Devotion.al

  • Hanging on by a strand

    Hanging on by a strand

    Seth Godin recently posted the following…

    There are three strands, present for most everyone:

    Power (sometimes seen as status, or the appearance of status)

    Safety (survival and of mind)

    Meaning ( and the path )

    The changes in our media structure, public health and economy have pushed some people to overdo one or the other and perhaps ignore a third. When a social network finds your button and presses it over and over, it’s hard to resist.

    New cultural forces catch on because they hit on one or more of these. And politics is understood through this lens as well.

    See the braid and it’s a lot easier to figure out why we might be stressed.

    “The Braid Out of Balance”, Seth Godin

    This brought to mind a passage in Ecclesiastes

    Then I turned to re-examine something else that is pointless on earth: Consider someone who is alone, having neither son nor brother. There is no end to all of his work, and he is never satisfied with wealth. “So for whom do I work,” he asks, “and deprive myself of pleasure?” This, too, is pointless and a terrible tragedy.

    Two are better than one, because they have a good for their labor. If they , the first will lift up his friend—but woe to anyone who is alone when he falls and there is no one to help him get up. Again, if two lie close together, they will keep warm, but how can only one stay warm? If someone attacks one of them, the two of them together will resist. Furthermore, the tri-braided cord is not soon broken.

    Ecclesiastes 4:7–12 (ISV)

    The long-standing “go it alone” mentality of US cultural history is still very much present, despite much of the US culture going through upheavals. The braid (Godin) or cord (Ecclesiastes) is a good image to use when we think of our lives, and the inputs we have, whether power, safety, and meaning (Godin) or friends and companions (Ecclesiastes).

    Bad Math

    One of the things one learns about ropes (or cords or braids), is that it is possible to use them where one strand breaks as it bears the brunt of the load. The other two strands then have to bear an additional 50% that were not planned or expected.

    We may all understand 100%. Yet, most of us understand that we are just not capable of doing that all the time (we do have to rest). When that 1 strand is broken, the load is now 150%. Again, do-able for a short amount of time.

    It is when the last strand is broken that we experience a brutal reality of 300%.

    No one can sustain that.

    Strong Strand

    As I look around me, I see people within and without the faith in Jesus Christ1 who are leaning on something other than Jesus. Within the faith, in particular, the concern is those whose faith appears (for I cannot see their heart) to be more on a particular iteration of the Christian faith (not-so-essential theology), rather than Jesus. Even more concerning is when their iteration goes hand-in-hand with a particular political perspective (and this is not only those on the so-called right—or extreme right—of the political spectrum).

    As much as I am trying to elevate Jesus, much of our knowledge about Jesus is written in the (i.e., The Holy Bible). That, too, may result in another extreme, though, and that is only looking at the Scriptures in isolation. If we (as an individual) are the only reader, contemplators, and interpreters of the Scriptures, we will likely (as history repeatedly shows) get ourselves in trouble.

    Not that reading it together often seems much better, for the record.

    If you are looking for a faith community to join in, or have one, always keep hold loosely. I don’t mean waver. I mean don’t hold so tightly onto your that you are unable to the other branches of Christianity honestly (rather than listening to debate), and even other faith traditions all together (including secularism and atheism).

    Open Hand

    I know someone will read the above and try to say that the other Christian traditions or other faiths will lead people astray. It might be true. However, if we are unable to engage them, then if person gets one strand of their faith (Christian or not) broken, just as the opening quote, everything may well unravel.

    “I have decided to follow Jesus,” is a refrain from an old hymn, and it is my truth. Following Jesus means that I regularly have to wrestle with my faith, my faith tradition (Wesleyan-Holiness-Arminian), my political leanings and tendencies, my experiences. It also means I have to welcome the uncomfortableness of wrestling with the faith, (faith and cultural) traditions, political leanings and tendencies, and experiences of .

    Growth and Strength

    I have one caveat to the strand/cord/rope illustration. Instead of a rope that breaks and frays over time, I would say that what makes up the rope is more like a muscle. If you work it (in harmony with the other strands), it gets stronger. If you don’t work it, it rots in place.

    1For clarity, faith in Jesus Christ as defined via the Apostles’ Creed, Creed of Nicaea, Nicene Creed, Chalcedonian Creed, Athanasian Creed.

  • Know Yourself. Know Your Idol.

    Know Yourself. Know Your Idol.

    The two latest tragedies that are in front of me are the school shooting in Texas, and the abuse scandal unraveling in another denomination, the Southern Baptist Convention. Both are incredibly painful. They should be. They are another example of how humanity has fallen and how determined, it seems, humanity is to stay mired there.

    Dear children, keep away from anything that might take God’s place in your hearts.

    1 John 5:21, New Living Translation

    It was this verse, however, that strikes me as the core issue…idols. Whether one is a Christian, in a Christian , or not a Christian at all, we each have idols or, more importantly, something that is so close to being an idol that it may not be one spiritually (though that may be debatable), but functionally is.

    I from ignorance regarding the shooter at the school tragedy, and deliberately so. Reading what pundits and talking heads have to say, even first-person testimonies aren’t particularly helpful and may be more damaging in regard to a solution. From a ‘s standpoint, I see . Whether it is generational pain, cultural pain, and/or personal pain, it seems to me that someone was in such spiritual and emotional pain that they reacted in a seemingly inhumane way.

    He responded inhumanely, but he responded far too humanly.

    One of the words I’ve seen applied to him, the accused SBC abusers, and the abuse enablers (in the cases of both shooter and abusers) is inhumane. That can be a misleading term. is a moral stance that is, in the US at least, based upon cultural and supposedly Judeo-Christian frameworks. Humane from a Christian standpoint can best be framed by using Charles Sheldon’s words (culturally popularized in the ’90s), What Would Jesus Do?

    On the other hand, human (i.e., less the “e”) is different. Frankly, both tragedies are emblematic of human-ness. Yes, both were inhumane, as are we. I bring this , as we often to inhumane as if it were the same as being inhuman, or not human. This is a grave danger for us, as when we remove the “e”, we tend to make out to be less than we are. This leads to tirades against others and the hardening of hearts.

    I’m convinced that the Gospel has not lost its . I’m equally convinced that we have lost the power of the Gospel. We are agents, it seems, of becoming more human and less humane.

    In What’s Wrong with the World, G.K. Chesterton wrote, “The Christian ideal has not been tried and found wanting. It has been found difficult; and left untried.” I might amend Chesterton and say, “it was found difficult and abandoned.”

    Each of us has an issue that ignites us. Each of us has a pain that motivates or chains us. These can be our idols. Pray with me that God frees us from them all and that we become more like Jesus (humane) and less a sinner (human).

  • Movie About a Christian

    Movie About a Christian

    Read: Luke 9:18–50

    One of the reasons I and appreciate the concept of the “ year” is that we are often confronted by the hard passages, especially those that often make no sense to our post-enlightenment (i.e., science- and data-driven) minds. This is, as you probably inferred, one of those days.

    Today is Sunday. It is this strange day that we “” a strange experience that defies our everyday experience.

    Luke’s “bookends” of the Transfiguration are: before, Peter’s declaration of Jesus as Messiah, Jesus’s subsequent command to be silent, and Jesus’ of his suffering road, and his prophesy of sacrifice for and by those that follow him; after, a healing and Jesus’ rhetorical question of the unbelieving character of the Jews (and, honestly, most of humanity). With what most of us believe about God (God has a plan) and the Scriptures (the Scriptures help us interpret the Scriptures), these seemingly unrelated events before and after the Transfiguration should affect how we view the Transfiguration.

    If we view the Transfiguration and its bookends as a “movie” of the Christian , it disturbingly makes sense. “Who do YOU say I am,” Jesus asks. Peter responds, “the Messiah.” Sounds like a person accepting Jesus Christ as their Lord and Savior (salvation).

    Jesus then says, “deny yourself. Daily sacrifice yourself. The world will demand you deny me and be ashamed of me.” One of the first struggles of a new believer (and long-time believers, too) is the realization that accepting Jesus as Lord and Savior is only the beginning. Life-giving hardship is the Christian life.

    The Transfiguration is (in the context of our “movie”), then, like the Movement concept of the Second Work of (i.e., Entire Sanctification in Church of the Nazarene verbiage). We are “transfigured”—not by our will (other than a will to self-sacrifice and submission to the will of God)—by the will and work of God to be “transfigured” into the likeness of our God, and particularly in the likeness of Jesus Christ.

    In A Plain Account of Christian Perfection, John Wesley (who “codified” the conception of Entire Sanctification) noted, we are to rarely, if ever, to of our experience of this “transfiguration”. This is similar to the actions of Peter, James, and John who kept silent about their experience. They shared it later, at the right time and to the right people, to reinforce the place of Jesus Christ in their experience of and with God.

    After this life-changing experience, then we come back to the real world (coming down the mountain) and face demands for miracles, healings, along with the unbelief of the world, and often even our own disbelief at the miracles of God. This disbelief is often not merely about “miracles”, but our transformation by God that we didn’t “earn”. We could even go so far as to say that the “unbelieving” performers of miracles (Luke 9:49–50) are like our scientists and doctors who perform “miracles” that could not possibly be imagined in the days of Jesus.

    We also have the sad, but real, argument between those who claim to follow Jesus about who is better (Luke 9:46–48). Those arguments can follow theological lines, church formation lines (ecclesiology), spiritual formation lines (holiness), political lines, gifting lines, and so on. This is the object lesson for denominations (even the earliest split resulting in Orthodox and Roman Catholic, long before Protestants), church splits, and church departures.

    When we read the Scriptures and find passages that we feel conflict with other Scriptures, or our experiences and understandings, perhaps it is times like that when we can best view ourselves through the lens of God.

    May God who Transfigures us poor and needy people into those that glow and reflect the glorious and holy light of Jesus Christ. Amen.

  • How to Come Back

    How to Come Back

    1 Corinthians 11:17–33

    It’s almost over it seems. The time of being masked and constrained nears its end. On the other hand, already another strain of COVID is showing up, but the reality is that we, as an entire world, are at our limits.

    It seems great that we’re almost there, except that we really have a lot of things that we need to work through, and many of them may be far harder than COVID, masks, inoculations, and social distancing. The wounds that have opened over the last 2 years are far deeper, far more scarred, and far more gangrenous than many of us were prepared for.

    As we come back, it is far too easy and tempting to attempt to go back to old habits and practices and forget what has just happened and the mirror that we saw ourselves in. We, as Christians…we, as the church…cannot just come back.

    Many of us will “come back” to church and be unwilling to be uncomfortable. The world has trained us to be exactly like the Corinthians…divided. And, even worse, we may be more divided than the culture at large, which should terrify and condemn us.

    was speaking on how the rich self-segregated from the poor. Instead of common Communion, it was a separate one. Instead of a “love feast” celebrating , Communion (the memorial of Christ’s and resurrection!) shined the on the division, and it was then unworthy of the that had upon them.

    While we may not take Communion separately in the church, there is no question that the church is divided. Whether it is by culture, country, skin color, language, socio-economic class, or even denomination, the church is divided.

    The community that Jesus granted the world the right to judge regarding love (John 13:35), desperately needs to love one another. As we learn to love each other, looking beyond politics, borders, skin color, language, power, , honor, shame, wealth, it will be hard.

    Learning to love beyond ourselves isn’t optional. For those that follow Jesus, it is an of loving obedience.

    ※Reflection※

    As you prepare to go/come back to normal, is the “old” normal really what Jesus wants from you?

    What is one thing that you will do different as the situation settles into the new way of things?

    ※Prayer※

    Jesus, the craziness of these last 2 years may feel like forever, and, yet, in your eyes, it was only a breath. Grant us the grace and peace and love to come together as your disciples to show that your love can truly transform the heart, and from the human heart transform the world. Amen.

  • Future Tensely

    Future Tensely

    Psalm 126; Isaiah 40:1-11; Romans 8:22-25

    Have you realized that Advent is weird? I love Advent, don’t get me wrong. However, the world has done a successful job of retraining us on what Advent is all about.

    Partially, I think, this is because of the image of an unthreatening baby with lambs, other baby animals, with the inferred warm smiles of (an exhausted) Mary and Joseph. This is a fairly safe form of evangelism, and it’s easy to put out little statues in our homes and on our lawns.

    We, the modern , have become very comfortable with this form of Advent, which creates this weird situation of celebrating the Advent of the birth of Jesus, which already happened. By simple definition, advent is about an event that is coming. Except Jesus came already, and Jesus went already.

    Yet, we treat this as more than a simple birthday. This is also more than the annual “discussion” of which Christmas tradition is really of pagan origin and the dispute/defense of those traditions (either way). The problem is that when we talk about the Advent of Christ, it isn’t just about the birth of Jesus. This is where it gets uncomfortable, including for the Western Church.

    The Advent Season is about the event of Jesus being born. It is also about the Advent of Christ’s return. It’s that whole return thing that gets uncomfortable.

    Today’s passages are about the past. They are also about the . Psalm 126:1 talks about the past blessings of God. We can equate this to the birth of Jesus (for the sake of example, not making a theological tie-in).

    Psalm 126:4 is about the of those fortunes lost. And that’s important. God provided previously. The blessings were “lost”. So, the request is that the blessings be restored. We, too, are in that in between time. The time between blessings.

    We look back at the blessings provided and look to the blessings to come (the return of Christ). Yet, contrary to the sentimental Jesus of the manger (which was not sentimental in reality), the coming of Christ is not foretold as being comfortable.

    For both who have declared Christ their Lord and Savior, and for those who don’t, the Day of the Lord always comes at a cost. Some who thought they were saved may discover they are not. The of losing ones and the pangs of the world will be unpleasant. So, it makes sense that we don’t talk about it when we want to talk about baby Jesus.

    Except, the true is that this is not the . The pain, misery, injustice, degradation, death, war, pestilence, poverty, slavery that is all around is proof that all is not well. The Advent of baby Jesus didn’t solve that. Only the next Advent will solve it.

    Come, Lord Jesus, Come!

  • Seeing Christ In The Lives of Others

    Romans 12:16–21

    As part of our college ministry many years ago, we asked our college students to come up with their mission statement. It was coached in a business/organization language; it should have been better phrased as a Rule of .

    Mine was: Seeing Christ in the Lives of Others.

    Yes, the title was my little slogan. As of late, it has come to mind regularly. Often it is part of my to a myriad of things that I am seeing and hearing about all around, whether it be personal interactions or even Tweets (posts on the Twitter platform).

    There seems to be a predilection to be wounded and hurt first (and responding that way).

    Hurt people, hurt people

    This saying from my time in Celebrate Recovery continues to resonate with me. God’s timing for teaching me this (right before being hugely wounded) is not lost on me.

    As we watch the world around us, perhaps you need to hear this, too.

    Hurt and see

    You might be hurting now. I know I am. In fact, the reason I’m sharing these thoughts with you is that I, too, am hurting.

    Reflecting on Paul’s words to the Romans should provide some to and a framework for us.

    Too often, people take these verses and go right to Paul’s quotation of Proverbs 25:21–22. Heading there first is an indication that we are responding out of hurt and/or first.

    Instead, perhaps we ought to focus on, “…show for what everyone else believes is good.” Many may respond with, “That excuses their behavior!” No, it doesn’t. It shows respect for God.

    Another response I have witnessed and experienced is, “that’s not Scriptural.” Sometimes that is the choice of a style of music or a style of dress. Sometimes it truly is something called out by the as bad.

    Grace Before

    In the Wesleyan- tradition, we have the theological construct of prevenient . This is the grace that goes before the people even . In particular, it is God’s grace that goes before we have a clue.

    Perhaps the turmoil in the world, especially as the —just as the culture—adapts to massive changes in everything, ought to be perceived with grace, “…show[ing] respect for what everyone else believes is good.” For the record, this is hard.

    Much of the language being used by the world is very judgemental, of course, the church has much the same problem. We are called to be present in the world, but not to be of it. As we hold onto the things of old or embrace the new, looking for Christ in the lives of others may well be an answer.

    ※Reflection※

    • How might Christ be present in the current social advocacy you oppose? How might God’s grace be going before in that situation?
    • Why might it be important to “see” Jesus in the lives of others, especially those that do not know Jesus?
  • A Movement: Of Priest and Temple

    A Movement: Of Priest and Temple

    1 Peter 2:1–12

    We, self-included, often focus on “…But you are a generation, a royal priesthood…” (1 Peter 2:9). This is a very Protestant focus. However, it is not solely one, as both the Roman Catholic and Eastern Orthodox also focus on it.

    Much of the focus is from the “pulpit”. In other words, the pastor/priest is talking to the believers listening that they, too, are part of the priesthood of all believers. Hence, why the second half of verse 9 is as important as the first half, “…that you may proclaim the praises of Him who called you out of into His marvelous …”

    There is a reason for the “priesthood of all believers.” It is to be the priesthood for the world. In a number of traditions, the pastor/priest has a certain role, and that is to equip the priesthood of all believers to “…proclaim the praises of Him who called you out of darkness into His marvelous light.”

    What is helpful here is to go back a few verses to “…you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.” (1 Peter 2:5, NKJV)

    In 1 Corinthians 3:16-17, Paul tells the Corinthians that they are a temple to God. With Peter’s words, too, we come away with this strange duality. We are both temple and priest. Yes, it is symbolism.

    On the other hand, for a people far more reverent and religious than ours, this is significant.

    As a temple, first, we are to be clean. Unless your house, for example, is miraculous, you have to clean it regularly. We “track” the world into our physical house. Whether it’s sweeping, vacuuming, scrubbing, or something more, we must clean our homes.

    How much more so do we track the world into ourselves, a temple of God? So, therefore, we must clean ourselves as befitting a temple of God. There are plenty of ways that clean the temple. Personally, I have found the practice of Bible reading, , and small group (in my case, 3 other guys spread across the country) to be the best cleansing (doesn’t make it easy). You may find other practices to be better. Just make sure the cleaning gets done regularly.

    This isn’t just an “inside” job, either. The outside aspect of the temple is important, too. The world sees the outside of the temple. The peculiarity of being the temple is that we are very aware of the crevices that aren’t clean on the inside. If we focus too much on the inside, however, the outside is a mess. However, if we (like so many of us do) focus too much on the outside, the temple comes crumbling down, for the internal structure cannot hold up the facade (or false front) shown to the world, and we then dishonor God by our fallen temple.

    This is not about tattoos, piercings, dyed hair, or something like that. This is about how we treat others, care for others, or even love others. This is about the behaviors we allow ourselves to do, and allow others to do. As the culture has made us all too aware, we have not done a particularly good job regarding the behaviors of others.

    Nor can we forget about being “the priest”. You may have experienced this, too, where someone says that all they need to do is God in their car or online or even at church and that’s all that matters. It’s as if the priestly aspect of worshipping God with song is the “goal” of being a priest.

    If we were to look at one of the tasks of priests (the ones in the temple), we could draw that conclusion. Except…they weren’t the only priests. The majority of priests (from an Old Testament point of view) didn’t work at the temple. They were among the people.

    Much of the Christian view has been twisted (with significant reason) to view that the entirety of the priestly class was the leadership that as described in the New Testament that followed and harassed and challenged Jesus. Yet, while the Scribes and the Pharisees were the loud obnoxious ones we read about, we know that they weren’t the only ones out there (think of John the Baptist’s dad).

    The priestly isn’t only the roles and tasks at temple that need doing. It is the healing and guiding of the world. With even a little bit of introspection, we know that we need the of, and to be changed by, God to do either of those well.

    ※Reflection※

    • What does it mean for you to be a priest?
    • What are some of the ways that you are a temple to and of God?
    • How does you being a priest affect your understanding of also being a temple?

    ※Prayer※

    God, grant us the lamp of love that never grows dim,
    that it may shine in us and warm our hearts,
    giving light to others through our love for them,
    by its brightness provide a of the holy city where the true and inextinguishable light of Jesus Christ our Lord shines. Amen.
    — a modified prayer of Columbanus

  • Blazing a Way

    Blazing a Way

    Nehemiah 9:1-31

    “It’s not our fault!”

    That is proclaimed so much by so many about slavery, racism, poverty, etcetera…and they’re right. Yet, here we have the example of the Jews. It was the fault of their ancestors. However, their ancestors were dead.

    All things new

    Often, you cannot figure out the right way without figuring out the wrong way. Confessing the wrongdoing of one’s predecessors isn’t taking responsibility for it (i.e., guilt and shame for what they did). So what? Now is the time to forge a new path. Granted, the Jews of Nehemiah’s time were the descendants of those who rebelled against God. Yet, at least I can see a recognition that this confession is also a warning to themselves that this could befall them, too.

    This passage in Nehemiah really causes me to pause and think about today in the US with our laser focus on our individuality. Perhaps our personal confession is too much about ourselves and not enough about others.

    Ours to Confess

    In the Lutheran (especially during Lent), the following is spoken by the body:

    Most merciful God,
    we confess that we are in bondage to and cannot free ourselves.
    We have sinned against you in thought, , and deed,
       by what we have done, and by what we have left undone.
    We have not loved you with our whole heart;
    we have not loved our neighbors as ourselves.
    For the sake of your , Christ, have mercy on us.
    Forgive us, renew us, and lead us, so that we may delight in your will and walk in your ways, to the glory of your name.
    Amen.

    Our Forging

    We are being forged. It sounds impressive until you recognized the forging process. Tossed in a hot furnace until you’re so hot that you almost melt. Put onto a hard surface and hit with a hammer, and maybe bent with tongs. If that’s not enough, you might be tossed back into the furnace and brought back out, and hit/bent some more. Then you’re tossed into a vat of oil or water to cool off. If you come out warped, enjoy the next trip through the furnace.

    I’m not sure about you, but somehow that sounds kind of like now (and the previous couple of years).

    Forging Expectations

    As a white, middle-class, middle-aged male, I could be threatened by the riots, the challenges to my , the challenges to the church, the challenges to “my” culture. I might even feel threatened (or insulted) that people think that their understanding of each of these things actually represents who I am.

    Or, I follow the example of Nehemiah and the Jews. I could confess that those who went before weren’t perfect, made mistakes, and even did things I believe are wrong. I’m not taking their guilt upon my shoulders, for that is not mine to bear.

    However, leaving the wrongs things wrong just because they’re someone else’s fault is…wrong. And, because we are called to love others…it is often sin.

    Sin, From a Certain Point of View

    As someone from the Wesleyan theological , the Lutheran confession of being in bondage to sin is irksome. It rubs me the wrong way. It superficially violates much of our understanding of being freed through Christ and can be seen to conflict with Entire Sanctification (aka, Perfection).

    We are in bondage to sin. Yes, I said it. Yet, it may not be our sin that we are in bondage to, but the sin of others. I am kind of “wrecked” (in a good way) with this. It transforms (in hopefully a Christ-like way) my thinking in regards to the concept of institutionalized racism and even the gap between wealthy and poor.

    We are the church. Being free to follow and fulfill the love of Christ is our holy calling.

Devotion.al

Hanging on by a strand

A Close-Up of a rope hanging from a pole

Seth Godin recently posted the following…

There are three strands, present for most everyone:

Power (sometimes seen as status, or the appearance of status)

Safety (survival and peace of mind)

Meaning (hope and the path forward)

The changes in our media structure, public health and economy have pushed some people to overdo one or the other and perhaps ignore a third. When a social network finds your button and presses it over and over, it’s hard to resist.

New cultural forces catch on because they hit on one or more of these. And is understood through this lens as well.

See the braid and it’s a lot easier to figure out why we might be stressed.

“The Braid Out of Balance”, Seth Godin

This brought to mind a passage in Ecclesiastes

Then I turned to re-examine something else that is pointless on earth: Consider someone who is alone, having neither son nor brother. There is no end to all of his work, and he is never satisfied with wealth. “So for whom do I work,” he asks, “and deprive myself of pleasure?” This, too, is pointless and a terrible tragedy.

Two are better than one, because they have a good return for their labor. If they , the first will lift up his friend—but woe to anyone who is alone when he falls and there is no one to help him get up. Again, if two lie close together, they will keep warm, but how can only one stay warm? If someone attacks one of them, the two of them together will resist. Furthermore, the tri-braided cord is not soon broken.

Ecclesiastes 4:7–12 (ISV)

The long-standing “go it alone” mentality of US cultural history is still very much present, despite much of the US culture going through upheavals. The braid (Godin) or cord (Ecclesiastes) is a good image to use when we think of our lives, and the inputs we have, whether power, safety, and meaning (Godin) or friends and companions (Ecclesiastes).

Bad Math

One of the things one learns about ropes (or cords or braids), is that it is possible to use them where one strand breaks as it bears the brunt of the load. The other two strands then have to bear an additional 50% that were not planned or expected.

We may all understand giving 100%. Yet, most of us understand that we are just not capable of doing that all the time (we do have to ). When that 1 strand is broken, the load is now 150%. Again, do-able for a short amount of time.

It is when the last strand is broken that we experience a brutal reality of 300%.

No one can sustain that.

Strong Strand

As I look around me, I see people within and without the in Jesus Christ1 who are leaning on something other than Jesus. Within the faith, in particular, the concern is those whose faith appears (for I cannot see their ) to be more on a particular iteration of the Christian faith (not-so-essential theology), rather than Jesus. Even more concerning is when their iteration goes hand-in-hand with a particular political perspective (and this is not only those on the so-called right—or extreme right—of the political spectrum).

As much as I am trying to elevate Jesus, much of our knowledge about Jesus is in the (i.e., The Bible). That, too, may result in another extreme, though, and that is only looking at the Scriptures in isolation. If we (as an individual) are the only reader, contemplators, and interpreters of the Scriptures, we will likely (as history repeatedly shows) get ourselves in trouble.

Not that reading it together often seems much better, for the record.

If you are looking for a faith community to join in, or have one, always keep hold loosely. I don’t mean waver. I mean don’t hold so tightly onto your that you are unable to the other branches of Christianity honestly (rather than listening to debate), and even other faith traditions all together (including secularism and atheism).

Open Hand

I know someone will read the above and try to say that the other Christian traditions or other faiths will lead people astray. It might be true. However, if we are unable to engage them, then if person gets one strand of their faith (Christian or not) broken, just as the opening quote, everything may well unravel.

“I have decided to follow Jesus,” is a refrain from an old hymn, and it is my truth. Following Jesus means that I regularly have to wrestle with my faith, my faith tradition (Wesleyan-Holiness-Arminian), my political leanings and tendencies, my experiences. It also means I have to welcome the uncomfortableness of wrestling with the faith, (faith and cultural) traditions, political leanings and tendencies, and experiences of others.

Growth and Strength

I have one caveat to the strand/cord/rope illustration. Instead of a rope that breaks and frays over time, I would say that what makes up the rope is more like a muscle. If you work it (in harmony with the other strands), it gets stronger. If you don’t work it, it rots in place.

1For clarity, faith in Jesus Christ as defined via the Apostles’ Creed, Creed of Nicaea, Nicene Creed, Chalcedonian Creed, Athanasian Creed.