Devotion.al

Tag: formation

  • 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 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 life, 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 Holiness Movement concept of the Second Work of Grace (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 speak 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 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 of Jesus Christ. Amen.

  • Promising Places

    Promising Places

    Psalm 119:81–88; Jeremiah 16:14–21; John 7:1–9

    Every nation has a formative episode. The episodes can be one that is event (i.e., the signing of the Declaration of Independence) or it can be natural (i.e., the New Year) or it can even be invented (there are a lot of those).

    These formative episodes often become dramatic retellings of identity. They form identity. Often, however, the dark sides of those events are often glossed over. Many patriotic events gloss over crimes against humanity, war, bloodshed, of innocents.

    Egypt had been that for Israel. Joseph’s story from slave to (second only to Pharaoh), and thus bringing Israel in on a powerful note. Then their time in Egypt as home. Then their transformation from and to slavery. Then from slavery to freedom out of Egypt. Even for Solomon, Egypt remained a key piece of Israelite identity.

    Depending on how we read it, it would seem that part of the reason that God was allowing the exile was not just a consequence of and rebellion, it was a reshaping of the people of Israel. The formative event was to be the from exile, rather than escape from Egypt and all the baggage that came with it.

    The exile, in other words, was to be a time of purification. It was also a time of reorientation. The Promised Land was only a dream in Egypt. The Promised Land was a memory in exile.

    ※Reflection※

    • Have you ever had a “Promised Land” dream? What was it like? Has it been ?
    • Do you have a “Promised Land” memory? What was it like? Is currently part of your , or is it in the past? If it is in the past, could you return? What would it be like?
    • What are personal events that have formed you in such a way as to have changed the path you took in life?

    ※Prayer※

    Lord, our past shapes us. You graced us with the freedom to not be defined by it, except by your will. us the to see the next Promised Land you have for us. Amen.

  • Trail Blaze

    Trail Blaze

    Psalm 46, Genesis 45:25–46:7

    The King James Bible is arguably the single most significant book of the English language. Because of its centrality to the British Empire and the of England, the King James Bible had the unique placement to be the primary English language teaching and formation book for centuries, including all the colonies that the British Empire launched.

    What people may not realize is that the King James Bible was the fourth English translation of the Bible. In fact, some of its language and interpretation is owed to the previous translations that were banned for a time. You might recognize the name of the predecessor translations: Tyndale, Wycliffe, Cloverdale.

    It is those 3 English translations that are the real launching point for our visit with the .

    When we read this passage from Genesis, we are missing a few important pieces. First, the Hebrews had a long history with Egypt. Abraham and Isaac sojourned there for a time (also during famines). The one time Jacob was about to enter Egypt, God stopped him.

    In a very unorthodox way, Joseph was sent before his . Joseph’s , integrity, and managerial skills allowed Joseph to be second only to Pharaoh. And, really, if you read that part of the story, it seems that even Pharaoh only kept a little for appearances sake.

    Now, however, Jacob was to go! God promised him as the God of his (Jacob’s) predecessors. This is God’s testimony to Jacob that God continues to be to the first , and that this is part of the fulfilling of the promise. What is striking is that God uses the promise of many promises to echo the previous ones, making it all but assured. It only required that Jacob go.

    Tyndale, Wycliffe, and Cloverdale were not universally for their translations. Part of the King James’ directive for the “Authorized” version was translating the scriptures so as to justify the Episcopate (Archbishops and bishop hierarchy of the Church of England) and the “Divine right” of kings. That’s pretty self-serving for the translation of Scriptures. This would override some of what Tyndale, Wycliffe, and Cloverdale had done.

    Tyndale, Wycliffe, and Cloverdale would have likely (mostly) supported the KJV because it did what they had wanted. It brought the Scriptures into the language that the people actually used. Despite the less than happy ending of their translations, it seems likely that without them going before, the importance of an English Bible would not have been seen or understood until much later.

    Who went before us we may never know. We may never know who we went before.

    It not for us to know. It is for us to .

    ※Reflection※

    ※Prayer※

    • Who went before you?
    • Who follows behind you?
  • Incomplete Armor

    Incomplete Armor

    Psalm 27; Zechariah 10:12; Ephesians 6:10–18

    This passage from Ephesians is one of those common favorites. Building and putting on the armor of God is still a popular activity for children. As a tool, it was and remains powerful.

    From the point of the Ephesians, they were very familiar with the attire of the Roman soldiers. Ephesus was an important city in the region. The Roman soldiers would be stationed there. With its importance, many military excursions would start and end in Ephesus.

    However, while grasped a powerful visual (and, for modern children, a reinforcing activity), it wasn’t complete. As far as Paul was concerned, he delivered what he needed for conveying deep truths to the Ephesians.

    Yet, there is still something missing. When I was younger, people often thought I was an “Army brat”. Even to this day, some I’m ex-military. Most of this is a childhood affection (with, yes, a lot of military tradition in the family). So, when I look at Paul’s list, I’m a bit bothered.

    There are 2 significant pieces that are missing from Paul’s list: the javelin (or bow, depending on the unit) and the kilt. Also, certain Roman ensembles had shin guards, too (that makes 3).

    What does that matter, you might ? The javelin (again, or bow) was used for long-ranged attack; the javelin could also be used as a defensive tool against cavalry. We could use the long-range aspect as a “look ahead” and “be prepared” for what is coming. In other words, don’t just react to the world; be prepared to confront it.

    Regarding defense, the javelin would need to be set against the ground to be effective. Again, be for what is coming toward you.

    The kilt? Other than cultural Scottish attire, it protected the lower area of the body. It may not seem like a kilt could protect much, but much of the of the lower body is centered in that area. Wounds would deeply affect effectiveness. From a modesty sense, well, that’s probably obvious. That could represent purity.

    Purity in this day and is hard. Putting on the armor of purity may be more essential than we realize.

    The shin guards are a little harder. They do keep you from getting kicked, and they would protect you from ramming your leg into a coffee table (you winced, didn’t you?). So, perhaps we could look at the shin guards at that which protects us (somewhat) from our own stumbling.

    There is a fun addition to the helmet. Normally, the helmet was unadorned. However, during parades, the higher one’s rank the crest on the helmet would be brightly colored. Kind of similar to the flames of , perhaps?

    ※Questions※

    1) Which armor piece is most significant for you? Why?

    2) If you were to choose aspects of the spiritual life that the 3 additional pieces would represent, what would they be? Why?

    ※Prayer※

    God, thank you for the vision and of your Paul whose words, inspired by you, guide us today. Amen.

  • Self of Nothing

    Self of Nothing

    Judges 4:1–24; 2 Samuel 6:12–22; Psalm 18:20–29

    Many have often condemned Barak as a coward who hides behind a woman’s skirt (so to speak). What if there is something else at play?

    If you read the Book of Joshua and 1 & 2 Samuel, the Ark of the Covenant was part of the army’s formation. It went out into battle with the people. It was a symbol for the people of Israel that God was with them.

    However, in the time of the Book of Judges, a lot was lost (and so very quickly, too). Perhaps, as a matter of morale and tactics, Barak wanted Deborah there as the symbol. Barak could have been doubtful of his military success, so wanted backup (God).

    Regardless, it is Barak’s lack of a to Deborah’s “penalty” that is our focus. Basically, Deborah told Barak that he would not get the glory of dealing with Sisera (the enemy ) and that it would be given to a woman (a dig in a patriarchal society).

    Whether it was acceptance or tolerance, Barak’s lack of response shows a greater concern for the success of the battle, rather than the resulting glory. Some it cowardice. Some call it degrading. Some call it .

    Humility does not just take one form. Whether you believe the Barak was weak, scared, or lacking faith, how many people hide those exact things behind a façade of bravado? Not hiding it, is often a sign of humility.

    Sometimes humility is what you are willing to do and be in public. David’s dancing in public to display joy in front of the people must have been something to watch. Was it because of how he was dressed? Was it because he didn’t act refined?

    His goal wasn’t the eyes of humanity, it was the eyes and of God. Yet, his first wife either tried to shame him or was ashamed of him.

    David would not accept that. He understood that whatever her issues were, they were nothing in comparison to bringing glory to God.

    It is interesting to realize that David didn’t say, “that wasn’t embarrassing!” He said that his personal honor and pride are not important when compared to the glory of God.

    Two different men, with two different forms of humility. These are not the only forms of humility. It can play out in many ways in our lives. One person’s humility may seem like nothing to another. This is why true humility is between a person and God.

    Humility is something we should all seek. As the person we call Lord and Savior was humble enough to touch the outcast, broken, dirty, and then die for all, humility is a characteristic of a of .

    ※Prayer※

    Holy , guide our hearts and souls to greater depths of humility, even while knowing that the humility of Jesus is deeper still. Amen.

    ※Questions※

    1) Who is the humblest person you know? What makes them humble?

    2) the ways Barak and David were humble. What are other means of humility?

    3) Why is humility so important to growing the ?

  • Expecting or Distracted?

    Psalm 51:1-12; Habakkuk 3:2–13; John 12:1–11

    It is so easy to be distracted from the important things in life. Some blame electronics. blame the media. Others blame no in school. Others blame a culture that has walked away from its somewhat Christian-ish roots. There is nothing new under the sun when it comes to human behavior.

    O Lord, I have heard of your renown,
    and I stand in awe, O Lord, of your work.
    In our own time revive it;
    in our own time make it known;
    in wrath may you remember .

    The opening stanza of Habakkuk’s song tells us that our disengagement from God is nothing new. Habakkuk calls us to be in awe of God. If you’ve ever had the Blue Angels or Thunderbirds fly over you in , you’ve had that sense of thunder through the entirety of your body. The jet wash passes over you. The sound overwhelms you. Plus the smell (which you may not like) of burnt jet fuel. There is an almost instinctual resonance to such an experience. Multnomah or Snoqualmie Falls with the spring runoff can do the same with the overwhelming volume of water, both noise and sheer amount.

    All of that pales in comparison to the awe that we ought to feel when we contemplate God. As we wait for Christ’s return we, like Habakkuk, want God to make his glory undeniably known, and that his overwhelming wrath to and evil, with a lot of mercy. While we may not be overwhelmed by God, there still appears to be that wiring inside of us that is looking for it with hopeful expectation.

    Hopeful expectation.

    The Jews, under Roman occupation, were waiting for something. Some didn’t know what they were waiting for. Some were waiting for a revolution. Some were waiting for a Messiah. Those waiting for a Messiah—a savior—had a hopeful expectation.

        “You came forth to your people, to save your anointed.” [Habakkuk 3:13]

    1. Are you being truthful to yourself when say, “I’m waiting expectantly for Jesus to come back”?
      • If not, what is keeping you from seizing the that Jesus is coming back?
      • If so, what can you do to build up the expectation in others?
    2. The of Good Friday (the day Jesus was crucified), is followed by the blessing of the Resurrection. Yet the Resurrection is not the . It is only the beginning. How is the Resurrection the beginning for you?

  • Season’s Traditions

    Mark 7:1–13, Galatians 1:13–17, 2 Thessalonians 3:3–15 (read online ⧉)

    We are rapidly coming (or for some already entered) into some of the heaviest time of tradition in the calendar year. For many, it starts with October observations. For others, it starts with Thanksgiving. For others still, there is Christmas. The list of Christian and non-Christian observations is pretty long. A “high-altitude list”: Yom Kippur, All Hallow’s Eve, , All ‘ Day, All Souls’ Day, Day of the Dead, Reformation Day, Kwanzaa, Hanukkah, sometimes Ramadan, and many others. Oh, then New Year’s.

    Sometimes observing one of these out of sequence (i.e., starting Christmas decorating and music on November 1st) creates a little bit of tension. This is actually a good thing. One of the problems that Jesus was confronting was how traditions had become disconnected from intent. Sometimes the tradition, such as washing 7 times, is a minor issue. Other times, such as when “dedicating” one’s wealth to the temple (corban) rather than taking care of one’s family, tradition becomes a problem.

    For many centuries, the “mainstream” church has had a church year. The church year begins with the 1st Sunday of . Advent ends with Christmas. Christmas (the “season”) ends with (The visit of the ). Then we have some Ordinary (i.e., numbered weeks) time. Then Lent, Holy Week, Good Friday, Easter, the Easter season, which ends in with . Anyway, each of these is intended to provide some Christian and spiritual , which is why much of the church has maintained it. The more Evangelical molded church has begun adopting some of these “seasonal” periods. This is a good thing, for these are good traditions…as long as they are not disconnected from the why.

    Traditions do not have to be bad. In fact, we they are not. Yet, the tension of introducing, maintaining, and even abandoning traditions needs to always be there so that we don’t lose touch with the why.

    notes that he was heavily invested in traditions. All of his traditions were an attempt to honor God, but God was often lost among the rules. Yet, that does not mean all the traditions were bad. In fact, many of the traditions (and rules) us guidance as to how to appropriately walk with God and others. Many of these traditions also teach us theology and about what God has revealed to us about God.

    As you begin your seasonal traditions (even the food choices for Thanksgiving), give some deeper thoughts as to the “whys” of your traditions. You may discover something far deeper than you expected.

    1) How do you keep the “whys” of your traditions alive?

    2) What are important aspects of traditions for and to you?

    3) Is it unreasonable to seek God in all our traditions?

  • Community Rhythm

    John 16:16–22, Galatians 4:8–20

    How often when we know the story so well do we look down on those who don’t get it? The disciples certainly didn’t get it. often spoke in parables, and because we think we know the answer, we find it easy to impose our understanding onto Jesus’ words.

    If we think of the disciples’ time with Jesus as an extended “mountain-top” experience that seemed to be never-ending, we can understand their confusion. What could possibly go wrong? We know the ending, but they didn’t.

    Part of the and rhythm of the “church” year is the annual repetition of the joy, , heartache, and (again) joy that is Jesus’ . It is also not just Jesus’ life. It is ours as well.

    Not all that long ago, we celebrated the birth of Jesus, less than (but almost) 2 weeks ago was his triumphant entry into Jerusalem. Just 8 days ago Jesus died on the cross. Just 6 days ago, Jesus rose again. This ebb and flow like life. Was Jesus belittling his own painful on the cross, linking it to the labor pains (not that such are small or minor in anyway), or (more likely) equating the short term pain with the joy that comes with new life. With the joy of such new life overriding the anxiety of the pain just experienced. We know what the new life is of a mother birth. What about Jesus?

    When speaks to the Galatians, he expresses the of Jesus insofar as the new life that Jesus spoke of. It is you. It is me. It is the extended framily called the church. This new life is a community called to God with one another in love and truth.

    1) What do you think when you think of the “church year”? Is it a new concept to you? How does it shape your life, both in and outside of church?

    2) Do you find it difficult to separate your from the story? You know what’s going to happen. Are you able to “live” with the disciples as they walk with Jesus?

    3) Paul states that his “birthing pains” continue as he awaits Christ’s formation in the Galatians. Aren’t the Galatians Christians? What do you think Paul means?