Devotion.al

Tag: grace

  • Hallowed and Halos

    Hallowed and Halos

    ‌📖 Read

    ‌Matthew 10:32–39; Matthew 28:16–20; Hebrews 11:33–12:2

    ‌🔎 Focus

    “Everyone, therefore, who acknowledges me before others, I also will acknowledge before my in heaven, but whoever denies me before others, I also will deny before my Father in heaven.”

    ‌Matthew 10:32–33 NRSVue

    ‌

    “I believe in…the of ”

    The Apostle’s Creed

    ‌

    “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us,”

    Hebrews 12:1

    ‌‌✟ Devotion

    ‌In my , we may the Apostle’s Creed every so often, but we don’t really process the communion of saints. Part of that (if not almost all of that) is an ignorance and disregard for traditions because too much is tied (in our minds) to the Roman Catholic Church.

    ‌Another significant part is the way that life after is considered. Many traditions and thinking have a clear divide between life on earth and life beyond this one.

    ‌Both of these lead us to conclude a more philosophical understanding of the communion of saints than the writers of the Apostle’s Creed understood. Many (if not most) don’t really see, understand, or even believe that the saints are among us. There is no question that some traditions invoke the saints as if they are gods, but the general disregard of the saints is throwing away everything because of a flaw.

    ‌Some traditions hold that when we (especially as a church body) worship in the power of the Holy Spirit that we are indeed worshiping with the saints who have died before, because they are with and in Christ. There are some traditions that believe that we are worshiping with the saints to come, as well, for the same reason.

    ‌This is not some call to fully transform or your thinking in regard to saints, but to understand how often saints are not part of our thinking. I’m sure there are one or two churches in my tradition that have a such as Matthew’s, but generally that is left to the Orthodox, Roman Catholics, Lutherans, Presbyterians, and the Anglicans.

    ‌Rather than think of a church (for example) named after a saint as something weird, perhaps think of it as a statue of a person. We all know that the statue is not the actual person, but that the statue represents a particular life of impact. So, too, are the saints. Lives of impact.

    ‌We often do not see the impact our lives have, from the smile at a stranger, to a laugh with a friend. Yet, there is no person on earth who does not have impact upon the life of another.

    ‌When we read some of the stories of saints, we can become overwhelmed by their story, thinking we could never be that way. Yet, saints never called themselves saints and were also overwhelmed by the lives of the saints before them.

    ‌Some of the stories seem mystical or magical or even miraculous. Yet, none of these people saw themselves as great, they saw themselves living in the of Jesus Christ.

    ‌‌🤔 Reflection

    ‌Do you believe that you are living in the grace of Jesus Christ? Why or why not? If so, how? If not, how might your thinking change?

    ‌What makes a person a saint to you? How might you develop one or more of those traits in your life?

    ‌‌⏏️ Act

    ‌Take some time and search for info on the life of a saint. As many saints have “feast days”, look up the saint for your birthday, or the day you gave your heart to Jesus.

    ‌🙏 Prayer

    ‌Jesus, through your example and life, you inspired saints to follow you. Holy Spirit, thank you for emboldening the saints of the past, today, and the future. Father God, thank you for your loving embrace of all who are broken in this world, including ourselves. Amen.

  • Our Blindings

    Our Blindings

    Read: Luke 13:23-30

    ‌‌‌🔎Focus

    “For ways are under the eyes of the Lord, and he examines all their paths.”

    Proverbs 5:21 (NRSVue)

    ‌‌✟ Devotion

    ‌When you read the passage (Luke 13:23-30), what did you focus on? Did you focus on ‘ command to enter the narrow door? Did you focus on its narrowness?

    ‌While Jesus’ answer is very important, you’ll note he didn’t actually answer the question, at least in any way that is definitive.

    ‌“Lord, will only a few be saved?” (Luke 13:23 NRSVue)

    ‌What if the issue is the question itself?

    ‌“There are no right to wrong .”

    Ursula K. Le Guin

    ‌

    If you don’t the right questions, you don’t get the right answers.

    Edward Hodnett

    ‌How did you read the question in the passage? Is the asker wanting to know who gets in and who is kept out (exclusionary)? Or is the asker wanting to know if they can even make it?

    ‌Our reading of the question helps us define the answer, thus understanding how we see the question is important. Is it a question of rule or a question of ?‌

    Another possible view is the goal of the asker. Is this about seeking the best way, the sure way (what can I get away with), or a different way?‌

    What if Jesus’ long answer was less about rules and such, but instead about focus? Are you focusing on Jesus (God) and God’s ways, or are you focusing on the behaviors of ?

    ‌What if the narrow way is more like a horse wearing blinders? A horse that wears blinders is doing so because their rider or driver is seeking to keep them from being distracted from everything around them, and wanting the horse to focus on what’s ahead, and on the rider (driver).

    ‌‌🤔 Reflection

    ‌When you first read the passage, what was your focus on? Has your focus changed at all? Do you ever find yourself watching others more than you are watching and seeking God?

    ‌‌⏏️ Act

    ‌Find one small and simple thing can you remove from your to narrow your focus on God.

    ‌🙏 Prayer

    Help us to look ahead to you, Lord God, and not look side to side at others. Amen.

  • Greater or Lesser Than Evils

    Greater or Lesser Than Evils

    Read: Psalm 119:41–48, Deuteronomy 10:10–22, James 2:14–26

    ‌🔎 Focus

    ‌No one ever accomplishes good by means of evil, because they are themselves conquered by the evil. On the contrary, evil is corrected by good.

    St. Barsanuphius the Great

    You believe that God is one; you do well. Even the demons believe—and shudder.

    James 2:19 (NRSVue)

    It is a good exercise to ask, what is evil? Why do we categorize certain perspectives, actions, or even people as evil? Often, what we judge as evil is really about what we view as normative, as if was automatically good (or evil, for that matter).

    ‌‌✟ Devotion

    ‌In the US, today is . It is a combination of many traditions, and always comes with a plethora of arguments as to whether Christians should observe it, participate in any type of recognition of it (Truck ‘n’ Treat, Harvest Party, and the like), or stay in a holy huddle.

    ‌In Christian circles, 31 October has some Western Christian specific applications. In a few traditions, this (though really beginning at sunset) is the beginning of The Allhallowtide season, which is a time set aside in the church year for first, observation of the (known & unknown, martyred and not) who have gone before us to their Heavenly Reward. It concludes with All Souls Day, which is an observation of all Christians who have gone before (and we won’t talk about Saints and saints).

    ‌For those of us of the Protestant traditions (in other words, not Roman Catholic or a myriad of Orthodox), 31 October is also Reformation Day, the general agreement that the Reformation began with Martin Luther starting an argument about the sufficiency of Christ by nailing his proposals (theses) to the gate of churches in the German city of Wittenberg. To be clear, the undercurrents of the Reformation were already moving (from an historical viewpoint) in Europe (with martyrs, too). Luther’s dramatic postings (though in course with cultural expectations) created a great story.

    ‌The secular and non-Christian aspects that we are experiencing for Halloween are, truly, a perversion and syncreticism of pre-Christian, Christian, and post-Christian belief structures. Just a side not, perhaps instead of assaulting Halloween, we do something different (and I’m not talking about Harvest Parties and Trunk ‘n’ Treats). Not that I necessarily have an idea, but much of the angst and outrage borders on evil, which St. Barsanuphius was warning us about.

    ‌As we watch functionally innocent children walk around asking for candy—who are dressed up as ghosts, stereotypical witches, super heroes, and what have you—we need to ask ourselves why we perceive a particular costume as good or evil. It’s not that I, for example, don’t have opinions, but I have had to spend time pondering why a particular costume is “evil” versus “good”. This is not about relativism. This is about my perspective of normal masked with what is “good”.

    ‌If there were two kids, one dressed up like a vampire and one dressed up as Knight Templar (a knight order during the Crusades in the Near East), my automatic emotional would be vampire=bad, and Templar=good. However, if I were born and raised from the Near East (regardless of ), I might be very hard pressed to figure out which is evil, because the Templars were not good from a Near East perspective, because they came in conquest (motives aside) for generations.

    ‌If I, as a parent, knew that my neighbor was from the Near East, and dressed my child up as a Knight Templar (assuming my child wanted that), am I doing evil to my neighbor? Am I loving my neighbor?

    ‌This is not about incidental errors, but actions performed despite . Which brings us to the words of James. The demons James refers to know who God is. They know God’s holiness. It is arguable that they might even be more aware of who God is than any of the Saints or saints that have gone before us.

    ‌Yet, they shudder. I’ve heard many people ask, how could one know God (not bad or evil people, that’s different) and be against God? James doesn’t answer that question, but the implication is bigger than we think. Demons, who likely know God on a divine level beyond us, still oppose God. If the demons, who know God in ways beyond us, can oppose God, why not humans?

    ‌We can conclude that evil is opposing God. The implication with James, though, is that (perhaps) true evil is knowing God and opposing God anyway.

    ‌🤔 Reflection

    ‌What recently has evoked “that is evil” from you? Did you spend time evaluating why it was evil? When you declare something evil, do you ever check against the Scriptures to see what the Scriptures say?

    ‌‌⏏️ Act

    ‌As you observe (and maybe even give candy to) children as they walk your neighborhood tonight, look at their costumes. Ask yourself why that child chose that costume, and why they thought it was “good”? Then ask yourself why you thought it was good or evil and why?

    ‌🙏 Prayer

    ‌God, as we look about the world, we often conclude what is evil and what is good without asking you. Help us to look to you to define these terms, rather than how the world and our personal tell us to. Help us to as filled with toward in our perception of their wrong-ness, as you were while we were in our sin. Amen.

  • Movie About a Christian

    Movie About a Christian

    Read: Luke 9:18–50

    One of the reasons I and appreciate the concept of the “church 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 “witness” a strange experience that defies our everyday experience.

    Luke’s “bookends” of the Transfiguration are: before, Peter’s declaration of as Messiah, Jesus’s subsequent command to be silent, and Jesus’ prophesy of his suffering road, and his prophesy of sacrifice for and by those that follow him; after, a and Jesus’ rhetorical question of the unbelieving character of the Jews (and, honestly, most of humanity). With what most of us believe about God (God has a plan) and the (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 , 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 ().

    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- 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 formation 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 light of Jesus Christ. Amen.

  • How to Come Back

    How to Come Back

    1 Corinthians 11:17–33

    It’s almost over it seems. The time of being masked and constrained nears its . On the other hand, already another strain of COVID is showing up, but the reality is that we, as an entire world, are at our limits.

    It seems great that we’re almost there, except that we really have a lot of things that we need to work through, and many of them may be far harder than COVID, masks, inoculations, and social distancing. The wounds that have opened over the last 2 years are far deeper, far more scarred, and far more gangrenous than many of us were prepared for.

    As we come back, it is far too easy and tempting to attempt to go back to old habits and practices and forget what has just happened and the mirror that we saw ourselves in. We, as Christians…we, as the church…cannot just come back.

    Many of us will “come back” to church and be unwilling to be uncomfortable. The world has trained us to be exactly like the Corinthians…divided. And, even worse, we may be more divided than the culture at large, which should terrify and condemn us.

    Paul was speaking on how the rich self-segregated from the poor. Instead of common Communion, it was a separate one. Instead of a “love feast” celebrating unity, Communion (the memorial of Christ’s death and !) shined the on the division, and it was then unworthy of the grace that had upon them.

    While we may not take Communion separately in the church, there is no question that the church is divided. Whether it is by culture, country, skin color, language, socio-economic class, or even denomination, the church is divided.

    The that Jesus granted the world the right to judge regarding love (John 13:35), desperately needs to love one another. As we to love each other, looking beyond , borders, skin color, language, power, weakness, honor, shame, wealth, it will be hard.

    Learning to love beyond ourselves isn’t optional. For those that follow Jesus, it is an act of loving obedience.

    ※Reflection※

    As you prepare to go/come back to , is the “old” normal really what Jesus wants from you?

    What is one thing that you will do different as the situation settles into the new way of things?

    ※Prayer※

    Jesus, the craziness of these last 2 years may feel like forever, and, yet, in your eyes, it was only a breath. Grant us the grace and peace and love to come together as your disciples to show that your love can truly transform the human , and from the human heart transform the world. Amen.

  • Seeing Christ In The Lives of Others

    Romans 12:16–21

    As part of our college ministry many years ago, we asked our college students to come up with their statement. It was coached in a business/organization language; it should have been better phrased as a Rule of .

    Mine was: Seeing Christ in the Lives of .

    Yes, the title was my little slogan. As of late, it has come to mind regularly. Often it is part of my to a myriad of things that I am seeing and hearing about all around, whether it be personal interactions or even Tweets (posts on the Twitter platform).

    There seems to be a predilection to be wounded and hurt first (and responding that way).

    Hurt people, hurt people

    This saying from my time in Celebrate Recovery continues to resonate with me. God’s timing for teaching me this (right before being hugely wounded) is not lost on me.

    As we watch the world around us, perhaps you need to this, too.

    Hurt and see

    You might be hurting now. I know I am. In fact, the reason I’m sharing these thoughts with you is that I, too, am hurting.

    Reflecting on Paul’s words to the Romans should provide some wisdom to and a framework for us.

    Too often, people take these verses and go right to Paul’s quotation of Proverbs 25:21–22. Heading there first is an indication that we are responding out of hurt and/or first.

    Instead, perhaps we ought to focus on, “…show respect for what everyone else believes is good.” Many may with, “That excuses their behavior!” No, it doesn’t. It shows respect for God.

    Another response I have witnessed and experienced is, “that’s not Scriptural.” Sometimes that is the choice of a style of music or a style of dress. Sometimes it truly is something called out by the Scriptures as bad.

    Grace Before

    In the Wesleyan-Holiness , we have the theological construct of prevenient grace. This is the grace that goes before the people even act. In particular, it is God’s grace that goes before we have a clue.

    Perhaps the turmoil in the world, especially as the —just as the culture—adapts to massive changes in everything, ought to be perceived with grace, “…show[ing] respect for what everyone else believes is good.” For the record, this is hard.

    Much of the language being used by the world is very judgemental, of course, the church has much the same problem. We are called to be present in the world, but not to be of it. As we hold onto the things of old or embrace the new, looking for Christ in the lives of others may well be an answer.

    ※Reflection※

    • How might Christ be present in the current social advocacy you oppose? How might God’s grace be going before in that situation?
    • Why might it be important to “see” in the lives of others, especially those that do not know Jesus?
  • Kick or Lift

    Kick or Lift

    Psalm 23; Jeremiah 12:1–13; Luke 18:35–43

    Understanding that we don’t know the whys and wherefores of is one step. Accepting it is another. Then the biggest step is not blaming God. Often blaming God is the easiest as it means we have no responsibility. It also means we have no control, so we are “spared”.Yet, deep down inside we feel the disconnect. That’s why we, even in our modern enlightened era are constantly trying to find the next “right” (and leaders). We strive against our hopes and fears that the next one will be the “right” one.

    Jeremiah summarizes all of these emotions with his anguished words to God. Jeremiah acknowledges that he (just like us) has no place to judge God. That doesn’t mean that Jeremiah doesn’t want to understand (just like us).

    Although it is not stated, God seems to starting with verse 5, asking Jeremiah how long he will strive against all that is coming. Then the verses continue about an inheritance that has been abandoned because of the it had committed. There is no joy in God’s words. There is heartbreak.

    A decision was made to turn against God; to go their own way.If they had been the blind man, calling for the mercy of God and meaning it. All things would have changed. The blind man was persistent in the face of contrary opinion. He asked for mercy. He received mercy. said it was his .

    If the inheritors had begged in faith for such mercy, they, too, could have been healed.

    ※Reflection※

    • Where in your life do you identify with Jeremiah?
    • Have you had any experience in your life similar to God’s in Jeremiah?
    • Have you experienced or witnessed a similar movement of faith, , and as the blind man?

    ※Prayer※

    God, we don’t see all the pieces. We know by faith that you are moving in the world. Help us to see your moving and the ability to share it with . Amen.

  • God of Boxes

    God of Boxes

    Psalm 85:8–13; Amos 4:6–13; Luke 1:57–80

    God speaks shalom to his people [who follow him] and to his faithful [where he is the core] ones (a very loose paraphrase of Psalm 85:8)

    Salvation is close to those that God (Psalm 85:9).

    Then…we get Amos. When we first read Amos, we are tempted to think, “This is a loving God?” As with most prophetic , being too literal can be problematic. This is more of the arc of the story of Israel. In other words, it wasn’t one thing after another. It was one thing…time passed (even generations)…they didn’t …another thing, and so forth. When it’s all tied together seemingly in a short time span as we read it, it can leave us breathless and/or anxious.

    Which…it should.

    The symmetry of these issues goes along with Egypt, who would not “see” the power of God as worth listening to until the of the firstborn (see Exodus 4:8–12:33). Then there is the addition of Sodom and Gomorrah (still used today as a prophetic whip). This also builds on Moses’ warnings which promised that the curses on Egypt would be inflicted on Israel if they did not choose God (see Deuteronomy 28:15–61).

    This is where we who focus heavily on the of God and the nature of God loving all need to pay attention ourselves. God is love. That doesn’t mean permissiveness. It often means discipline.

    “Know then in your heart that as a parent disciplines a child so the LORD your God disciplines you.” —Deuteronomy 8:5

    We don’t like this. The fact that our emotional response to discipline is, “you don’t love me,” is one of the greatest struggles for our modern sensitivities. We struggle (and that’s fine) with the concept that God would discipline through pestilence, famine, war, etcetera. We will often use the language of “God allows”, or explain things as “an ‘old world’ understanding”. While this is understandable, there is a fundamental soteriological (theology dealing with the nature and means of salvation) flaw in it. When we diminish God’s acts to solely “natural” consequences, we remove God’s movement (including that of the Spirit) in our lives, even the concept of prevenient grace (the grace that goes before us).

    Removing Godly discipline is removing God.

    Zechariah (the of John the Baptist) was muted (disciplined) by God (through an angel) when he questioned how he and Elizabeth in their advanced years could have a child. Want to see a preaching/teaching pastor freak out? Mute them. Zechariah’s duties may not have been preaching as we understand it, but in an oral culture (most people couldn’t read) not being able to was a severe handicap. Instead, when Zechariah confirmed that his son’s name was John and he was no longer mute, he praised God. After his discipline, he praised God. Being that praise was Zechariah’s first response (and praise not being, “thank you for healing me.”), it is quite probable that Zechariah was praising God even while mute. Praising God while being disciplined; that is hard.

    It isn’t impossible. Yet we want to put God in a box. The box of the God of love is often the one where God doesn’t punish or discipline. God doesn’t fit into our boxes.

    ※Reflection※

    • In your life, what boxes have you put God into? How do these boxes deal with punishment, discipline, and/or love?
    • Why might a God of discipline also be a God of love? How do we often confuse these?
    • What do we lose when we remove discipline form the nature and/or of God? Is that important?

    ※Prayer※

    Lord, there are things in life and in the we just don’t understand. Grant us your grace to see you in and through it all. Amen.