Devotion.al

Tag: Salvation

  • How We Live

    How We Live

    Galatians 3:1–9; Galatians 5:16–18; James 2:18–26 (read online ⧉)

    Is it or works? What saves you? That’s a pretty important question.

    From a historical Jewish perspective, it was works. The entire sacrificial system seemed to be about works. This meant that from their perspective, salvation (and the Messiah) would only come through perfectly performing the Law.

    Christians tend toward the faith side. In fact, while Martin Luther struggled with this exact passage in James. He wanted to toss out the book of James because it seemed contrary to . Martin Luther chose to respect the “doctors” of the church and kept the book of James even in the first Lutheran bible.

    As the doctors of the church discerned that James was an inspired book of the Bible, we cannot ignore it, either. Nor should we fall into an extreme view of works.

    Martin Luther struggled with how the life was often lived out among Roman Catholics. They would perform acts (such as penance) without . He saw a conflict there. It was a significant point to Luther as during his monastic years he was known for returning back to his confessor moments after he left due to some errant thought that might be a .

    Imagine that way! The reality is that many Christians did and do live that way. This even among those who would hold Roman Catholicism as a bad way to live, especially in Evangelical circles. The constant weight of guilt kills hearts and souls!

    Most of James’ concerns were with consistency between espoused faith (what we say) and a lived-out faith (what we do). In James’ time, some believed that they could have faith, but that works were unimportant. The private faith was what mattered. The public faith was nice, but not necessary.

    , however, was concerned with people trying to be like the Jews, and doing all these “things” to get their salvation. He drove the point with grace, not works. Paul’s constant push on it often causes the church, as a whole, to put it first (which it is) and only (which it isn’t).

    James didn’t want people to emulate the Jews, he wanted them to live out their faith. Live like your faith means something and has transformed you. Paul didn’t want actless Christians. In his letters, there was quite a lot about behavior. Works (or faith lived out) were important to Paul, too.

    For both Paul and James, works were lived out as a to God’s grace and movement in the lives of believers. Works were what got you saved. Works are a result of you being saved.

    ※※

    Lord, by grace you have called us into your . By grace, we are called Childen of God. By grace, let us act like it. Amen.

    ※Questions※

    1) What acts show the world that you are saved? How do they do so?

    2) If a person does not display (via acts) a so-called Christian life, are they saved? Why or why not?

    3) How do you balance question 1 and question 2?

  • Dividing Teaching

    Dividing Teaching

    Galatians 4:12–20; 2 Peter 1:16–2:3; 1 John 4:1–6 (read online ⧉)

    While yesterday’s devotional was about the doctrine (and reality) of the , this isn’t the only issues that face Christians as they try to True teaching versus false. While many divisions in the church have been over interpretation and living out of certain pieces of the Christian , most (over time) have been discovered to not be heretical. While there are heretical tendencies in some denominations, by-and-large there are core beliefs that we hold in common.

    While the Trinity certainly is a crucial one, it is a doctrinal one, meaning that for most people it is not part of the rubber-meets-the-road of their daily life. It is usually the daily life parts that will affect a person’s Christian walk more than other things.

    In his letter to the Galatians, is addressing the constant battle going on with people trying to bring into force the Law of the Jews. This is not a fight against teaching and helpful traditions, but the thought that only proper execution of the Law will result in salvation. In other words, the free and grace-filled gift of Jesus’ death and resurrection was null-and-void. Paul didn’t want the Galatians to fall into that trap.

    Except they did. It was so bad that the Galatians who used to honor (or “bless”) Paul now—according to Paul—viewed Paul as an enemy. What a change! A man they honored was now an adversary in their hearts.

    Peter knew that this was an issue, and not just with the Galatians. He warned the church that there have always been and will continue to be false teachers. Amazingly and similarly to Paul’s concerns, one of the concerns is that Christians would begin to deny Jesus Christ. As Peter continues, I’m sure many of us have seen things that would seem to fall within his list.

    This leads us to John, who urges us to test the spirits. First and foremost, we have God (the ), Jesus, and the [all 3 being the Trinity]. Then Jesus died for all on the cross and was resurrected, to free us from sin (including the Law). There is also the spirit of love and unity. Truly, when we are confronted with someone whose path is in opposition to these (and a few others excluded for simplicity and brevity), we are indeed able to discern where the false teachers are.

    We are blessed that those that went before us went through the and division of false teachers, for we can learn from them. As the church begins to head (very slowly) toward a form of reunification, there will continue to be people that will seek to divide the church further and try to keep it separated. Jesus calls us to be one.

    ※Prayer※

    God, you gifted us the Holy Spirit, so that we would not be led astray. Lord, help us to your Word over our desires, that we might finish strong to the . Amen.

    ※Questions※

    1) Why is unity hard? What is your responsibility in maintain and seeking unity?

    2) Why is unity significant in regard to false teachers and prophets?

    3) Have you ever met or dealt with people whose teachings divided the Body over either false doctrine or teachings that are not essential for salvation?

  • 3 is 1 and 1 is 3

    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 in the . We have Sundays set aside for , Lent, Christmas, Easter, . 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, is God, the Holy 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 (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 , 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 everlasting, and they that have done evil into everlasting . This is the Catholic Faith, which except a man believe faithfully, he cannot be saved.

  • Athanasian Creed

    Whosoever will be saved, before all things it is necessary that he hold the Catholic 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 one God in , and Trinity in ; neither confounding the Persons, nor dividing the Substance.

    For there is one Person of the , 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 , 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 , 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 , 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 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 everlasting, and they that have done evil into everlasting .

    This is the Catholic Faith, which except a man believe faithfully, he cannot be saved.

  • Despairing Flames of Joy

    Despairing Flames of Joy

    Ecclesiastes 3:16–4:3; Job 3:1–26 (read online ⧉)

    Let’s be honest, Ecclesiastes is not the most uplifting book of the bible. In many respects, it can be a bigger downer than the story of Job. Both books are generally put under (along with Proverbs) the category of wisdom literature.

    Wisdom literature often doesn’t seek answers (though people search wisdom literature for it). Wisdom literature seeks understanding. That would seem to be the same thing, yet if we look at all the clicks a person makes on their computers or on Facebook, we know things about them, but it does not mean we understand them.

    The hard thing about Ecclesiastes is that the writer (“the Teacher”) is quite willing to confront the darkness of the world, facing it head-on. Most of us would prefer to avoid the darkness of the world, and so such writers make us uncomfortable. This is a good thing.

    It is for times such as this, that wisdom literature may help us. Wisdom literature won’t hand us the cure (whether for disease or depravity). Wisdom literature can help us step back from our immediate responses and reactions, and help us to develop a framework with which to handle reality.

    Ecclesiastes 3:16 begins with the presence of wickedness where justice and righteousness are supposed to prevail. It is not just with police brutality. It is not just with racism. It is not just with the distribution of wealth. It is not just with misogyny. It is with humanity.

    This is not a paean to make us feel better about ourselves or to deaden anyone’s anger, frustration, , or fear in the drama that is 2020. This might, might, be the straw that finally breaks the camels back, and brings Christianity where it needs to be, on our knees in prayer, supplication, confession, remorse, celebration, and reverence.

    Seems to be an odd mix? That is the beauty of wisdom literature. Conclusions drawn from it, just like in , are not always easy to put in a .

    As the Teacher seems to envy the dead and the neverborn, Job wishes that the day of his birth had never come. Similar to George in It’s a Wonderful Life, Job believed that it would have been better were he never to have been born. This is often the voice of despair in our lives, as it was in Job’s.

    “When all has been heard, the conclusion of the matter is this: fear God and keep his commands, because this is for all humanity.” —Ecclesiastes 12:13

    “There is in no one else, for there is no other under heaven given to people by which we must be saved.” —Acts 4:12

    Often, it is these two verses that can keep despair at bay. The passage from Ecclesiastes is the conclusion of this book of wisdom. The passage from Acts was Peter’s first public sermon and strong proclamation of the Gospel.

    When lost in despair, or tending toward despair, God remains steadfast.

    ※Prayer※

    God, thank you for your steadfast love for all . Help us rely and in that. May we look at our fellow humans as people who are looking (whether they know it or not) for the wisdom that only you can provide. Amen.

    ※※

    1) How is your soul in this turmoil?

    2) How do you view your fellow humans at this point?

    3) How do you attempt to redeem the darkness of yourself and your fellow humans?

  • Responsible

    Responsible

    Exodus 34:1–7; Numbers 14:26–38; Jeremiah 31:27–34 (read online ⧉)

    For those of us whose American individuality is almost hardwired into us, it seems inconceivable that God would punish us for other’s sins, especially for those who sinned before we were born. In fact, in many respects, we struggle with the result of anyone else’s sins being borne by us.

    If we are honest with ourselves, our personal and national (and even religious) histories carry a lot of baggage, and a lot of that has to do with actions that took, for which we had no knowledge, or participation, or approval of. The purposeful and accidental killing of Native Americans by Europeans due to diseases (such as smallpox) is such a thing. It is unlikely any of us would condone such a thing, but the consequences remain even to this day. The clearances of Native Americans to reservations and all that went along with also remains today. Slavery, war, migration, all had and continue to have consequences.

    We are not unique in this. Much of the conflict in the Middle East is because of something that happened yesterday, but of something that happened generations and even centuries ago. The same can be said in Asia, as well. This is not unique to America or the States. What is unique, though becoming less so, is our individualistic response to it.

    For the Israelites, a tribal culture, what one’s did or grandfather did have great import for the current generation. The concept of holding the subsequent generations accountable for one’s own actions was actually quite reasonable for them. The , too, made sense to them.

    As harsh as the words in Exodus seem to our modern years, we see the development of it in Numbers. Yes, the children pay the price. On the other hand, those children grew up into a powerful army. This army was needed for the next step. They also developed a rhythm when it came to God. Their food came from God. Their gathering was guided by God (6 days of work; 1 day of rest). Their habits revolved around God and God’s mercies.

    Did they receive the result of their parents’ misdeeds? Yes. Were the ultimate results bad? No. This wasn’t the ideal. The ideal would have been obedience and trust by their parents.

    This punish/reward pattern would remain for generations until God’s declaration to Jeremiah. The whole grapes quip showed that Israel had forgotten exactly what meant and intended. Now, it became everything (which it still was, but God was about sin, not failures).

    We read these verses in Jeremiah and can be immediately be lead to the concept of our salvation through Christ. It’s not that this is invalid, but that it is incomplete.

    As Christians, we are called to bear one another’s burdens. That often includes their failures and even their sins. While the ultimate cost (death) is paid, the consequences remain. Those consequences remain for lifetimes and even lifetimes to come.

    ※ Prayer ※

    Heavenly Father, we read you and often wonder if we’re missing something, for we cannot understand the entirety of who you are. We thank you for your . Jesus, thank you for your time on Earth, allowing us the to see God’s face. Spirit, guide our hearts and actions, not just for the now, but also to heal the hurts of the past that are not our fault, but we, as your children, are called to heal. Amen.

    ※ Questions ※

    1) Have you ever been held responsible for someone else’s action over which you had no influence or control? What was that like?

    2) What is the difference between consequences and punishment? Which path do you see God following?

    3) What if your salvation was dependent upon others? How would you behave differently?

  • It’s Pretty Simple

    It’s Pretty Simple

    Psalm 138; Mark 1:14–16; John 16:5–11 (read online ⧉)

    Some of you know just how simple our really is. On the other hand, within its simplicity is great complexity. The tension within that “entertains” theologians, and can drive the of us a little crazy.

    Part of the complexity is not that our faith is truly complex, but that we understand ourselves and our fellow humanity. Humanity seeks to find the “gray” areas. We seek to get away with whatever we can.

    Many of the arguments (or strongly-worded discussions and schisms) revolve around what “exactly” the say. Often, sadly, some of the biggest struggles are over what the Bible doesn’t say. In the Church of the Nazarene, we say that the 66 Books of the Bible contain all that is necessary to understand (gaining it is something different). Yes, that leaves it open to a lot of discussions. Many of those are good discussions; some of them aren’t so good. Yet, the “faith” remains simple.

    Mark says proclaimed, “ and believe…” That’s pretty simple.

    John, on the other hand, begins to show that it isn’t quite so simple. The Counselor (the Holy ) will come to convict. Of course, only after one is convicted (spiritually, not legally) can one repent. So quickly the simplicity is peeled away.

    There is something odd about this. His 11 disciples (we’ll skip Judas Iscariot) would be saved at this point, would they not? Yet, Jesus implies that it is not quite the case; it is, and it isn’t. Or, perhaps, it is more of a “saved to the best of your understanding now” and “better saved later”.

    Jesus died for us. There isn’t a question about that. The convicts. Jesus doesn’t. So, we need the Holy Spirit. Still sort of simple, but we can see how quickly, just with Jesus’ words, that simple is not simplistic, and complexity hides the simpleness.

    ※ Prayer ※
    God, help us to keep the simpleness of the faith in our hearts. At the same time, help us not be confused or overwhelmed by trying to understand you, our infinite Creator. Amen.

    ※ ※
    1) How do you know someone has been saved? What do you them?
    2) Once you know they’re saved, do you talk about the mysteries of God? Why or why not?
    3) If you had to choose between the faith being simple or the faith being complex, which would you choose? Why?
    4) Do you think simple and complex are the right words? What other words might you use?

  • A Different Kind of Backsliding

    A Different Kind of Backsliding

    Acts 10:30–47; Acts 15:5–12; Galatians 2:11–16 (read online ⧉)

    Peter was called/sent to the first “real” Gentile converts, post-Resurrection. There is some fuzziness in this as we cannot assume that there were no other Gentile converts. The likelihood was that they, prior to Cornelius, were converts to Judaism first.

    This is an important distinction, as there seemed to be no question of Cornelius’ devotion to God. However, the language and framing of the story draw the conclusion that Cornelius had not done a full conversion to Judaism.

    In the earlier part of the story, Peter invited the servants of Cornelius (likely themselves) inside for lodging, and one would presume food. Already, Peter seemed to have a clue about his earlier vision about clean versus unclean (Acts 10:1–29). He dared (against more rigid Jewish protocol) to provide shelter and food for Gentiles.

    Later, as the church spreads, the conflicts between Jewish expectations and Gentile realities start to affect the unity of the church in doctrine, rule, and . So, they had a meeting. Who knows how long the meeting really was. It does feel like it was abbreviated in the .

    Peter stood up and familiarized or reminded people of his story. While we (rightfully) call Paul the Apostle to the Gentiles, Peter was the first. As the “rock” of the church, Peter had a first among equal standing. His words carried weight. James, too, as one of the original Apostles also had significant weight.

    With this as the groundwork, it would seem completely obvious that everything was resolved, and that the Law was finally as a guide and a history, and not the road of salvation.

    Except…apparently that was only for a time. The list of people Paul accuses of backsliding is interesting: Peter (the “first” Apostle to the Gentiles), James (the Apostle that gave a further argument in defense of Gentile requirements), Barnabas (partner in Gentile travels with Paul). There were also that had backslid into the Law.

    This is not a minor issue, hence Paul’s concern, and his willingness to put ink to paper to exclaim it. Reverting to the practices of the Law denied ‘ grace. It also separated Jew from Gentile, which was, it seems, Paul’s biggest issue.

    The bloodline that separated Jew from Gentile was erased by the blood of Jesus. This division was unreasonable and opposed the Gospel. Paul did not just let it stand.

    The truth is that it is easy for any of us to fall into old habits and thought patterns, especially those that were experienced during childhood or under the influence of personally significant people. It is not unexpected that Peter would revert to those tendencies, nor the others. Paul didn’t seem particularly surprised, just upset.

    Apparently, this was resolved, yet this kind of thing is forever a shadow in the church.

    ※ ※
    Father, , and Spirit, constantly guide us in all Truth. Shape and form us to be better conformed to your will. Amen.

    ※ ※
    1) What is an old religious habit that you keep fighting? Is it a “rule” or a way of thinking?
    2) What do you think the original intent of the “rule” or way of thinking was?
    3) What does the cast of characters tell us about ourselves and the church? What does it show how we are to correct or admonish one another?