Tag: Lent

Storms in Store

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

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

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

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

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

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

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

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

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

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

※Reflection※

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

※Prayer※

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

2021 02 22
Face-to-Face With Jesus
Psalm 25:1–10; Genesis 9:8–17; 1 Peter 3:18–22; Mark 1:9–15

A number of years ago, I was part of a drama that was really a hellfire and brimstone (or “turn or burn”) presentation. As my theology has deepened, and my wrestlings with the Scriptures have continued, the over-simplification of it bothers me. Much of everything around it now bothers me.

Despite my misgivings, there was a prevailing Truth that it conveyed. We will all be standing before Jesus at some point, either having made a decision or needing to make a decision.

There will be some that question the doors that this statement opens. Noah and his family, for example, did not know Jesus (as we understand Jesus). They did experience God’s miraculous rescue from the Flood (that some call a prefiguring of Baptism). Noah’s faith and trust were enough to carry his family beyond the Flood, but what happens after is something different.

One of the biggest claims against Jesus Christ being the Way, the Truth, and the Life, and Jesus being the only way to God (and the everlasting life) is this apparent conflict between the unending grace, mercy, and love God and this restriction.

Thus, it is not a small thing to seek to understand what about those who don’t have the chance to accept or deny Jesus.

We have some foretaste of things with the story of Noah. It is, however, the knowledge shared 1 Peter 3 that provides the greatest hint. It is of such significance that the church has alluded to it for over 1600 years in the Apostle’s Creed.

The Spirit of Christ “preached” to the souls in the realm of the dead. The dead (in case that didn’t hit home…the dead) met Jesus Christ face-to-face. The dead had the opportunity to accept Jesus Christ as Lord and Savior after they died!

This is not to say that we should just let everyone die to meet Jesus then. Absolutely not! It is, however, an answer to those who question the mercy, grace, and love of God’s salvation.

Does this give a perfect answer? Probably not. Those who look for any reason not to believe…will not believe. We are only expected to be faithful with and to the Word.

※Reflection※
- Have you ever had anyone question the “truth” of Jesus when it comes to those who hadn’t had the chance to hear the Gospel? What was your response? Was it helpful to them or you?
- Why does an understanding of the Gospel and salvation have an important part of our Lenten journey?
※Prayer※

Lord, there is no one that you do not want to turn to you for salvation. May we be the vessels of grace and mercy that draw people to the Gospel. Amen.
2021 02 21
Get Lifted

Psalm 25:1–10; Psalm 32; Matthew 9:2–13

Have you ever carried something really heavy for a while and then put down? Do you remember that moment when you put it down? That feeling of freedom?
That is should be just a taste of the feeling that the Psalmist brings out:

The one whose wrongdoing is forgiven,
whose sin is covered over,
is truly happy!

The one the LORD
doesn’t consider guilty—
in whose spirit there is no dishonesty—
that one is truly happy!

For many Christians, they actually don’t have that release. Those who grew up in the church may have never had the kind of life they perceived as such a gap between themselves and God. Others came to faith through intellectual decisions. As such, they often cannot grasp that feeling either. Another group is the one that cannot forgive itself and so struggles to accept the forgiveness that God has given.

Lent is a definitely a time to process our mortality and sin which brought death into the world. However, the intent is not to be morbid, it is meant to free us. While we focus on this during Lent, we all (I think) know what ends Lent. At the end of Lent is the freeing from the burdens of sin and death.

The end is what makes the Lent-ing do-able, worthwhile, and not-so morbid.

Perhaps the invalid was like so many of us in our hearts, faithful to and trusting of God, but something was missing to connect. Maybe it wasn’t just to the legal experts he was speaking to. Perhaps the invalid needed to understand what exactly was meant. His burden was lifted. He was lifted. His sins were forgiven.

※Reflection※

Does being free of you sins really feel (or did it feel) as if a burden was lifted? If not, why not?

※Prayer※

Lord, help us to be weighed down by our sins and our mortality so that we experience (or experience again) the freedom of our burdens lifted by you. Amen.

2021 02 20
So Over It

Psalm 25:1–10; Daniel 9:15–25a; 2 Timothy 4:1–5

For nearly a year, we’ve had COVID. For nearly a year, there have been limitations in gathering and movement. Finally, 9 months in, there was news of a vaccine. Then there were multiple vaccines. Now we wait.

Still, though, we often catch ourselves asking, “when will this be over?” Or the question that many are asking, “when can we get back to normal?”

Daniel’s words really aren’t that different than ours. Yes, he’s talking about the Israelites. Yes, he’s talking about Jerusalem. “When can we go home?” “When can we return to the new normal?”

Just as the generations that passed in Egypt, breaking free of the practices left behind. Then leaving Egypt with new practices to learn and form. Those fleeing Egypt, “when can we go home (Egypt)?” “When can we go back to normal (slavery)?”

The words that Daniel received, “yes, Israel will go back.” “Thinks will seem to be positive and even (the new) normal.” “Then disruption again.”

The promise of return for the Israelites (though not really for Daniel) was not exactly all positive. There would definitely be loss. There might be gains. They just couldn’t judge the return to the before, because they were different.

Many people have spoken words similar to Daniel’s about “the people” not listening to God, and not following God’s commandments. The words were often spoken against the US culture as it appeared to diverge from its so-called Judeo-Christian roots. Whether it was a particular disease primarily affecting a “different” culture/people, or whether it was COVID or some other virus, or the internet, or rock music, or free love, or what have you.

Those who often spoke those words forgot important words: mercy, justice, grace.

When we read the words of Paul to Timothy, many often conclude with something like communism, capitalism, consumerism, any of a number of things. “They” don’t want to hear the “truth”. These words weren’t Paul’s to Timothy for the world. They were Paul’s words to Timothy about the church.

There are a lot of things the church is hearing, but doesn’t want to. While the church has been huddled in homes and buildings, God has been moving. While phrases such as, “the new normal” are becoming, well…normal. Everybody wants whatever the new normal is going to be to happen already.

※Reflection※

What if God doesn’t want us to “normalize”? What if God wants to shake us free of our (the church’s) complacency? What if we have 70 more years to go? What will you do?

※Prayer※

Lord, we don’t know what is coming. In Lent we are called upon to strip away that which is not for you. Help us, Lord, to follow your will in this. Amen.

2021 02 19
Beyond Confessing
Psalm 25:1–10; Daniel 9:1–14; 1 John 1:3–10

“But if we confess our sins, he is faithful and just to forgive us our sins and cleanse us from everything we’ve done wrong.” —1 John 1:9

Have you said those words to yourself lately or ever? The power and grace in those simple words are awe-inspiring.

Daniel understood this. He analyzed Jeremiah’s words and recognized that there was no quick way back to the way things were. Daniel, being the faithful God-follower that he was, likely wasn’t eager to the way things were, as they hadn’t been working, especially in regard to Israel’s relationship with God.

Daniel recognizes—confesses—that Israel went its own way and purposefully ignored the voice of God through the Scriptures and the prophets. Unlike many people, whether Jeremiah’s, Daniel’s, or our day, Daniel notes that it is not the fault of God that Israel (or anyone) wanders away from God. Especially in the case of Israel, there was no blaming God. The penalties and (ultimately) exile were the result of the path Israel chose to walk in spite of God’s persistent voice calling them to repentance.

Repentance may be a bigger stumbling block than confession. The Roman Catholic practice of confession could lead to a confession of words without repentance of the heart. Roman Catholicism isn’t the only one. The opening words of 1 John are stated weekly in the Lutheran churches. Other words of confession are spoken in other liturgical traditions (Orthodox, Episcopal, Anglican, Presbyterian, Methodist, etc.). People say these words, but they may not actually repent of that which they confessed.

Most Evangelical traditions, like the Church of the Nazarene, don’t have a confessional creed. The confession has moved into specialized small groups (general Bible studies not fitting that mold), where people actually live life together. Here repentance has the opportunity to occur in ways other methods often don’t. In these groups, we can be shaped personally and be held accountable.

Regardless, if we are not willing to confess, repent, and change, we should really question if we are Christ-followers. Being a Christ-follower means being willing to be changed.

※Reflection※
- Thinking about your confessional, repenting, and changing activities, where can you improve?
- How would you rate the difficulty of each: confessing, repenting, changing? Why in that order?
※Prayer※

Holy Spirit, guide our hearts to confess and repent all that we have done against your will for our lives. Work in us and through others in our lives so that we are shaped from the inside out into Christ-shaped people. Amen.
2021 02 18
Billboard or Reflection
Isaiah 58:1–12; Psalm 51:1–17; 2 Corinthians 5:20b–6:10; Matthew 6:1–6, Matthew 6:16–21

Today is Ash Wednesday. This ancient church tradition goes beyond Protestant, Roman Catholic, and Orthodox. It a time of self-reflection. Many call it a time of self-mortification. This is why it is often a time of fasting (of varying sorts). Truthfully, the fasting is often something that should be done anyway as a form of self-improvement or just a matter of separating oneself from the immediate to dedicate time to the truly important.

The words in Isaiah allude to this. Sacrificing (e.g., fasting) because it is the religious thing to do is not the point. It seems, in fact, that religious sacrificing is actually an affront to God when one’s life around it is not God-honoring. That should be a gut check (no pun intended) for us all.

Pursuit of the knowledge of God without pursuit of the heart of God is often an empty pursuit. Yes, we can learn more facts about God. That doesn’t mean we actually know God. God wants us to know God, not merely know of God.

2020 was a banner year of self-mortification realization. From politics, to race, to gender, to the police, to riots, to COVID, there was so much that God seemed to be telling the church. The church has been too busy, for too long, doing the religious sacrificing without knowing the heart of God. Looking back on 2020, you may well have an idea of what God wants you to put to death.

From an Isaiah point of view, 2020 was a great year! All that extra stuff (much of it dead) just needs to be cut off! The church, and people in general, still want to cling to what is dead, rather than lean into what and who gives life.

The Psalmist though cries out the Lenten cry, “HAVE MERCY ON ME!” While Lent is to be a time of putting un-Christ-like things and behaviors to death, it is such a time of joy, for God had mercy on us. This mercy, and the joy because of it, is part of our witness to the world. It is part of that which makes us Christian.

Some churches will have Ash Wednesday in the morning, so that the congregants go into the world proclaiming Christ. It could seem to be a billboard of, “look how religious I am!” For some communities that may actually be the case. On the other hand, Ash Wednesday is a “stamp of strangeness” for most people. If you were to go to work (whether in person or on a video call) with a big black cross on your forehead, you might get some strange looks. Others might even mock you. Yet, it is a chance that it might open the door to talking about Jesus.

It isn’t bad to wear a cross of ashes, nor is it bad to fast. It is about the why and the rest of your life.

※Reflection※
- What does a cross of ashes mean or represent to you? Why?
- What have you decided to “put to death” for Lent? Why that? If nothing, why nothing?
- How do mercy and joy fit into your understanding of Lent?
※Prayer※

Lord, as we begin this time of reflection, help us to truly be reflective and not reflexive. Grant us the grace to see more of you and to become more like you. Most of all, help us to reflect your light into the world. Amen.
2021 02 17
A Small Project

2 Samuel 12:13–23; Ezra 8:21–23; Mark 2:18–22

Fasting is an age-old spiritual practice that has mostly lost its place in American Evangelical Christianity. Yes, there are some that practice it. Fasting remains strongly part of the Orthodox church and somewhat the Roman Catholic church.

As American Evangelical Christianity has discovered Advent and Lent, fasting has become more prevalent. Fasting was originally fasting from life-giving things like water and food. American fasting is no internet, no Facebook, no chocolate, or other things that are of questionable faith value.

This is not to trivialize what people choose to fast from, but more as a check against our desire to avoid significant self-sacrifice.

You might be wondering why fasting, today? It’s not yet Advent (but it’s coming!), nor is it Lent. We are in a season of fasting right now, and it hasn’t been one of choice.

This all comes to mind as the church as a body struggles with what it means to be the family of God without the building. The building served its purpose and will serve again. It has been like the kitchen of many homes, the focus of family life. The church building has been the focus of church life. Yet, the church “kitchen” is now under serious remodeling.

We are only starting to figure out what exactly the post-remodel might look like, and the plans keep getting revised. First, there was going to be a bar…now there’s not. There was going to be a pantry, but that didn’t work either. The double-sink was coming along…then…

That’s pretty much what it feels like right now.

Most fasts are self-directed, but this one isn’t. That doesn’t mean that it can’t and won’t be used by God to shape us.

One of the biggest take-a-ways is that it really isn’t the building that is the church. It’s been said for a number of years. Yes, the building has been a place at which we have focused on gathering. Now, not only are we being encouraged to be at each other’s homes, we have to have church!

We’re all tired of the “remodeling”. We want it to be over.

※Questions※

1) What is changing about your view of church?

2) How are you living and “doing” church with the kitchen closed?

3) Place is important. How can we make the places we are in now be holy and be church?

※Prayer※

Holy Spirit, guide us through these trying times. May we be stirred to fulfill the mission in whatever new way you call us to. Amen.

2020 10 09
3 is 1 and 1 is 3

Deuteronomy 6:4–5; Matthew 3:13–17; Matthew 28:16–20; 1 Peter 1:1–2 (read online ⧉)

This is one of those odd “Liturgical” Sundays in the Christian year. It set aside to specifically observe the creedal declaration of and faith in the Trinity. We have Sundays set aside for Advent, Lent, Christmas, Easter, Pentecost. These are event-based. It’s not that they don’t have doctrinal pieces in them; their beginning is based upon an event.

There is an additional oddity, especially for people who call the Bible the Word of God…Trinity appears nowhere, at least not as an explicit term. That’s also what makes this Sunday interesting. A foundational theological basis for orthodox Christianity is not found explicitly in the Bible, yet is one of the key doctrines upon which orthodoxy is defined (i.e., Mormons and Jehovah’s Witnesses being non-Trinitarian believers).

One of the biggest things that the Trinity teaches us by its very example is that not everything can be explained by science or even a sound rationalization of the faith. The Trinity can only be believed (ultimately) by faith. The concept that God (the Father) is God, Jesus is God, the Holy Spirit is God, while, God (the Father) is neither Jesus nor the Holy Spirit, Jesus is neither the Holy Spirit nor God (the Father), and the Holy Spirit is not God (the Father) nor Jesus (An aside: even writing that sentence, which is a simplified excerpt of the Athanasian Creed, hurt my head a bit).

The beauty of the Trinity is that by the above (for example), we are automatically brought into the realm of knowing that we can not fully understand God. Which is good. When we think we fully understand God, we are in deep danger of having made our own god who is not God.

While the Trinity does not expressly as a word in the Scriptures, that does not mean it is not present. We need to start with the beginning, though. God is one. One of the biggest dangers with the Trinity is that the confusion that we are talking about 3 gods, rather than 1 God.

In the Gospels, Matthew has the 2 best almost explicit statements regarding the Trinity. With Jesus’ baptism, Jesus is baptized, “laid upon” by the Holy Spirit, and blessed (and proclaimed) by God (the Father). All 3 persons of the Trinity are present and noted as being present (rather than in other places where they can be assumed to be present).

In many respects, however, it is Jesus’ Commission of the Disciples (now Apostles) to baptize in the name of Father, Son, and Holy Spirit that there is an expression of the doctrine and persons of the Trinity (yet, still no word “Trinity”).

While this is so, there is something critically important in Peter’s letter. Peter all but declares the Trinity in his opening. There are several reasons this is important. First, it’s Peter. His place as one of Jesus’ core disciples, and his place as commissioned leader of the church (by Jesus) makes his words critically important to our understanding of the church.

Before the “doctrine” was declared, before the Athanasian Creed was written, before the understood writing of the Gospels, Peter brought the Trinity to the church.

In lieu of prayer or questions, and in honor of the tradition in more “liturgical” churches to speak it on Trinity Sunday, below is the Athanasian Creed.
※Athanasian Creed※

Whosoever will be saved, before all things it is necessary that he hold the Catholic[1] Faith. Which Faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly. And the Catholic Faith is this, That we worship one God in Trinity, and Trinity in Unity; neither confounding the Persons, nor dividing the Substance.

For there is one Person of the Father, another of the Son, and another of the Holy Spirit.

But the Godhead of the Father, of the Son, and of the Holy Spirit, is all one, the Glory equal, the Majesty co-eternal.

Such as the Father is, such is the Son, and such is the Holy Spirit.

The Father uncreated, the Son uncreated, and the Holy Spirit uncreated.

The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible.

The Father eternal, the Son eternal, and the Holy Spirit eternal.

And yet they are not three eternals, but one eternal.

As also there are not three incomprehensibles, nor three uncreated, but one uncreated, and one incomprehensible.

So likewise the Father is Almighty, the Son Almighty, and the Holy Spirit Almighty. And yet they are not three Almighties, but one Almighty.

So the Father is God, the Son is God, and the Holy Spirit is God. And yet they are not three Gods, but one God.

So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord.

And yet not three Lords, but one Lord. For like as we are compelled by the Christian verity, to acknowledge every Person by himself to be God and Lord; so are we forbidden by the Catholic Religion, to say, There be three Gods, or three Lords.

The Father is made of none, neither created, nor begotten.

The Son is of the Father alone, not made, nor created, but begotten. Likewise also the Holy Spirit is of the Father, neither made, nor created, nor begotten, but proceeding.

So there is one Father, not three Fathers; one Son, not three Sons, one Holy Spirit, not three Holy Spirits. And in this Trinity none is afore, or after other, none is greater, or less than another; But the whole three Persons are co-eternal together, and co-equal. So that in all things, as is aforesaid, the Unity in Trinity, and the Trinity in Unity is to be worshipped. He therefore that will be saved, must thus think of the Trinity.

Furthermore, it is necessary to everlasting salvation, that he also believe rightly the Incarnation of our Lord Jesus Christ.

For the right Faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and Man; God, of the Substance of the Father, begotten before the worlds, and Man, of the Substance of his Mother, born in the world; perfect God, and perfect Man, of a reasonable soul and human flesh subsisting; equal to the Father, as touching his Godhead, and inferior to the Father, as touching his Manhood.

Who although He be God and Man, yet He is not two, but one Christ; one; not by conversion of the Godhead into flesh, but by taking of the Manhood into God; one altogether; not by confusion of Substance, but by unity of Person. For as the reasonable soul and flesh is one man, so God and Man is one Christ; Who suffered for our salvation, descended into hell, rose again the third day from the dead. He ascended into heaven; He sitteth on the right hand of the Father, God Almighty, from whence He shall come to judge the quick and the dead. At whose coming all men shall rise again with their bodies, and shall give account for their own works. And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire. This is the Catholic Faith, which except a man believe faithfully, he cannot be saved.

2020 06 07