be
said to be an article of faith.
Third, pray.
God loves the people of the world, even though the human race has taken
the self-destructive path of disobedience. Because of this, we must not
disengage ourselves from the world. Instead, amid all its woes and follies, we must live prophetically and with compassion, as salt and light. Picture posted by David Hoffman
https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikLsD7SzFbVeUjFRnB8ux2tBvZLoFUr_s_sg-HFxJE5F-YG00xqH_9vGV2ifu5tMcRuiPstquwwj4kXsChEisH0qm3MWrO7Z_M0UrV46aV5V6x7R_4ymnNDmHO0fmsuTKuiPDvkr3ya0OZ8ooojcJJ2I1mMHJRGMcJecwmExXTONXg2BCNEQK3-PZkg30/s686/hq720.jpg
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https://www.youtube.com/watch?v=du63d-4Alz0
Chapter 40 - Reflection - A lesson From Nebuchadnezzar,
PHOTO: A
peculiar group of Christian men and women began leaving the cities
where churches flourished in the ancient world. In search of solitude,
they went into the desert places, far removed from the hustle and bustle
of the urban centres. This took place in the fourth century, when
Christianity had become a respectable religion. Persecution had ceased
following the convention of the Roman emperor Constantine. The church
was becoming part of the establishment and was beginning to enjoy wealth
and power.
Perhaps these Christians, who have come to be known
as the Desert Fathers (and Mothers), saw growing corruption in the
church. With the cessation of persecution, the church was being seduced
by the world. The voices an noises of urban life were too much for these
Christians, who sought to live out the gospel faithfully. In a world
that no longer put faithful witnesses to death, the sought new forms of martyrdom (suffering) in the barren, harsh, and lonely deserts.
They
deserted the thriving cities in pursuit of spiritual discipline and
holiness. They lived alone, or in small communities, in remote parts of
the wilderness. They spent much time in prayer and the reading of
Scripture. They had an intimate knowledge of cold nights, biting hunger,
intense struggles with temptation, sin, and the dark forces of this
world. They knew their spiritual condition well and were well-versed in
the art of spiritual direction, guiding the soul through the treacherous
labyrinth (maze) of this world.
They
developed a collective wisdom addressing the spiritual life an
eternity, largely unappreciated in this busy modern age. Yes, there are
collections of their sayings, such as the British theologian Benedicta
Ward's Saying of the Desert Fathers. However, these go unknown or unread
by many.
What relevance do these disciples in the desert have
for Christians today? Let me make just one point: we live in an
increasing urbanised world.
In 1900, the world's population stood
at around 1.6 billion, and 213 million people lived in urban areas. In
2000, there were 6.1 billion people, of which 2.9 billion were urban
dwellers. [1a] It is estimated that in 2025, 56% of a total global population of 8.2 billion will live in urban areas. [2]
The trend is obvious: mass migration from the rural to the urban.
Cities are developing into sprawling jungles of concrete, road networks,
and crowded neighbourhoods, fighting with one another for space. The
number of cities with a population of more than a million has massively
grown over the past century. According to a recent United Nations
estimate, 43 megacities (with population of over 10 million) may exist
in the year 2030. [3]
The
largest city in the world is Tokyo with a population of 37.8 million.
Asian cities such as Jakarta, Delhi, Manila, Seoul, Shanghai, Beijing,
and Mumbai, are not far off. [4]
These cities are characterised by tightly built structures and densely
situated dwellings, as well as severe noise and environment pollution.
It
is estimated that 1.2 billion Christians live in such urban centres.
Many of us, in fact, prefer living in the city, with all its convenience
and glitter. However, we must be careful not to uncritically imbibe (absorb) the underlying theological message that highly urbanised environments convey.
The
urban world is largely man-made. God is soon forgotten in such a world.
Human achievement is worshipped, and our utter dependence on God is
forgotten. Contrast this with the message of the desert. There, one
would be hard-pressed to find a man-made object. Everything in the
desert points to a God who makes things and sustains them.
The
ancient Israelites were slaves in urban Egypt, forced to toil on massive
construction projects. When God delivered them from captivity, He
displayed His awesome power by parting the Red Sea and speaking on the
mountain. They passed by majestic mountains by day and crossed the
desert's dunes by night. The star-filled sky would have declared God's
glory to them. Yet, their faith failed. They longed for the urban
delights of Egypt - meat, garlic, and Onions, among other foodstuffs -
even though God provided simple manna from heaven (Numbers 11:4-6). They missed the point of the desert, which was meant to take the world out of them.
Jesus went into the desert too. The desert brought Him face to face with the deep realities of life, often obscured (hidden) by urban artificiality (deception).
This is why He often chose, in the course of HIs busy ministry, to go
to desert places for prayer and fellowship with the Father. He must have
witnessed countless times, alone, the beautiful sight of the rising sun
on cold desert dunes (hills of sand piled up by the wind).
What about us in the city? We may not have deserts to go to for quiet time. The urban landscape surrounds us, but we must not let it inhabit us and feed us with the lie that we are the masters of our destinies, that we built this world.
Remember King Nebuchadnezzar of Babylon, who looked at his grand urban creation and said: "Is not this the great Babylon I have built as the royal residence, by my mighty power and for the glory of my majesty?" (Daniel 4:30). He was intoxicated with pride and went mad in his hubris (excessive pride).
He lived like an animal, roaming the wilderness. That did his soul a
lot of good. One day, he looked up at the heavens - at the work of God's
hands, and in his humility, his sanity was restored.
All this
does not mean that Christians should not live in urban settings. We can
enjoy what the city offers and serve God in its streets. But we must
not allow the city's illusions to entice and poison our souls. Ever so
often, we must remind ourselves that God made the world and we are
accountable to Him. In our situation, we could visit parks or walk by
the seaside. Or, we could simply observe the night sky and marvel at the
huge and inscrutable (mysterious)
universe He made. This would remedy our pride and dispel the illusion
of a man-made world, freeing us to love God and neighbour in our urban
environment without being trapped in its snares.
Picture posted by NIV, HarperCollins Publishers
PHOTO: "Dear
Lord, we pray that the urban landscape that surrounds us did not
inhabit us and feed us with the lie that we are the masters of our
destinies, that we built this world. May we enjoy what the city offers
and serve God in its streets.
May we not allow the city's
illusions to entice and poison our souls. But remind ourselves that God
made the world and we are accountable to Him.
May we observe the
night sky and marvel at the huge and inscrutable universe He made. May
this remedy our pride and dispel the illusion of a man-made world,
freeing us to love God and neighbour in our urban environment without
being trapped in its snares.
Through Lord Jesus Christ we pray. Amen."
Picture generated by Magic Hour AI Generator at https://magichour.ai/dashboard/images/cm3ssl44w05b83yw40pykdcfp
- Jesus, a Middle-Eastern male with long brown hair and a robe, stands
in a vibrant flowering garden filled with colorful blossoms, set against
a backdrop of towering mountains and a bright blue sky. There are many
flying birds in flight. The scene includes diverse people, Caucasian
women and men, looking at Jesus. Many trees with lush green leaves
provided ample shade, creating a cool, serene atmosphere for all. Many
varieties of colourful flowers surrounding them, sides, hanging on top
and at the bottom. The sun is not too bright.
https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiSMSLWRWa4pTd_LMsaCfOpPPnGk727U_rnX0ztJH3xIrKDJcMiMyucebE6p7WYblXb3Hjv0vccoKRNt8niM1knVkeo75hqt-gtPOvMSt2LAzwB66VsFNwf7wvQP49kLtW5Rx_JV1y-p6a4-GJA3EnVKMZcEYeGEONLH3Et7TWwh2kO_e2X4ENHL0rNyT0/s1344/Jesus-11_1.png
Jesus-11_1.png
https://magichour.ai/dashboard/images/cm3ssl44w05b83yw40pykdcfp
Chapter 41 - Reflection - Saving Christmas . . . From the Marketplace,
PHOTO: When
Christmas is around the corner, shopping districts are lit up like a
carnival. Shoppers congregate at stores and malls, eyeing the goods
displayed to capture their attention. Cards have to be sent, gifts have
to be bought, parties need to be organised. Everybody seems to be
celebrating Christmas these days. It has become a festival for all.
Christmas is for everyone. Shouldn't we rejoice?
On the surface,
this would be so. The good news of Jesus is, indeed, for all. But when
we dive deeper, we find a problem - for most, Christmas has become a secular festival (separation from religious or spiritual concerns).
Christmas secularised
It is true that Christmas, as celebrated by the church, was a Christianised version of a pagan festival (ungodly). The year-end festival was infused (filled) with biblical meaning: the feast of the incarnation (God took human form in the body of Christ) of God, the birth of Jesus Christ. A similar process took place in the way Easter festivities were developed by the church.
While
Easter has remained very much a Christian festival, celebrated with
reverence by the church, Christmas, on the other hand, has sorely (severely)
suffered in secular hands. It has been hijacked by the shopping
industry, stripped of its essential meaning, and put forward as a
secular celebration. The holy day has become a secular holiday. Even
when moral meaning is attached to Christmas, only nice humanist
principles such as goodwill and gift-giving are on offer.
Christmas trivialised
Still, let us refrain from the insular (narrow-minded)
mindset that Christmas should be kept exclusively for ourselves. After
all, the Lord himself commanded us to share His good news with others.
The secularisation (separation from religious) of Christmas does remain a valid concern, especially the trivialisation (to belittle)
of Christmas - the trampling underfoot of the truth of Christmas by
secular customs. How should we respond to Christmas decorations and
greetings outside the doors of bars, nightclubs, and places of ill
repute? Such things are hindrances to the Great Commission.
Christmas
gifts consist of both the gift and the packaging. In our age, however,
the externals have become more important than the content. Catching the
spirit of the age, we may have allowed the truth of Christmas to be
wrapped out of sight by the popular Christmas of the marketplace. It is
time for the church to take back Christmas from the marketplace. Let the holiday become our holy day again.
Let Christmas be a holy day
As
we go about taking back Christmas from the marketplace, we ourselves
must be careful that we do not bring only the packaging back into
church. Instead, we must hold fast the truth of Christmas: that God so loved the world that He gave His only Son (John 3:16), the indescribable gift in which eternal life is found (2 Corinthians 9:15).
We must pray that the world's version of Christmas will not confused
the minds and harden the hearts of those who need to hear the good news.
Let us save Christmas from the marketplace so that the world might be
saved. Picture posted by AMANA, International Christmas Market
https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvbsgX8KA5pDbGL1IxAqyjCXDFbAGROTjXcX9AS_b6SveLtEtImf2sXfBW4eYI5d0_2dLblok6rOnUV0rBQb9GUf6D7bS1PvtMMrcrBv9-Yy8oD-RaGRgykGcL8qofExIWwV-hC1ArUwzR-WuI65tj-l4PU1EWpnZrBI2oxuz6wTI6kJ-JNkSqgOxGheU/s768/1916_Christmas2-768x507.jpg
https://amanacolonies.com/wp-content/uploads/2019/02/1916_Christmas2-768x507.jpg
https://amanacolonies.com/places/united-states/iowa/amana/gifts-books/international-christmas-market/
Chapter 42 - Reflection - The Coarsening of Culture,
PHOTO: The
devil make Jesus an unsolicited suggestion. He urged Jesus to climb to
the highest point of the temple and throw himself down (Matthew 4:5-6). His accursed (detestable)
logic was that if Jesus was the Son of God, God would surely command
His angels to make sure that Jesus would not be hurt. In fact, the devil
simply quoted Scripture without comment. How much more scriptural could
one get? The problem is that the devil loves to twist Scripture by
taking it out of context. He plucked out a poetic image from the book of
Psalm (Psalm 91:11-12), severing it from its proper context and application. We have to be careful when the devil starts quoting Scripture.
William Bennett, the former American secretary for education, once observed a trend that he called the "coarsening of culture". [1a]
This can be explained in terms of two modern realities. First, a
growing avalanche of information that threatens to bury us in a sea of trivia (pieces of information of little importance or value). Second, a snowballing (increase rapidly in size, intensity, or importance)
number of choices that can be made in almost any area of life one can
think of. Our days are full of people trying to get our attention, to
get us to make the choices they want us to make.
Because an
information overload is the default, those wishing to catch the
attention of the masses must employ extreme measures. How can a
generation of consumers who keep switching channels be made to stay
tuned to one channel? This challenge has produced what the writer David
shenk describes as "a culture awash in histrionics" (culture filled with drama to attract attention). [2] His argument runs as follows: competition for people's attention generates pressure to "talk louder". As a result, communicators use louder colours, show more flesh, and say outrageous things, all in order to be heard. This can be seen in mass media, social media, advertisements, film, drama, and the like.
This
means that almost daily, we encounter content designed to shock, as
those who deal with communication and the arts continue to test the
limits of what is acceptable. Over the course of time and with countless
shifts in our collective psyche (human soul, mind, or spirit), things which once were grossly unacceptable are now regarded as proper and decent. Many feel helpless in the face of crude (vulgar) culture in their social circles and physical surroundings.
Society's
increasing crudity and declining standards of decency and respect are
causes for great concern. Our calling as Christians is to be preserving
salt in the world, and this includes helping to preserve common decency
and whatever is good and valuable in our cultures. The danger we face is that even the church may unwittingly embrace the same coarsening of culture we see in our world.
We recall how the devil tempted Jesus to jump from height, to put up a spectacular show (Matthew 4:5-7). Notice that the location of this show was to be the temple, where God was worshipped. How
tempting it is to turn the place of worship into the circus, to try to
catch the attention of worshippers with entertainment. The Lord Jesus refused to take this path, showing us the way to handle the temptation we face from a coarsening culture.
We
may be tempted to speak louder and use whatever means seem effective in
an effort to get people's attention. But in so doing we would be going
against what the gospel is all about. Rather, we should show forth the
beauty of godliness - those
characteristics that the Bible describes as the fruit of the Holy
Spirit: love, joy, peace, patience, kindness, goodness, faithfulness,
gentleness, and self-control (Galatians 5:22-23).
These characteristics will prevent us from being recruited into the
ranks of the crude and rude subcultures we are seeing take roots around
us. Our speech and conversations would instead be seasoned with the deepness of God's love.
What
can we do about the coarsening of culture? On a personal level, we must
be filled with the Holy Spirit and submit ourselves to God. Then would
we exhibit godliness and the fruit of the Spirit. On the level of the
church, we must avoid jumping on bandwagons which promote superficiality
and coarseness. I once witnessed a worship leader conducting the
service in a way which made the proceedings sound like a game show. My
heart is troubled whenever I see crudeness seep into the church. This worship leader meant well. Unfortunately, I think that he confused vibrant worship in the Spirit with the crass (insensitive) showmanship of popular culture. In such things, the church must be extra vigilant.
The Lord Jesus refused to turn the temple where God is worshipped, in beauty, holiness, and fear, into a crude (rough)
circus. We must follow His lead. In our communications, publicity, and
expression of the faith, we must not import the loudness and
superficiality of the world. Instead, we must hold fast whatever is true, noble, right, pure, lovely, and admirable (Philippians 4:8). For only then would the medium fit the message.
Picture posted by Jon Moran Photography, uploaded on 13 May 2014 - 'Fallen Angel'
https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjpk_eDI2DZvlBIyZsFHhF_5gmcTmiYXkwnNW-phPcC6udH6FycMsD0SbfB901BRATnZw6mA7IqZGw6kWGPj8Lbr19eXbh9NYCy26svngrj0XhfHvSrjzbjPEgwm-9kk7Ho_OGElz6Ln-8/s1600/13989412017_2ab3c9cbc6_c.jpg
https://live.staticflickr.com/2933/13989412017_2ab3c9cbc6_c.jpg
https://www.flickr.com/photos/jonm2001/13989412017
https://veryfatoldman.blogspot.com/2020/05/reflection-spiritual-journey-good-deeds.html
https://veryfatoldman.blogspot.com/2024/12/reflection-in-world-coarsening-of.html
PHOTO: "Dear
Lord, we pray that we follow Jesus lead, and refused to turn the temple
where God is worshipped, in beauty, holiness, and fear, into a crude
circus. May we be filled with the Holy Spirit and submit ourselves to
God.
May our communications, publicity, and expression of the
faith, do not import the loudness and superficiality of the world. But
instead, hold fast whatever is true, noble, right, pure, lovely, and
admirable.
May then the medium, our means of communication, fit the message.
Through Lord Jesus Christ we pray. Amen."
Picture
posted by Bible Art - This verse encourages believers to follow the
example of Jesus Christ in putting others' needs above their own and
serving one another with humility and love.
Chapter 43 - Reflection - The Golden Calf and the Broken Tablets,
PHOTO: Churches have tried to establish a clear stance (mindset)
amid debates on homosexuality and the inroads made into society by the
LGBTQ movement. One denomination's public statement reads: "We
consider the practice of homosexuality to be incompatible with
Christian teachings. However, we do recognise that homosexual persons
are individuals of sacred worth. They need the ministry and guidance of
the Church as well as the spiritual and emotional support of caring
fellowship."
The
statement maintains that homosexual practice is sinful, contrary to
God's will, and forbidden in Scripture. It also expresses the belief
that God's grace is available to homosexuals and must he offered to
them. These two points reflect faith in a God who is both holy and compassionate (Ezekiel 39:25), righteous and merciful (Psalm 4:1).
Let us consider the statement's first point - that Scripture speaks against homosexual practice.
Those
who argue that the gay lifestyle is an acceptable alternative lifestyle
rely on two assumptions that are suspect when examined closely.
The
first assumption is that gay people were born with their sexual
orientation, so their behaviour should be seen by society as normal.
It has been argued that there could be a "gay gene", and that homosexuality is genetically determined and is therefore natural. Others have posited (suggested) a "gay brain", structured or wired in a way that produces homosexual tendencies. Yet others have suggested that "hormones" can explain why some people are gay. None of these explanations have been proven to be the case.
Even
if a strong biological basis for homosexuality can be demonstrated, the
problem will arises: does biology determine moral values? What
if it can be shown that some people are biologically inclined to
laziness, greed, selfishness, dishonesty, violence or lust? Would we accept the full and free expression of these impulses, even if they cause harm? We would not.
To
put forward an unproven claim as an established fact (that gay people
are born that way) is in itself questionable. To assume that morality
can be biologically conditioned further weakens the argument.
The
second assumption is that popular acceptance determines moral values.
Can we distinguish right from wrong simply by looking at the latest
polls?
Alfred Kinsey's famous study on human sexuality in 1948 claimed that 10% of the population was gay. [1a]
The accuracy of this study has been challenged, and later studies have
shown that the figure is significantly lower. But Kinsey's figure served
to normalise and legitimise homosexual behaviour. Until 1973,
homosexuality was considered to be a mental illness. Now, it is viewed
as an alternative lifestyle. It is claimed that there is nothing
biologically or psychologically wrong with homosexuals, and that the
problem really is one of social and acceptability.
The logic this claim entails is that even though societies like Singapore are still "conservative",
they will come to accept gay lifestyles in time. Gay activities hope
that their lifestyles can then be integrated into the mainstream. The
assumption made here is that such a shift in mainstream opinion
constitutes progress, and that the opinion of the majority determines
what is right or wrong. Both assumptions stand on shaky ground.
Despite
their flaws, the arguments described above, which have a biological and
sociological basis, are used both by proponents and opposers of the
promotion of gay lifestyle and rights.
As Christians, our primary
argument must lie elsewhere. It must be rooted in Scripture: what it
teaches, and its authority in the doctrine and life of the church.
Perhaps we can start by thinking about norms, and how we find and
established them. It is not enough to allow what is normal to determine norms, especially moral norms. Rather we should base such norms on what is normative (deriving from a standard).
The
normal is discovered by empirical scientific study (e.g. the normal
height of men, the incidence of corruption and brides). As science
merely describes what is , whatever is discovered to be normal cannot
automatically be assumed to be right. Rather, we need God's revelation,
through Scripture, to know what should be.
While science (including the brain scans of biology or the surveys of
sociology) can show us what is normal, it is Scripture that truly points
us to what is normative. Hence, Scripture should take the central place in our reflections on the issue of homosexuality.
When
the Israelites were on their way to the promised land, they stopped at
Mount Sinai, and Moses climbed the mountain to bring down a copy of
God's moral law, the Ten Commandments. On the plains, the people built a
golden calf. When Moses later confronted Aaron, who had been with them.
Aaron's lame reply was that the people had given gold to throw into the
fire and "out came this calf", naturally (Exodus 32:24). The people had previously taken a sort of poll, so it seems, and determined that it was right to build the golden calf.
Their way of moral and religious reasoning based on "natural"
process and popular views was strongly oppressed by God. Moses' anger
made him fling the tablets he was carrying to the ground, and they broke
into pieces (God's law was literally broken). Here, we see a conflict
between the normal and the normative in determining the norms. The lesson here is that our search for moral norms must focus on Scripture and what it commands.
Scripture' Normative Teaching On Homosexuality
Bible scholar Robert Gagnon, in his excellent book The Bible and Homosexual Practice, provides a thorough study of the matter. [2] He examines key verse (such as Leviticus 18:22, 20:13; Romans 1:24-27; 1 Corinthians 6:9; 1 Timothy 1:10)
and concludes that Scripture's clear teaching is that homosexuality is a
sin. These who may try to reinterpret Scripture in support of
homosexuality would find it difficult to refute Gagnon, who only
reiterates the church's historical and scriptural position. On this
matter, we must be clear in holding firmly to Scripture's teaching.
We
now come to the second point mentioned in the statement above - that we
should offer homosexuals the gospel of God's forgiveness, grace, and
transformative power.
The Bible declares that all have sinned and
are in need of God's grace. When we condemn sins, we must also work
with God to redeem sinners. God loves all that He has made, whether or
not they please Him, and Jesus taught that God gives sunshine and
much-needed rain to both the righteous and the unrighteous (Matthew 5:45). When providing for His creatures' needs, God demonstrates a loving non-discrimination. Homosexual people, as human beings with human dignity, have basic rights, such as the right to healthcare and employment. Like all human beings who contain a mixture of sin and grace, homosexual people will exhibit praiseworthy character traits despite their persistence in a particular sinful practice.
We must also note that while we condemn homosexual practice, we must
condemn with equal strength and conviction the other sins listed in,
say, 1 Corinthians 6:9-10 stealing, greed, drunkenness, slandering, and idolatry, or the more deadly sins, such as pride.
We
must be careful not to outdo and contradict God by rejecting people, or
denying them their needs as God-created individuals because of their
unrighteous acts. What we must oppose is the active and vocal promotion
of a gay lifestyles; we must strongly object to attempt, in the arts and
media for instance, to endorse (declare one's public approval or support),
normalise, or idealise homosexual practice. Since we believe that such
practices are contrary to the values we hope society will live by, we
must fulfil our role as salt and light by our public stance (attitude).
In
church, we must also make it clear that homosexual practice is sinful
and unacceptable. Yet, all sinners who are repentant and seek God's
grace, healing and transformation are welcome in the Christian family
(see 1 Corinthians 6:11,
which suggests that some members of the Corinthian church were
practicing homosexuals who repented, alongside those who had repented
from other sins). The church, after all, is a fellowship of repentant
and forgiven sinners who are being transformed into Christlike holiness
and love. We must sympathise with our brothers and sisters who struggle
with homosexuality and love them. They must find in Christian community
the tender kindness of divine grace that Jesus always showed to those
who had failed morally but turned to God in repentance. We
must ensure that condemnation of sin does not lead to hatred of
sinners. We must stand firm against the sin while being, at the same
time, loving and gracious towards the repentant and struggling sinner.
Jesus Is Our Best Example
When asked to judge and throw stones at a woman caught in adultery, Jesus told her: "Neither do I condemn you . . . Go now and leave your life of sin" (John 8:11).
A clear judgement is pronounced on the sin, but grace is offered to the
one caught in sin. Like our Lord, we must clearly condemn the sin but
also, by God's grace, set aside the stones. For it is in Christ and by
the Holy Spirit that all sinners, regardless of their sin, are washed,
justified, and sanctified (1 Corinthians 6:11). There are no exceptions, and no other way. Picture posted by epornerpics.com
https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhj5FJj39RsLMEdCKWx8GMLmJGUgCdJJeZo7xYNsBbfzAghA65WnUSTv7_B_1HPY8DORSOo1AZgtMTrpr52Fv-P_FkG9PPTL2TyqKe7dk6lXiAFlXstXivn1XvmUn2uN_98KU6b30ilRw5bPe0PGhcyUNFKCjsd0M8k3fUR4U0okfgWLjDXTD3cqIUkEKo/s1200/1673047396_7-epornerpics-com-p-porn-naked-women-in-bed-glimpses-of-their-9.jpg
https://epornerpics.com/uploads/posts/2023-01/1673047396_7-epornerpics-com-p-porn-naked-women-in-bed-glimpses-of-their-9.jpg
https://epornerpics.com/15854-naked-women-in-bed-glimpesses-of-their-charms-58-photos.html
PHOTO: "Dear
Lord, we pray that like our Lord, we must clearly condemn the sin but
also, by God's grace, set aside the stones. For it is in Christ and by
the Holy Spirit that all sinners, regardless of their sin, are washed,
justified, and sanctified.
May we ensure that condemnation of sin
does not lead to hatred of sinners. May we stand firm against the sin
while being, at the same time, loving and gracious towards the repentant
and struggling sinner.
Through Lord Jesus Christ we pray. Amen."
Picture posted by Danielle Melo
https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3FikyW_4jv1Y9Qh8sE5uBP5ITAA_0D5Rygo7CRLY_qUVAgKQ1E_hm75IGIXAAfWoXYLi7MFr5kzMKNdInvy9OpFgc6rhde65fbLzrafNcPRTHEhQx_NiRhtPxffAmcKdi-BBLIv85DMBFz9_boYrhEycADjma1exYFVloWejtJRPMyhqETsNdfljDL90/s1600/5b224690fb841b4e33acdf79aff72b4d_1.png
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https://www.pinterest.com/pin/26529085299067813/
Chapter 44 - Reflection - A Root of Evil,
PHOTO: About
two decades ago, casino operators were angling to set up shop in
Singapore. Churches in the city-state made their views known concerning
the matter. The Social Principles of the Methodist Church in Singapore, for instance, address gambling in a section titled "The Sphere of Social Well-being":
a)
Gambling is an expression of one's desire to instant wealth. It is a
form of bondage and a social sickness motivated by greed and covetousness (a feeling of extreme greed for material wealth or possessions, especially for things that belong to someone else).
It is also a menace to society as it compromises the best interests of
moral, social, economic, and spiritual life of the community.
b) We do not subscribe to any form of gambling.
Many
churches are against any form of gambling for two reasons. First, it is
a spiritual sickness. Gambling creates greed of the kind that is
identified in Colossians 3:5 as a form of idolatry. Gambling
is often motivated by an excessive and irrational greed that becomes an
uncontrollable psychological and spiritual force within. Hence, the
Bible calls such greed "idolatry".
The apostle Paul describes the way this works in his first letter to Timothy, the young pastor: "Those
who want to get rich fall into temptation and a trap and into many
foolish and harmful desires that plunges people into ruin and
destruction. For the love of money is a root of all kinds of evil. Some
people, eager for money, have wandered from the faith and pierced
themselves with many griefs" (1 Timothy 6:9-10).
Notice
the details. The basic problem is greed, or love of money. It begins
with a desire to get rich, and in the case of gambling, the desire for
instant, big wealth. People who harbour such desires fall easily into
temptation. The more readily available gambling is to these people, the stronger the temptation.
Those who give in to temptation will find themselves entrapped, though they may not acknowledge it. The trap is that of an addictive behaviour that eventually robs them of life.
In the first place, they will behave foolishly. They will throw away
common sense and rationalise their behaviour by saying all sorts of
foolish things to themselves: "The next one will be a win . . . I know when to stop . . . It is only for fun", and the like. To make matters worse, their behaviour will harm both themselves and their loved ones.
Such
irrationality leads to ruin and destruction, a fall from dignity,
well-being, and responsibility. Let the description of this process
serve as a warning to would-be gambling addicts, the way smokers are
greeted with graphic images of disease and decay on cigarette packets.
Shouldn't we do the same at the doorways of gambling facilities and
casino?
Christians are not exempt from temptation or immune to self-destructive ways.
Paul was talking about Christians who had left the faith because of
their greed, plunging their lives into ruin. We may personally know a
miserable soul who suffered the same fate. Let us be warned of this spiritual sickness.
Churches oppose gambling also because it is a social sickness. It ruins not only the gambler, but also his family. Those addicted to gambling can throw all caution to the wind (doing things without fear or proper thought), destroying all important things in life to feed their insatiable (uncontrollable) appetite. Their families would bear the brunt (burden)
of unpaid debt, leading to untold suffering, domestic woes, and even
violence. We have encountered stories of once-happy families engulfed (immerse)
in tragedy due to gambling. In one case, the strained relationship
between a man and his wife worsened because of rising debt, fuelled by
his gambling addiction. Quarrels and fights culminated in the man killing his wife and their children. [1a]
If gambling becomes prevalent (widespread),
society too will suffer. A gambling society cannot prosper in the long
term, or even in the short term. All kinds of social pathologies and
evil would materialise. Values such as diligence, temperance (self-control),
honesty, and contentment would be eroded. The case some years ago of a
company director, imprisoned for embezzling large sums of money to
finance his gambling habit, should warn us of this danger. [2] What if more people behave similarly? Wealth and education do not confer (grant) natural immunity against gambling addiction either. Perhaps it is the case that the larger the sums of money involved, the greater the irrationality and bondage to greed. The idea of restricting casino access only to the wealthy will certainly not prevent tragedies.
Moreover,
casinos often have criminal elements muscling into their operations.
Any casino would have great difficulty avoiding this. How great the
social ills that follow in a casino's wake, and how much more so in a
tightly-knit and densely populated city-state.
Gambling is an
illness with spiritual and social aspects. We may not be able to
eradicate gambling addiction altogether. But we must do all we can to
prevent it - for our own good. Casinos place our spiritual and social
health at stake. We should not gamble our future well-being away.
Picture posted by Budiman Wira, Jesus Christ Savior on 06 February 2024
https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg36lOyNtgZIeN79Vynuu5bO1io8Ir_hoq54Lv9TyBVW_wnrdFDNWOkhyphenhyphen5TBbUQfMvvAa2d173aIon2aBS-WpVunkeeHz7OKCPwOBiecjojh6pHX5EtqkEO3oIAq1x-u0vS_TCtPrl8vuuQJZEDpsqg6JK8ywN1Uuxtpy3rBoi10kd6QRe5xTqscOxMwmw/s768/1.-A-Clear-and-Concise-Analysis-1_1.jpg
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https://jesuschristsavior.net/what-does-the-bible-say-about-gambling/
Chapter 45 - Reflection - Strengthening Our Inner Environment,
PHOTO: When the government of Singapore announced
plans to develop two casinos in the city-state, their decision, made
after much private and public debate, disappointed many who were
opposed, including churches. They had cautioned against casinos on the
basis of possible detriments to society, both in the immediate and
long-term future.
Sufficient
evidence from academia and real life informs us that casino gambling
presents severe threats to personal, familial, and societal well-being.
Certain groups in society, such as the young and the retired, are
particularly vulnerable to the lure of the casinos, and face higher
risks of gambling addiction as a result. Casinos lead to damaged
livelihoods, broken families, and increased levels of social pathology.
Much
was said about these dangers. The government responded with various
measures aimed at reducing the social fallout from the casinos. While
these policies would have helped to a point, human behaviour and social
outcomes rarely go according to plan. More work can be done to mitigate
social fallout, but prevention is still better than cure.
Still,
our concerns went beyond the casinos. For Christians, the casino
pointed to the larger issues that concerned us - what sort of society
were we becoming?
The world
around us is rapidly changing. In a globalised age, these changes can
deeply affect us. Many of these changes will be detrimental to our souls
and society at large. Our
first challenge, therefore, is to discern what is harmful. Our second
challenge would be to resist the temptation to adopt these harmful
changes, for whatever the reason.
Christians
in Singapore may have felt relatively safe in a value ecosystem that
was conducive to our holiness. Could the casino issue (and other social
trends) be teaching us that this may no longer be the case? Indeed, our
basic assumptions, attitudes, and habits in life, as followers of Christ
in a secular world, may need to change.
In
the first place, we must not expect the state and society to do our
work for us. Christians may once have expected the state to discern evil
and resist temptation on our behalf, thereby maintaining a stable and
decent social environment. But the state is secular and pragmatic (practical),
its concern being the nation's security and prosperity. Against the
onslaught of globalised structures of sin, Christians must finally
realise that the spiritual struggle is not between the world and an
idealised nation-state, but between the world and our souls. In other
words, the battle is at the very doorstep of our hearts.
If
present trends are anything to go by, values and virtues will become
increasingly ambiguous in society. While our social environment has
retained some good and excellent elements, the godless ways of the world
will poison it more and more. It is therefore of utmost importance that
we strengthen our inner environment - the spiritual environment of our souls.
Our social environment was always sunny and we never thought to bring
an umbrella along. But the weather is changing. We'd better bring our
spiritual umbrella along, and make sure that they are in good working
order.
Maintaining our inner life and spiritual environment should be a top priority for us as Christians. We
must dig deep into Scripture and develop a biblical mindset. We must
follow Christ faithfully, obeying Him to the fullest. We must let the
Spirit shape us into the image of Christ.
These holy habits will help us to discern what is harmful and evil,
giving us wisdom and strength to withstand the temptations that knock on
our doors with increasing brashness (rudeness).
In a worldly environment that is increasingly injurious (harmful)
to the practice of godliness, we must live like Daniel and his friends.
Under great pressure, they refused to give in by eating food forbidden
by their religion, bowing down to man-made idols, or compromising on
their spiritual disciplines (Daniel 1:11-16; 3:1-18; 6:6-13).
Our Lord Jesus exhibited that same resolve when He was tempted in the
wilderness. He refused to give up His principles even when tempted with
bread, fame, fortune, and power (Luke 4:1-12).
He demonstrated that HIs relationship with His Father was more
important than anything else in the world. There are things we should
not give up at any price.
Beside
strengthening our inner life and spiritual environment, we must also
reconsider certain assumptions we may have made in the spiritual
formation that goes on in our churches. Pastoral theologian David
Augsburger notes that Asian cultures function more on the basis of shame, while Western cultures operate on the basis of guilt. [1a] If
this is true, it may be the case in Asian churches that spiritual
formation has been carried out more on the basis of shame - where we
learned to avoid doing wrong because of humiliation if caught or because
of the disapproval of society.
With
society's values running increasingly contrary to our Christian faith,
we must seriously reconsider our way of spiritual formation and become
more intentional about the process. How can we fortify the way
individual Christians internalise biblical beliefs and values, so that
they would remain faithful to their calling and true to the Lord,
regardless of their social environment?
I believe God must be "internalised" in spiritual formation: the God who is above us must also reign within us.
Jesus must daily be our Lord as we lead our lives in this fallen world.
We cannot escape living in the world. But as Jesus has said, though we
are in the world, we are not "of the world" (John 17:15-16). Our identity in Christ, and our loyalty to our triune God, must transcend (go beyond) worldly things.
Returning to the casino issue, what should we do? We
must continue to be a prophetic voice, reminding people that gambling
is sinful and warning them of the ruinous consequences of gambling
addiction. We must educate our
Christian community on the dangers of casino gambling, taking measures
to strengthen our inner life and spiritual environment, as previously
discussed. We must likewise strengthen our family life and values, and
reconsider our methods of spiritual formation in the church.
At
the same time, we must reach out with pastoral compassion to those who
have fallen into the temptation of gambling. As churches, we must find
new ways to help and care for these unfortunate people. We must not shut
ourselves in and huddle together anxiously. Instead, we must reach out
to the world, living responsibly and responsively as disciples and
servants of Christ, citizens of our country, and loving neighbours to
those around us. We must follow the footsteps of the prophet Daniel,
who, despite his difficult circumstances, served society and the state
with distinction and dedication.
We must also live as an eschatological (Christian beliefs about the afterlife)
people - knowing that the best is always yet to be, that this world is
not heaven, and that the kingdom not of this world is coming (John 18:36),
when Christ comes in glory to establish His perfect society. And we
must also know that His kingdom has already begun in our hearts (Luke 17:21). Already have begun to breathe its pure and invigorating (stimulating) air, even in the murk (darkness) and haze of our present surroundings.
Picture posted by Cheryl Mah, Ang Mo Kio Methodist Church on 16 May 2024
PHOTO:We must also live as an eschatological (Christian beliefs about the afterlife)
people - knowing that the best is always yet to be, that this world is
not heaven, and that the kingdom not of this world is coming (John 18:36),
when Christ comes in glory to establish His perfect society. And we
must also know that His kingdom has already begun in our hearts (Luke 17:21). Already have begun to breathe its pure and invigorating (stimulating) air, even in the murk (darkness) and haze of our present surroundings.
Chapter 46 - Reflection - Reflections on the Tsunami,
PHOTO: The
gentle sea rapidly changed in character, and, in a fit of madness,
became a monstrous hand snatching thousands away in its deadly grasp. It
left behind a scene of death and devastation, haunting the world with
images of bloated, rigid, decaying bodies strewn (untidily scattered)
along beaches and endless miles of debris. The media brought into our
homes the sounds of wailing parents carrying their dead children in
their helpless and faltering (losing strength or momentum) hands.
The
world stood still, dumbstruck, as the magnitude of this tragedy, the
day after Christmas in 2004, sank home. Then a global chorus of support
for the victims generated relief efforts on an unprecedented scale, with
large organisations and ordinary individuals alike joining in to lend
their help. It was as if the tremendous worldwide response was an act of
defiance against the arbitrary (dictatorial)
and cruel ways of nature. What was best in the human race swept like a
healing wave across the world, encouraging and inspiring many. Unfolding
stories of unusual courage, resilience, and compassion warmed our
hearts.
Amid the disaster relief efforts were difficult
questions. What was God doing when the tsunami struck? Was He not
powerful enough to do something? Was He not loving enough to save the
thousands of children who died? Was this disaster a punishment from God?
It
is normal to think that those who suffer on earth are being punished
for sins they committed. Bad things happen to bad people and good things
happen to good people. However, the book of Job challenges such
notions. Bad things can happen to good man. Wicked people can enjoy good
times (Psalm 73:2-12). The reality is more complex than is popularly understood. We must not jump into hasty and mistaken judgements.
Why
do disasters happen? It is in fact easier to explain things that
involve human sin and wickedness, such as war and genocide. But natural
disasters, it is more difficult. In such instances, we turn to God and
expect Him to explain Himself, for isn't He the one responsible for
controlling nature?
The biblical account of creation contains the
story of the beginning of sin and human suffering. God told Adam and
Eve that on the day they disobeyed Him and turned away from Him, they
would "certainly die" (Genesis 2:17).
Tragically, they sinned, and death and suffering have become part of
the human condition ever since. Even the ground (nature) was cursed (Genesis 3:17). Little surprise then that "the whole creation has been groaning" - we ourselves know full well that all human beings have also been groaning (Romans 8:22-23). What is amazing is that God Himself groans with us - and with tormented nature too (Romans 8:26). God is with us in tragedy and has plans to liberate all creation and bring freedom to human beings.
When
we experience disaster and tragedy, we must remember that we live in a
disturbed world infected by sin. It would be unhelpful to regard tragedy
as acts of direct judgment pronounced on specific people. There will
come a time when all will be revealed and everything set right through
God's perfect justice. At that time, each of us must give an account of
ourselves to Him. But on this earth, personal suffering cannot be seen
as specific judgment pronounced on specific sins.
When Jesus was informed about what must have been the "breaking news" of the day - that some Galileans had been cruelly executed by the Romans, He asked: "Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way?" (Luke 13:2). His answer was an emphatic "No!" followed by a concise and blunt sermon: "But unless you repent, you too will perish" (Luke 13:3). Jesus also referred to a "natural" disaster - the collapse of a tower in Siloam, when 18 were killed. Again, Jesus said: "Do
you think they were more guilty than all the others living in
Jerusalem? I tell you, no! But unless you repent, you too will all
perish" (Luke 13:4-5).
Disasters
are not an occasion for us to judge others. Rather, we should judge our
own hearts. We are called to examine our own ways and to repent in the
face of disaster. But repentance does not come easily. In Revelation 9:18,
we read of global calamity that will wipe out one-third of the world's
population, a death toll for greater than that of the tsunami. The sobering (saddening) fact is that the rest of mankind will not repent in
spite of this (Revelation 9:20). Repentance does not come easily - such is the human heart.
One
great challenge for us in disasters like this one is to repent, both
from our personal sinfulness as well as our collective sins. It was our
greed, injustice, and indifference that contributed to inequality and
poverty, that gave rise to the fragile and flimsy houses the victims
lived in, that were no match for the rage of the tsunami. But repentance
does not come easily. We must change our ways, both in our hearts and in the world. We must repent and return to God.
Besides repenting, another great challenge for us is to respond with compassion. In fact, repentance is the bedrock of real and lasting compassion.
Without repentance, even the most compassionate of acts can be tainted
with less than noble intentions. Ajith Fernando, who oversaw relief
efforts in Sri Lanka, wrote and circulated an article entitled "Disciplines for Emergency Workers". Among other useful advice, he warned that "we can publicise our work just so that people will be impressed by us". Our attempts to help may degenerate into competition, self-promotion, and public relations exercises.
In an age of exhilarating media spotlights, what Jesus once said goes against the grain: "When you give to the needy, do not announce it with trumpets . . . do not let your left hand know what your right hand is doing" (Matthew 6:2-4). Of course, in that same sermon, Jesus had also said: "Let your light shine before others, that they may see your good deeds and glorify your Father in heaven" (Matthew 5:16).
I believe that these statements are not contradictory. One speaks of
our attitude when doing good. The other speaks of the result of our good
deeds. If we focus on the audience when we do good, we would have
failed. But if we focus instead on those who need help, the world would
notice.
Compassion can quickly fade. One reason for the
outpouring of global support was the extensive media coverage of the
tsunami. Soon, each disaster will fade from the attention of the world.
The challenge is making our compassion last, and extending it to other
areas of human suffering. The lack of a media spotlight on millions
dying from disease, violence, and poverty leaves them largely ignored or
forgotten.
Bruderhof pastor Johann Christoph Arnold's sobering
words, penned one week after the tsunami, should give us pause for
deeper thought and spur us on to greater compassion and consistency in
our actions:
"We
do not need to weep for those who have died: We need to weep and pray
and act for those who remain alive, still suffering hunger and thirst
and facing waterborne diseases such as cholera and malaria." [1a]
Meanwhile, let us ask ourselves how much time we spent considering the meaning of this incomprehensible disaster.
The
tsunami struck the day after Christmas in 2004. Perhaps only a week had
gone by before many of us began returning to petty pursuits like
post-Christmas bargains at the mall. Even on the news, memories of the
disaster had begun to fade - it was back to American singer Janet
Jackson. We care so little about the rest of the human race. Nothing
matters as long as it didn't happen to us. Yet, it could happen to us
the next time; every disaster is an eleventh-hour warning. How many of
us take such warnings to heart?
In the face of disaster, we are
challenged to repent and to act with broad and unwavering compassion.
Our eyes should be on Christ and His cross. There, we see a God who
groans with us, who is present in our sufferings and calamities. He
offers redemption. He shows us how to respond - through self-giving
love. His cross urges us to repent and turn to God - for our own good,
and for the good of all who need our compassion. Praise God for the
compassion, in the face of disaster, of Christians in our churches and
elsewhere! Let us be like the islanders who showed "unusual kindness" (Acts 28:2)
to Paul and his fellow travellers. Like the victims of that dreadful
tsunami, they had been washed ashore on a strange beach, cold and
hungry, subject to an angry hurricane and the whims (wishes) of a
violent sea.
PHOTO: "Dear Lord, we pray that in the face of disaster, we repent and act with broad and unwavering compassion.
May
our eyes be on Christ and His cross. For there, we see a God who groans
with us, who is present in our sufferings and calamities. He offers
redemption. He shows us how to respond - through self-giving love. His
cross urges us to repent and turn to God - for our own good, and for the
good of all who need our compassion.
May we praise God for the compassion, in the face of disaster, of Christians in our churches and elsewhere.
May
we be like the islanders who showed 'unusual kindness' in Acts 28:2, to
Paul and his fellow travellers. Like the victims of that dreadful
tsunami, they had been washed ashore on a strange beach, cold and
hungry, subject to an angry hurricane and the whims of a violent sea.
Through Lord Jesus Christ we pray. Amen."
Picture posted by Liamary
https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiU-_Uaa1Guar4K9EC7gnDY6jnbiUl1A5tO01U2lUBaeZLVIOupwfXYneRHZ5sUcmo05Ouq-BPX9DCznG8xlFJ6Gm0u0LVIgYoLN7kiCTyGzdttAQuWOxYmvtj4jxR74VZU2HMK1Nm6iv_4z-EPEUvSgb-zy-AkTkdQ2fGSY-g5qqZbkwsaSvRVXPKvJZE/s1500/1a11281534b651ee91dfd53b995ff7a9.jpg
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https://www.pinterest.com/pin/958140889495842392/
Chapter 47 - Reflection - Wars and Pestilences,
PHOTO: Just over a century ago, in the year 1918, the world had exhausted itself after 4 years of a world war
that took the lives of more than 15 million people. To rub salt into
the wounds of a despairing world, an epidemic of global proportions
emerged that same year. Like an angry tornado of death, the Spanish flu of 1918 swept across the world, killing at least 50 million people.
The tragic period in history was largely forgotten in the century that ensued (until 2020, when the world was struck by the Covid-19 pandemic),
but it had been a time of real terror for the people. The flu virus
caused an infectious and deadly airborne disease that killed its victims
through pneumonia. The world came to a halt. Many public places,
including some churches, were closed. The epidemic abated (subsided) only after taking millions of people to the grave.
As I completed the first version of this piece, the headlines were dominated by two events - the war in Iraq and the SARS epidemic.
Both caused global concern, interest, and panic. SARS affected my
hometown of Singapore too and brought about all kinds of reactions among
Singaporeans. The churches were not spared. The death of a pastor
raised many questions among Christians. The year 2020 brought about a
far more devastating pandemic, one that is still gripping the world in
so many ways. How should we as Christians respond to such tragic and
dangerous circumstances?
Wars, pestilences, and economic disasters (what the Bible calls "famines") are not new to the human race. God is not surprised by them either. These tragic themes have become common strands (stop to move) running through the course of human history. How could we explain them?
The Bible acknowledges the existence of radical evil. Scripture names the devil and a host of dark forces that seek to destroy and do harm. These principalities and powers are often embedded in the structures of our world and work in collusion with our sinful human hearts. We know little about them; much mystery remains.
What we know most acutely is our human condition and its key problems - sin and death.
It was to address sin and death that God sent His Son. At the bottom of
all our discourses. arguments, discussions, and explanations about war
and pestilence, we find these primary issues. Only by reckoning with sin and death would recognise the true solution found in Christ our Lord.
Only
by being rooted in the biblical diagnosis of our condition and the
gospel solution found in Christ can we respond adequately and
appropriately to the challenges of our times. Let us especially consider
two ways to respond.
First, we must respond with faith.
John Donne,
the 17th century English spiritual writer and Anglican priest, came
down with a serious illness at the prime of his life. He thought that it
was bubonic plague, since many around him were dying of a mystery
illness, and their deaths were announced by the ringing of church bells.
Providentially, Donne recovered. He wrote a book of 23 devotions based
on his experience, as well as a poem: "For Whom the Bell Tolls". [1a] The devotions reflect his struggles coming to terms with what he thought was a disease that would take his life.
Donne asked God whether his affliction was a "correction" or a "mercy". [2] He had difficulty interpreting his condition. Was God punishing him, or did God have a higher mysterious purpose? In the midst of many questions, he saw God hand on him and knew that it was a sovereign and loving hand.
He surrendered himself to God, trusting that God was with him, and that
perfect joy and glory belonged to the future. He kept company with Job,
the man who suffered in every way, and who said to God, "Though he slay me, yet will I hope in him" (Job 13:15). His was the response of faith in a God who is with us.
Second, we must respond with courage and compassion.
The French Algerian writer Albert Camus wrote his famous novel, The Plague, in 1940. [3] It
tells the story of a plague in the city of Oran, and how the people
responded in different ways. In the novel's many layers of meaning are
embedded some important lessons for us. The novel was really written as a
criticism of indifference in a time of crisis. Camus told his story of
the plague against the historical backdrop of a global war fuelled by an
ascendent (rising in power) Nazism (far-right totalitarian socio-political ideology and practices associated with Adolf Hitler and the Nazi).
Those who fled in panic when the plague struck were individualists who
only thought of their own survival. They were not part of the solution;
they were part of the problem. What was required was community spirit and responsibility, with acts of courage and compassion.
I
am reminded of a real plague that struck the world in 250 - Cyprian's
plague, named after a bishop, not because he caused it but because he
mobilised the church to respond in such a way that the world noticed. It
was probably an epidemic of smallpox, a deadly and highly contagious
disease. It killed more than 5,000 people daily and lasted for 16 years.
There was much panic and some even blamed Christians for the epidemic.
Those who did not know the hope that is in Christ were extremely afraid.
They did not go near the sick. They discarded the dead bodies of loved
ones on the streets. Cyprian got the Christians to go out, to care for
the sick and dying, and to bury the dead.
What will our response be in times of war and pestilence? Would we panic and behave like practical atheists (professing faith in God but behaving as if there was no God), severely curtailing our worship of God and service for Him? Surely not! On the other hand, should we live recklessly, confusing foolhardiness with faith?
No - we must take precautions, not only for our own safety, but most
importantly, for the sake of others. Nevertheless, as we take
precautions, let us avoid hysteria and panic, for these do not come from
faith in an almighty and loving God. And let us not withdraw into
narcissistic strategies of self-preservation. Instead, let us break out from self-centred individualism, to show courage and compassion in the face of crisis and in how we respond to those who suffer.
Will
being a Christian make a difference to our response to war and
pestilence? Our answer has to be clearly declared and convincingly
demonstrated.
PHOTO: "Dear
Lord, we pray that we will not panic and behave like practical atheists
(professing faith in God but behaving as if there was no God), severely
curtailing our worship of God and service for Him.
May we not
live recklessly, confusing foolhardiness with faith. Please help us to
take precautions, not only for our own safety, but most importantly, for
the sake of others. As we take precautions, let us avoid hysteria and
panic, for these do not come from faith in an almighty and loving God.
May
we not withdraw into narcissistic strategies of self-preservation.
Instead, let us break out from self-centred individualism, to show
courage and compassion in the face of crisis and in how we respond to
those who suffer.
Through Lord Jesus Christ we pray. Amen."
Picture posted by Vinsensius Antonius
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https://www.pinterest.com/pin/98164466874035862/
Making Disciples
We
are not of the world, even though we are in the world. And we are also
sent into the world to make disciples of all nations. The fields are
ripe for harvest - they always have been. But the workers are few - this
has always been the case. Why is it that 2000 years on, the church has
yet to complete the missionary task entrusted to it by Christ?
Part
of the problem is our failure to understand what God is doing in the
world, and what it means to be a disciple of Christ. A disciple of
Christ is a disciple-maker. We must understand this calling of ours by
developing a biblical mindset concerning it. Everything in this book
thus far was to aid us in comprehending God's missionary initiative, to
spur us on to becoming disciple-makers.
The quality of our
disciple-making depends largely on the quality of our spiritual lives -
our relationship with God and the richness of our inner lives. It also
depends on our recognition of the church's identity and our appreciation
of the challenges all around us in the world.
Let us then be
true disciples of Jesus, seeking to please Him in every way. In this way
will we become disciple-makers: when God's mission becomes ours too.
Chapter 48 - Reflection - The Principal and Principle of Missions,
https://veryfatoldman.blogspot.com/2025/02/reflection-making-disciples-principal.html [48]
PHOTO: In
September 2001. I had the privilege of witnessing the presentation of
the World Methodist Peace Award to the President of Macedonia, Boris
Trajkovski. Accepting the award, Trajkovski, a Methodist lay preacher,
declared that peace in this world was transient and that permanent peace
would only be found when Jesus becomes our Lord and Saviour. He said
that in front of many dignitaries, including the prime minister of
Norway. I rejoiced that he was a bold witness to the grace of God in
Christ.
Trajkovski, who unfortunately died in a plane crash in
2004, also referred to the biblical account of Paul's second missionary
journey, when the apostle had a vision of the man of Macedonia at Troas.
The man said: "Come over to Macedonia and help us" (Acts 16:9). It was the president of Macedonia, in the year 2001, saying the same words to a gathering of Methodists in Oslo. I marvelled at how some things never change - history repeats itself.
In
that first-century missionary enterprise, Paul obeyed the Holy Spirit
and went to preach the gospel in Macedonia. The biblical account
describes how the missionary team, comprising Paul, Silas, and Timothy, was prevented by the Holy Spirit from preaching in the province of Asia or Bithynia (Acts 16:6-7),
There is and immediate lesson for us here. Not all closed doors are the
work of the devil. Closed doors can be the work of God. God closed the
doors of Asia and Bithynia to lead the missionaries through the open
door of Macedonia. God prevented even preaching, all for His larger
purposes! We need not see every obstruction and disappointment in the
mission field as something negative, to be fought or prayed against. God
may be behind them.
In the account of Acts, Paul's missionary
team obeyed God promptly, having concluded that God was calling them to
preach the gospel in Macedonia (Acts 16:10).
On another occasion, Paul was prevented from visiting the church of
Corinth, about which he had been very concerned. Instead, God led him to
Macedonia again (2 Corinthians 2:13).
In the same breath, Paul describes how God in Christ leads us in triumphal procession (2 Corinthians 2:14-16).
It is God who leads us in our missionary enterprise. Paul uses the
metaphor of a triumphal procession. Undoubtedly, the apostle was
referring to a Roman triumph, where soldiers returning from a successful
campaign entered the city in grand procession, showing off their
plunder with much pomp. The star of the parade was the commanding
general of the troops.
Paul uses the example of a victory march
to illustrate the fact that Jesus leads His followers in victorious
procession. But there is a vast difference between the character of this
Christian missionary procession and that of the typical Roman triumph.
The purpose of the procession led by Christ is "to spread the aroma of the knowledge of him everywhere" (2 Corinthians 2:14). It was not to display pomp, plunder, and power, but to demonstrate the truth and love of God in Christ, so that people might come to know the Lord personally.
In Paul's mind, this knowledge of the Lord is achieved by the participants in Christ's procession becoming the "aroma of Christ"
- in other words, by their words and actions pointing to the glory of
Christ. In so doing, they would become living testimonies of the grace
of Jesus Christ. This procession is not to be seen in terms of worldly
power and glory, for Paul talks about how the believers had become "an aroma that brings death" to perishing (2 Corinthians 2:16). One must remember that in Paul's days, being a Christian often resulted in persecution and ridicule. Many
Christians were simple people, slaves, and the like. Many were
persecuted, thrown into the ring to be fed to hungry lions, to the
amusement of a gleeful crowd that failed to realise that they were the
ones to be pitied - more so than the dying, tormented Christians in the
ring. Many Christians were killed: by stoning, by crucifixion like their
Master, or in some other terrible way.
And
so, how could Paul say that Christ was leading a triumphal procession?
It was certainly not like the world's great parades and processions. It
was a different kind of procession. Recall how Jesus invited people to
deny themselves, to take up their cross and to follow Him (Luke 9:23).
Jesus is leading a procession of the cross, an absurdity in the eyes of
the world, but truly the greatest procession in history. All other
processions will fall by the wayside, but this one led by Christ will
march to the end in victory. Its ways are alien to the world, for it
moves onward sustained by sacrifice and cross-carrying self-denial. Its
participants have given their all to Christ and follow Him in total
obedience and perfect love. Such a procession cannot fail.
Let us recall the key lessons discussed in this chapter.
1. The missionary enterprise must be Spirit led.
Christ, through His Spirit and in His sovereignty, will direct the
mission by opening and closing doors and by leading us onward.
2. The missionary enterprise must be sustained through self-denial and sacrifice.
We participate in the mission by carrying our cross. For us, ultimate
success will depend on how obediently we heed the call to carry our
crosses.
Paul asks: "Who is equal to such a task?" (2 Corinthians 2:16).
The answer is: no one, except for one who is enabled by God. Therefore,
let us praise God for leading us thus far in missions. Let us continue
to walk in this procession led by Christ, spreading the fragrance of the
knowledge of Jesus everywhere He leads us. Let us be led by the Spirit.
And let us be willing to be spent for the Lord's glory. May Christ be
the centre (or the principal) of our mission. And may the cross be the
centre (or the principle) of all we do.
Picture posted by Peakpx
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Chapter 49 - Reflection - Are You a Harvester?,
PHOTO: Are you a harvester or a consumer? Before you answer, let us look at what God is doing in the world today.
The
Spirit of the Lord is indeed at work in our world - a world desperately
in need of God. Be it a city in China, a village in Africa, or a
mountain community in Peru - in every place, people are coming to a
saving knowledge of Jesus Christ. Communities are being transformed by
the grace of God. God is at work. The results can be seen in every place
where God's people know this and cooperate with Him wholeheartedly.
Jesus invited His disciples to see the world in a radically (totally) different way: "Don't
you have a saying, 'It's still four months until harvest'? I tell you,
open your eyes and look at the fields! They are ripe for harvest" (John 4:35).
When He said this, Jesus had just demonstrated how to harvest the
field. He had spoken to a Samaritan woman who, as a result, came to
faith in Him. Following her testimony in her town, many of her fellow
townsfolk also crossed the ethnic divide, expressing faith in Jesus. Who
would have thought that a town of Samaritans would believe an itinerant (wandering) Jewish teacher and find favour with God?
But
it happened! God is a God of surprises who provides a harvest where
none was expected. Isn't God able to create pools out of hard, dry
desert rock (Psalm 114:7-8)?
Wasn't the cross of Christ, a stumbling block to the Jews and a scandal
or foolishness to the Gentiles, also the very symbol that turned the
ancient world upside down (1 Corinthians 1:22-25; Acts 17:6)?
Wasn't it God who brought about explosive growth in the church in
China, when everyone would have least expected it? After all, the
missionaries had been expelled from China, and the struggling and lonely
church they served had to endure great difficulties thereafter.
God
sees what we cannot see. He is the Lord of the harvest, and He brings
about redemption and transformation of human life even in the most
unlikely places. The key is whether or not we are in step with the Lord
of the harvest. We can learn a few principles from the account of Jesus'
interactions with the people of the Samaritan town.
First, the harvest is accomplished through personal relationships.
Jesus engaged the Samaritan woman in a redemptive conversation, and in
this way led her to eternal life. The disciples showed themselves to be
spiritual novices, with a long way to go before they could play an
active role in the harvest. When they went into the town for food, they
must have passed by the woman as she made her way to the well (John 4:7-8).
Truth be told, they probably ignored her. After all, she was just
another one of those Samaritan women. They were too busy finding food
that they failed to participate in the harvest. They did not realise
that here was a woman in need of the Messiah, who needed to have her
soul-thirst quenched with the life-giving water of the gospel. She
needed to become a true worshipper of God, but all they could think
about was lunch.
Second, the personal relationships through which the harvest is accomplished should be nurtured through word and deed. When there is no word, harvesting is difficult and can be impossible. Often, the Holy Spirit uses an apt (suitable) word spoken at the right time as spiritual seed, seed that will eventually bear fruit.
John
Wesley was returning home from a service one night. On the way, he was
robbed. The thief soon found that Wesley was carrying only a little
money and some Christian literature. As the thief left in
disappointment, Wesley called out: "Stop! I have something more to give you." The man paused, surprised, and Wesley continued, "My
friend, you may live to regret this sort of life. If you ever do,
here's something to remember: 'The blood of Jesus Christ cleanses us
from all sin!'"
Years later, a stranger approached Wesley as he greeted worshippers after a service. "I owe it all to you," said the visitor - once the thief who confronted Wesley, but now a Christian and a successful businessman. "Oh no, my friend. Not to me, but to the precious blood of Christ that cleanses us from all sin!" was Wesley's response. Indeed, our words can fall like seed in people's hearts.
Deeds are also an important aspect of the seed that we sow.
That Jesus - a Jew, a man, the sinless Messiah - spoke to the sinful
Samaritan woman was a significant act. Jesus had crossed several
barriers to bring redemption to her. The woman would have been touched
by His act of radical (total)
kindness. It certainly left a lasting impression. In God's kingdom,
godly and compassionate acts, however small they may be, can have
immense implications (Matthew 25:31-46).
Words and deeds become seed for the harvest when experience in relationships. If the harvest is to take place, more people must step up to develop the relationships that will yield a spiritual harvest.
Third, the harvest is accomplished through team effort. Jesus spoke of the sower and the reaper, both at work (John 4:36-38). In the same way, Paul wrote about those who plant the seed and those who water it (1 Corinthians 3:6-9).
It takes a team to make the harvest possible. Sadly, in the story of
the Samaritan woman, the disciples were hardly team players. They missed
the opportunity to tell the woman about Jesus and bring her to him.
They also missed the opportunity to plant the seed of the gospel in the
hearts of the people of the town. No sowing was done. How, then, would
there have been a harvest?
Jesus had to work alone. In the case
of the woman, He did both the sowing and the harvesting. But in the case
of the townspeople, it was the newly converted woman who joined her
Master in the work. She went into town to sow the seed through her
testimony (John 4:28-30). Later, there was a great harvest in the town because of Jesus' words (John 4:41).
The woman proved to be a better evangelist and disciple than the
disciples themselves. She actually participated in the harvest.
Fourth, the harvest, calls for single-minded passion.
When the disciple returned to the well with food, they urged Jesus to
eat something. But He pointed them to a different kind of hunger - soul
hunger, and soul food; "I have food to eat that you know nothing about . . . My food is to do the will of him who sent me and finish his work" (John 4:32-34).
This is the passion required of us if we want to participate in the
harvest - to obey God and to complete the task He has entrusted to us.
The disciples were too distracted by material concerns to join Jesus in
His harvesting mission. They were like many modern consumers, who only
think about their own comfort, security, and prosperity, and thus miss
out on participating in the great harvest.
What about you, dear
reader? God is at work in the fields that are ripe for harvest. Jesus is
looking for people who are willing to sow the seed through word and
deed, to be part of harvest teams that will work with Him, to have
undivided heart seeking to obey and please Him (Ezekiel 11:19).
So, are you a faithful harvester or a distracted consumer?
Chapter 50 - Reflection - The Cross and the Missionary Enterprise,
PHOTO: The
cross of our Lord Jesus Christ is, in many ways, at the heart of
missions. Let me invite you to a brief meditation on the cross and what
it has to say about our missionary enterprise.
First, the cross is about Christ and the salvation.
He brings through the shedding of His blood. In a world that demanded
spectacular entertainment and worldly wisdom, the apostle Paul set out
the content of his preaching: "Jews demand signs and Greeks look for wisdom, but we preach Christ crucified" (1 Corinthians 1:22-23). Later, Paul insisted: "I resolved to know nothing while I was with you except Jesus Christ and him crucified" (1 Corinthians 2:2). The cross brings into sharp focus our message - the good news about Jesus Christ.
It
is possible that the cross may be lost in a sea of symbols. Today, we
gasp at the way pop stars wear the cross while strutting about on stage,
with nary a thought of the cross' life-changing significance. We who
are involved in the missionary enterprise must keep the cross visible
and clearly articulate (showing the ability to speak fluently and coherently) the truth it express about our Lord.
Second, the cross speaks of the depth of God's love, as expressed so beautifully in this Charles Wesley hymn:
O Love divine, what hast Thou done!
The immortal God hath died for me!
The Father's co-eternal Son
bore all my sins upon the tree.
The immortal God for me hath died.
My Lord, my Love, is crucified.
The
heart of mission is the love of God - God's love for us, and our
responsive love for Him - compelling us to reach out to a lost and
suffering world. The orphaned girl in Cambodia, the destitute family in
Nepal, the young man trapped in the prison of drug addiction in Thailand
- we reach out to them in mission because of God's profound love.
Third, the cross shows us not only the truth about Christ and the love of God, but also the way God works. The seeming powerlessness of the cross stands in stark contrast with the raw power and might of the sword and the spear (Matthew 26:51-54).
The mission of Jesus was to be fulfilled not with the power of the
sword (or wealth), but with the power of love. People will not become
true disciples of Christ by being coerced or by being bribed with money.
They will only follow Jesus through being convinced by truth and love.
The success of our missionary enterprise depends on love for the lost
and needy, love that is rooted in the love of God. No technique or tool,
no wealth or resource, can ever replace this essential requirement.
The cross also shows us the cost of love.
There is no pain-free mission. Often, suffering is involved when we
reach out to people with God's truth and love. Sacrifice is frequently
demanded in the missionary enterprise. God's mission has a way of
leading us beyond our comfort zones, for it is also the way of the
cross. Jesus invites us to deny ourselves and take up our cross to
follow Him on this way (Luke 9:23).
In the history of mission, many chose to follow Jesus on this way,
setting aside the small ambitions of this passing world, choosing a life
of faith over a life of comfort. We too are challenged to do likewise.
Let
us understand who God is, and what He is doing. Let us be a people of
the cross who love Jesus and see the world with His eyes. In a moment of
stillness, let us apprehend the truth and love found on the cross, and
respond with humility and sacrifice. May our churches be churches in
mission, with as many involved in missions as possible. Our resources
need to be offered in sacrifice, with compassion and wisdom. Let us
reach out to people with the truth and love of God. We must be willing
to pay the price demanded by the cross, because it is the only way to
reach those in need.
Picture posted by luboschlubny, Vecteezy - Path to hope and salvation leading to the cross at sunset
https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEha36CJ7zu1CJmPxTia9zBA5vuuxQLoxhohX-xTYXGfjQMYDWL80S7jYQD4IlfXnJFyuxjhRSlYjKxFDsr16YiNDc008BZ0Rnci1mKN29lVreuih6DUUXUsvjMu6PRp8hoXo5iusblMm-YytSh3d9HzVLHmUrRUxykAqOxOG0Oq0-XnPlvcXYXP7oo_-eY/s2940/cross-at-sunset-photo.jpg
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https://www.vecteezy.com/photo/55740868-path-to-hope-and-salvation-leading-to-the-cross-at-sunset
Chapter 51 - Reflection - Two Sowers, Two Fields,
PHOTO: Mission
can be understood as sowing the seeds of the gospel. Jesus told many
parables that illustrate this motion. One of these is quite puzzling. In
Matthew 13:24-30, we find the parable of the seeds: "The
kingdom of heaven is like a man who sowed good seed in his field. But
while everyone was sleeping, his enemy came and sowed weeds among the
wheat, and went away" (Matthew 13:24-25).
Soon, up came both the wheat and the weeds. The man's servants were
puzzled about the weeds' appearance because they had clearly seen him
sow only good seed. The man's response showed that he knew what was
happening. "An enemy did this," he explained.
The enemy was busy at work, but in the cover of darkness, when everyone "was sleeping" (Matthew 13:25). Wherever good seed was diligently sown, the enemy would sow bad seed. No one noticed or knew, except the owner of the field.
Let
us consider two kinds of fields. The first is the mission field. The
more good seed is sown, the more the devil will sow evil seed. We should
not be surprised by this. Neither should we be caught unaware. Instead,
we should be discerning, wise, and prayerful. In the mission field, we
will observe "weeds"
appearing from time to time. Individuals we had trusted will turn out
to have been untrustworthy. Divisions, misunderstandings, and strife
will occur. Gross wrongdoing may be uncovered. These things should
concern but not surprise us. Indeed, where we see great manifestations
of the good seed, there also may be found evidence of Satan's evil
weeds.
Our response should be to pray hard for our mission
fields. One difficulty is that wheat and weeds may look very much alike,
at least initially and on a superficial (surface)
level. But as time goes on, the differences will emerge. Spiritual
discernment, fervent prayer, and wise, practical discretion will be of
great help in this matter.
The second kind of field is our own heart. In his book, Wrestling with Christ, Italian spiritual writer Luigi Santucci explores the idea.
"Every
evening I lie down like that field under the stars and I'm that tangle
of different grasses . . . the good stalks and bad stalks get
inextricably (inseparably)
interwoven . . . When I perform some action of generous innocence,
straightaway some selfish calculation crops up - in the impulse to help,
a vain self-satisfaction; in the consoling caress (stroke gently or lovingly), a hint of lechery (lust); in my evening prayer of thanksgiving, some base superstition (Murphy's Law - anything that can go wrong will go wrong)." [1a]
Being
involved in missions can lull (calm) us into thinking that all our
missionary impulses are from God. Yet, the enemy's seeds often lurk deep
within us.
We must therefore turn to the Master - to pray that
His seed will flourish in our missions and our hearts, and that the
enemy's weeds will wither and die. Only God can see to this. Hence our
need to pray, both for ourselves and for the mission field.
Picture posted by Ebenezer Baptist Church
https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEitLFOI66ZHAVKzSAVlUizg7sgnLIzUWnyRg8OLvfLfnedVcV8cN3pMCcCu2MP9A7cXJcn5hJcht-hlOpb2uiEkzOCDnVuJIEblnJULpBi8UZOSJ_EJsyLsZttLsP6iiHROdKgXRhTM88lyMUobm7WQuQPvwz50H1rS6Ve3K865MdJCYS_XjANxBATD2BM/s1045/wheat--tare--and-weeds.jpg
https://dq5pwpg1q8ru0.cloudfront.net/2023/02/23/18/58/05/56e4b3ad-c66b-4ab1-a79e-4d1fe82bdfa9/wheat--tare--and-weeds.jpg
https://ebcnc.com/blog/wheat-or-tares-can-you-tell-the-difference
Chapter 52 - Reflection - We Want to See Jesus,
PHOTO: Did you know that there are people who wish they could see Jesus?
A group of Greeks came to Philip, one of Jesus' disciples, with this request: "Sir . . . we would like to see Jesus" (John 12:21). When Jesus was informed, He gave a very unusual reply. He talked about His impending suffering and death on the cross (John 12:23-33).
It is clear that Jesus wanted Jews and all other peoples in the world
to see Him as the crucified one - the one who would die on the cross in
our place so that each of us could be saved. Such is the Jesus God wants
us to see, in order that we might understand and taste salvation.
It
is unsurprising, therefore, that when Paul took the Galatians to task
for their distorted faith, he wrote with apostolic fire: "You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified" (Galatians 3:1). As a missionary who made it his goal to "preach Christ crucified" (1 Corinthians 1:23), Paul wanted to ensure that people saw Christ clearly, the way Christ himself wanted to be seen.
Today,
that need has not changed. People must be able to see Jesus in what is
preached in our churches. As importantly, they must be able to see Jesus
in what Christians do, and how we live. For that to happen, we must
exhibit the same kind of servanthood that Jesus demonstrated in His
life, ministry, and loving sacrifice. We are to be cross-carriers who
show Christ in our lives.
Many years ago, I met a lady whose
elderly mother had worked as a servant in a missionary compound in an
Asian country. One of the memories she had from living in that compound
was the little bell that the missionaries would ring to summon her
mother to the dining table. I suspect that to the lady and her mother,
the missionaries were reminders not of Christ who came to serve (Matthew 20:28),
but of colonial masters who came to be served and to lord it over the
people. One can imagine that hoarse whisper of a thousand needy voices
around the missionary compound: "We would like to see Jesus."
Contrast
this with stories of missionaries living in such humble,
self-sacrificial, and godly ways that the people they served would
mistake them for Jesus. These can be no better way than this to fulfil
God's mission and witness for the crucified Christ.
Like those Greeks in the New Testament, many want to, and need to see Jesus. Will they see Jesus in us?
Heavenly
Father, Your Word tells us that You chose us to be conformed to the
likeness of Your Son, our Lord Jesus Christ. As the Holy Spirit works in
and through us, may we display the splendour of our Lord in our words,
deeds, and relationships, as we learn to obey Him daily by loving and
serving Him. Amen
PHOTO: Like those Greeks in the New Testament, many want to, and need to see Jesus. Will they see Jesus in us?
Picture posted by Ann Sokol
PHOTO: "Heavenly
Father, Your Word tells us that You chose us to be conformed to the
likeness of Your Son, our Lord Jesus Christ. As the Holy Spirit works in
and through us, may we display the splendour of our Lord in our words,
deeds, and relationships, as we learn to obey Him daily by loving and
serving Him. Amen"
Picture posted by Vinsensius Antonius
Note from Publisher
"Making All Things New", 52 Reflections to Challenge the Way You Live, Copyright @ 2022 by Robert M. Solomon. All rights reserved.
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Or contact us by email at permissionsdept@odb.org
All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version, "NIV" Copyright ©1979, 1984, 2011 by Biblica, Inc. Used by permission. All rights reserved worldwide.
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About The Publisher
Reflection - Making All Things New, Chapter 29 - 52 (Links)
Source (book): "Making All Things New", 52 Reflections to Challenge the Way You Live, Copyright @ 2022 by Robert M. Solomon
Reflection - Making All Things New, Chapter 1 - 28 (Links), posted on Saturday, 04 August 2024
"Faithful to the end", A Preacher's Exposition of 2 Timothy, @ 2014 by Robert M. Solomon
Reflection - Faithful to the end (Links)
https://veryfatoldman.blogspot.com/2017/06/reflection-faithful-to-end-links.html
"Finding rest for the soul" Responding to Jesus' Invitation in Matthew 11:28-29, © 2016 by Robert M. Solomon
Reflection - Finding rest for the soul (Links)
https://veryfatoldman.blogspot.com/2018/10/reflection-finding-rest-for-soul-links.html
"God in Pursuit" Lessons from the Book of Jonah, © 2016 by Robert M. Solomon
Reflection - God in Pursuit (Links) - PART I-III, posted on Saturday, 10 August 2019
https://veryfatoldman.blogspot.com/2019/08/reflection-god-in-pursuit-links-part-i.html
"God in Pursuit" Lessons from the Book of Jonah, © 2016 by Robert M. Solomon
Reflection - God in Pursuit (Links) - PART IV, posted on Saturday, 10 August 2019
https://veryfatoldman.blogspot.com/2019/08/reflection-god-in-pursuit-links-part-iv.html
"Songs of Christmas", The Stories and Significance of 20 Well-Loved Carols, © 2018 by Robert M. Solomon
Reflection - Songs of Christmas (Links), posted on Friday, 24 April 2020
https://veryfatoldman.blogspot.com/2020/04/reflection-songs-of-christmas-links.html
"Growing Old Gracefully", Following Jesus to the End, © 2019 by Robert M. Solomon
Reflection - Growing Old Gracefully, Part I - III (Links), posted on Wednesday, 09 December 2020
https://veryfatoldman.blogspot.com/2020/12/reflection-growing-old-gracefully-part.html
Reflection - Growing Old Gracefully, Part IV - V (Links), posted on Thursday, 22 April 2021
https://veryfatoldman.blogspot.com/2020/12/reflection-growing-old-gracefully-part_9.html
"Classic Gem: Timeless Devotions from Our Daily Bread Authors", Copyright © 2021 by Our Daily Bread Ministries
Reflection - Classic Gem, Chapter 1 - 45 (Links), posted on 03 April 2023
https://veryfatoldman.blogspot.com/2023/04/reflection-classic-gem-chapter-1-45.html
"Classic Gem: Timeless Devotions from Our Daily Bread Authors", Copyright © 2021 by Our Daily Bread Ministries
Reflection - Classic Gem, Chapter 46 - 90 (Links), posted on Tuesday, 24 October 2023
https://veryfatoldman.blogspot.com/2023/10/reflection-classic-gem-chapter-46-90.html
Reference
[29] In The Church, Chapter 29 - Reflection - Deepening Relationships on Church, posted on Wednesday, 14 August 2024, https://veryfatoldman.blogspot.com/2024/08/reflection-in-church-deepening.html [29]
[30] In The Church, Chapter 30 - Reflection - Family Scripts, posted on Wednesday, 21 August 2024, https://veryfatoldman.blogspot.com/2024/08/reflection-in-church-family-scripts.html [30]
[31] In The Church, Chapter 31 - Reflection - Kingdom or Republic?, posted on Wednesday, 04 September 2024, https://veryfatoldman.blogspot.com/2024/09/reflection-in-church-kingdom-or-republic.html [31]
[32] In The Church, Chapter 32 - Reflection - Making Decisions in Church, posted on Wednesday, 11 September 2024, https://veryfatoldman.blogspot.com/2024/09/reflection-in-church-making-decisions.html [32]
[33] In The Church, Chapter 33 - Reflection - No-frills Church?, posted on Sunday, 22 September 2024, https://veryfatoldman.blogspot.com/2024/09/reflection-in-church-no-frills-church.html [33]
[34] In The Church, Chapter 34 - Reflection - Revive Us, O Lord, posted on Thursday, 03 October 2024, https://veryfatoldman.blogspot.com/2024/09/reflection-in-church-no-frills-church.html [34]
[35] In The Church, Chapter 35 - Reflection - Worship and Theology, posted on Saturday, 12 October 2024, https://veryfatoldman.blogspot.com/2024/10/reflection-in-church-worship-and.html [36]
[36] In The Church, Chapter 36 - Reflection - Reflections on Theological Education, posted on Thursday, 24 October 2024, https://veryfatoldman.blogspot.com/2024/10/reflection-in-church-reflections-on.html [36]
[37] In The Church, Chapter 37 - Reflection - Church and a Child's Memory, posted on Sunday, 03 November 2024, https://veryfatoldman.blogspot.com/2024/11/reflection-in-church-church-and-childs.html [37]
[38] In The World, Chapter 38 - Reflection - The Mess and the Messiah, posted on Wednesday, 13 November 2024, https://veryfatoldman.blogspot.com/2024/11/reflection-in-world-mess-and-messiah.html [38]
[39] In The World, Chapter 39 - Reflection - Two Steps Forward, Three Steps Back, posted on Sunday, 17 November 2024, https://veryfatoldman.blogspot.com/2024/11/reflection-in-world-two-steps-forward.html [39]
[40] In The World, Chapter 40 - Reflection - A lesson From Nebuchadnezzar, posted on Saturday, 23 November 2024, https://veryfatoldman.blogspot.com/2024/11/reflection-in-world-lesson-from.html [40]
[41] In The World, Chapter 41 - Reflection - Saving Christmas . . . From the Marketplace, posted on Monday, 02 December 2024, https://veryfatoldman.blogspot.com/2024/12/reflection-in-world-saving-christmas.html [41]
[42] In The World, Chapter 42 - Reflection - The Coarsening of Culture, posted on Thursday, 12 December 2024, https://veryfatoldman.blogspot.com/2024/12/reflection-in-world-coarsening-of.html [42]
[43] In The World, Chapter 43 - Reflection - The Golden Calf and the Broken Tablets, posted on Wednesday, 25 December 2024, https://veryfatoldman.blogspot.com/2024/12/reflection-in-world-golden-calf-and.html [43]
[44] In The World, Chapter 44 - Reflection - A Root of Evil, posted on Friday, 03 January 2025, https://veryfatoldman.blogspot.com/2025/01/reflection-in-world-root-of-evil.html [44]
[45] In The World, Chapter 45 - Reflection - Strengthening Our Inner Environment, posted on Tuesday, 14 January 2025, https://veryfatoldman.blogspot.com/2025/01/reflection-in-world-strengthening-our.html [45]
[46] In The World, Chapter 46 - Reflection - Reflections on the Tsunami, posted on Wednesday, 22 January 2025, https://veryfatoldman.blogspot.com/2025/01/reflection-in-world-reflections-on.html [46]
[47] In The World, Chapter 47 - Reflection - Wars and Pestilences, posted on Sunday, 02 February 2025, https://veryfatoldman.blogspot.com/2025/02/reflection-in-world-wars-and-pestilences.html [47]
[48] Making Disciples, Chapter 48 - Reflection - The Principal and Principle of Missions, posted on Friday, 14 February 2025, https://veryfatoldman.blogspot.com/2025/02/reflection-making-disciples-principal.html [48]
[49] Making Disciples, Chapter 49 - Reflection - Are You a Harvester?, posted on Monday, 24 February 2025, https://veryfatoldman.blogspot.com/2025/02/reflection-making-disciples-are-you.html [49]
[50] Making Disciples, Chapter 50 - Reflection - The Cross and the Missionary Enterprise, posted on Tuesday, 04 March 2025, https://veryfatoldman.blogspot.com/2025/03/reflection-making-disciples-cross-and.html [50]
[51] Making Disciples, Chapter 51 - Reflection - Two Sowers, Two Fields, posted on Thursday, 06 March 2025, https://veryfatoldman.blogspot.com/2025/03/reflection-making-disciples-two-sowers.html [51]
[52] Making Disciples, Chapter 52 - Reflection - We Want to See Jesus, posted on Saturday, 15 March 2025, https://veryfatoldman.blogspot.com/2025/03/reflection-making-disciples-we-want-to.html [52]
Links
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Reflection - He Walks with Me (Links), posted on Tuesday, 16 August 2022
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