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Devotion.al

Tag: Gospel

  • 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?

  • Dehardening Hearts

    Psalm 105:1–4, Deuteronomy 24:17–22, Acts 6:1–7

    “Solitary religion is not to be found there [inward]. “Holy solitaries” is a phrase no more consistent with the Gospel than holy adulterers. The Gospel of Christ knows of no religion, but social; no holiness, but social holiness. Faith working by love is the length and breadth and depth and height of Christian perfection. This commandment have we from CHRIST, that he who loves GOD, love his brother also; and that we manifest our love by doing good unto all men, especially to them that are of the household of faith.”

    —John Wesley

    “…no holiness, but social holiness…” has been misused over the years, being equated with social justice. John Wesley was specifically speaking about what would now call private versus public faith. For John Wesley—and the church as a whole—found that Christians were more likely to be better Christians when living within the context of a discipleship and accountability context. When our religion becomes private, we hide from ourselves and others that which needs to be brought into the light. The path of holiness can only be walked in the truth and the light with others. There are 2 “gotchas” with this. The first is the whole discipleship and accountability piece. When the world looks at us and judges us, it’s because we’re doing a pretty poor job. The other is found in our passages in Deuteronomy and Acts.

    “…we manifest our love by doing good unto all men, especially to them that are of the household of faith.” Read that again. The orphans and widows, those left alone, are our responsibility to love and care for. Is there a “reasonable” limit? Maybe, though God’s grace poured out on the cross puts a lot of doubt on that. We could be Ebeneezer Scrooge and talk about our taxes, work programs, welfare, etc., but while that may be subsistence, it isn’t True Life. We think it is hard today, because “so many” people take advantage of the system. Yet, in John Wesley’s day, there were more disadvantaged, fewer programs, and a lot less money going to it.

    As we look at our fellow human beings, we cannot allow ourselves to be deceived by those who use our hearts for their gain. This is the sad reality of politics (all parties) and the media (bad news sells). In fact, we are seeing fatigue of all sorts set in. This allows us to harden our hearts. All is never lost, however. As the world becomes fatigued, this is our opportunity to once again be the light that we are called to be. We are not called to make a big splash, nor are we all called to the same thing. We are all called to love each other.

    1) Have you found yourself becoming callous or even adversarial to others in the current political and social climate?

    2) Do you find that you identify more with a political party or social view more than Jesus? Are you allowing politics or culture to define what it means for you to follow Jesus?

    3) Why do you think social holiness (e.g., Sunday service, Life Groups, Bands) is needed for us to love one another?

  • Struggling in Unity

    John 17:20–23, Philippians 1:27–28

    E Pluribus Unum.

    If you look at US currency, most (if not all) will have this saying. In Latin, it means “Out of many, one.” While the US might be the gathering place of people of many nations, it is the church that should be living out this saying more than any entity in Creation.

    Jesus prayed that we (all the church, in all the world, in all of time) would be one, just as he (Jesus) and the Father are one. This is one of those areas of mystery and freedom for the people who make up the church. Our theology and tradition teach us that God is One. Our theology and tradition also teach us that as One, God is still (at the same time) Father, Son, and Holy Spirit. In purpose and intent, the Father, Son, and Holy Spirit are One. However, they are also separate (the great conundrum of the Trinity), which should be kind of like us.

    United in intent and love, and individual at the same time. As we can see, it hasn’t worked so well in the United States. It certainly could be worse. It certainly could be better. Jesus doesn’t give us the excuse of, “it’s a republic.” We are to be united (a perfect single unit) so that the world knows that Jesus is the Messiah. This is not so the world knows we are Christians or good people, or we’re “saved”. Unity is the testimony that Jesus is who he says he is.
    Paul takes unity and puts it as a symbol of trusting in the Gospel. In other words, Paul is saying, “you’re preaching it, but do you believe it?”

    The church in general and even Generations Community Church has a problem with unity. Unity is hard work. Unity is never about our-self, it is about all of us…together.

    Whether you struggle with being united with an “opposing” political party, a different skin color, a different language, a different nationality, a different sexuality (or lack thereof), we are called to be united. We have seen denominations start the long and painful road to separation. Church history is filled with splits. Even positives, like the Church of the Nazarene (which united different churches), are outweighed by splits.

    It may seem abrupt to tie this in, but evangelism as a practice is in decline. Evangelism, not sharing the faith. Yes, there is a huge difference. Evangelism is often a whip. Sharing the faith isn’t. Unity is the example the world needs. Unity shows the world who Jesus is. Unity shows the world we believe what we say.

    1) Have you ever left a church for a reason other than moving? If so, why?

    2) What are you doing in this church framily to build unity?

    3) One of the biggest struggles in unity is speaking truth in love. To whom do you need to speak truth?

    4) Often the biggest struggle in unity is hearing truth spoken in love. What truths have people shared that you did (and/or do) not listen to?

  • Barriers to Sharing

    John 20:19–23, Acts 1:4, Acts 2:1–36

    The short vignette in the locked upper room after the Resurrection seems as if was a snippet of a memory that was lacking something. Yet, John felt it was important. As a precursor to Pentecost, Jesus’ statement/blessing about receiving the Holy Spirit was an important thing. Jesus had already told the disciples that they would only fully be what they were called to be when the Holy Spirit came and that Jesus would have to not be present. Jesus directed them to wait.
    They waited, prayed, worshipped.
    The Festival of First Fruits (Pentecost) was a Jewish major festival to celebrate the first of the harvest and to praise and worship God. Probably not as full as it was during Passover, Jerusalem was still a significantly full. In addition, there were likely many people who lived far away but remained for both. Was it as packed? Probably not. Were the spectacle of Jesus and his story still floating around? Probably. They, the disciples and the people of Jerusalem, were not ready for what came next.

    The spontaneous sermon by Peter probably shocked him and the other disciples. While his sermon fell on fertile ground, it is probably not just the words. Any charlatan or false teacher or false prophet can preach a good sermon. The miracle of people of different countries hearing the sermon in their native tongue showed God’s supernatural approval and participation in this.

    We often get tied up in methods and modes of communicating. There are longtime disagreements about modes and methods. Far too many confuse mode and methods with the message. God made no distinction between languages. It was the message that mattered. On the other hand, we could be so concerned about the language (“did they miss the nuance?”) that we forget the effectiveness of mode and message.

    What matters is that the message was heard. The people didn’t hear God’s message in some tongue that they were not native to, they heard it in the tongue where they knew the nuances. God did not do a poor translation, God did a great one. More than that, hearts were transformed, and those transformed hearts went back home. Of what value is a Jew whose first language isn’t Hebrew? They took home the message that God loves them so much, that he sent his son to die for them.

    Pentecost is the birthday of the Church. The whole church. While it took Peter and the other disciples time to recognize what the first sermon was saying (all nations and people can come to God), it was the heart of the Church at birth. The Jewish Pentecost was a celeb.ration of the first fruits of the harvest. The Church Pentecost is about the first fruits of the Kingdom of God

    1) The initial response to the supernatural act of hearing things in one’s own language was met with skepticism. Why do you think that is?

    2) Speaking in Tongues is considered a gift of the Holy Spirit. What is very unique about this specific display of Speaking in Tongues? If you need a hint, who is missing?

    3) Even today people hold on to methods and modes as essentials to sharing the Good News, rather than the Good News itself. Why do people hold onto such things, often to the detriment of sharing the Gospel?

  • Journey and Direction

    1 Kings 8:41–53, Ruth 1:7–17, Luke 9:57–10:16

    Where are you going?

    It’s a pretty basic question until we apply it to our lives. It wasn’t long ago, the question was followed with, “…to Heaven or Hell.” However, where are you going isn’t just about the destination, it is also about the journey. In fact, who we meet and how we live on the journey are what makes (or breaks) the Very Good Life.

    Solomon’s Temple Inaugural prayer talks about the Very Good Live in general terms and one specific one. The general terms are those that are normal to everyday people. The specific term is focusing on God. The prayer basically revolves around people turning from God (and/or sinning), and people turning to God. Regardless of direction, God is the center.

    When Ruth makes this massive commitment to Naomi, we miss all that she gives up in her attempt to be faithful to her family (which now only consists of her mother-in-law). She also willingly surrenders her entire belief structure (and blood family and culture) to God. She turned toward God.

    There were many people who followed Jesus. Many of them were unwilling to make a full commitment. Jesus’ rebuke to 3 of them sounds harsh (it is). However, each of us has that same daily decision to make…Jesus, or not. Jesus sent 72 committed disciples out. He did not send them alone. He sent them in pairs. An example of taking the journey with others, for we can never truly walk this journey alone. We aren’t meant to.
    The disciples weren’t directed to make converts, they were sent to build relationships. Staying as a guest in someone’s house for the duration of their time in a village meant they had to get along with their hosts. It also meant they could build relationships—build the Kingdom—at a more natural pace, and not the “gospel” that was presented (e.g., “Heaven or Hell”) years ago. If the towns were hospitable, stay. Otherwise, leave. Do your best to be at peace with others, insofar as it depends on you.

    1) Where has your faith journey taken you? Have you been so focused on the destination that you didn’t experience the journey?

    2) How do you know where you are going, and how do you know when to change direction?

    3) How does Solomon’s prayer tie into the task that the disciples were given?

  • Sharing Where The Food Is

    Isaiah 55:1-9, Matthew 6:1-15

    When one works with the homeless, one learns that the homeless have an amazing network of information. This network includes which ministry provides food on which day. It can include which ministry provides sundries and clothes. Then there are the ministries that provide free clothes cleaning. They are quick to share what will aid one another. Regardless of your perception or feelings regarding ministry to the homeless, their connection to one another cannot be denied. When we set aside our pride and our stuff, Christians more than anyone else ought to be aware that we are truly homeless. This world is not our home.

    Just like the homeless who share about the sustaining things around, Isaiah announces God’s mighty grace, mercy, and gifts. Imagine if all of Christ’s followers couldn’t help themselves from sharing this amazing gift that God has given them. We talk about so much that is present in Isaiah’s words: the value (or lack thereof) of money, God’s great food, new covenant, not of this world. Yet, more and more, Christians are really nothing special. Now, that isn’t to say that they aren’t, but that they no longer know that they are. By and large, most people view them as political blocks or hate-filled people. Christians have allowed themselves to become this. We are no longer (by-and-large) Isaiah (or the homeless) saying, “come meet this awesome guy, Jesus!” Because of our career positions or career locations, we are not free to share our faith. We now have to become wiser than serpents to share the Gospel. However, we have to become like Isaiah and believe we have good news to actually share.

    The church has come up with many schemes and methods to share the good news.

    It is good news, right? Is it, perhaps, time to return to simpler words and ways?

    When Jesus provides the template for prayer, it is intended to be an antidote to the excessive prayers of those who made a show of their false piety. Later, it would also serve as a counterpoint to the Roman tendency for long-winded oratories that were so prized by the intellectual culture. The Lord’s Prayer (as we call it now) is so simple that a child can learn (and memorize it). Yet, the depth of the Lord’s Prayer from the holiness of God to our place in God’s kingdom here on earth. The Lord’s Prayer really is the tension between the ideal and our reality. We are often uncomfortable with the tension between the two, yet that is where the energy and ability to call those struggling in this life to the new life offered by new creation in Jesus Christ.

    1) Is your life with Christ still an important part of your life that you want and seek to share with others?

    2) When was the last time you prayed the Lord’s Prayer? What do you see as its positives and negatives?

    3) We talk about inviting people to church. When was the last time you invited a person to a new life with Jesus?

  • The Passing of Wisdom and Faith

    Proverbs 3:33–4:27, Genesis 3:21–4:7, Luke 3:4–18

    (Grand)Parents can pass on wisdom to their (biological, mentored, or spiritual) children and grandchildren. Sometimes the wisdom is things learned, sometimes it is pain survived. In Proverbs, we see a collection of wisdom sayings. Living a good life has been twisted in our culture to be a life of collecting stuff and wealth. The proverbs gathered in the book of Proverbs, if actually read, can be an antidote/counterbalance to that. For a number of years, some Christians have taken to reading a chapter of Proverbs a day. At least chapters 1-28 are read every month. Wisdom can be passed on, even habituated, but both the person doing the passing and the person doing the taking must be working together. Often we can pass on knowledge and wisdom (think of all the hours students sit in classrooms). We can even test for knowledge. Ultimately, however, each person must choose to exercise the wisdom they’ve been given. The goal of passing on Godly wisdom is to silence the “wisdom” of the world, and the world is loud.

    Cain, only the second generation(!), succumbed to the world. The first murder happens in the second generation. Let that sink in. It was only the second generation. There is an important lesson in this. The next generation can lose it all. There is a modern proverb, “the Church (thus Christianity) is only one generation away from dying out.” We who pass the faith and our wisdom on to the next generation (and the generation that follows) can only do our best. However, if we understand God’s story, our small story in the middle of God’s story, and give that to those who follow, we increase the likelihood that the Gospel will pass to the next generation. There is a dark side to being the recipient, too.

    The Jews had had the faith passed on to them. They carried it proudly. While they were indeed God’s people, there was an arrogance in many that because their forefathers had passed on the faith and traditions to them, that they were still blessed and protected. John the Baptist wanted them to understand that while the faith was passed down, it wasn’t the rules and rituals that saved and preserved them, it was the grace of God. This grace-filled God wanted a relationship, not empty rituals. While the Israelites had successfully talked to their children in their going and sitting, they had not (apparently) passed on a relationship. The church is often guilty of this same thing. There was a time where as long as the right words were spoken and the right doctrine passed on that all will be well. Except it wasn’t well at all. In response, generations turned to an entirely relational view of God, which made new rules and often disregarded doctrine. Both were (and still are) extremes that the church—to pass on the wisdom and faith—must strive to overcome and find a balance between the two.

    1) What Bible story (or stories) can you remember? What Bible stories do you think non-believers know?

    2) What did the stories teach you about God? What do you think those bible stories teach non-believers?

    3) In those stories, do you see relation, doctrine, or both? Are you able to share those differences with others?

    FD) If you know what is right, do you do it? If not, why not?

  • Decisions and Struggles

    Jeremiah 11:15–16, Isaiah 52:1–12, Galatians 4:12–20

    We cannot avoid the reality that the world as it stands opposes the Good News, while at the same time yearning for it. People try to avoid the reality that the gospel is opposed, and try to “be at peace” with the world. On the other hand, there are those who are so obsessed with “the opposition” that they either spend the majority of their efforts and energy opposing, or huddle behind the “four walls” of their church, family, and/or larger “tribe”. Part of what makes the Christian walk so difficult and why it requires constant reorientation, is that we are to walk between these two extremes.

    The two verses in Jeremiah recall that the people of Israel have wandered far away from their God, and have turn rituals of life into empty actions. They were set apart and planted to be a symbol. They became spiritually diseased, and the only thing that could cleanse the disease was fire…a cleansing fire. Yet, instead of changing their ways they kept to the old.

    Isaiah’s call to Zion/Jerusalem is for it to “wake up” out of the despair and disgrace that it has found itself in. It is time to throw off the old clothes and the contaminated ways. It is time to put on new clothes and new ways. Purify yourselves.

    The old bad non-life-giving ways have a way of coming back. Jeremiah and Isaiah opposed them. Generations later, Paul had to fight them again. Now it was not just the old Jewish ways that he had to confront (like Jeremiah and Isaiah), it was also the ways of the Gentiles that had to be opposed.

    Paul is makes two very important points. The first is there are people that are trying to put themselves above others (mostly Paul, but they would have also been putting themselves above the elders) to control and try to change what is Truth. They also appear to be doing it for personal gain of money or pride. Not good reasons to change who one respects.

    The other important point is that Paul speaks of them being his children, that he is again going through the childbearing pains, trying to restore them to where they were in their beliefs. Christ has to be formed in them (again). This would be what we would call backsliding. Paul was now separated by distance, and was doubly pained that he couldn’t be there in person.

    Christian formation should always move forward, but sometimes, due to culture, family, habits, we go backwards. It sometime seems we have to start all over again. If it has been a really hard fight, we could succumb to despair.

    • 1) American individualism, especially prevalent in the Western parts of the United States, almost convinces people to find their own way in a vacuum. What happens when we make decisions in isolation?
    • 2) Spiritual decisions made in isolation along with cultural influences can endanger our spiritual lives. What do you do to help immunize yourself in that area?
    • 3) Most often, our biggest spiritual battles will be in areas that we have always struggled with. What are you doing to strengthen yourself in those areas, and finding accountability?
    • FD) Do you have, or ever had, a favorite article of clothing, a shirt, or accessory? Have you ever not wanted to wash it, because it might get hurt? What happens when it gets really yucky? Then what? Your spirit sometimes needs some cleaning, too? What do you do to clean it?

  • Be Being Prepared

    Psalm 54, Acts 20:16–32

    Be gracious. How many times did you hear someone say, “If I were God…,” or have you said that yourself? Most of the time, those four words do not result in a gracious response. In fact, they are usually the introduction to something vengeful or self-righteous.

    Sometimes we do hear a gracious response after those four words, but then how often is our response to that grace…grace-filled. It’s sad, but often grace is not the initial human response.

    Despite our own orientation to grace-less-ness, we still look to God for grace-full-ness. Why is it that we expect more out God’s response than we deliver on our own?

    Deep down, beyond our conscious thoughts, we have an understanding that grace should be the way of things. As we all know, and as the psalmist states, we are among people whose “…teeth are spears and arrows, whose tongues are sharp swords…” Sadly, we are often those same people to others.

    Even sadder, sometimes we are that way to those we hold closest in our hearts. The psalmist takes a breath…and then…PRAISE GOD! God is faithful! Trusting that God is faithful often allows us to be grace-filled, even when highly distraught or distressed, as Paul was on his way to Jerusalem.

    As Paul gives his farewell address to those he loves personally and deeply, he summarizes his time in Ephesus. There are some things we should be taking from Paul’s address. First, he sought to be humble. We know that Paul was smart.

    Often smart people act as though they are better than others, just because of their intelligence. Paul made the case that wasn’t this way with him. He did not shy away from telling what needed to be told (profitable). It also tells us that others said many things that were not “profitable” to the Ephesians. This was one of Paul’s deep concerns.

    He warned the Ephesian elders to be aware of those that would tear the innocent apart and lead them astray. He is telling them to grow up. They will no longer be able to rely on Paul to be the leader, but they are now responsible. Paul reminded them of the tears he shed as he spoke the Truth, not just of God’s grace and kingdom, but that people will come (who might even be friends) that will try to destroy the faith of the Ephesians.

    He is doing those last minute reminders. He believes that this journey to Jerusalem will be the end of his journey, and wants them to be prepared both for grief and to wear the mantle of leadership.

    • 1) In his address to the Ephesians, Paul mentions the “…the gospel of God’s grace…” Why is that especially important for Paul as he looks to the end of his journey?
    • 2) When we look at the psalmist’s words about the “speech” of humanity, how can the gospel of God’s grace respond?
    • 3) Paul’s history with Ephesians, and his effectiveness with them was built over years. What does that tell about the legacy of faith?
    • FD) Why does Paul use the imagery of sheep for the people of the church and wolves for the people outside of the faith (not necessarily outside of the church)?

  • Transitioning

    Psalm 29; Isaiah 43:1–13; Matthew 3:13–17

    Many people claim to have heard from God. Often in church culture, we hear about Elijah and the “still, small, voice of God” (1 Kings 19). In Psalm 29, however, the voice of the Lord is anything but quiet. Massive trees break, the earth shakes, deer giving premature birth, the woodlands stripped bare, all due to the voice of the Lord. The voice of the Lord can be quiet or loud, depending on what we need.

    Through Isaiah, God calls out to the Israelites. The Israelites are in exile, and in despair. God reminds them that it is God who made them. It is God who formed not just humankind, but the people of Israel, reminding them of the promise made to Abraham.

    After the reminder—which is also a statement of reassurance—comes the challenge. As the Israelites walk through the waters, rivers, and fire. God will be with them. It is not insignificant that God says, “…when you pass/walk through….” God is not talking about avoiding trials (waters, rivers, fire). God accompanies in the midst of trouble. It is not just the accompanying, though. The figure of speech of “through the waters/floods” is one of death into new life: Jacob became Israel; Israel leaves Egypt; Israel enters the promised land; Elijah’s last walk; Elijah’s prophetic beginning.

    Walking “through the fire “is a symbol of purification. This is similar to the burned sacrifices, which were performed for the cleansing of sin. Through fire, metals are refined, and the impurities removed. In these times, fire was also a sign of life and security.

    One can say when we perceive that God is with us and for us, we will walk through our trials and be transformed.

    Even for Jesus, baptism (i.e., walk through waters) is a transition from life to death to life. When Jesus is baptized, he goes from the life he had (probably that of a carpenter) to the life of mission, the Gospel of the Kingdom of God. Just like us, Jesus “walks” through the waters. Jesus knows the things of our lives, for he walked them, too.

    1. Can you think when God has walked with you through times of refinement? What did you hear from God during this?
    2. When did you “walk” through a time of death into a new life (or way of living)? How did God walk beside them?
    3. What is similar between times of refinement, and times of death-to-life? What is different between them?
    4. [FD] What does baptism mean to you?