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Devotion.al

Tag: conversation

  • Hearts of Innocence

    Jeremiah 31:15–20, Matthew 2:13–23, Hebrews 2:11–18 (read online ⧉)

    In the Evangelical Church, and even in the so-called mainstream American Denominations, the day of Holy Innocents is often skipped over. It’s uncomfortable. It’s weird. To our sensibilities, it just makes no sense. Like so many of the stories in the Scriptures, we have a hard time wrapping our heads around it.

    When spoken in Jeremiah, it is the loss of the people of Israel to exile and the loss of the Promised Land. In times of war and exile, children were often the first victims, just as it in many cases today. Lamenting wasn’t just sorrow. It was God-led grief, a ripping of the fabric of those that God had called. It was tinged with horror at what was lost, and how far away God seemed to be.

    As with many other Old Testament passages, this was called up by Jesus’ followers as a foreshadowing of Herod’s great crime…sacrificing the future (children) for the sake of his power and pride. While Herod’s Jewish ancestors were condemned for killing their children to appease demonic gods, Herod went so far as to kill God’s children to prevent anyone, including God’s Messiah, from taking “his” power.
    As an innocent baby, God became one of us. God dared, and the world dared bigger.

    With every political cycle, there is a cynical pulling of our heartstrings for the future (the children). Whether the issue is abortion, adoption, food, education, healthcare, politicians use our hearts to pull our votes. This is not to deny the importance of the issues. In fact, it is quite the opposite. By making political hay using children, the politicians belittle our hearts, our future, and our children.

    The sad part is that our culture has place children in this odd place. While we may not be Herod, children and the satisfaction of political, cultural, and personal power remains an issue. If one analyzes the political, cultural, and religious language often used, one can see god (not God) language used with and for children (through no fault or initiative of their own). Children are therefore set up to fail as they are not gods. Children, to this day, are used for power and pride. They are still Holy Innocents.

    1) We often compare our childhood to the “current” childhood. How does that cause us to miss bad (i.e., “god”) language spoken of us when we were children? Why is it both bad and good to compare language used about children?

    2) Why do you think children end up in discussions of power?

    3) Holy Innocents is a recognition that children often have no say, yet bear the consequences. How should that affect Christian conversation about the Next Generation?

  • Service of Response

    2 Kings 6:18–24, Romans 12:3–8, Colossians 2:8–23

    Service can take many forms. The story of Elisha and the Arameans is an interesting form of service. In this roundabout case, it was the service of peace. Elisha prayed for the blindness of the Arameans. Instead of taking advantage of the enemy’s blindness by killing them, he merely led them away. He then served them a feast and let them go. Normally, we would not consider this an act of service, yet that is exactly what it is. Acts of service may occur in many ways.

    Paul lists some of the ways that serving occurs in the church as each person is gifted by the Holy Spirit. This not an exhaustive list. Nor should it be used as a limiting list. In other words, just because you (or someone else) are unable to put an act of service into Paul’s list doesn’t mean it doesn’t fit and isn’t a Holy Spirit blessed act. One could put Paul’s list as a general classification, and be okay, as long as one recognizes that some acts don’t fit neatly into boxes.

    It might seem strange to pull this passage of Colossians into this conversation, however, there is a tendency to elevate acts of service, in particular, to something they are not. Acts of service should be an outpouring of our response to God, rather than an act which is supposed to get us something. Acts of service are not rules, but expressions. We express and connect.

    1) Have you ever had someone question what you “are doing for the kingdom”? How did that feel?

    2) Does what you are doing as an act of service fit into Paul’s list? If not, what “big picture” category would you put it in?

    3) Why is important for us to realize that an act of service is an expression of who we are?

  • The Now Useful

    Philemon 1-25

    Paul’s letter to Philemon is a personal letter. While Paul acknowledges the church that meets in Philemon’s home, this letter is not to them. Just the greeting is political and relational: Philemon, slave and property owner; Apphia, Philemon’s wife; Archippus, a “coworker” of Paul’s from Colossae, and possibly filling the role of pastor. Archippus could possibly be not addressed, but it’s likely that Paul sought to draw Archippus into the conversation, and it’s not wise to disregard someone that appears to have been significant to the church.

    In this letter, Paul asks Philemon to pardon his (Philemon’s) runaway slave Onesimus. Who knows why Onesimus ran away from Philemon and went to Paul. By law, Paul had to send Onesimus back to Philemon. Paul sent an advance letter to Philemon to, it seems, make for a smooth return for Onesimus. Paul knew that legally Philemon could do whatever he wished with Onesimus (include having him crucified). Paul also knew that Apphia would have some sway in this, as she would have had household authority over the slaves. This all plays into Paul’s letter as he seeks to persuade Philemon to be gentle to (maybe even free?) Onesimus.

    Paul starts by identifying himself as a prisoner, placing himself socially beneath Philemon. He then puts himself as a coworker to Philemon. In this, he is saying that this letter is not coming from a superior. Paul notes that he could command, but instead chooses to appeal.

    What becomes interesting is humor that Paul puts into play. Onesimus means useful and was a common slave name. Paul states that Onesimus used to be useless, but now that he is a fellow Christian he is useful. In other words, only now that Onesimus is a Christian does he actually live up to his name. Its intent is to lighten what is a weighty letter.

    1) Have you ever had a person in authority ask a favor that really wasn’t a favor? What was that like?

    2) What do you think the relationship was like between Philemon and Paul? Why?

    3) If a friend asked for a favor that wasn’t to your immediate advantage, would you do it? Why or why not?

  • Denial and Grace

    Luke 23:50–24:12, John 19:38–42, Matthew 10:32–33

    Joseph of Arimathea is described differently by Luke and John. Luke describes him as good, righteous, and looking forward to the kingdom of God. John describes him as a secret disciple of Jesus. On the surface, these appear to be different. And, depending on the audience, they can be very different indeed. However, Joseph’s attitude toward Jesus was fairly clear. Joseph greatly admired Jesus. He also did (to a point) follow Jesus as “the women” from Galilee were with him, indicating that he did have a place in the larger circle of disciples.

    Joseph of Arimathea was part of the Sanhedrin. The religious and civil ruling council of the Jews is the “body” that pushed for Jesus’ crucifixion. Earlier in the Gospels, it seemed that the Sanhedrin was unanimous in its thinking. Joseph of Arimathea shows that there wasn’t unanimity in Sanhedrin. Joseph was concerned, however, with his place in the Sanhedrin. John calls it out as fear of “the Jews”. Luke doesn’t specify that, but as Luke does only note that Joseph went to Pilate, Joseph definitely did it cautiously and did try to avoid making a scene.

    John even pulls Nicodemus into the conversation. Nicodemus is first seen at night meeting Jesus (John 3:1–21). Next Nicodemus is seen defending (in a roundabout way) Jesus. Then we see him now bringing an amount of myrrh and aloe that was excessive (culturally). Nicodemus is still not declaring anything in the name of Jesus, but his actions show a heart turned toward Jesus.

    The actions of both men could seem to be contrary to Jesus’ words in Matthew 10:32–33. In fact, many of us might well be guilty of this. It all depends on how one defines “deny”. It could be like Peter, who denied Jesus 3 times. That’s pretty blatant, yet God’s grace carried Peter forward to be the first leader of the Church. Peter, like Joseph and Nicodemus, was afraid.

    In the world, fear drives many of our actions. Around the world, Christians are hated and hunted. Muslims that have converted to Jesus (and often in mysterious ways) hide their conversion in fear, as they are (justifiably in many cases) afraid of being killed for the family’s honor. In India, Hindu extremists target Christians regularly. There have been a number of bombings of churches recently. Are these Christians denying Christ by not proclaiming Jesus from the rooftops, street corners, family gatherings, their homes?

    Many preachers, who are living in and are accustomed to religious and speech freedom, have said exactly that over the years.

    1) If you are not declaring Jesus to everyone you meet, especially to every family member who is not a Christian, why not? In light of Jesus words, then, what is failing to acknowledge Jesus?

    2) What is the difference, if any, between denying Jesus, and not acknowledging Jesus?

    3) When was the last time you acted like Peter, Joseph of Arimathea, or Nicodemus out of fear?

  • Worship Together

    Genesis 28:10–17, Exodus 3:1–6, Luke 23:44–46

    Have you ever been confronted by a person who states that they can worship God better in nature than in a church? They might be right. Jacob put a stone under his head, and upon waking declared that the wilderness was the house of God.

    Moses is wandering in the wilderness minding sheep. He walks to a burning bush that is declared by God to be a holy place. This is no church.

    During the last moments of Jesus’ crucifixion, the temple curtain (dividing the “normal” temple from the Holy of Holies) was torn in two. The division between earthly and Heavenly is gone.

    So, what about our challenger? They might be right. Perhaps they can worship better in God’s Creation. It’s not out of the question as we look at Jacob and Moses. If we are only called to worship God, then the challenger is right. So, where does that leave us? Moving beyond worship.

    The Christian life is far more than mere worship (not that it isn’t good and necessary). However, the way of Christ means being transformed into Christ-likeness. As good as worship is, it is only meant to be a piece and not the centerpiece of life of a Christian. When we worship together, in comparison to alone in creation, we also become more of one heart. This allows—over time—us to temper and form one another.

    1) Have you ever been tempted to just go it alone in worship? Why? What restored you?

    2) If you’ve had a conversation with such a challenger, what was your response?

    3) For you, what is the connection between worship and community?

  • Resurrection Avoidance

    Acts 24:14–21, 1 Corinthians 15:29–38, 1 Peter 1:13–25

    Resurrection. It’s kind of important to what it means to be a Christian. However, in our scientific age, it’s often hard to convince non-believers of it, and even a lot of church-goers (who do call themselves Christian) struggle with believing it. Why is it? Really, it’s kind of unbelievable from a scientific point of view.

    When Luke (Acts), Paul (Corinthians), Peter (Peter) wrote the Resurrection was abnormal, but it wasn’t out of the realm of all religions. In fact, a Jewish group (the Pharisees) did believe in the resurrection of the dead (Paul was one of them). It was a point of argument between Jewish groups. Roman and Greek religion had a form of afterlife (the Elysian fields or Hades, depending on your life). Again, the Resurrection wasn’t that odd.

    It is now. The Resurrection of Jesus (and, by extension, us) is a core belief of Christianity. Yet, people try not to talk about it. They avoid it. How can we avoid this? It is human to avoid uncomfortable topics, especially when we struggle believing them.

    A better question of the era is if you do believe in the Resurrection, what does that mean for you in the here and now? That, my friends, is quite the question, and it is definitely worth wrestling with. Far too many Christians, for far too many years, believed that once they “surrendered” to Jesus, they got the Resurrection in return. Which is true, to a great extent. It is also sadly mistaken from a complete Christian life sense.

    The Resurrection life is not a future life (after we’re dead), it is a life that is to empower us for the now.

    1) What do you think the Resurrection Life looks like?

    2) Why do you think people skip to the end (the Resurrection Life), rather than the now?

    3) Do you believe in the Resurrection? How would you defend it, if it came up in conversation?

  • Faith and Tradition

    Psalm 40:1–16, John 7:21–24, Acts 15:1–21

    To this very day, churches (and thus the church) struggle with what exactly their faith means and its implications. Certain things appear to have been settled, but others haven’t. Although, perhaps it is better to say that when push comes to shove people will finally get to the point where doctrine and orthodoxy are finally separated from tradition.

    In many denominations and churches, tradition has been so wrapped into doctrine and orthodoxy that not following tradition is viewed as dangerous and even non-Christian. As the Church of the Nazarene is rooted in the Wesleyan tradition, we view tradition as a key component to understanding our faith. At the same time, we (as Wesley) are “descendants” of the Reformation, which has as a motto, “Semper Reformanda,” always reforming. In other words, while certain essentials of the faith must be predominately left alone, everything else should be worthy of dispute and conversation.

    If we re-read the passage from John and Acts in the light of the above, we see tradition and Semper Reformanda at work. In the Book of John, Jesus heals on the Sabbath, violating tradition, yet reforming the practices to be more aligned with the heart of God.

    In the Book of Acts, traditionalists (honestly believing they are doing the right thing) try to get Gentiles (non-Jews) to take on the Jewish rite of circumcision. They get into a discussion with Paul and Barnabas, and it gets sent to committee. However, unlike our committees, a decision was made and shared. The message didn’t denigrate tradition, but it reformed it.

    Local churches (i.e., Generations Community Church) often have traditions that had a time and place, but that may no longer be the case. The tradition may be 50 years, 20 years, 5 years, or even 5 months old. Regardless, it should always be viewed as whether it is still effective in sharing the Gospel and discipling believers.

    1) Comfort is the big power of tradition. If we look at how Jesus lived, why should that concern us?

    2) Tradition is neither inherently good nor bad. How do you analyze the why of a tradition? If you don’t analyze a tradition, why not?

    3) Acts 15:2 shows that discussion (even if heated) is good and healthy when it comes to tradition and even theology. Where do you see that respect of discussion happening? Where do you think it needs to happen more?

  • Coming to Life

    Psalm 122, John 17:12–19, Revelation 2:8-11

    Definitions are very important. Whether it’s theology, politics, or general conversation, having the same definition for a word is key to communicating. On top of that, there are cultural expectations and presumptions where two people can agree on a definition, but then disagree on how it is actually lived out. Have you ever had that experience? You are talking with a person, you both seem to agree on the definition, but by the end of it you realize that while the definition is the same, you both ended up completely differently?

    Why are we talking about definitions? What is the Very Good Life? That depends. The whole starting point of the Very Good Life defines the actual living of the Very Good Life. For the world, it mostly is stuff and “happiness”. For those who follow other religions, their religion helps them to understand what the Very Good Life is (this is not going to be a comparative religion discussion). From a Christian point of view, the Very Good Life starts with Jesus Christ. It is not our salvation, our continued growth in holiness (sanctification), it is not attending church weekly. It isn’t that these activities are bad (they are, in fact, very good), but none of them exist without Jesus Christ.

    This prayer of Jesus’ is both a prayer to the Father and a lesson for the disciples. Jesus asks the Father to protect his friends and followers. It gets very interesting when Jesus asks that his (Jesus’) joy be completed in them, and then we get to the world hates (and hated, and will be hating) them. What? Complete joy and the world hates it. Think about God’s perspective. Full and complete Godly joy results in the world hating them (and us). How is this the Very Good Life? It’s not from the world’s point of view. God knows it. We should know. Yet despite the fact that we should know it, we act as if we don’t. Or we act as if there is a middle way. Jesus asks God to sanctify them (set them apart) by the Truth (the ultimate, absolute God truth).

    In the letter to Smyrna, Jesus opens up with, “…the one who was dead, and came to life…” This is to remind those who are suffering (the world hates them) that he (Jesus) has already died. Not only that, he came back. It’s an odd sort of assurance. He tells them they are rich, strongly implying that their riches are him (Jesus). The world can hate, jail, and even kill them, but that is not the end. At the end is the crown of life. Still, the Very Good Life is supposed to be our life lived now, not the afterlife. How can this be the Very Good Life? Again, that’s why it is so important to understand that the True Very Good Life starts with Jesus Christ.

    1) Why do you think we can claim (and should claim) that we are living the Very Good Live, even in the midst of trial, pain, and loss?

    2) Naming and Claiming the Very Good Life isn’t living the Very Good Life. How would you define living the Very Good Life?

    3) Where can walking between the True Very Good Life (Jesus) and the Good Life (the world) work? Where does in not work?

  • Being Pulled

    Deuteronomy 9:13–21, Luke 21:34–38, Hebrews 3:12–19

    The culture wars are over. Or are they? Just this week, the Chinese government reaffirmed its attack on Christianity, promising to root out any “Westernizing” characteristics to Chinese culture. The conference last month held by the United Methodist Church was a conflict of cultures (particularly US/Canada versus the Southern Hemisphere). Many American Evangelicals continually attack the prevailing American culture, while others embrace it. These words are not meant to start a strong cultural “conversation”. They are meant to make you realize that there always has been, and always will be a culture war. The culture wars won’t always be in your face. That’s actually the problem. It’s the little things that can lead us toward the wrong things. It is also the little things that can bring us to the best things.

    Moses’ summary of the Israelites behavior (so quick to turn away from God) is a summary of many people’s relationship with God. It is first hot but goes cold quickly. While we can look at the Israelites as different than ourselves, our tendencies are still there. The Israelites may have been called into a covenant life with God (just as we are), but they still were products of a hybrid Egyptian/Hebrew culture. It wasn’t “pure”. There was a culture war in the hearts of the Israelites from the moment Moses approached Pharoah, to…well, it just continued. It never really stopped. The entirety of the Hebrew Testament is a culture war. God’s ways versus the people’s ways.

    Jesus warns the disciples of this when he tells them to be on guard. Now we could say to ourselves that we don’t have a practice of carousing or drunkenness, and most of us don’t when it comes to alcohol. However, there are other behaviors that, while different, result in the same dullness of mind: overwork; exhaustion; over-consumption of internet, media, food, etc. Our minds are easily dulled. Without the sharpness to discern good from bad (long- and short-term), and Godly from not-Godly, we can make decisions that lead us away from a more fulfilling life with God.

    As we turn away from God, and as the world pulls us away from God, bad thoughts, patterns, and habits can build and develop in us to further harden our hearts. When we fully participate in a Godly life, which includes (but is not limited to) fellowship with other believers, our minds should be prepared when it comes to the world. We cannot stand on our own. It would be nice to not have to rely on others, but that is not the way God wired us. We are intended to be in community. This is why the author of Hebrews uses “we”. As participants in the body of Christ, we guard each others’ hearts, and we (should be) sharpening each others’ minds to better discern the worldly from the Godly.

    1) Are you participating in the body of Christ? This does and does not mean showing up on Sundays. Often the temptation on Sundays is to be a consumer or observer, rather than a participant. So, if you are participating, how is it helping you to sharpen your mind?

    2) If you are participating, and your mind is not being sharpened, what can you along with others do to add sharpening? If you are not currently participating, what are you doing to sharpen your mind?

    3) Have you ever experienced something similar to a “dullness of mind”? What significant decisions, if any, have you made in those times? Do you have any regrets with those decisions?

    FD) Friends can have different cultures. Have you ever had a struggle with a friend because there was a cultural difference? What did you do?

  • Confessional Life

    Psalm 51, 1 John 1:8-2:6, Mark 13:31-14:2

    Honesty is the best policy. Or is it? Some people will take advantage of our honesty. Some people will look down on the honest. Think about politicians. Most people don’t trust them. Many of their campaign promises are false, or impossible whether due to finances, political will, and politics in general. Yet, they remain in power despite a general perception that they are not trustworthy. Many are treated like royalty or some sort of salvation figure. It just doesn’t make sense.

    David was not the best-behaved person. He did a lot of things wrong. Yet, as Psalm 51 shows, he was honest with himself (eventually) and with God. Once confronted by his sin, he confessed. David knew that God (through the prophet Nathan) was righteous in condemnation. David threw himself (proverbially) at the merciful feet of God. David knew that God would be right condemning him, yet still faithful that God would act redemptively.

    Our own honesty may begin with the confession that we are still far from perfectly following Christ. In fact, the more like Jesus we become the more aware of how far we are from him. That is the point, though. Our pride can and does often keep us from being honest, especially with ourselves. Many churches make some sort of proclamation on Sunday that is in line with this passage in 1 John. Since it is done every week, it can become rote and is not an honest confession. When it becomes rote, like the temple sacrifices often were, then the true confession of sin doesn’t occur, and the relationship between God and self is not restored. Taking this passage of 1 John in conjunction with David’s words, “…Against you—you alone—I have sinned…” Even though David harmed others, just as we have, ultimately the sin is against God. Sin really is the damaged relationship between man and God. God paved the way. We have to walk the road.

    In addition, we have this reality that Jesus presents in Mark. We don’t know when our time will come. It is not about God waiting to drop the other shoe. God doesn’t work that way. It is about a life of confession, truth, and relationship. When this life is lived out and the time comes, all will be well.

    1) What do you need to confess to God? When you confess, are you truly repentant, or are you just going through the motions?

    2) There are two common perspectives of confession. One is forgiveness from the lawgiver (escape). Another is a restoration of relationship. When you think of confession are you being honest about your perspective of it?

    3) Sometimes being honest is hard. What is the hardest honest conversation you have ever had? What made it so hard?

    FD) What is the different between a liar, and a person who told a lie? Are they different?