Tag: pain

  • Pain and Blessing

    Psalm 86, Ecclesiastes 7:2–5, Matthew 5:3-10

    The world is often full of pain. In fact, were you to watch the news, it would seem that pain far outweighs anything else in the world. One of the biggest reasons for this is our desire to avoid it. Sounds contradictory. If we look around us, though, often what people pursue is to avoid pain. This could be any kind of pain: hunger, , shame, health, pride, life.

    This often leads to problems as we try to hide our pain from ourselves and . We also strive to avoid others’ pain, so that we don’t feel a touch of it ourselves.

    Why is it that the writer of Ecclesiastes tells us to go to the house of mourning? Wouldn’t it be better to be in a fun place? In pain, there is often far more honesty (even if it is pain lashing out in anger) than there is where everybody seems to be having a good time, or at least certainly trying to have a good time.

    takes it even to another level and says those in pain are blessed. Blessed? For most people in pain, blessed is often not the first that comes to mind. However, in pain is often the time a is more open to . This can be the time the is presented with an open door.

    1) Think of many of the major decisions in your life. Were they based partially on pain or pain avoidance?

    2) We often focus on pain. Why is that, when that’s not what we want?

    3) While Jesus isn’t telling us to deliberately and purposefully live a life of pain, what do his blessings tell us is the ?

  • Hearing Truth

    Psalm 25, Jeremiah 7:21–34, John 16:7–15, Ephesians 4:15–16

    The wounds of a friend are trustworthy,
    but the kisses of an are excessive.
    Proverbs 27:6

    Truth can be a painful thing. If delivered in the context of true friendship, the of the truth is shared by both. One of the hardest things to do is to be honest with truth, and to be humble and trusting to accept it.
    Jeremiah delivered God’s message to the Israelites. It was Truth. In their pride and arrogance, they disregarded it. Instead of properly viewing Jeremiah as God’s prophet—the messenger of God’s seeking of their redemption—they viewed him as an irritant, and someone not to be listened to. Of course, they really chose to not listen to God. It’s not as if God hadn’t already tried. It wasn’t as if God hadn’t already set the expectations. It is not as if God didn’t, even now, continue to try convincing them to return. Raise a sad song of mourning (a dirge). God wasn’t happy. God was mourning. The Truth delivered caused at least as much pain to God, as to God’s people.

    We have been called to Truth. We have to unwind ourselves from the lies, however, and the number of lies are overwhelming. Perhaps we shouldn’t call them lies. Many are truth and facts. However, throwing truths and facts out in an attempt to bury the Truth, makes them all lies. While Christianity feels as if it is against the world (and it is to some degree), the world instinctively understands that it opposes the Truth. As the fills all of , one cannot help but if the struggles of the world are not sin, per se, but that the Holy Spirit has been very successful in convicting hearts.

    We are called to speak Truth, not just truth. We are to use to convey Truth. The concept of God as gentleman fits here. God isn’t beating on them to their ways. The Holy Spirit is alive in them quickening their hearts to the truth, but as humans often do, when confronted by a look in the mirror, they break the mirror, hide the mirror, cover the mirror, anything but look into the mirror. One of the hardest parts about is the Truth. We need to be in the kind of relationships where truth can be shared in love, and accepted in . Sadly, far too many of our relationships—parental, child, sibling, spouse, friend—do not allow for that kind of truth.

    1) What are some reasons, you think, that sharing truth is so hard?

    2) What are some reasons—other than pride—why people don’t want to hear or hurt when hearing truth? What are God-related reasons? What are human-related reasons?

    3) When sharing what we think is the truth, why is it so important to use Ephesians 4:15 as a litmus test for your words?

  • Checkmarks and Tasks

    Galatians 2:15–3:6, Philippians 1:20–26,

    The church in Galatia was struggling. Someone was pouring bad ideas and thoughts into them, causing them to walk away from the faith that Paul had taught them. The funny thing is that many of them probably didn’t know that they were being drawn away. It is easy, step-by-step, to be drawn away. The Galatians were being influenced to follow the path of works righteousness. In other words, it was by their (righteous, performed in compliance with the law) actions that saved them. It was no longer Christ.

    Often that is the trap of . Somehow, people changed good suggestions, then turned them into rules, then made them an article of . In other words, they had escaped the bondage of the world, then went right back to it.
    How many people that heard this letter (the letters were usually read publicly) and shook in anger? How DARE Paul speak to us in that way? How many others shook in disbelief, amazed and saddened that they had surrendered their freedom.

    Last week, Rachel Held Evans died at the of 37. She was a progressive Christian that challenged many evangelicals. She made many very angry, so angry one could say they cursed her. Others thought on her words, trusted her , and listened. That doesn’t mean she changed many minds. While that may have been her intent, it was the fact that she caused evangelicals to question and converse that made the biggest difference. Of course, there will always be those who become more rigid when challenged. There will also be those who become more grace filled when challenged, as they the heart and of others. Evans like many other progressives find their calling in challenging their perception of the status quo, and the church should be grateful.

    Not that Evans is Paul, but that we are challenged to think. Our faith isn’t one of checkmarks and tasks (salvation by works), it is one of and love. Paul was happy to be alive on Earth because he saw it as his duty to challenge and encourage the church to be the church. In his letter to the Philippians, Paul wants to remain (rather than go home to Jesus) because he is watching them in their faith.

    1) Growth and challenge. Why is it that when we are challenged, we grow? How how you see in work, life, and faith?

    2) The church often resists being challenged, yet of history shows us that is where growth occurs. Why do we fight being challenged, especially if we know we will likely grow as a result?

    3) Progressive and Conservative Christianity both need to learn from each other. In so doing, they can show the world that opposites can work together for the common good. Thinking of your friends and family, how can you be one that learns from others and show that as the way to live?

  • The Right Ground

    1 Corinthians 15:35–49, Mark 4:1-20, John 12:12-28
    A of holiness is a hard pill to swallow in many respects. We look around us and wonder how could any one of these fallen beings be holy. When we look in the mirror and think even more so. Holiness has often been twisted to be a certain way (with or without something, usually) or doing (or not doing) certain things. It has often been twisted to mean that anything that is outside of our so-called Christian culture is bad without analysis. In other words, a life of holiness has often about fulfilling certain rites, rules, and regulations.

    Now, truth be told, following God’s ways is holiness. However, it is our hearts’ to following those ways that is a life of holiness rather than rules that makes all the difference. There have been many people who have followed the “holiness” rules of men and driven people further from Jesus Christ. There are probably people who have practiced behaviors contrary to so-called holiness rules of men that have brought more people to Jesus Christ that all of us reading this combined. Are there ways that God calls us to live? Yes. We just often have to be careful that it is not our cultural biases, prejudices, or traditions that are imposing our way of seeing world onto God’s ways.

    Holiness starts with death. Sounds great, doesn’t it? Yet, it is death that invites us into a life with Jesus Christ. The first death, of course, was Jesus’ own on the cross. The second is our own. When Paul is talking about death, he really is speaking about the death of this body that you have. He understands that this body went through things that God never intended for his creation to be. This body was corrupted by the that preceded its birth, and by the sin that has corrupted its very life. Its death, therefore, is a good thing. Paul says that this death will lead to a body that is as God intended. This is the good death. Yes, that sounds strange. Death as good.

    Jesus would seem to be calling us to a brand new life. In fact, in our current sermon series, the Very Good Life. Sometimes, however, the Very Good Life isn’t exactly what we expected. Sometimes our familiarity with certain Bible stories leads us to lazy thinking. This is one of those parables that Jesus actually explained to his disciples. This is a significant event. So, we should pay particular attention to it. Based on Jesus’ explanation, we are quick to read through it and move on.
    Reread Mark 4 verses 6 and 16—17. What if we are the stony ground? Pushing on new believes (or new people) so hard without developing their roots in that we destroy what roots grew and become the reason someone fell away from the church and Jesus.

    Reread Mark 4 verses 7 and 18–19. What if we are the thorns? What if our understanding of church, holiness (or “right” living), society, or politics rip and tear at people that church or we become such that we cause more pain than they can bear?

    We have all been trained to see the seeds and what ground they fell on as a parable of Jesus’ words and our readiness and willingness to listen. However, many of Jesus’ parables were not about those who were not yet followers, but about the people that claimed to follow and obey God.

    Tying both of Paul’s letter and Jesus parable of sowing are Jesus’ words in John. This becomes another what if, sort of. For a seed to truly bear fruit, it “dies”. The seed ceases to be a seed and becomes something more. Often we become so obsessed with the seed and its potential that we protect the seed—keeping it a seed—so that the seed does absolutely nothing. The potential becomes trapped. Many of us have found ourselves in that exact state. Stuck. Often times, however, we are so excited for the potential that actually developing the potential scares us. What if we do it wrong? We ask. At what point, do we take risks to develop seeds with deep roots, so that the land is expanded.

    One thing to keep in mind with the sower parable is that we are talking about wheat. This is important for a different reason. If you’ve ever been up to a mountain you have probably seen trees in really strange places. A tree seed lands in a crack in a rock with some dirt. Against what seems to be all odds (except that it happens a lot), the tree takes root. Over time, the tree’s roots dig deep into the rock. Eventually the rock gives and breaks. One of two things then happens. Either the tree developed enough roots to stand on its own, or it falls over and dies. However, because of its effort, another tree may grown there, where none could grow before.

    1) How have you been stony ground to others, whether in faith or in life?

    2) How have you been the thorns to others?

    3) takes on many forms. Death of dreams, solitude, partnership, and other things. Scripture, however, teaches that death has been redeemed. What deaths (not just bodily) deaths can you seen in your life that have transformed you or others?

  • Coming to Life

    Psalm 122, John 17:12–19, Revelation 2:8-11

    Definitions are very important. Whether it’s theology, , or general conversation, having the same definition for a word is key to communicating. On top of that, there are cultural expectations and presumptions where two people can agree on a definition, but then on how it is actually lived out. Have you ever had that experience? You are talking with a person, you both seem to agree on the definition, but by the of it you realize that while the definition is the same, you both ended up completely differently?

    Why are we talking about definitions? What is the Very Good Life? That depends. The whole starting point of the Very Good Life defines the actual of the Very Good Life. For the world, it mostly is stuff and “happiness”. For those who follow other religions, their religion helps them to understand what the Very Good Life is (this is not going to be a comparative religion discussion). From a point of view, the Very Good Life starts with Jesus Christ. It is not our salvation, our continued growth in holiness (), it is not attending weekly. It isn’t that these activities are bad (they are, in fact, very good), but none of them exist without Jesus Christ.

    This of Jesus’ is both a prayer to the Father and a lesson for the disciples. Jesus asks the Father to protect his friends and followers. It gets very interesting when Jesus asks that his (Jesus’) be completed in them, and then we get to the world hates (and hated, and will be hating) them. What? Complete joy and the world hates it. Think about God’s perspective. Full and complete Godly joy results in the world hating them (and us). How is this the Very Good Life? It’s not from the world’s point of view. God knows it. We should know. Yet despite the fact that we should know it, we act as if we don’t. Or we act as if there is a middle way. Jesus asks God to sanctify them (set them apart) by the Truth (the ultimate, absolute God truth).

    In the letter to Smyrna, Jesus opens up with, “…the one who was dead, and came to life…” This is to remind those who are suffering (the world hates them) that he (Jesus) has already died. Not only that, he came back. It’s an odd sort of assurance. He tells them they are rich, strongly implying that their riches are him (Jesus). The world can hate, jail, and even kill them, but that is not the end. At the end is the crown of life. Still, the Very Good Life is supposed to be our life lived now, not the afterlife. How can this be the Very Good Life? Again, that’s why it is so important to understand that the True Very Good Life starts with Jesus Christ.

    1) Why do you think we can claim (and should claim) that we are living the Very Good Live, even in the midst of trial, , and loss?

    2) Naming and Claiming the Very Good Life isn’t living the Very Good Life. How would you define living the Very Good Life?

    3) Where can walking between the True Very Good Life (Jesus) and the Good Life (the world) work? Where does in not work?

  • Community Rhythm

    John 16:16–22, Galatians 4:8–20

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

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

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

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

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

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

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

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

  • Living After

    John 21:1–19, Isaiah 43:1–12

    We often stop with the Resurrection of Easter. That’s the big event. It’s understandable. It wasn’t the end of the bodily resurrection of . Often when we are stressed or unsure of ourselves, we to old habits. Peter’s old habit was fishing (it was his occupation, too). It was quite simple, and probably even automatic, to go back to fishing. It was something solid, earthly. It was also something to do. Scripture implies that Peter wasn’t the calmest and person. It doesn’t take much imagination to Peter’s frustration and restlessness coming to a boil…, “I’m going fishing.”

    Next, we read a very similar encounter with too many fish being pulled up. You can easily imagine someone smacking their head when they make the connection.

    Then Jesus asks Peter 3 times about feeding his (Jesus’) . The context of taking care of those that followed Jesus was obviously important to Jesus. Jesus was important to Peter. The 3 times was both admonishment and intimate. Peter was, it seemed, the new servant-. Peter just wanted Jesus. Not that many days ago in Peter’s journey, he denied Jesus 3 times, fell asleep while called to pray with Jesus, left Jesus to die. There is something about this particular encounter that was much more than “just” the resurrection. This was .

    Restoration is a common theme in scripture. Isaiah called on the people. Announcing that God would restore and reconcile. Granted, maybe not in the way they wanted. It is unlikely that Peter would have to be reconciled to Jesus the way he was. can truly be extraordinarily painful. Peter experienced it. Israel experienced it. Yet, when we come to reconciliation we often flee the pain. Beyond the pain is a new .

    1) Peter ran away (and other stuff). The people of Israel were almost destroyed. Reconciliation was on the other side. What is different, and what is the same in these two different times?

    2) Theologians have vigorously discussed the 3 admonishments by Jesus to Peter. What do you think they mean, and why are they important?

    3) Sometimes people need space and practices to process what has happened to them. Do you ever need that? Do you know people who need that? How do you process events?

  • Surrender the Pain

    Isaiah 52:13-53:11, Luke 22:39–23:56

    You might wear a cross. You might have one on a wall in your home. You probably have one on your bible. Today the cross has lost much of its brutality and disgrace. Movies like the “ of the Christ” attempt to convey the brutality, but it is so very hard to convey and understand the disgrace of the cross. Especially on this day, you need to see the cross not as what it became, but see it as the people of 2000 years ago saw it. The day they saw it on . It was disgraceful. It was ugly. It was the ruling powers’ symbol of might, conquest, and oppression. There was nothing, absolutely nothing that could be remotely good or positive about, and there could be nothing good or positive about the one on it. We are often tempted to diminish the cross, lightly saying we have a cross to bear. The cross is no light burden.

    The disciples had a light burden. Accompany Jesus to the garden. And the succumbed to temptation. The world is full of temptation. There are many things which seem good, and are, but become bad, as we follow them away from God. Especially in the States, we have a, “I can do it myself” mentality. There is also the ladder, of ever-increasing hours spent working. There are all the things that we are told we just have to have. Sometimes the temptation is to simply sleep, when God has told us to be praying, as what happened here with the disciples. Jesus wasn’t chiding the disciples for falling asleep, but for not praying when he asked. Temptation takes on many guises. Judas and Peter were tempted.

    Judas Iscariot will forever be known as the traitor. Peter will be ever known as one of Jesus’ closest followers. Yet, Peter denied Jesus to others. One of the biggest differences between Judas Iscariot and Peter is not their respective betrayal, for they both betrayed Christ, but that Peter’s heart was open to correction. Judas Iscariot took things, including his self-condemnation, without grace. Peter understood and accepted the unmerited grace of Jesus, but Judas Iscariot did not believe it applied to him. Instead of being forever the traitor, he could have repented, and been redeemed. Betrayal is not just turning Jesus over, or denying Jesus, but saying that Jesus offer of unmerited grace does not apply to you or others. Grace is the key to the world and reconciling it to God. However, the fallen heart turns to violence instead.

    Violence is a cruel part of this world. Wars, robbery, school violence, abuse, bullying, anger, disrespect are all acts of violence. When we the word violence, we generally think of physical acts. However, Jesus tells us that violence is as much against the soul and well-being of the individual (both the perpetrator and the recipient), as it is the body. In fact, much, if not all of the violence that is physical done, at the root, is caused by the violence done to the soul and mind.

    Jesus spoke while on the cross, in the midst of pain, and the climax of abuse, “, forgive them. They know not what they do.” The victim of violence, while being violated, asked for them to be forgiven.

    We hold our griefs, our pains, our anguish often so close to our hearts that God doesn’t come near. Not because God can’t, for nothing is impossible for God, but because God doesn’t want to be violent toward us. When we release these things, God steps in, joyfully, desiring to help us surrender the pain that we hold onto keeping God away from us.

    1) What are your temptations that pull you away from God and God’s mission of ? Can you be honest with yourself and God that those temptations have been nailed to the cross, and that you will leave them there?

    2) Who has shown you grace? If you can’t think of anyone, then you have work to do. At some point in your , someone gave you a lot of grace. What does God’s grace mean to you? What could God’s grace lived out in the world actually do?

    3) What pain keeps your heart from being fully yielded to God, and being God’s willing aide? Will you look at the nails of the cross, and leave that pain nailed there?

    May Jesus Christ, who for our sake became obedient unto death, even death on a cross, keep you and strengthen you, now and forever.