Devotion.al

Tag: honor

  • 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 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 and non-Christian observations is pretty long. A “high-altitude list”: Yom Kippur, All Hallow’s Eve, , All Saints’ 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 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 Magi). Then we have some Ordinary (i.e., numbered weeks) time. Then , Holy Week, Good Friday, , the Easter season, which ends in with Pentecost. Anyway, each of these is intended to provide some Christian and spiritual formation, 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 hope 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 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) give 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?

  • Remember the Gone

    Matthew 22:23–33, 1 Thessalonians 4:13–18, Romans 8:26–30

    All Saints Day was established to the saints of the . As we talked about yesterday, it is also a good time to reflect upon those that helped your faith. By so doing these people were doing the work of saints. Now, let us be clear, over the years, the church (whether it be the church universal, Eastern Orthodox, Roman Catholic, Protestant) has put saints on a pedestal that the saints themselves knew they didn’t belong. It is human behavior to do this. The saints are a “class” of people that when we think about it, we don’t believe we belong to that class. It is only by the of God that any could be called , for it is the work of the in them that shaped them.

    One of the biggest common characteristics of saints is that they are dead. We have all lost people we to the ultimate consequence (on the finite side of things) of sin…death. Death is a fact of life. The reason to bring in All Saints Day is that some in the church lost the understanding of saint. So, the Saints (especially, those without their own named day) had this day to cover all of the Saints of the church. As a consequence, some traditions have a day for the (dearly) departed after All Saints Day. This day is called All Souls Day or Commemoration of the Departed. Really, it’s about all those day-to-day Christians that had more to do with your faith journey than the Saints seemed to have.

    We have inherited the legacies of the Saints and the everyday saints. What will we do with it? What is a saint? Well, the way puts it, it seems we are all saints. It seems that Paul perceives all of the children of God as saints.

    1) Whose death do you mourn most at this moment? Were they a believer in Jesus as Lord and Savior?

    2) Why do we mourn those that knew Jesus as Lord and Savior?

    3) What is the difference, if any, between a saint and a perfect Christian?

  • Strong Protecting Love

    Isaiah 26:1–6, Psalm 18:1–9, Nehemiah 6:15–16

    is measured in many ways. When you’re the one being attached, often it is by fists (or equivalent). Another way is deterrent. In other words, what will be the cost to attack? When a strong city is called out, it is a city that, yes, can defend itself. It is also a city that would not want to attack. This particular city, Jerusalem, had God as its ultimate defense.

    What country or military power would want to attack God? This was the of the Israelites, that God would protect them.

    God does want to protect those who love God, and and honor God. The phrasing, however, gets odd when we talk about jealousy. Jealousy always seems to be bad. Even when we say God has a jealous love for us, it sounds bad.

    Rev. George Harrison calls jealousy the shadow of love. That doesn’t sound much better. However, he notes that what we often call jealousy is actually love corrupted by envy. True jealousy—or jealousy—is when wholesome love and devotion are denied, betrayed, or destroyed.

    God, then, is jealous when the love due by right (as Creator) and (whether Israelite, or the not quite) is no longer. God’s jealous love is the heart of one betrayed. As the one whose love is and never-changing, God would do just about anything for those God loves.

    1) Re-read the last paragraph. What do we have of this?

    2) Re-read the with this understanding of God’s jealous love. Does your understanding change?

    3) What is important to understand God’s jealous love and our lives, and how we live them?

  • Denial and Grace

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

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

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

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

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

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

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

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

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

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

  • Work Assignment

    Genesis 14:17–20, Hebrews 5:1–4, Acts 13:1–3

    The calling of God is mysterious. The Levitical line produced the priests, but who would be called was something different.

    The calling of pastors is equally mysterious (including to the pastors). How and why God calls certain people to be pastors and doesn’t other equally equipped (or equipable) and people remains a mystery.

    In many respects, King Melchizedek is emblematic of the issue. He just pops into scripture as a priest of God, and then is gone again. The first person titled priest is a mystery. That is really part of the whole point. That the calling of a person to more directly and intimately interact and act (in particularly limited ways) in the place of God can often be hard to fathom.

    The author of Hebrews does provide us a boundary, which is good. “No one takes this honor on himself…” One of the of the current culture is that people aren’t pursuing ministry due to its cultural respect (yes, it’s a sad thing, too). In this culture people are making not just a financial , they are also making a cultural sacrifice. In the Middle Ages, for example, the younger or daughter would be sent into the , the influence (some security about inheritance fights). The younger son didn’t often have a choice. That being said, many of them became great blessings to the church through their faithful service and guidance. While people angled to use the church (and their children) to gain and influence, many of them surrendered fully to God making a big difference. While those that were sent to the church may have been sent with deceptive or unrighteous purpose, the boundary that the author of the book of Hebrews made was still fulfilled.

    While priests and pastors have a particular (maybe peculiar) call, all Christians have a call. Yours may not have been assigned. Sometimes the call can be within our work, our hobby, our friends, our neighborhood. In fact, in each of these places, we are “assigned” to work for the . However, there are certain areas that God has more strongly called us to do the work.

    One of the biggest clues is how you are wired, and what activities you enjoy. How we are wired and what we enjoy makes our work for the kingdom more infectious and effective. There are limits, of course, to the activities. Not all activities are a blessing.

    1) What activities are you most joy-filled doing?

    2) How can those activities be used at church, family, work, other social circles, to build the Kingdom?

    3) Roles we are assigned or fill aren’t necessarily joy-filled. How can you take the activities and apply them to your roles? Be creative.

  • A Different Journey

    Psalm 85, Numbers 33:1-56, Galatians 5:16–25

    We are born. We die. The beginning and then .

    In between the beginning and the end there are many steps to take.

    The Israelites were finally at the end of their wandering in the desert. They had taken many steps in the desert. With God’s and care, clothes and footwear did not wear out. They were at the end of their journey was at an end.

    That journey ended, and a new one was about to begin.

    The Israelites were not always good at following the path that was laid out for them. They certainly messed up a lot, sometimes out of pride, sometimes out of strong emotion. It’s not as if we, too, have not stumbled on our journey.
    In many ways, the new journey the Israelites were about to start was far more dangerous. Moses, their great , would not be with them. It was not that Joshua was a bad leader, he just wasn’t Moses.

    In the desert, they were tempted but relatively isolated where their sins and failures were relatively (note the relatively) harmless to the whole. However, now they were entering a place of permanence. Isolation would no longer be a form of security. They were entering the land where other gods were worshiped. They would be sorely tempted by people who were their neighbors.

    A different journey indeed.

    We have a single long journey to walk. It has many stages, each them a journey unto themselves. Walking by the is the way to walk our journey in a way that brings and to God, and to find the True path to the Good .

    1) What major changes in your journey do you ?

    2) How did each of those changes affect your walk with ?

    3) Both the journey in the desert, and the journey at home had dangers. How were they the same, and how where they different?

  • Sacred Mourning

    Psalm 25, Lamentations 3:22–27, Matthew 27:62–66

    Are your clothes in 1 piece? One of the traditional Jewish responses of extreme grief or anguish is the tearing of their clothes. Yesterday was . Jesus died on the cross. Are your clothes torn?
    While they were able to put Jesus’ body in the tomb in time, nothing else happened. Everything just stopped. On top of their world being disrupted by Jesus’ death, now they had to to honor the body of their friend, master, brother, . In our day and , we don’t have this waiting period. We just get it done.

    Today, people will have Easter egg hunts, parties, gatherings, trips, and so on. This is not to knock such, after all, often they are a way we (as Christians) get to the good news.

    However, perhaps it is time for us to come up with a new tradition, a unlike any other that we hold (if we actually observe any). It is probably too late for you this year but put this as something to think about. Perhaps we too busy preparing for that we stop waiting. Why is this important, you may ask? It is a symptom of our lives and even our religious practices. Hurry up and get it done. When this is how we live our lives, how do we ever have the ability to wait for and on God?

    In the movie, the Passion of the Christ, there is a raindrop from the sky, implying that God the mourns. Let us mourn with God the Father, and with all those who lived beside Jesus. Below is the Mourner’s Kaddish, a Jewish prayer usually spoken in Aramaic (not Hebrew, interestingly). While there may be no “leader” (L) to lead you the people (P), think of a congregation together saying this in an annual (for it is done annually in honor of those who have died) service.

    L: May His great grow exalted and sanctified…
    P: Amen
    L: …in the world that He created as He willed. May He give reign to His kingship in your lifetimes and in your days, and in the lifetimes of the entire Family of Israel, swiftly and soon. Now say:
    P: Amen. May His great Name be blessed forever and ever.
    L: Blessed, praised, glorified, exalted, extolled, mighty, upraised, and lauded be the Name of the Holy One.
    P: Blessed is He…
    L: …praise and consolation that are uttered in the world. Now say:
    P: Amen
    L: May there be abundant peace from Heaven and life upon us and upon all Israel. Now say:
    P: Amen
    L: He Who makes peace in His heights, may He make peace, upon us and upon all Israel. Now say:
    P: Amen

  • Being and Becoming the Bridge

    Isaiah 30:18–26, Isaiah 61:10–11, 1 Corinthians 3:5–11, 1 Corinthians 11:23–26

    We are the bridge between the past and the future, with one foot in the past and one foot in the future.

    The past of glory was gone, a faded memory. Perhaps to some it was just an old tale that was from the crazy aunt. David and Solomon? Sure. Whatever you say, Auntie.

    Into hearts that resided in darkness, Isaiah spoke light and . People who felt oppressed were promised the of planting crops and harvesting them on their own behalf, not under the rule of foreigners. Not only that, Isaiah told them that they would turn their backs on their treasured idols. They were being told that the little gods that had protected them would be thrown away. That’s crazy!

    Isaiah later talks about the earth and garden producing as they should, because God has provided salvation and blessed them. Not their idols. The promise of God’s blossoming in the hearts of people who had abandoned their God who had them to bear his name.

    Death to life. During this series of devotions, we haven’t spoken much on , but with this last devotion for the series it seems appropriate. Lent comes from Old English and German, meaning spring. Spring comes at the end of Winter (the land almost “dead”, but waiting to come alive). Just like the Jews, who were in their “Winter”, so are we before our salvation.

    Paul and Apollos worked on ground that wasn’t yet “alive”. Yet, they planted the and watered it. Eventually, new growth in dead ground came alive and blossomed. While were fighting over who they followed (Paul, Apollos, or others), these coworkers in Christ looked ahead to see a crop that God empowered them to see, even if they did not see it now.

    Our bridge from death to life and from past to future is the legacy of our faith. Paul proclaims it best, “…as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.” The past and future. While we remember and the past, we must look to the future of ourselves, our , our church, our faith, and the world.

    1) What do you think the future of this church should look like? What can you do to help that vision come to pass?

    2) Often, we are blinded to our vision of the future, and thus tear down the future visions of others. What can you and we do to embrace the visions of others for the future?

    3) Paul’s concluding statement covers both past and future. How can Paul’s conclusion empower and educate your vision and how to make it come to pass?