Devotion.al

Tag: Easter

  • Go and (p)Reach

    Go and (p)Reach

    Psalm 4; Luke 24:36b-48; Acts 3:12-19; 1 John 3:1-7

    The disciples are still struggling with the Resurrection. You’d think they’d have accustomed themselves to being alive, but they were obviously still struggling. As part of this last appearance, Jesus explained the and His place in them. This is not the first time he did this after the Resurrection.

    This time, though, it comes with a command, to preach the Resurrection and a change of and for the forgiveness of sin. This doesn’t start immediately. It has to until the heavenly power comes (the Holy Spirit at Pentecost).

    Waiting in Jerusalem, however, does not mean being inactive. Peter’s healing of the lame man (Acts 3:1-10) opened the door (so to speak) to begin the mission. Peter tells his listeners what it is all about, “But this is how God fulfilled what he foretold through all the prophets: that his Christ would suffer. Change your hearts and lives! Turn back to God so that your sins may be wiped away.” (Acts 3:18-19, CEB)Much later, John wrote that we have hope in Jesus as we (progressively) purify ourselves (so as to become more Christ-like). This reflects the changing of hearts that Jesus and Peter made known.

    Jesus’ and Peter’s declarations could also be restated as it is in Matthew 28:19–20, “…go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to obey everything that I’ve commanded you…” [CEB]While the passage in Matthew could be interpreted as only applying to the disciples, the passage from Luke cannot be (without serious contortions). The changed heart is also consistent across the Scriptures.

    We are all called to tell the world about Jesus, sin, , and the place of changed hearts in all of that. In the current culture, we are having to how to do this well. Sadly, we are in the midst of getting rid of the baggage that we’ve been carrying, and that is painfully difficult. So much so, that most of us no longer have effective tools or methods to reach (and “preach to”) .

    In all likelihood, the Western Church will have to relearn how to live in a true and deep community. We have all become accustomed to the shallow community of the Western Church, not the Christian fellowship as described in the Scriptures.

    This does not excuse any of us from looking for opportunities to talk about the grace of Jesus Christ and the change in our hearts. Perhaps, rather than excuse it, it should drive us more.

    ※Reflection※

    • Are you doing anything that resembles telling the world about Jesus in the way Jesus talks about in Luke?
      • If you are, it going?
      • If you aren’t, why not?
    • In regard to telling the world, is it your responsibility or someone else’?

    ※Prayer※

    Almighty God, you gave your only Son to be for us both a sacrifice for sin and an example of godly living: us grace thankfully to receive his inestimable benefits, and daily to follow the blessed steps of his most holy life; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. [Third Sunday of Easter Collect, Book of Common Prayer 2019]

  • Community Essentials

    Community Essentials

    Psalm 133; John 20:19–31; Acts 4:32–35; 1 John 1:1–2:2

    Security is a very important thing. In many respects, a number of the high-profile political arguments are over what exactly is security. Differing opinions of what includes security and the perception of who is responsible for such security can really create the potential for discord.

    The reason security should be part of our analysis of (in practicality) policies and reactions. Life experiences can dramatically affect one’s personal perception of security, and may dramatically affect what one considers essential for security.

    As we read Psalm 133, the essentials of security were pretty minimal. Modern conveniences didn’t exist. Concepts such as hospitals and medical care would exist until centuries later. Food, wild animals, and war were the biggest security things. Security was generally among one’s “brothers”. In other words, was security. Security was also firmly ground on God’s blessings.

    We can find in many things. Often unity goes hand-in-hand with security. The disciples were unified in their following of Jesus and their fear. Fear would not seem to be a security characteristic. Yet fear often drives the pursuit of security, and fear often provides a unifying characteristic so that people are united in pursuing the same security with the same motive.

    The unified fear of the Disciples after the crucifixion of Jesus was transformed into a unified sharing of resources that we see in Acts. This passage in Acts is often held up as one of the litmus tests of “true” Christians and the “true” church. There is an ideal in it that most of us can appreciate; look out for the benefit of .

    The part that those that hold this up as a litmus test disregards what got them there in the first place. First, we had the unifying story of the 11 original Disciples. Then in the same of unity, the greater circle (of at least 60 or 72) raised 1 of their number (Matthias) to the 12. Then, as the group expanded, there were the struggles that the people of the church has with the Jews and with the Romans. Again, shared fears (and realities) created security in unity.

    This creates emotional security that allows one to be free to care for others in a way that is rarely seen in human history. Even in more collectivist cultures, what is described in acts is unusual.

    This is not to say that we shouldn’t strive for it, but this unique time and place should not be a litmus test for the “perfection” of one’s faith and one’s church. In many respects, those that use it as a litmus test are using worldly stuff (i.e., mammon) to define “real” Christians.

    The real litmus test can be found in 1 John. A that submits to be held accountable to the Word of God, and to each other. True unity is knowing that your fellow Christians are looking out for your interests, in particular, the growth up, wide, and down of your faith in and relationship with Jesus Christ.

    To be fair, this kind of community is often harder to find than a community that shares stuff. Be so united, loving, and trusting with one’s self (versus one’s stuff) is probably the highest bar to hurdle.

    ※Reflection※

    • Can you imagine a community of commons, such as the one in Acts? What would you expect of such a community towards you (and your family) and towards others? How about those outside the community? What would be the requirements of membership in such a community?
    • Are you in a community where your spiritual struggles and growth are shared, encouraged, strengthened, sharpened, and questioned (for improvement)?
      • If not, what would it take for you to be in one? How would you get started with one? Should you?
      • If so, how did the group form? How would you keep it together and focused? What are lessons from it that you can so that other groups like yours could be formed?

    ※Prayer※

    Almighty and everlasting God, who in the Paschal mystery established the new of : Grant that all who have been reborn into the fellowship of Christ’s Body may show forth in their lives what they profess by their faith; through Jesus Christ our Lord, who lives and reigns with you and the , one God, for ever and ever. Amen.

    Second Sunday of Easter Collect, Book of Common 2019
  • Living Speech

    Living Speech

    Psalm 133; Daniel 2:24–49; John 12:44–50

    One of the gifts of being is speech. One of the curses of being human is speech.

    Perhaps the whole reason for the King of Babylon’s test of all the and wise men was that they all talked too much. Perhaps (as many paid consultants today) they were more than happy to share all their words (with some being wise, maybe) with the king. Perhaps the king was done with all the words and just wanted an answer.

    Of course, his demand for the wise men and magi to know the dream without being told it was pretty harsh. Yet, perhaps the desire to no longer having to listen to empty words created the opportunity to hear words of weight. Daniel spoke God’s to the King of Babylon. By faithfully delivering God’s word to the King of Babylon, Daniel was obedient. Daniel also used the human of speech as a vector of grace and blessing. This doesn’t mean that it would be listened to, or that it would be transformative in any long-term way. That wasn’t Daniel’s responsibility.

    Even as the of God—part of the —Jesus spoke as God directed. Jesus spoke with , grace, and love. Jesus’ summary of his words (no judgment, not his words, people won’t necessarily listen).

    What is interesting is how Jesus says all this is really just a result of God’s commanded speech, which is eternal .

    Eternal life. Jesus’ speaking was eternal life.

    ※Reflection※

    • Is your speech of God? Is your speech produce eternal life?
    • As a follower of Jesus, how do you temper your speech so that is more of God and less of you?
    • What makes human speech of “eternal life”

    ※Prayer※

    Heavenly Father, you have delivered us from the dominion of sin and death, and brought us into the kingdom of your beloved Son: Grant that, as by his death he has called us to life, so by his love he may raise us to eternal joys; who lives and reigns with you, in the unity of the , one God, now and for ever. Amen. [Easter Saturday Collect, Book of Common Prayer 2019]

  • No One Can

    No One Can

    Psalm 133; Daniel 2:1–23; Acts 4:23–31

    “If ____ can’t do it, then no one can!”

    I’ve heard that phrase somewhere. The implication within the phrase that whoever goes in the blank is the deciding factor as to whether something can get done. Sometimes I really wish the blank could be filled. “If _______ can’t get the Democrat and Republican parties to look beyond their respective party for the betterment of the country, then no one can!” So, no one can.

    My personal one…”If _______ can’t get me to like tomatoes and button mushrooms, then no one can.” So, no one can (Yuck!).

    The same concept sort of applies to this story in Daniel. “If you won’t tell us the dream, then no one can interpret it.” Yep, no one can. That is until Daniel. Daniel is in the same theoretical danger as the magicians and wise men of the court. He doesn’t know the dream. They are all doomed.

    Until Daniel, Hananiah, Mishael, and Azariah approached God. God them (after today’s verses). No () one can. God can.

    Peter and John were not the most educated (from verses prior to today). Eloquence was neither trained nor initial gifting. They faced the learned leaders. They faced those that wanted them to fail. They faced those that had something to do with crucifying . Human eloquence and persuasion, or God’s?Through us, God often does amazing things. This is beyond the systematic amazing things (breathing, the sun, the moon, rain, etc.). Often it seems that God does things through us in such a way that it can only be God who does it. Whether people recognize it (including us) or not, those amazing things are still a testimony of God.

    Sometimes it is because we yield our hearts to God. Sometimes it’s because we don’t (think Pharaoh from Exodus or the book of Judges). God still does things that only God can. Humans may claim similar things (like the Egyptian magicians in Exodus), but eventually, God wins.

    Often it is human frailties and weaknesses, or the contrast to them, that truly “make” God’s shine. It may be through our that God draws people to him. That does not, of course, mean that we can continue on our merry way without conforming to God’s will (at least as Christians). It just means that sometimes God isn’t waiting for us to reach a certain point in our transformation before God acts.

    ※Reflection※

    • Have you ever had an experience of the “If not then no one”? What was that like? If not, what situations can you think of where that might happen?
    • We often focus on Daniel in this particular story. Why are Hananiah, Mishael, and Azariah important, too? What is their role? Can you think of people in your that are Hananiah, Mishael, and Azariah who surround a Daniel?
    • How does it feel to know that God will work through you, even if you are not “there” yet? What is the freeing part of that? What is the responsibility part of that?

    ※Prayer※

    Almighty Father, who gave your only Son to die for our sins and to rise for our justification: us grace so to put away the leaven of malice and wickedness, that we may always serve you in purity of life; through Jesus Christ your Son our Lord, who lives and reigns with you and the , one God, now and for ever. Amen. [ Friday Collect, Book of Common 2019]

  • The New Communal

    The New Communal

    Psalm 133; Daniel 1:1–21; Acts 2:42–47

    Most of us have at least one food dislike. I read this story of Daniel and I’m not sure how I would do living with Daniel, Hananiah, Mishael, and Azariah. Only vegetables? Eventually, I suppose, I would get accustomed to it, but…just ew. Vegetables.

    At this point in my , there is tension over vegetables. One member has gone vegetarian (mercifully, not vegan). You can imagine the dinner difficulties between that person and myself. Finding ways to eat becomes challenging. Eating together is one of the big features of communal living.

    Even in monasteries and convents, meals are more communal than and prayer time (usually). There is just something about it that breaks barriers. Greatly dysfunctional and unloving families can actually get along while food is being consumed.

    It’s not hard to imagine that Daniel, Hananiah, Mishael, and Azariah ate in the presence of the other “competitors”, but were viewed as strange due to their lack of meat and wine consumption. That probably solidified both their with one another. It also likely reinforced their “Jewishness”. Communal activities are significant in forming mutual . It is no coincidence that the church grew despite opposition. Communal identity was formed through worship and daily meetings.

    This is one of the biggest issues facing the US at this point…a lack of formative communal activities. The formative piece is important. We are all part of various communal activities. It could be walking the neighborhood and greeting neighbors. It could be sitting in the same season ticket seats for a sporting event (Go, Tips! Go, Kraken!). It could be leading or participating in community fundraisers. There are so many options!

    The freedom of choice also means that people may have a singular common interest, but not any . When you have a communal activity with one group during a set time (like a hockey game), that doesn’t mean you will have communal time with those people at other points. In fact, you both may have other competing communal activities.

    The time of COVID has had some dramatic effect upon this. People have become more isolated than before. Children who used to play together were often prevented from doing so. People have been consuming all sorts of content to fill the “gaps”. Most of this consumption was alone…sort of.

    What it takes to build a communal identity hasn’t really changed, but the modes have. People are building real relationships through the internet (not Facebook “friends”, Twitter “followers”, or YouTube “subscribers”). They are forming identities on and through the internet (extremist and conspiracy theory groups are prime examples).

    It is hard to grasp how people will form communities without the frameworks that we are familiar with (in-person church, sporting events, potlucks, etc.). The question isn’t whether, it is how.

    ※Reflection※

    • What communal relationships and identities can you think of for yourself?
    • How were these relationships and identities formed?
    • Do you feel as connected to these relationships and identities as you have before? What has changed? What has remained the same?

    ※Prayer※

    Almighty God, you show those in error the of your truth so that they may turn to the path of righteousness: Grant that all who have been reborn into the fellowship of Christ’s Body may show forth in their lives what they profess by their ; through Christ our Lord, who lives and reigns with you and the , one God, now and for ever. Amen. [Easter Thursday Collect, Book of Common Prayer 2019]

  • God’s Earthly Love

    God’s Earthly Love

    Psalm 118:1–2, 14–24; Song of Solomon 3:1–11

    If there ever was a book of the Bible that was inappropriate for younger audiences it would be the Song of Solomon (or the Song of Songs). In some traditions, the Song of Solomon is not permitted to be read until adulthood. That should tell you something, indeed.

    It definitely dances around avoiding certain specifics. On the other hand, it is quite open about the intimacy between the male and female main characters.

    This is one of those books that both Jewish and interpreters actually interpret mostly the same thing…this is about the intimacy between God and God’s people. Some people struggle with this (self included). It seems a little odd to think of our relationship with God in this manner.

    The that both Jewish and Christian interpreters think the same allows us to strip (pun intended) us of our American Puritanism. American Puritanism isn’t all bad, but when it conflicts with the plain reading and even allegorical reading of the , it needs to be confronted and removed. Wrestling with the Scriptures is not a bad thing. Often we Christians look at the words of Jesus as challenging and life-changing (they are). We will dismiss (unwisely) the books that discuss the violent mess that birthed the Promised Land. We will also avoid the books of Law and Purity, even though they provide insight into the of God once we look beyond the words of the Law.

    What does this have to do with the Song of Solomon? A lot. The Jews view this book as the love story of God for his people (the Jews). Christians view it as the love story of Jesus and his bride (the church). The intimacy of husband and wife should be embraced as the view of God’s love for us. We, on the other hand, seem to be more of the wandering away type.

    What would our Christian lives be like if this described us…

         I will rise now
          and go all around the city,
          through the streets and the squares.
     I will look for the one whom I love
          with all my heart…
     I held on to him
          and now I won't let him go,

    On the Evangelical side, we’ve largely dismissed a whole group of people whose life is defined by being “married” to God, the monks, and (more often) nuns of the Roman Catholic and Eastern Orthodox Churches. It seems that we evangelicals are finally maturing to the point where we are able to honor those who walk this path willingly or not.

    One of the side-effects of this is that we can remove the pressure to “get married” (for solely getting married, not talking about other moral issues). This means we can open our concept of a and fulfilling Christian life. Married and single life both provide valuable reflections on this loving God that called the Jewish people his wife, and the self-sacrificing who calls his church his bride.

    ※Reflection※

    • What do these verses in the Song of Solomon tell us about God? How do the words from Psalm 118 affect your thoughts in comparison to the Song of Solomon?
    • What have you learned about love from Christian singles in your life? What have you learned about love from Christian married couples in your life? If the same questions are asked in regards to non-Christians, do any answers change?
    • The Song of Solomon isn’t the only Scripture that challenges our remote/separate/pure view of God. Which other verses or stories in the Scriptures do that? How do they affect your view of and relationship with God?

    ※Prayer※

    O God, whose blessed Son made himself known to his disciples in the breaking of bread: Open the eyes of our , that we may behold him in the fullness of his redeeming work; who lives and reigns with you, in the of the , one God, now and for ever. Amen [Wednesday of Week Collect, Book of Common Prayer 2019]

  • Stingless

    Stingless

    Psalm 118:1–2, 14–24; Genesis 1:20–2:4a; 1 Corinthians 15:50–58

    God created humanity in God’s own image. When we read Paul, it may be easy to conclude that this is only a spiritual image. In many respects, it is indeed a spiritual image. On the other hand, as God made us even our physical being is an expression of God.

    Through , however, death and decay were brought into the world. One could argue that Adam and Eve’s sin began the decay and from the decay came death. Decay and death…consequences of sin.

    Yet, before we decay and death all the “glory”, let us recall the real issue…sin. Decay and death are symbolic of what occurs with us spiritually in regard to our to God.

    The ways of the world are to draw everything to its decay and death. This includes, and often even focuses upon, our relationship with God. If the innocence of a newborn child was the starting point, then the decay would begin immediately. Just as with all things rates of decay depend on environment, nutrition, love, guidance.

    However, if we were to strictly rely on the world to reduce the rate of decay, then there still would be no hope for anything except death. That isn’t much to hope for.

    The hope we have is that death’s power has ultimately been broken. Thanks to the cross, we have something beyond to look forward to. While death causes us pain in the here and now, ultimately we understand that death is merely a stage for us. The pain we feel can be attributed to the “God-shaped” place in our beings that understands that death is not the way things ought to be. It is our reality that we will miss those we love. Our hope is the hope we in the midst of and in the face of what would otherwise be the hopelessness of death.

    ※Prayer※

    O God, who by the glorious of your Son Christ destroyed death and brought life and immortality to : Grant that we, who have been raised with him, may abide in his presence and rejoice in the hope of glory; through Jesus Christ our Lord, to whom, with you and the Holy , be honor and glory, now and for ever. Amen. [Tuesday of week collect, Book of Common 2019]

  • Look Alive

    Look Alive

    Psalm 118:1–2, 14–24; Genesis 1:1–19; 1 Corinthians 15:35–49

    One of the biggest struggles that Christianity has in sharing about Jesus Christ the Resurrected Lord and Savior is…the . Our entire Enlightenment and scientific basis struggles with this concept. If we are honest with ourselves, we too struggle with it. If someone told us that a buried person rose from the dead, we’d question their sanity.

    That is one of the conflicts that we ourselves have with our faith. We take it as Truth (not just faith) that Jesus Christ rose from the dead. On the other hand, were it anyone else we’d question it. We do, of course, justify this conflict by calling Jesus (rightly) the of the God Most High.

    When we read the story of Lazarus (John 11:1-44) we may be overwhelmed with the story and the miracle (understandably). Our experience in , however, tells us that this is something we can never experience at least in the same way. How the whole resurrection thing works is a , which frustrates us when we try to be so logical.

    Lazarus, it would seem, was not a true resurrection, “merely” coming back to life (similar to medical techniques and equipment that we have). Jesus’ resurrection was something yet different still.

    Then there is Paul’s understanding of each of our resurrection. Earthly bodies would be similar to the ones that were part of the Creation (perhaps) of Genesis. Heavenly bodies are those of the resurrection. They are different according to Paul, but perhaps it really is beyond our understanding.

    The question for each of us is do we truly believe in the Resurrection? It is easy to get lost in the drama of …the drama of . It is easy to be drawn in the positive and hopeful message of Easter, especially after (and the last year).

    That is a great emotional lift. Emotions ebb and flow, however, and that is part of the problem. It is easy to believe in the Resurrection on Easter. That’s one day a year. We need to not just believe it. We need to live it out.

    ※Reflection※

    • What does it mean to be a person of the Resurrection?
    • Does the resurrection influence your daily life? If so, how?

    ※Prayer※

    Grant, we pray, Almighty God, that we who celebrate with reverence the Paschal [Easter] feast may be made worthy to attain to everlasting joys; through Jesus Christ our Lord, who lives and reigns with you and the , one God, now and for ever. Amen. [Monday of Easter week collect, Book of Common 2019]