There was a couple who used to go to England to shop in the beautiful stores. They both liked antiques and pottery and especially teacups. This was their twenty-fifth wedding anniversary and the shop they visited had a beautiful teacup.
They said to the shop assistant, " May we see that? We've never seen one quite so beautiful." As the lady handed it over, the teacup spoke suddenly.
" You don't understand," it said. " I haven't always been a teacup.
There was a time when I was red and I was clay. My Master rolled me, patted over and over and I yelled out, 'Let me alone' but he only smiled, 'Not yet."
" Then I was placed on a spinning wheel," the teacup said,and suddenly I was spun around. " Stop it! I'm getting dizzy! I screamed. but the Master only nodded and said,'Not yet.'
Then he put me in a oven, I never felt the heat. I wondered why he wanted to burn me, and I yelled and knocked at the cup, I could see him through the opening and I could read his lips:" Not yet."
Finally the door opened, he put me on a shelf, and I began to cool. "There, that's better, I said. and he brushed and painted me all over. The fumes were horrible. I thought I would gag. 'Stop it, stop it I cried!' He only nodded, 'Not yet'
Then suddenly he put me back into the oven, not like the first one. This was twice as hot. and I knew I would suffocate. I begged. and pleaded. I screamed. I cried. All the time I could see him through the opening nodding his head saying, Not yet!
Then I knew their wasn't any hope. I would never make it.I was ready to give up. But the door open and he took me and placed me on the shelf. One hour later he handed me an mirror. and I could't believe it was me.
'Its beautiful. I'm beautiful.'
I' want you to remember, then,' he said, I know it hurts to be rolled and pattered, but if I left you alone, you would have dried up.
I knew it made you dizzy to spin you around on the wheel, but if I had stopped, you would have crumbled.
I knew it hurt and was hot and disagreeable in the oven, but if I hadn't put you there, you would have cracked.
I knew the fumes where bad when I Brushed and painted you over, but if I had't done that, you never wouldn't have hardened you would not have had any color in your life.
And if I hadn't put you back in that second, you wouldn't survive for very long because the hardness
would not have taken!
Now you are a finished product.
You are what I had in mind when I first began with you.
Moral: God knows what he's doing for all of us. He is the potter and we are the clay. He will mold us so that we may be made into a flawless piece of work to fulfill His good.
Let this story remind you that God has a perfect plan for your life. He may need to place some obstacles in your life, to strengthen you!
Beware lest you forget God has a purpose for your life.
Wednesday, September 21, 2016
Monday, September 19, 2016
Saturday, September 17, 2016
Jesus is Our Bread: John 6:51-58
Text: I am the living bread which came down from heaven: If any man eat of this bread, he shall live forever; and the bread I shall give is my flesh, given to redeem humanity ( Euchrist)).
Then the Jews began arguing with each other about what He meant. " how can this man gives us his flesh to eat. So Jesus said it again, with all the earnestness I possess I tell you this: Unless you eat the flesh of the Messiah, (Son of Man) and drink His blood, you cannot have eternal life within you. But anyone who does eat my flesh and drink my blood has eternal life., and I will raise him at the last day. I live by the power of the living Father who sent me, and in the same way those who partake of me shall live because of Me! I am the true bread from Heaven and anyone who eats this Bread shall live forever, and not die as your Fathers did-though they ate bread from Heaven.
People often day dream, and even share their fantasies, about what they would do if they won the lottery, still most people choose to keep their money in their wallet. In response, state lotteries have run commercials reminding us, " You can't win if you don't play. " In sense Jesus is saying something very similar: "unless you eat my flesh of the Son of Man and drink his blood, you have no life in you" (John 6:53). In these verses, Jesus demands more than intellectual assent, more than fantasies of eternal life. Jesus asks for high stakes, all in participation, here and now.
It was quite interesting to watch my grand children after being in the pool select treats from a variety of cookies of various sizes and ice cream. Each one irresistible, right? They had no trouble what to choose, except my youngest? Mason at the time was four-years old and made a strange choice., it was a piece of buttered bread that was so fresh that it was still warm, soft, and fragrant and truly delicious; This event brings to mind a quotation of Luther. He once said that God is an "oven of Love." That's quite a comparison, isn't it? It would be useful and encouraging if we could recall it the next time we're are in the kitchen waiting to see and to bite into a slice of freshly baked bread or cake. It would also be helpful if we could recall this comparison the next time we are down, depressed, or even angry over our thoughts about God and the role he seems to be playing in our world and in our lives. It might help us to rise above the moment and to return to a better frame of mind, so that we're able again to love him. Our text suggests a slight addition to Luther's statement; God is a oven of Love, and Jesus is the bread he offers.
God has offered good bread before.
We can't help recall the manna which God sent from heaven onto his covenant people as they journeyed through the wilderness of Sinai. To recall what Manna did for them and meant for them is to have a description of what Jesus offers us today.
Jesus, however, is better nourishment and strength than that manna. The ancient manna maintained its strength for one day, or for two at the most, then it failed and spoiled. The strengthening power of our Lord Jesus Christ. His ability to nourish us remains fresh forever, Even though the benefits which Jesus offers us are exposed to spoiling forces similar to those forces in the wilderness; for instance, the force of fiery passion, the force of our parched spirits, the force of our rough pride, he remains fresh, unspoiled, and strong.
The Old Testament people were quite familiar with another bread and it too offers a helpful insight into Jesus and his benefits. This bread used in the"Feast of the unleavened bread. Once a year, at the time of the barley harvest, sevens days were set apart for a time during which all the yeast- filled baked goods must be removed from everyone's home. It was a time for using only unleavened bread.
All this might seemed meaningless to us, but it had great meaning for those people. They had been taught to see in yeast an example of sin in the world. The obvious power of the yeast mysteriously at work in dough was an illustration of the way Satan and all his forces are able to work in us and in our world, in visibly but with awesome results. I recalled reading about a group of ladies who had the experience of making bread from its basic ingredients. There was an elderly lady in the group and someone asked her if she used to work with yeast and dough.
"Only once !" was her quick reply." It was such a mess I never tried it again, she added" Everyone laughed. But, everyone understood her experience. The leaven at work does indeed symbolize the inner, invisible force of our sin. So it was a great relief to have it removed completely from the home-at least for seven days.
But those seven days, were not bread-less days. They were not days of fasting and abstaining. Rather they were days of feasting and sharing good taste of that crispy unleavened bread! This yeast less bread was also powerfully symbolic. It represented the absence of Sin and Satan and the perfect presence of God and all virtue.It was as though they were eating pure bread, bread from heaven, instead of the ordinary sin-filled bread of every day. This unleavened bread itself was pure, and it seemed to have in it a mysterious power that was able to purify everyone who would eat it. all this worked together beautifully to make the week of unleavened bread a gloriously rewarding week for all those who took part in it with awareness and with faith. When we are offered Jesus as we hear the good news of his life , death, resurrection, which he accomplished for our benefit, our place, to remove from us the power of our sin and the sin of the world, we are being offered the unleavened bread of God's grace and and trust. When we receive the good message of Jesus grace, and love with faith and trust we receive the pure and purifying presence of God in our lives. Thus sin and Satan are expelled and we are made holy and right with God. "Remember you must give "Christ" away to keep him
Then the Jews began arguing with each other about what He meant. " how can this man gives us his flesh to eat. So Jesus said it again, with all the earnestness I possess I tell you this: Unless you eat the flesh of the Messiah, (Son of Man) and drink His blood, you cannot have eternal life within you. But anyone who does eat my flesh and drink my blood has eternal life., and I will raise him at the last day. I live by the power of the living Father who sent me, and in the same way those who partake of me shall live because of Me! I am the true bread from Heaven and anyone who eats this Bread shall live forever, and not die as your Fathers did-though they ate bread from Heaven.
People often day dream, and even share their fantasies, about what they would do if they won the lottery, still most people choose to keep their money in their wallet. In response, state lotteries have run commercials reminding us, " You can't win if you don't play. " In sense Jesus is saying something very similar: "unless you eat my flesh of the Son of Man and drink his blood, you have no life in you" (John 6:53). In these verses, Jesus demands more than intellectual assent, more than fantasies of eternal life. Jesus asks for high stakes, all in participation, here and now.
It was quite interesting to watch my grand children after being in the pool select treats from a variety of cookies of various sizes and ice cream. Each one irresistible, right? They had no trouble what to choose, except my youngest? Mason at the time was four-years old and made a strange choice., it was a piece of buttered bread that was so fresh that it was still warm, soft, and fragrant and truly delicious; This event brings to mind a quotation of Luther. He once said that God is an "oven of Love." That's quite a comparison, isn't it? It would be useful and encouraging if we could recall it the next time we're are in the kitchen waiting to see and to bite into a slice of freshly baked bread or cake. It would also be helpful if we could recall this comparison the next time we are down, depressed, or even angry over our thoughts about God and the role he seems to be playing in our world and in our lives. It might help us to rise above the moment and to return to a better frame of mind, so that we're able again to love him. Our text suggests a slight addition to Luther's statement; God is a oven of Love, and Jesus is the bread he offers.
God has offered good bread before.
We can't help recall the manna which God sent from heaven onto his covenant people as they journeyed through the wilderness of Sinai. To recall what Manna did for them and meant for them is to have a description of what Jesus offers us today.
Jesus, however, is better nourishment and strength than that manna. The ancient manna maintained its strength for one day, or for two at the most, then it failed and spoiled. The strengthening power of our Lord Jesus Christ. His ability to nourish us remains fresh forever, Even though the benefits which Jesus offers us are exposed to spoiling forces similar to those forces in the wilderness; for instance, the force of fiery passion, the force of our parched spirits, the force of our rough pride, he remains fresh, unspoiled, and strong.
The Old Testament people were quite familiar with another bread and it too offers a helpful insight into Jesus and his benefits. This bread used in the"Feast of the unleavened bread. Once a year, at the time of the barley harvest, sevens days were set apart for a time during which all the yeast- filled baked goods must be removed from everyone's home. It was a time for using only unleavened bread.
All this might seemed meaningless to us, but it had great meaning for those people. They had been taught to see in yeast an example of sin in the world. The obvious power of the yeast mysteriously at work in dough was an illustration of the way Satan and all his forces are able to work in us and in our world, in visibly but with awesome results. I recalled reading about a group of ladies who had the experience of making bread from its basic ingredients. There was an elderly lady in the group and someone asked her if she used to work with yeast and dough.
"Only once !" was her quick reply." It was such a mess I never tried it again, she added" Everyone laughed. But, everyone understood her experience. The leaven at work does indeed symbolize the inner, invisible force of our sin. So it was a great relief to have it removed completely from the home-at least for seven days.
But those seven days, were not bread-less days. They were not days of fasting and abstaining. Rather they were days of feasting and sharing good taste of that crispy unleavened bread! This yeast less bread was also powerfully symbolic. It represented the absence of Sin and Satan and the perfect presence of God and all virtue.It was as though they were eating pure bread, bread from heaven, instead of the ordinary sin-filled bread of every day. This unleavened bread itself was pure, and it seemed to have in it a mysterious power that was able to purify everyone who would eat it. all this worked together beautifully to make the week of unleavened bread a gloriously rewarding week for all those who took part in it with awareness and with faith. When we are offered Jesus as we hear the good news of his life , death, resurrection, which he accomplished for our benefit, our place, to remove from us the power of our sin and the sin of the world, we are being offered the unleavened bread of God's grace and and trust. When we receive the good message of Jesus grace, and love with faith and trust we receive the pure and purifying presence of God in our lives. Thus sin and Satan are expelled and we are made holy and right with God. "Remember you must give "Christ" away to keep him
Thursday, September 15, 2016
The Last Things! Hell! Purgatory! Heaven!
Their is some reluctance. to deal with some of these issues in many theological circles. One reason for this was put forward by Erasmus in the early sixteenth century. Commenting on the enthusiasm with which certain Paris theologians. wrote about Hell, Erasmus remarked that they had evidently been there themselves. (If you have been a Christian for a long time, have been complacent, and been struggling to sit in the pew, and are becoming bored, with the same old message, expand your knowledge, open your "Bible",get a concordance, get to know "Christ", again.
Interest in "Hell' Reached a climax in the middle ages. , with artists of the period taking , one assumes, a certain delight in portraying the righteous watching sinners being tormented by burning and other means of torture. The most graphic portrayal of the medieval view of hell is that of Dante, in the first of the three of his Divine comedy. Dante portrays hell as nine circles at the center of earth, within which Satan dwells. On the gate, Dante notices the inscription " abandon all hope, all you who enters here!"
The first circle of hell is populated by those who have died without being baptize, and virtuous pagans. ( This circle corresponds to the idea of 'Limbo"). Dante declares that it is this circle which was visited by Christ during his "Descent into hell" between the time of the crucifixion and the resurrection. There is no torment of any kind of circle. As Dante advances further into hell, he discovers those who are guilty of increasingly serious sins. The second circle is populated by the lustful, the third by the gluttonous , the fourth by the miserly, and the fifth by the wrathful. These circles, taken, together, constitute "upper hell." At no point does Dante refer to fire in this part of hell.
Dante draws upon Greco-Roman mythology in suggesting that the the River Styx "divides "upper hell" from lower "hell." Now we encounter fire for the first time. The sixth circle. is populated by heretics, the seventh by the violent, the eighth by fraudsters ( including several popes), and the ninth by traitors.
This static medieval view of hell was unquestionably of major influence at the time, and continues to be of importance into the modern period. It may be found clearly stated in " Jonathan Edwards " famous sermon " sinners in the hands of a angry god, " preached on 8 July 1741:
It would be dreadful to suffer this fierceness and wrath of Almighty God for one moment; but you must suffer it for all eternity. There will be no end to this exquisite horrible misery... You will know that you must wear out long ages, millions of ages, in wrestling and conflicting with this almighty merciless vengeance.
However, the very idea of hell has been subjected to increasing criticisms of which should be noted.
Its existence is seen as a contradiction of the Christian assertion of the final victory of God over evil. This criticism is especially associated with patristic writer Origen, whose doctrine of universal restoration ultimately rests upon an affirmation of the final and total triumph of God over evil. In the modern period, the philosopher Leibniz identified this consideration as a major difficultly with this doctrine of hell:
It seems strange that, even in the great future of eternity, evil must triumph over good, under the supreme authority of the one who is the sovereign good. After all, there will be many who are called, and few who are chosen or saved.
The notion of vindictive justice seemed un-Christian to many writers, especially in the light of many New Testament passages speaking of the compassion of God. A number of writers, especially during the nineteenth century, found it difficult to reconcile the idea of a loving God with the notion of the continuing vindictive or retributive punishment of sinners. the main difficultly was that there seemed to be no point to the suffering of the condemned. Their were many answers given to these objections, there has been a perception loss of interest in the idea of hell;(listen pastors, priests, in both popular and academic Christian circles. evangelistic preaching now seems to concentrate upon the positive affirmation of the love of God, rather than on the negative implications of the rejection of that love. One response to this within evangelical circles has been the development of a doctrine of conditional immortality , to which now we may turn.
"PURGATORY"
One of the major differences between Protestant and Roman Catholic understandings of the "last things" ( In Christian theology called-"eschatology," dealing with "end things,", especially the ideas of resurrection, hell, and eternal life, and the question of purgatory. Purgatory is perhaps best understood as an intermediate stage., in which those who have died in a state of grace are given an opportunity to purge themselves of the guilt of their sins before finally entering heaven. the idea does not have explicit scriptural warrant, although a passage in 2 Maccabees 12: 39-45(regarded as apocryphal, and hence as lacking in authority, by Protestant writers) speaks of Judas Maccabeus
making " Propitiation for those who died, in order that they might be released from their sin.
The idea was developed during the patristic period. Clement of Alexandria and Origen both taught that those who died without time to perform works of penance would be "purified through fire" in the next life. The practice for praying for the dead- which became widespread in the eastern church in the first four centuries- exercised a major impact upon theological development, and provides an excellent case study of the manner in which liturgy influences theology. What was the point of praying for the dead, it was asked., if those prayers could not alter the state in which they existed?
Similar views are found in Augustine, who taught the need for purification from the sins of the present life, before entering the joys of the next.
While the practice of praying for the dead appears to have become well established by the fourth century, the explicit formulation of a notion of "Purgatory" seems to date from two centuries later, in the writings of Gregory the Great. In his exposition of Matthew 12:31, dating from 593 or 594, Gregory picks up the idea of sins which can be forgiven "in the age to come." He interprets this in terms of a future age in which sins that have not be forgiven on earth may be forgiven subsequently. "Note" especially the reference to the "purifying fire." which became incorporated into most medieval accounts of purgatory, and from which the term "Purgatory" derives.
As for certain lesser faults, we must believe that, before the final judgment, there is a purifying fire, for he who is the truth declares that who ever utters blasphemy against the Holy Spirit will not be pardoned either in this age, or in the age to come which is to come (Matt. 12:31). From this statement, it is to be understood,
HEAVEN.
The Christian conception of heaven is essentially that of the eschatological (end times) realization of the presence and power of God., and the final elimination of sin. The most helpful way of considering it is to regard it as a consummation of the Christian doctrine of salvation, in which the presence of God in individuals and the community of faith has been achieved and shaped for salvation by Jesus Christ, by the believers attempt to imitate Christ, as an example of an ideal relationship and now the believer attempts to mimic this relationship, following in the best monastic tradition of the medieval writer " Thomas a Kempis' famous 'Imitation of Christ." We are to bring one's life into line set by Christ. The N.T. parables of Heaven are strongly communal in nature; for example, heaven is portrayed as a banquet, a wedding feast, or as a city-the new Jerusalem. Individualist interpretations of heaven or eternal life are also excluded on account of the Christian understanding of God as Trinity. Eternal life is thus not of the projection of an individual, but is rather to be seen as a sharing redeemed community of a loving God.
The term "heaven" is used frequently in the Pauline writings of the N.T. Although it is natural to think of Heaven as a future reality and a spiritual realm which coexists with the material world of space and time. Thus "Heaven" is referred to both as the future home of the believer (2 Corinthians 5: 1-2; Philippians 3:20) and as the present dwelling place of Jesus Christ, from which he will come in final judgment (Romans 10:6; 1 Thessalonians 1: 10; 4:16). One of Paul's most significant statements concerning heaven focuses on the notion of believers being "citizens of heaven" (Philippians 3:20), and in some way sharing the life of those in heaven now.
The early Christian discussion of heaven tended to focus on a related idea- the millennium, or restored earthly lasting kingdom for a period. This idea, which is based partly on a passage in the book of (Revelation 20:2-5), the idea of a worldly millennium is , for Irenaeus, confirmed by a number of considerations, especially Christ's promise at the last supper. to drink wine again with his disciples. How can this happen, he asks, if they are disembodied spirits? The reference to the future drinking of wine is a sure indication that there will be a kingdom of God established on earth before final judgment. Perhaps the clearest statement of the idea can be found in the writings of Tertullian"
For we also hold that a kingdom has been promise to us on earth, but before heaven: but in another state than this, as being after the resurrection. This will last for a thousand years, in a city of God. This vision of God in the full splendor of the divine majesty has been a constant theme of much Christian theology, especially during the middle ages. Dante's Divine Comedy, concludes with a glimpse of God, The anticipation of the wonder and glory of this vision was seen as a powerful incentive to keep going in the Christian life.
Christian theology can never fully capture that vision of God. But it can at least challenge us to think more deeply about God, and wet our appetites for what is yet to come-a fitting end on these themes;
Hell! Purgatory! Heaven!
Interest in "Hell' Reached a climax in the middle ages. , with artists of the period taking , one assumes, a certain delight in portraying the righteous watching sinners being tormented by burning and other means of torture. The most graphic portrayal of the medieval view of hell is that of Dante, in the first of the three of his Divine comedy. Dante portrays hell as nine circles at the center of earth, within which Satan dwells. On the gate, Dante notices the inscription " abandon all hope, all you who enters here!"
The first circle of hell is populated by those who have died without being baptize, and virtuous pagans. ( This circle corresponds to the idea of 'Limbo"). Dante declares that it is this circle which was visited by Christ during his "Descent into hell" between the time of the crucifixion and the resurrection. There is no torment of any kind of circle. As Dante advances further into hell, he discovers those who are guilty of increasingly serious sins. The second circle is populated by the lustful, the third by the gluttonous , the fourth by the miserly, and the fifth by the wrathful. These circles, taken, together, constitute "upper hell." At no point does Dante refer to fire in this part of hell.
Dante draws upon Greco-Roman mythology in suggesting that the the River Styx "divides "upper hell" from lower "hell." Now we encounter fire for the first time. The sixth circle. is populated by heretics, the seventh by the violent, the eighth by fraudsters ( including several popes), and the ninth by traitors.
This static medieval view of hell was unquestionably of major influence at the time, and continues to be of importance into the modern period. It may be found clearly stated in " Jonathan Edwards " famous sermon " sinners in the hands of a angry god, " preached on 8 July 1741:
It would be dreadful to suffer this fierceness and wrath of Almighty God for one moment; but you must suffer it for all eternity. There will be no end to this exquisite horrible misery... You will know that you must wear out long ages, millions of ages, in wrestling and conflicting with this almighty merciless vengeance.
However, the very idea of hell has been subjected to increasing criticisms of which should be noted.
Its existence is seen as a contradiction of the Christian assertion of the final victory of God over evil. This criticism is especially associated with patristic writer Origen, whose doctrine of universal restoration ultimately rests upon an affirmation of the final and total triumph of God over evil. In the modern period, the philosopher Leibniz identified this consideration as a major difficultly with this doctrine of hell:
It seems strange that, even in the great future of eternity, evil must triumph over good, under the supreme authority of the one who is the sovereign good. After all, there will be many who are called, and few who are chosen or saved.
The notion of vindictive justice seemed un-Christian to many writers, especially in the light of many New Testament passages speaking of the compassion of God. A number of writers, especially during the nineteenth century, found it difficult to reconcile the idea of a loving God with the notion of the continuing vindictive or retributive punishment of sinners. the main difficultly was that there seemed to be no point to the suffering of the condemned. Their were many answers given to these objections, there has been a perception loss of interest in the idea of hell;(listen pastors, priests, in both popular and academic Christian circles. evangelistic preaching now seems to concentrate upon the positive affirmation of the love of God, rather than on the negative implications of the rejection of that love. One response to this within evangelical circles has been the development of a doctrine of conditional immortality , to which now we may turn.
"PURGATORY"
One of the major differences between Protestant and Roman Catholic understandings of the "last things" ( In Christian theology called-"eschatology," dealing with "end things,", especially the ideas of resurrection, hell, and eternal life, and the question of purgatory. Purgatory is perhaps best understood as an intermediate stage., in which those who have died in a state of grace are given an opportunity to purge themselves of the guilt of their sins before finally entering heaven. the idea does not have explicit scriptural warrant, although a passage in 2 Maccabees 12: 39-45(regarded as apocryphal, and hence as lacking in authority, by Protestant writers) speaks of Judas Maccabeus
making " Propitiation for those who died, in order that they might be released from their sin.
The idea was developed during the patristic period. Clement of Alexandria and Origen both taught that those who died without time to perform works of penance would be "purified through fire" in the next life. The practice for praying for the dead- which became widespread in the eastern church in the first four centuries- exercised a major impact upon theological development, and provides an excellent case study of the manner in which liturgy influences theology. What was the point of praying for the dead, it was asked., if those prayers could not alter the state in which they existed?
Similar views are found in Augustine, who taught the need for purification from the sins of the present life, before entering the joys of the next.
While the practice of praying for the dead appears to have become well established by the fourth century, the explicit formulation of a notion of "Purgatory" seems to date from two centuries later, in the writings of Gregory the Great. In his exposition of Matthew 12:31, dating from 593 or 594, Gregory picks up the idea of sins which can be forgiven "in the age to come." He interprets this in terms of a future age in which sins that have not be forgiven on earth may be forgiven subsequently. "Note" especially the reference to the "purifying fire." which became incorporated into most medieval accounts of purgatory, and from which the term "Purgatory" derives.
As for certain lesser faults, we must believe that, before the final judgment, there is a purifying fire, for he who is the truth declares that who ever utters blasphemy against the Holy Spirit will not be pardoned either in this age, or in the age to come which is to come (Matt. 12:31). From this statement, it is to be understood,
HEAVEN.
The Christian conception of heaven is essentially that of the eschatological (end times) realization of the presence and power of God., and the final elimination of sin. The most helpful way of considering it is to regard it as a consummation of the Christian doctrine of salvation, in which the presence of God in individuals and the community of faith has been achieved and shaped for salvation by Jesus Christ, by the believers attempt to imitate Christ, as an example of an ideal relationship and now the believer attempts to mimic this relationship, following in the best monastic tradition of the medieval writer " Thomas a Kempis' famous 'Imitation of Christ." We are to bring one's life into line set by Christ. The N.T. parables of Heaven are strongly communal in nature; for example, heaven is portrayed as a banquet, a wedding feast, or as a city-the new Jerusalem. Individualist interpretations of heaven or eternal life are also excluded on account of the Christian understanding of God as Trinity. Eternal life is thus not of the projection of an individual, but is rather to be seen as a sharing redeemed community of a loving God.
The term "heaven" is used frequently in the Pauline writings of the N.T. Although it is natural to think of Heaven as a future reality and a spiritual realm which coexists with the material world of space and time. Thus "Heaven" is referred to both as the future home of the believer (2 Corinthians 5: 1-2; Philippians 3:20) and as the present dwelling place of Jesus Christ, from which he will come in final judgment (Romans 10:6; 1 Thessalonians 1: 10; 4:16). One of Paul's most significant statements concerning heaven focuses on the notion of believers being "citizens of heaven" (Philippians 3:20), and in some way sharing the life of those in heaven now.
The early Christian discussion of heaven tended to focus on a related idea- the millennium, or restored earthly lasting kingdom for a period. This idea, which is based partly on a passage in the book of (Revelation 20:2-5), the idea of a worldly millennium is , for Irenaeus, confirmed by a number of considerations, especially Christ's promise at the last supper. to drink wine again with his disciples. How can this happen, he asks, if they are disembodied spirits? The reference to the future drinking of wine is a sure indication that there will be a kingdom of God established on earth before final judgment. Perhaps the clearest statement of the idea can be found in the writings of Tertullian"
For we also hold that a kingdom has been promise to us on earth, but before heaven: but in another state than this, as being after the resurrection. This will last for a thousand years, in a city of God. This vision of God in the full splendor of the divine majesty has been a constant theme of much Christian theology, especially during the middle ages. Dante's Divine Comedy, concludes with a glimpse of God, The anticipation of the wonder and glory of this vision was seen as a powerful incentive to keep going in the Christian life.
Christian theology can never fully capture that vision of God. But it can at least challenge us to think more deeply about God, and wet our appetites for what is yet to come-a fitting end on these themes;
Hell! Purgatory! Heaven!
Tuesday, September 13, 2016
Holy,Holy, Holy. Is.3; Rev.4:8; 16:5),
The ordinary Hebrew word for holy is Kadosh, "separated" It is represented in the N.T. by the Greek word 'Agios' it is used for what is set apart from a common to a sacred use, as the utensils and ministers of the sanctuary, and certain days, and for what is separated from ceremonial defilement or immorality, including false worship and heathen practices. God is holy for He is separated from all other things by His infinite perfections by his being, wisdom, power,holiness, justice,goodness, truth,the glory that fills the earth. Even "Holy Angels," ascribe holiness to him.
Holy, Holy, Holy, from the standpoint of Revelation the first thing which has to be said about God is his sovereignty . But this first point is intimately connected with a second-so closely indeed that we might even as whether it ought not should have become first: "God is the Holy One."
These words by the noted Swiss theologian "Emil Brunner" reflect the importance of God's holiness.
The Bible itself readily confirms Brunner's view since it calls God holy more than anything else. Holy is the epithet most often affixed to his name.
Also we read that God alone is holy,(Rev.15:4). God is said to be glorious in Holiness.. "Who is like thee,O Lord!" Who is like thee, majestic in holiness, terrible in glorious, in holiness doing wonders. God's holiness is celebrated without ceasing by the "Seraphim" (Celestial beings who stood before the enthroned of the Lord), when He appeared in a vision to "Isaiah." Each had six wings; with two he covered his face and with two he covered his feet, and with two he did fly). And one cried unto another and said:" Holy, holy, holy is the Lord of hosts, the whole earth is full of your glory. God's people are called to join in these praises, we read " Sing praises to the Lord, O you saints, and give thanks to his Holy name (Ps. 30:4 ).
Because of this emphasis the Christian Church prays in the words of the "Lord's Prayer, " hollowed be thy name. ( Matt. 6:9 KJV). to say that the attribute of holiness is important is not to say that we understand it. One misconception is to think of God's holiness in human terms. It is imagined that holiness or righteousness is something that can be graded. According to the Bible, the holiness of God cannot be placed in the same category as human goodness.
Holiness, then, is the characteristic of God that sets him apart from his creation. Majesty is the dominant element in the visions of God in his glory seen both in the O.T. and the New. The element of majesty links the idea of holiness to sovereignty . I, the Lord am a jealous God. ( Ex 20:5). Rightly understood, the jealousy is central to any true concept of God. It is Brunner who points out with an acknowledgement to a jealousy within a marriage. A married person must not allow any third person to enter the inner relationship of the marriage.
God rejects every attack on his sole rights as Lord of creation! The holiness of God is therefore not only an absolute difference of nature. In simpler terms, the holiness of God means that God is not indifferent, but He becomes the absoluteness of his Holy will which is supreme and unique. "Bottom line: ( He is it). In simpler terms, the holiness of God means that God is not indifferent to how men and women regard, him. He does not go his solitary way heedless of their rejection of him. Recognition will come now, in each individual case or it will come true in the day of Judgment!
The third element in the idea of holiness is the element of wrath is an essential part of God's holiness, but we must not think of it in the context of a emotional human reaction to anything. He takes the matter of being "God" seriously, you can ask "Satan." When Satan sought to do that, Satan was judged ( and will yet be judged). When men and women refuse to take the place that God has given them, they will be judged also. A final element in the idea of holiness is one I mentioned earlier;
"Righteousness." Righteousness is involved in holiness. in other words, when we ask, what is right and what is moral? The right is what God is and reveals to us. It is the desire to obey God that ultimately makes ethical behavior possible.
So what do we do, we who are sinful and yet confronted with the holy God? Do we simply go on our own way? Do the best we can? Turn our backs on the "Holy?" If it were not for the fact that God has chosen to do something about our predicament, that would be all we could do. But the glory is its message that the holy God has done something. He has done some thing that was needed. He has made for us a way into his presence through the Lord Jesus Christ, as a result of which the "unholy" becomes "holy" and is able to dwell with him. Amen!
(The beautiful Hymn- dated 1783, Holy, Holy Holy, the last stanza says it all.!
Holy,Holy, Holy, Lord God Almighty!
All thy works shall praise thy name in earth, and sky, and sea,
Holy, Holy, Holy! Merciful and mighty!
God in three persons, blessed Trinity!
Holy, Holy, Holy, from the standpoint of Revelation the first thing which has to be said about God is his sovereignty . But this first point is intimately connected with a second-so closely indeed that we might even as whether it ought not should have become first: "God is the Holy One."
These words by the noted Swiss theologian "Emil Brunner" reflect the importance of God's holiness.
The Bible itself readily confirms Brunner's view since it calls God holy more than anything else. Holy is the epithet most often affixed to his name.
Also we read that God alone is holy,(Rev.15:4). God is said to be glorious in Holiness.. "Who is like thee,O Lord!" Who is like thee, majestic in holiness, terrible in glorious, in holiness doing wonders. God's holiness is celebrated without ceasing by the "Seraphim" (Celestial beings who stood before the enthroned of the Lord), when He appeared in a vision to "Isaiah." Each had six wings; with two he covered his face and with two he covered his feet, and with two he did fly). And one cried unto another and said:" Holy, holy, holy is the Lord of hosts, the whole earth is full of your glory. God's people are called to join in these praises, we read " Sing praises to the Lord, O you saints, and give thanks to his Holy name (Ps. 30:4 ).
Because of this emphasis the Christian Church prays in the words of the "Lord's Prayer, " hollowed be thy name. ( Matt. 6:9 KJV). to say that the attribute of holiness is important is not to say that we understand it. One misconception is to think of God's holiness in human terms. It is imagined that holiness or righteousness is something that can be graded. According to the Bible, the holiness of God cannot be placed in the same category as human goodness.
Holiness, then, is the characteristic of God that sets him apart from his creation. Majesty is the dominant element in the visions of God in his glory seen both in the O.T. and the New. The element of majesty links the idea of holiness to sovereignty . I, the Lord am a jealous God. ( Ex 20:5). Rightly understood, the jealousy is central to any true concept of God. It is Brunner who points out with an acknowledgement to a jealousy within a marriage. A married person must not allow any third person to enter the inner relationship of the marriage.
God rejects every attack on his sole rights as Lord of creation! The holiness of God is therefore not only an absolute difference of nature. In simpler terms, the holiness of God means that God is not indifferent, but He becomes the absoluteness of his Holy will which is supreme and unique. "Bottom line: ( He is it). In simpler terms, the holiness of God means that God is not indifferent to how men and women regard, him. He does not go his solitary way heedless of their rejection of him. Recognition will come now, in each individual case or it will come true in the day of Judgment!
The third element in the idea of holiness is the element of wrath is an essential part of God's holiness, but we must not think of it in the context of a emotional human reaction to anything. He takes the matter of being "God" seriously, you can ask "Satan." When Satan sought to do that, Satan was judged ( and will yet be judged). When men and women refuse to take the place that God has given them, they will be judged also. A final element in the idea of holiness is one I mentioned earlier;
"Righteousness." Righteousness is involved in holiness. in other words, when we ask, what is right and what is moral? The right is what God is and reveals to us. It is the desire to obey God that ultimately makes ethical behavior possible.
So what do we do, we who are sinful and yet confronted with the holy God? Do we simply go on our own way? Do the best we can? Turn our backs on the "Holy?" If it were not for the fact that God has chosen to do something about our predicament, that would be all we could do. But the glory is its message that the holy God has done something. He has done some thing that was needed. He has made for us a way into his presence through the Lord Jesus Christ, as a result of which the "unholy" becomes "holy" and is able to dwell with him. Amen!
(The beautiful Hymn- dated 1783, Holy, Holy Holy, the last stanza says it all.!
Holy,Holy, Holy, Lord God Almighty!
All thy works shall praise thy name in earth, and sky, and sea,
Holy, Holy, Holy! Merciful and mighty!
God in three persons, blessed Trinity!
Tuesday, September 6, 2016
"The Temptation of Christ, Church, And the Christian". [Luke 4:1-13].
TEXT: Jesus full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness, where for forty days he was tempted by the devil. He ate nothing at all during those days, and when they were over, he was famished. The devil said to him, " If you are the "Son of God", command this stone to become a loaf of bread." Jesus answered, It is written, 'One does not live by bread alone' " Then the devil led him up and showed him in a instant all the kingdoms of the world. And the devil said to him. To you I will give all the glory and all this authority; for it has been given over to me, and I can give it to anyone I please. If you, then, will worship me, it will all be yours, Jesus answered him, "it is written', "Worship the Lord your God and serve him only . Then the devil took him to Jerusalem and placed him on the pinnacle of the temple saying to him, " If you are the Son of God throw yourself down from here for it is written, He will command his angels concerning you, to protect you, and on their hands they will bear you up, so that you will not dash your foot against a stone. Jesus answered him, " It is said,'Do not put the Lord your God to the test. when the devil had finished every test,' he departed from him until an opportune time. What is Temptation? How does temptation effect you? how do you handle it? The disciples knew it is possible to view temptation as as a trap or snare or stumbling block along each step in a believers earthly journey, an everyday fact. It is also possible to view temptations sudden drastic crisis forcing a choice which is a test.. It may loom up quickly at a fork in life's road. It is a false choice alternatives.
It is never accidental. It is always probing, always crucial, always fierce- because it is real. It involves the issues of life and death.
"Temptation" in the Bible has two chief meanings. The first is that inward prompting or enticement or allurement to sin with our consciences, makes us familiar.
It is regarded as the devils work or the work of the world, or our own inward and innate inclination to sin.
The second main sense of the word temptation in the Bible means trial, or testing and refers to circumstances in life to test a persons faith, courage, and resolution. It may sanctify life an build character. Often both senses are present and possible. You can see both meanings in the biblical accounts of our Lords temptations. It was God the "Holy Spirit who led and drove Jesus to seek the wilderness. It was the devil who tempted him once he in the wilderness. Through the temptation of
Jesus by the Devil, in the wilderness, Jesus has taught us how to pray, " Lead us not into temptation."
By that temptation, Jesus in the wilderness had himself been led by the spirit to go where temptation was. He knew its strength and danger. All three of his temptations, stretching over period of forty-days, were wholly concerned with the choice of right and wrong, between higher and lower means of carrying out the mission on which his heavenly Father had sent him, by giving him an noble end justifies any means.
Can we doubt the seriousness of the those-forty days in the wilderness of decisive conflict? On the outcome hung the whole issue of his mission on earth and every hope of salvation for mankind.
Our Lord was setting out upon the mission of his heavenly Father. His mission was to bring his own people and all mankind into the kingdom of God, free from the "Evil" one. For that mission he possessed gifts and powers that were brought to light in fullness at his Baptism by " John the Baptist, when the voice from Heaven declared, " Thou art my beloved Son;" with thee I am welled pleased." But, those gifts and powers were his only purpose of his mission. He was not to use them
for private mission or selfish personal human reasons. He must resist, even strike down each and every temptation to misuse his gifts or abuse his powers.
We do not know which wilderness was the scene of the temptation of our Lord. We do know that the wilderness meant that Jesus was very much alone in this entire time of solitude and struggle. Alone that is, except for the presence of Satan, the Evil one. The tempting of the devil was continuous and powerful, deliberately, designed opposition to God and the works of God. He was actually present in hand to hand combat with the "Son of God"
The first temptation in our text is the temptation of the flesh! It starts with the big "IF."
"If you are the Son of God" thus starts the devil plea. It is designed to undercut the completeness of the loyalty and Christ's acceptance of the necessary limitations on him and his redemptive mission as a voluntary son of man. The devil knew Jesus was not to use his divine power for self-gratification or fulfillment of his merely human needs. The temper gives him a choice between spectacular and the prophetic, the miraculous and the priestly. He lures Jesus with preoccupation with externals. Jesus was hungry, very, very very hungry. The appeal was tricky; it was a deep-seated lure,which the miraculous tends often to hold for human beings. His rejection of the temptation lies in the living proclamation the living word. The second temptation is designed to be a bargain sale.. Jesus is to choose between a wholly unrestrained display of power, as the second in command to the prince of this world. " Now" and the promise of the future glory after suffering by the way of the cross and finally death. The view was big. The view was big. The view was beautiful and alluring. The price of exchange was open to apostasy in exchange for one act of devil worship. Another big IF: " if you, then, will worship me, it shall all be yours." To exchange the whole world for one simple act of devil worship might sound like a good bargain and a fair exchange."
It would only be a slight concession. Jesus could gain a lot by conceding a little., but thereby he would deny his heavenly Father's exclusive, absolute, and total claim on him., without competition,
with no compromise, with out a bit of concession.
The third temptation was the temptation of the Spirit. To tempt God is the highest spiritual enticement. Were it to take place in the Holy city, in fact Jerusalem, the Holiest of the Holy cities, there not just anywhere but on the very pinnacle of the holiest building, the "Temple" a holy place! To this the devil adds a Holy Book, the Holy Bible, quoting from the book of Psalms. From it the fallen angel ventures to speak even of those mysterious mighty creatures,the holy angels, and invites the savior to place, even for moment, a false trust in holy things. We as Christians must prepare ourselves with the word of God, which is the armor of God, by the strength of God. In all "3"
temptations of Satan, our Lord over-came the tempter, changing the big "IF" into the affirmations of trust and faithfulness, based on the sure word of God. Amen! Luke 4:1-13].
It is never accidental. It is always probing, always crucial, always fierce- because it is real. It involves the issues of life and death.
"Temptation" in the Bible has two chief meanings. The first is that inward prompting or enticement or allurement to sin with our consciences, makes us familiar.
It is regarded as the devils work or the work of the world, or our own inward and innate inclination to sin.
The second main sense of the word temptation in the Bible means trial, or testing and refers to circumstances in life to test a persons faith, courage, and resolution. It may sanctify life an build character. Often both senses are present and possible. You can see both meanings in the biblical accounts of our Lords temptations. It was God the "Holy Spirit who led and drove Jesus to seek the wilderness. It was the devil who tempted him once he in the wilderness. Through the temptation of
Jesus by the Devil, in the wilderness, Jesus has taught us how to pray, " Lead us not into temptation."
By that temptation, Jesus in the wilderness had himself been led by the spirit to go where temptation was. He knew its strength and danger. All three of his temptations, stretching over period of forty-days, were wholly concerned with the choice of right and wrong, between higher and lower means of carrying out the mission on which his heavenly Father had sent him, by giving him an noble end justifies any means.
Can we doubt the seriousness of the those-forty days in the wilderness of decisive conflict? On the outcome hung the whole issue of his mission on earth and every hope of salvation for mankind.
Our Lord was setting out upon the mission of his heavenly Father. His mission was to bring his own people and all mankind into the kingdom of God, free from the "Evil" one. For that mission he possessed gifts and powers that were brought to light in fullness at his Baptism by " John the Baptist, when the voice from Heaven declared, " Thou art my beloved Son;" with thee I am welled pleased." But, those gifts and powers were his only purpose of his mission. He was not to use them
for private mission or selfish personal human reasons. He must resist, even strike down each and every temptation to misuse his gifts or abuse his powers.
We do not know which wilderness was the scene of the temptation of our Lord. We do know that the wilderness meant that Jesus was very much alone in this entire time of solitude and struggle. Alone that is, except for the presence of Satan, the Evil one. The tempting of the devil was continuous and powerful, deliberately, designed opposition to God and the works of God. He was actually present in hand to hand combat with the "Son of God"
The first temptation in our text is the temptation of the flesh! It starts with the big "IF."
"If you are the Son of God" thus starts the devil plea. It is designed to undercut the completeness of the loyalty and Christ's acceptance of the necessary limitations on him and his redemptive mission as a voluntary son of man. The devil knew Jesus was not to use his divine power for self-gratification or fulfillment of his merely human needs. The temper gives him a choice between spectacular and the prophetic, the miraculous and the priestly. He lures Jesus with preoccupation with externals. Jesus was hungry, very, very very hungry. The appeal was tricky; it was a deep-seated lure,which the miraculous tends often to hold for human beings. His rejection of the temptation lies in the living proclamation the living word. The second temptation is designed to be a bargain sale.. Jesus is to choose between a wholly unrestrained display of power, as the second in command to the prince of this world. " Now" and the promise of the future glory after suffering by the way of the cross and finally death. The view was big. The view was big. The view was beautiful and alluring. The price of exchange was open to apostasy in exchange for one act of devil worship. Another big IF: " if you, then, will worship me, it shall all be yours." To exchange the whole world for one simple act of devil worship might sound like a good bargain and a fair exchange."
It would only be a slight concession. Jesus could gain a lot by conceding a little., but thereby he would deny his heavenly Father's exclusive, absolute, and total claim on him., without competition,
with no compromise, with out a bit of concession.
The third temptation was the temptation of the Spirit. To tempt God is the highest spiritual enticement. Were it to take place in the Holy city, in fact Jerusalem, the Holiest of the Holy cities, there not just anywhere but on the very pinnacle of the holiest building, the "Temple" a holy place! To this the devil adds a Holy Book, the Holy Bible, quoting from the book of Psalms. From it the fallen angel ventures to speak even of those mysterious mighty creatures,the holy angels, and invites the savior to place, even for moment, a false trust in holy things. We as Christians must prepare ourselves with the word of God, which is the armor of God, by the strength of God. In all "3"
temptations of Satan, our Lord over-came the tempter, changing the big "IF" into the affirmations of trust and faithfulness, based on the sure word of God. Amen! Luke 4:1-13].
Monday, September 5, 2016
"Watch with Me."[ Matthew 26:40].
Then He came to the disciples and found them sleeping; and He said to Peter, " so you could not stay awake with me one hour? "Watch with me"- with no private point of view of your own at all, but watch with me. In the early stages we don't watch with Jesus, we watch for him. We do not watch with him through the revelation of the Bible, in the circumstances of our lives. Our Lord is trying to introduce us to identification with himself in a particular Gethsemane, and we will not go; we say-"No, Lord, I can not see the meaning of this, it is bitter." How can we possibly watch with someone who is inscrutable? How are we to understand Jesus sufficiently, to watch with him in His Gethsemane,
When we do not know what his suffering is for? We do not know how to watch with him; we are only used to the idea of Jesus watching with us.
The disciples loved Jesus Christ "to the limit of their natural capacity, but they did not understand what He was After.In the "Garden of Gethsemane" they slept for their own sorrow, and at the end of three years of the closest intimacy they all " forsook him and fled."
They were all filled with the Holy Spirit,"- the same "they," but something wonderful happened in between-Our Lords Death and Resurrection and Ascension; and the disciples have been invaded by the Holy Spirit- "Ye shall receive power after that the Holy Spirit has come upon you," and this meant that they learned to watch with Him all the rest of their lives.
When we do not know what his suffering is for? We do not know how to watch with him; we are only used to the idea of Jesus watching with us.
The disciples loved Jesus Christ "to the limit of their natural capacity, but they did not understand what He was After.In the "Garden of Gethsemane" they slept for their own sorrow, and at the end of three years of the closest intimacy they all " forsook him and fled."
They were all filled with the Holy Spirit,"- the same "they," but something wonderful happened in between-Our Lords Death and Resurrection and Ascension; and the disciples have been invaded by the Holy Spirit- "Ye shall receive power after that the Holy Spirit has come upon you," and this meant that they learned to watch with Him all the rest of their lives.
Sunday, September 4, 2016
'No Need To Panic' [Luke 12; 32-40].
"Faith is the conviction of things not seen." "We come this far by faith leaning on the Lord," the hymn by Albert Goodson proclaims. Tomorrow, we gather as a community of faith and seek a renewed vision. so that we might make our way more boldly into the world as bearers of God's saving love though his word. In the text from Luke's gospel; Jesus encourages his followers to recognize the true value of God's kingdom, so that our hearts may be where their real treasures lies. Instead of facing life with fear, those who know God's generosity are always ready to receive God and to give others.
"TEXT;" " Do not fear little flock", the (Messiah's people), for it is the Father's good pleasure to give you the kingdom. Sell what you have and give alms; provide yourself's money bags which do not grow old, a treasure in the heavens that does not fail, where no thief approaches no moth destroys. "For where your treasure is, there your heart will be also." Be dressed for action and have your lamps lit; be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him when he knocks. Blessed are those slaves whom the master finds alert when He comes; truly I tell you, he will fasten his belt, and have them sit down to eat. He is asking us to be watchful, for this language suggests "Jesus Mind," moved to the "Messianic banquet." Where the people will come from the east and west, from the north and south, and will "eat in the kingdom of God."
(Lk.13:29). You also must be ready, for the "Son of Man," coming at an unexpected hour.(Lk:12; 32 40). Blessed are those slaves whom the master finds alert when He comes; truly I tell you, if He comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.
(the time, between 9 p.m. and 3 a.m.)
" But know this: If the owner of the house had known at what hour the thief was coming, he would not have left his house to be broken into, Jesus speaks here against abuse , not possessions, of property.
You must also be ready, for the "Son of man coming at an unexpected hour."
Revelations 3:3 backs up this statement; "Jesus says: Remember therefore how you have received and heard, and hold fast, and repent. If therefore you will not watch, I will come upon you as a thief, and thou shall not know what hour,I will come upon you. Those who have maintained spiritual purity will enjoy Christ' companionship here and will be acknowledge before God in Heaven.
We have learned to live in crisis, perhaps it would be more correct to say that we have been taught to live in crisis. we scarcely react, and we grumble about those who do, asking why are they rocking the boat or trying to get people upset. Our society has slipped into apathy toward crisis, feeling I believe, that their is nothing we can do! The old story of the frog is not out of place here.If you toss a frog into a bucket of uncomfortable hot water he will jump out. But if you put him in cool water and slowly heat it till it becomes scalding, the frog I"m told, will not jump out. He is so gradually conditioned to his environment that it finally kills him without his awareness that he is in danger.
The founding Father's of our country found useful the phrase:" Eternal vigilance" is the price of liberty.
Episodes,in scriptures indicate that accommodation to threats to the inner, spiritual life of man are likewise disastrous. The danger is real like Adam and Eve we trust the serpent's guarantee that to disobey God is only to achieve our rightful role of knowledge and not to die. Easily we create a golden calf to symbolize our faith in the goodness of life and fine we have conditioned ourselves to to affirm a challenger to God. Often we show so much tolerance for religious views of another origin and habit than our own that we stand in danger of being conditioned to the idea that religion is all a matter of opinion. To rouse us again to alertness and to prepare us to survive with meaning, the words of Jesus in our gospel text (Luke 12) speak earnestly to his disciples of every time. There is no need to panic in the crisis,the double danger to our inner spiritual life is that we either grow complacent or apathetic because we have false security or that we panic in the crises because we see no way out. The 11th chapter of Hebrews stresses that the history of man, as told in the Bible, shows that only men of faith survive in a way that God intends. Abraham, for instance, was able to become a father, ' Though he was too old and Sarah herself was unable to have children." We read of Abraham : He trusted God to keep his promise." It is important that we distinguish at once between the serenity of faith, which, though tested and battered, holds onto God's promise as a little child holds onto the finger of her parent or grandparent and the complacency that refuses to recognize danger or will except change though it should be apparent to all. The road ahead Jesus knew led to the cross for himself. That was not a meaningless disaster. It was necessary for the reconciliation of "Man and God", But it would be hard to face, if the disciples held his hand to tightly, the experience might destroy them.
We need encouragement to feel that in life, the need to panic in a crisis is just necessary, especially facing the thought that our one inevitable enemy "Death" with the thought of sinking
into nothingness, and for once in our life entering upon a victory, already already won. For when Jesus Christ rose from the dead bodily, as he said he would, He would for ever secure his own claim: " Whoever lives and believes in me shall never die." Amen!
Likewise God has open a new world for us, when Jesus comes again in glory and the dawn of heaven unfolds, far from creating a crisis of terror on the great day for us, instead beckons us onward and cheers us in every trial. There will be no need to panic at that crisis either, for it is a day of jubilation for all who trust a merciful God because of Jesus Christ, for that day all things will forever and finally be set right. the context of our text stresses the happy state of those who are faithful and wait, alert and eager, for the coming of the "Son of "Man." Basic to the serenity which the follower of Jesus Christ can have is the view of life expressed by Jesus at the beginning of this text. " he says, " Do not be afraid, little flock!" For you Father is pleased to give you the Kingdom!
"TEXT;" " Do not fear little flock", the (Messiah's people), for it is the Father's good pleasure to give you the kingdom. Sell what you have and give alms; provide yourself's money bags which do not grow old, a treasure in the heavens that does not fail, where no thief approaches no moth destroys. "For where your treasure is, there your heart will be also." Be dressed for action and have your lamps lit; be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him when he knocks. Blessed are those slaves whom the master finds alert when He comes; truly I tell you, he will fasten his belt, and have them sit down to eat. He is asking us to be watchful, for this language suggests "Jesus Mind," moved to the "Messianic banquet." Where the people will come from the east and west, from the north and south, and will "eat in the kingdom of God."
(Lk.13:29). You also must be ready, for the "Son of Man," coming at an unexpected hour.(Lk:12; 32 40). Blessed are those slaves whom the master finds alert when He comes; truly I tell you, if He comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.
(the time, between 9 p.m. and 3 a.m.)
" But know this: If the owner of the house had known at what hour the thief was coming, he would not have left his house to be broken into, Jesus speaks here against abuse , not possessions, of property.
You must also be ready, for the "Son of man coming at an unexpected hour."
Revelations 3:3 backs up this statement; "Jesus says: Remember therefore how you have received and heard, and hold fast, and repent. If therefore you will not watch, I will come upon you as a thief, and thou shall not know what hour,I will come upon you. Those who have maintained spiritual purity will enjoy Christ' companionship here and will be acknowledge before God in Heaven.
We have learned to live in crisis, perhaps it would be more correct to say that we have been taught to live in crisis. we scarcely react, and we grumble about those who do, asking why are they rocking the boat or trying to get people upset. Our society has slipped into apathy toward crisis, feeling I believe, that their is nothing we can do! The old story of the frog is not out of place here.If you toss a frog into a bucket of uncomfortable hot water he will jump out. But if you put him in cool water and slowly heat it till it becomes scalding, the frog I"m told, will not jump out. He is so gradually conditioned to his environment that it finally kills him without his awareness that he is in danger.
The founding Father's of our country found useful the phrase:" Eternal vigilance" is the price of liberty.
Episodes,in scriptures indicate that accommodation to threats to the inner, spiritual life of man are likewise disastrous. The danger is real like Adam and Eve we trust the serpent's guarantee that to disobey God is only to achieve our rightful role of knowledge and not to die. Easily we create a golden calf to symbolize our faith in the goodness of life and fine we have conditioned ourselves to to affirm a challenger to God. Often we show so much tolerance for religious views of another origin and habit than our own that we stand in danger of being conditioned to the idea that religion is all a matter of opinion. To rouse us again to alertness and to prepare us to survive with meaning, the words of Jesus in our gospel text (Luke 12) speak earnestly to his disciples of every time. There is no need to panic in the crisis,the double danger to our inner spiritual life is that we either grow complacent or apathetic because we have false security or that we panic in the crises because we see no way out. The 11th chapter of Hebrews stresses that the history of man, as told in the Bible, shows that only men of faith survive in a way that God intends. Abraham, for instance, was able to become a father, ' Though he was too old and Sarah herself was unable to have children." We read of Abraham : He trusted God to keep his promise." It is important that we distinguish at once between the serenity of faith, which, though tested and battered, holds onto God's promise as a little child holds onto the finger of her parent or grandparent and the complacency that refuses to recognize danger or will except change though it should be apparent to all. The road ahead Jesus knew led to the cross for himself. That was not a meaningless disaster. It was necessary for the reconciliation of "Man and God", But it would be hard to face, if the disciples held his hand to tightly, the experience might destroy them.
We need encouragement to feel that in life, the need to panic in a crisis is just necessary, especially facing the thought that our one inevitable enemy "Death" with the thought of sinking
into nothingness, and for once in our life entering upon a victory, already already won. For when Jesus Christ rose from the dead bodily, as he said he would, He would for ever secure his own claim: " Whoever lives and believes in me shall never die." Amen!
Likewise God has open a new world for us, when Jesus comes again in glory and the dawn of heaven unfolds, far from creating a crisis of terror on the great day for us, instead beckons us onward and cheers us in every trial. There will be no need to panic at that crisis either, for it is a day of jubilation for all who trust a merciful God because of Jesus Christ, for that day all things will forever and finally be set right. the context of our text stresses the happy state of those who are faithful and wait, alert and eager, for the coming of the "Son of "Man." Basic to the serenity which the follower of Jesus Christ can have is the view of life expressed by Jesus at the beginning of this text. " he says, " Do not be afraid, little flock!" For you Father is pleased to give you the Kingdom!
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