Tag: fear

Lamentable Change

Psalm 30; Lamentations 1:16–22; 2 Corinthians 7:2–16

The might of God both obvious and not-so should provide comfort for all who follow God. We should also be aware of it such that we do not wander far away. We read the triumphant story of Joshua yesterday, and today we read lament.

This lament is that of a person (in fact, a people) who has lost everything. They’ve lost their mooring to self, identity, nation, security. All that was had is now gone.

This rhythm of victory of God to leaving God and back again is pretty consistent in the history of Israel. It is also part of our lives.

It may not be as dramatic, yet the littlest steps that Israel followed away from God eventually led to their walking fully away from God. It can be the same for us.

We can also walk away for a short time or a long time. Whatever it is that drew us away from God may keep us away longer than other things.

Often, though, we get lost in our heads and hearts, and the evil one and evil thoughts keep us isolated from God. We allow the evil one and these thoughts between us and God. God’s still there.

Let’s read 2 Corinthians 7:2–6 as if God (striking the problems) were writing the letter to you…“Make room in your hearts for me. I didn’t do anything wrong to anyone. I didn’t ruin anyone. I didn’t take advantage of anyone. I’m not saying this to make you feel guilty. I’ve already said that you are in my heart so that we die and live together with you. I have every confidence in you. I’m terribly proud of you. I’m filled with encouragement. I’m overwhelmed with happiness while in the middle of all your cares in the world. When I arrived in Bethlehem, I couldn’t rest physically. I was surrounded by problems. There were problems with foreigners, and there were problems in my extended family. However, I want to comfort you who are discouraged…I know about your desire to see me, how you were sorry, and about your concern for me, so that I was even happier. Even though my letter hurt you, I don’t regret it. Well—I did regret it just a bit because I see that letter made you sad, though only for a short time. Now I’m glad—not because you were sad but because you were made sad enough to change your hearts and lives. You felt holy sadness so that no one was harmed by me in any way. Holy sadness produces a changed heart and life that leads to salvation and leaves no regrets, but sorrow under the influence of the world produces death. Look at what this very experience of holy sadness has produced in you: such enthusiasm, what a desire to clear yourselves of blame, such indignation, what fear, what purpose, such concern, what justice! In everything, you have shown yourselves to be innocent in the matter. So although I wrote to you, it wasn’t for the sake of the one who did wrong, or for the sake of the one who was wronged, but to show you your own enthusiasm …my bragging has also been proven to be true, just like everything I said to you was true… I’m happy because I can completely depend on you.”

Okay. It’s a stretch. The underlying truth isn’t a stretch. There is nothing that keeps God from wanting a relationship with you. Not a thing. Everything you’ve done…irrelevant. Everything you’ve thought…wiped away. Everything you’ve felt…embraced.

You are a child of God.

2021-06-24
Moving Pain
Psalm 107:1–3, 23–32; Job 38:1–11; 2 Corinthians 6:1–13; Mark 4:35–41

The right time. God moved at the right time. God’s timing is perfect.

From a purely intellectual standpoint, these are easy to say. It is much harder to say this in the midst of trial and be at peace with that truth. We will often tell ourselves that we trust God, but that doesn’t mean we are at peace with it.

Sometimes we aren’t called to be at peace with it.

Pain, whether physical, emotional, or spiritual, is God’s gift to us that something is wrong. One of the biggest ones is the pain of loss, particularly death. Death is the ultimate indicator that something is wrong in Creation.

Pain also often indicates that you need to do something. Just sitting in your pain, because you trust God’s timing or are “at peace” about, is not always the right or righteous move.

Pain, oddly enough, can also be disguised in positive events and positive moments, as these moments of transition mean letting go of the past.

The disciples didn’t just sit in their pain (fear). They woke Jesus up. That was wise.

Paul (and Timothy) didn’t just sit in their pain that the Corinthians appeared to be abandoning them or letting their love (of Paul and Timothy and/or God) grow cold. A letter was written and delivered. It was said aloud and shared among the Corinthians (and other churches).

Job didn’t just sit. He carthartically released his pain. We often think of the Book of Job as Job mostly sitting with the others. While he is, Job is also doing what a lot of us try to do when we are in pain (spiritual and emotional, especially)…we process.

※Reflection※
- What pain are you working through right now? What is the biggest obstacle for you in it?
- How is your pain impacting those around you, particularly those who are closest to you?
- How is your pain impacting your daily life and choices?
※Prayer※

God, you gave us pain to guide us. Help us to look at the pain we are dealing with to see how you can use it to transform us. Amen.
2021-06-20
Just Breathe
Psalm 104:24–34; Ezekiel 37:1–14; John 20:19–23

In the Eastern Orthodox tradition, there is a simple practice performed by many, where they say, “Lord Jesus Christ, Son of God…” while breathing in and then “…have mercy on me, a sinner,” while exhaling.

The Jesus Prayer (as it is called in the Orthodox tradition) is a prayer practice, of course. However, it is also a breath practice. As we, in the larger Christian tradition, consider that the Holy Spirit was breathed into dirt to make humanity, it makes sense to develop a prayer based upon spiritual life and the sacrificial life of Christ.

This same breath is also the breath that God directs Ezekiel to prophesy to. This vision of breath “breathing” life into the dead makes perfect sense as dead bones are just as empty of spiritual life as dirt.

This leads us to Jesus. His disciples weren’t dead. Their bones weren’t dry (or in an ossuary). In some ways, though, they were dead. They were dead in fear. They were dead to knowing what was next. They were dead to what God was really doing.

Then Jesus breathed on them. Some commentators view this as a blessing of sorts. Others more directly tie this to the Spirit as given to humanity to begin with and the Spirit that brought the bones back to life. Within the context, Christians would generally choose the latter (it goes well with Pentecost, after all, and that is how John explains it). Yet, blessing also makes perfect sense, as part of this short passage is about Jesus telling the disciples to be…at peace, which as “Shalom” (Hebrew for all-encompassing wholistic peace and unity) also makes perfect sense.

The leads us back to the Jesus Prayer. Breathe in the Breath of Life (the Holy Spirit). Breathe out the deathly breath of sin, despair, and alienation.

※Reflection※
- Do you think much about breathing? Why or why not?
- What would it mean to you if you thought of breathing as breathing in the Holy Spirit, and breathing out all your sin (and the wages of sin, death)?
- Why do you think fire (a symbol of Pentecost) and the Holy Spirit (wind) complement each other as a blessing of God for the Church?
※Prayer※

Jesus Christ, Son of God, Savior of the World, have mercy on us, we humble sinners. Amen.
2021-05-26
Enter In
Psalm 80; Isaiah 65:17–25: John 14:18–31

I might be a nerd (okay, “might” should be replaced by “am”). When I was young I was fascinated by the stories of elves. In particular, I grew up with the Pinis’ Elf Quest. As I got older, I learned about the “real” elves of The Silmarillion (Tolkien’s Elves). I was fascinated by their mythic slowness. Life, death, marriage, war, and all those things that define much of human life changed in such strange ways.

This came to mind as I read the passage of Isaiah. A person who dies at a hundred will be as if cursed. These days, we celebrate those who live beyond one hundred, trying to learn their secret (there doesn’t seem to be one).

As Isaiah continues, he shares how God will provide the life essentials to everyone. God will provide a way where everyone need not fear for their well-being. The implication of no orphans or widows (the weakest and most vulnerable) is there too.

How these verses end is also interesting. The serpent is definitely an allusion to the serpent in the Garden of Eden, whose food continues to be dust. On the other hand, the life and death (and the taking of life to live) of Creation and its creatures ends, too. It indeed would be a new creation, or perhaps Creation as intended before the Fall.

The totality of this promise of warmth and belonging won’t be experienced on this side of life. The Father does still love us, however, and that is ours to hold onto.

Remaining “in” the Father and “in” Jesus though is a little more than just sitting. It is an active pursuit of a relationship with God, through the gift of the Holy Spirit. It is the Holy Spirit that remains to teach and guide us, even today.

Yet, just because the Holy Spirit is here and present, does not mean that we do nothing. Jesus said that the Holy Spirit would teach us. Teaching, though, requires students. Until we die (and maybe even after), we are all, to be constantly learning about God.

※Reflection※
- How can the finite (us) not continue to learn more about God (infinite) day-by-day?
- What are you doing to learn more about God?
- Who are you bringing with you as you learn?
- Is anyone bring you along with them as they learn?
※Prayer※

Holy Spirit, nudge our hearts and minds to pursue relationship with you that we know God better than we did yesterday. Amen.
2021-05-05
End of Ends
Psalm 4; Daniel 9:1–19; 1 John 2:18–25

Eschatology. It is a fabulous theological word. It means the study of the End Times. You can watch plenty of End Times theology on TV. It usually involves zombies, nuclear weapons, or (my personal favorite) large reptilian creatures that like to stomp cities.

Less the actual Eschatological part, that was all tongue-in-cheek. Sort of. How we view the End Times says a lot about our perspective of the world, our personal struggles, and even our cultural struggles.

A number of years ago I read a summary (only the summary) of research regarding End Times (also called the Apocalypse, not the mutant—comic book reference). There was a cross-section of media stories and fiction that would get a bigger presence depending on the general cultural gestalt. Japan, for example, is still dealing with the cultural scars of the nuclear bombings of Nagasaki and Hiroshima. Godzilla, in particular, is a cultural image representing nuclear power running amok, and the underlying fear of the results.

Even as we read about the “Four Horsemen” of the Apocalypse (famine, war, pestilence, death) we can see (with the first 3) some things that were constant companions of fear regarding the end. Death, of course, comes to us all.

Death is a pretty universal fear. There are very few people in history that do not fear dying (death is “merely” the result). The power of death over the living is significant, and when added to an eschatological framework (see, I used it later) those “things” that we fear most in regards to dying and death become part of our End Times thinking.

Sometimes death of the self is mixed into the perceived death of culture, identity, and other things. In the case of Daniel, the End Times includes the concept of the death of Israel as a people and a nation.

Other times death can be overridden.

As a result of the Resurrection, the sting of death has been removed. It is no longer permanent for the believers in Christ. What this also allows for is the ability (should we so choose) to separate our fears of death, End Times, and pretty much everything else.

With the Resurrection before us, the End Times, or more correctly the fear of the End Times, loses much of its weight for the End Times are merely the opening act to eternity.

※Reflection※
- What are your thoughts about End Times? Have you thought about them recently?
- What emotions do End Times thoughts evoke in you?
- Why might understanding that End Times are not the end times for believers in Christ be important?
※Prayer※

Lord, help us to deepen our trust in you so that the anxieties of the world do not shake our foundation based upon your love. Amen.
2021-04-15
How Far Do We Go
Psalm 135; Daniel 3:1–30; 1 John 2:3–11

The fiery furnace story with Shadrach, Meshach, and Abednego (Hebrew names: Hananiah, Mishael, and Azariah) is one of those ever-present Sunday School stories. It is a great story of faith, trust, and most importantly…love.

Love. Yes. Faith and trust really only go so far, especially when it comes to one’s death. Love conquers all. If we were to use the phrase used to King David, perhaps that will help. “A man [in this case, men] after the Lord’s own heart.”Hananiah, Mishael, and Azariah were men after the Lord’s own heart. Their faith and trust in God had transformed into love. This may seem like a stretch, and that is understandable. Love, though, would seem to be the only movement that would the 3 men to say what they said in response to the king.

The letter from John provides some insight into this conclusion, “But the love of God is truly perfected in whoever keeps his word.” Keeping God’s word (i.e., “not worshiping other gods”) was definitely what the 3 men did, and in a way that is both legend and example.

While a miracle did occur, they did not hold a lack of one against God. As many of us are going through hard times and harder losses, there is a strong temptation to hold the lack of miracles against God. We often want our belief to buy us something with God.

That is not love. That is bargaining. That is not trust. That is exchange. That is not faith.

※Reflection※
- How should this understanding of love affect our interactions with others? How should this affect our understanding of church?
- What are lessons that you have learned about the fiery furnace in you life? How did you apply them?
※Prayer※

Lord, you have have given us the gift of faith and love. May we continue to deepen our trust in you that we truly able to trust you fully in all things. Amen.
2021-04-12
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, family was security. Security was also firmly ground on God’s blessings.

We can find unity 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 others.

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 spirit 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 community 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 share so that other groups like yours could be formed?
※Prayer※

Almighty and everlasting God, who in the Paschal mystery established the new covenant of reconciliation: 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 Holy Spirit, one God, for ever and ever. Amen.
Second Sunday of Easter Collect, Book of Common Prayer 2019
2021-04-11
At The Gates
Psalm 118:1–2, 19–29; Jeremiah 33:10–16; Mark 10:32–34, 46–52

When we read the word “barren” in Jeremiah, we often think it is talking about the land, in particular the environment. The barrenness is in regard to people, in particular, God’s people (and their herds). They will soon no longer reside in the Promised Land, praising and worshiping God.

Poor decisions made by the People of God led to the barrenness and their exile. In response to their despair of exile, God promises them restoration. They have not even repented and God already promises their return. God spoke hope into the darkness. God spoke hope in the face of the people’s fear.

Fear is often a response to the unknown. Fear is also a response when we think we know what bad will come to pass. Those that followed Jesus behind the Disciples likely presumed the demise of this Messiah (self-declared Messiahs weren’t unknown, and they all died). They weren’t wrong.

This particular journey of Jesus to Jerusalem would indeed end in Jesus’ death. Those that feared weren’t wrong. Without being too specific (we have to remember that we often read the end into Jesus’ words, and the Disciples weren’t there, yet), Jesus spoke hope to the fear. Even while describing what would happen to him, Jesus spoke hope into the darkness.

The story of blind Bartimaeus seems to be just one of those stories of Jesus, but don’t overlook its placement within the context of Jesus’ final journey to Jerusalem. Bartimaeus was physically blind. Bartimaeus, on the other hand, had spiritual vision. We could just dismiss his cries to Jesus as pure desperation. Jesus, though, doesn’t seem to respond to sole desperation at other points in the Scriptures. Bartimaeus was something more. It seems quite reasonable that Bartimaeus’ place in the Gospel was to represent a counterpoint to the physically sighted who were spiritually blind.

The particularly glaring issue with the spiritually blind was how much vision they thought they had regarding spiritual issues, and definitely someone as significant as the Messiah. The so-called enlightened being compared to the least (a physically impaired person whose only source of income was through begging) would have been quite insulting.

Mark’s intent likely was that jarring comparison. As Mark wrote after the life, death, and resurrection of Jesus, Mark (along with other followers of Jesus) would be striving to confront those that thought they were spiritually enlightened with the world-changing Jesus.

※Reflection※
- Which is your strongest tendency? (1) Seeing the bad that can/will happen and being overwhelmed with your fear of it (i.e., like those who followed the Disciples), (2) So consumed with the spectacle that your are blind to the darkness around or ahead of you (i.e., the Disciples), (3) Are sure you know that bad or darkness ahead but face it with the peace and strength of God (i.e., like Jesus)?
- Are you quick to assume you have Godly spiritual vision, or do you wonder if you are spiritually blind?
※Prayer※

Lord, each of us have different responses to the world and its struggles. Help us to build Godly responses to the darkness. Amen.
2021-03-27
In God We Trust?
Psalm 19; Exodus 19:1–9a; 1 Peter 2:4–10

Trust is a scarce commodity. True trust. You and I trust that the person approaching the intersection will stop, but we’ve all had enough experience to undermine that trust (we even might be the reason we are this way at intersections).

All our actions operate on trust. In general, we “trust” for two reasons, (1) cultural training, (2) “enlightened” self-interest. We are culturally trained to trust people during transactions, though when lawyers are involved, maybe we don’t (no offense intended if you’re a lawyer). “Enlightened” self-interest really means that most people won’t do majorly wrong things out of fear of getting caught with the consequences.

The sad truth is that often our trust in and of God is the same. We trust God insofar as we think of God’s “enlightened” self-interest. If you read that aloud, you might have detected a note of scorn or sarcasm. It certainly is there, but it is self-aimed rather than God-aimed.

As we are human and much of our interaction, trust, and expectation of the world is based upon our experience, how could we not dangerously put God in the same spot as our fellow humans? Immediately, you might be saying, “not me!” Most of the time indeed it probably isn’t you.

It is the times that it is you (or me or anyone) that we need to examine openly with grace. As much as we often want to overlook our weaknesses, it is those weaknesses that make Christ a stumbling block even for his followers.

“…they refuse to believe in the word.” The Word is Jesus. Jesus is God. Perhaps the harsher truth is that we trust the Word as much as we trust the world.

※Reflection※
- Whom do you trust? Why? When have they betrayed the trust? How did you (and your relationship with them) move beyond the betrayal?
- Do you trust God more than you trust the world?
※Prayer※

Lord, trust is endangered in and by the world. Help our trust in you to be strengthened beyond all measure and exceed our distrust so that it is no more. Amen.
2021-03-04
Storms in Store

Psalm 77; Job 4:1–21; Ephesians 2:1–10

I recently l read a pointed quip (one could call it an insult) at a man who had chosen to remain celibate rather than have a relationship with another man. The person wrote, “…This guy needs [religion] as an emotional crutch. Pity.”

Eliphaz is not accusing Job of this. Yet, at the same time “religion” is being used as a bludgeon. “Your religion,” is indicative of Eliphaz. Is Eliphaz not an Israelite? Or is it the dismissal of Job’s consistent acts?

Eliphaz is what many Christians experience from other Christians during hard times, harshness. There is a form of condemnation delivered to Christians going through hard times. Often Christians are the worst about it. We can try to encourage others when they are going through rough times, but then be judged as lacking when we meet our own struggles.

Eliphaz is the metaphorical voice of experience of far too many people. Sometimes, even more sadly, it may be the “voice” in our heads (and hearts) that attacks us and leaves us breathless.

The tragedies that Job’s life had suddenly gone through would be traumatic for anyone. No matter what we think of the last year or four…no, they aren’t Job’s life. Yes, many of us have experienced great loss, pain, fear, and anger. Job got it all.

Christians have been given the antidote to this. The mercy and grace of God and salvation. While these may often seem “just words” they can also be the life preserver when we are in a storm.

It might seem strange to bring this in when Paul’s letter to the Ephesians is about disobedience and doing what feels good. Oddly, standing strong in God’s grace, mercy, and salvation is often harder when all we want to do is sit and stew in misery.

Perhaps, just perhaps, Eliphaz was a shot of cold water that each of us needs to jar us out of our whirlpool of misery. However, most of the time such a person just pushes us deeper into the darkness.

We are called to pull people out of the maelstroms of life, not shove them further, no matter who they are.

※Reflection※

Are you a person to pull or to push? Does it depend on the person? Does it depend on the reason?

※Prayer※

Lord, make in us a resolution to follow through relationship to pull people out and not shove them in. Amen.

2021-02-22