Archive for the ‘Counsel’ Category

Nikodemos

THE PASSIONS

A passion is a spiritual disease that dominates the soul. When one repeatedly falls into a certain sin, it becomes second nature – a passion – for him to keep falling into this sin. Thus, one who misuses the God-given powers of the soul of desire and anger, or one who continually succumbs to temptations of lust, hate, malice, or jealousy, or one who succumbs to pride and vainglory, acquires those passions. It is primarily through repentance, faith, obedience to God, submission to His will, and dying daily to self is one healed of the passions.

The passions are:

harshness, trickery, malice, perversity, mindlessness, licentiousness, enticement, dullness, lack of understanding, idleness, sluggishness, stupidity, flattery, silliness, idiocy, madness, derangement, coarseness, rashness, cowardice, lethargy, dearth of good actions, moral errors, greed, over-frugality, ignorance, folly, spurious knowledge, forgetfulness, lack of discrimination, obduracy, injustice, evil intention, a conscienceless soul, slothfulness, idle chatter, breaking of faith, wrongdoing, sinfulness, lawlessness, criminality, passion, seduction, assent to evil, mindless coupling, demonic provocation, dallying, bodily comfort beyond what is required, vice, stumbling, sickness of soul, enervation, weakness of intellect, negligence, laziness, a reprehensible despondency, disdain of God, aberration, transgression, unbelief, lack of faith, wrong belief, poverty of faith, heresy, fellowship in heresy, polytheism, idolatry, ignorance of God, impiety, magic, astrology, divination, sorcery, denial of God, the love of idols, dissipation, profligacy, loquacity, indolence, self-love, inattentiveness, lack of progress, deceit, delusion, audacity, witchcraft, defilement, the eating of unclean food, soft living, dissoluteness, voracity, un-chastity, avarice, anger, dejection, listlessness, self-esteem, pride, presumption, self-elation, boastfulness, infatuation, foulness, satiety, doltishness, torpor, sensuality, over-eating, gluttony, insatiability, secret eating, hoggishness, solitary eating, indifference, fickleness, self-will, thoughtlessness, self-satisfaction, love of popularity, ignorance of beauty, un-couthness, gaucherie, light-mindedness, boorishness, rudeness, contentiousness, quarrelsomeness, abusiveness, shouting, brawling, fighting, rage, mindless desire, gall, exasperation, giving offence, enmity, meddlesomeness, chicanery, asperity, slander, censure, calumny, condemnation, accusation, hatred, railing, insolence, dishonor, ferocity, frenzy, severity, aggressiveness, forswearing oneself, oath taking, lack of compassion, hatred of one’s brothers, partiality, patricide, matricide, breaking fasts, laxity, acceptance of bribes, theft, rapine, jealousy, strife, envy, indecency, jesting, vilification, mockery, derision, exploitation, oppression, disdain of one’s neighbor, flogging, making sport of others, hanging, throttling, heartlessness, implacability, covenant-breaking, bewitchment, harshness, shamelessness, impudence, obfuscation of thoughts, obtuseness, mental blindness, attraction to what is fleeting, impassionedness, frivolity, disobedience, dull-wittedness, drowsiness of soul, excessive sleep, fantasy, heavy drinking, drunkenness, uselessness, slackness, mindless enjoyment, self-indulgence, venery, using foul language, effeminacy, unbridled desire, burning lust, masturbation, pimping, adultery, sodomy, bestiality, defilement, wantonness, a stained soul, incest, uncleanliness, pollution, sordidness, feigned affection, laughter, jokes, immodest dancing, clapping, improper songs, revelry, constant passion, license of tongue, excessive love of order, insubordination, disorderliness, reprehensible collusion, conspiracy, warfare, killing, brigandry, sacrilege, illicit gains, usury, wiliness, grave-robbing, hardness of heart, obloquy, complaining, blasphemy, fault-finding, ingratitude, malevolence, contemptuousness, pettiness, confusion, lying, verbosity, empty words, mindless joy, daydreaming, mindless friendship, bad habits, non-sensicality, silly talk, garrulity, niggardliness, depravity, intolerance, irritability, affluence, rancour, misuse, ill-temper, clinging to life, ostentation, affectation, pusillanimity, satanic love, curiosity, contumely, lack of the fear of God, unteachability, senselessness, haughtiness, self-vaunting, self-inflation, scorn for one’s neighbor, mercilessness, insensitivity, hopelessness, spiritual paralysis, hatred of God, despair, suicide, a falling away from God in all things, utter destruction –

Altogether 298 passions……….

These, then, are the passions which have been found named in the Holy Scriptures. St. John Climakos states: “If you seek understanding in wicked men, you will not find it.” For all that the demons produce is disorderly.

In common with the godless and the unjust, the demons have but one purpose: to destroy the souls of those who accept their evil counsel.

Yet sometimes they actually help men to attain holiness. In such instances they are conquered by the patience and faith of those who put their trust in the Lord, and who through their good actions and resistance to evil thoughts counteract the demons and bring down curses upon them.

From A LIST OF THE PASSIONS, Saint Peter of Damaskos The Philokalia; The Complete Text compiled by St. Nikodimos of the Holy Mountain and St. Makarios of Corinth. Volume Three, translated from the Greek and edited by G.E.H. Palmer, Philip Sherard, Kallistos Ware, Faber and Faber, 1984

Matthew11vs28

There is a question in my mind about “rest.” We’ve all had something to say about “rest.” Slowing down, taking it easier, and spending more time with God. All the books about Emotionally Healthy Spirituality (EHS) say the same thing. We have to slow down, we have to set a Sabbath rest for ourselves.

However, do we realize what Jesus said about “rest?” In Matthew 11:28 Jesus says literally, “Come to Me, all ones tiring, and being loaded down, and I will cause you rest.” Jesus said He would CAUSE us rest. That is really different from GIVE us rest isn’t it? The Greek word ἀναπαύω anapauō in this verse means, “to cause or permit one to cease from any movement or labour in order to recover and collect his strength.” Jesus says you don’t need to keep striving. Jesus says I permit you not to strive any longer. Jesus says come to me and I will cause you to cease from any movement or labor in order that you can recover and collect your strength. Have you ever had anyone tell you to stop what you were doing? I hear Jesus saying, stop what you’re doing! This labor you are undertaking is not what you were made for. You were created to rely upon Me, depend upon Me, and obtain your strength from me, for He says, “Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” Matthew 11:29-30 (NRSV)

I visualize Jesus yoke as Jeremy Taylor has said, ““Christ’s yoke is like feathers to a bird; not loads, but helps to motion.” Jesus yoke isn’t easy as we know easy to mean, but it means good, virtuous, and wholesome – it is not contrived or demanding. Oh, what grace! Oh, to lean on the everlasting arms that hold us up when we are under stress and pressure. As the song says, “safe and secure from all alarms.”

Shouldn’t we all lean upon His everlasting arms and rest, recess, and renew?

doyouloveme

“I’m very fond of You, Jesus…”

“When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.” He said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Tend my sheep.” He said to him the third time, “Simon, son of John, do you love me?” Peter was grieved because he said to him the third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep. Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go.” (This he said to show by what kind of death he was to glorify God.) And after saying this he said to him, “Follow me.” ~ John 21:15-19 (ESV)

Jesus uses the word ἀγαπάω agapaō translated “love” which means “to love dearly” in verses 15 & 16. Jesus challenges Peter’s answers. Now, in verse 17 Jesus uses a different word. Knowing Peter would grieve and be offended at the being asked a third time, He says, “Simon, son of Jonas, are you fond of me?” φιλέω phileō, which means “to love affectionately as a friend.”

Noting this, observe what word Peter uses in response to Jesus. In verse 15 Peter says literally, “you know that I am fond of you.” Φιλέω phileō.  Again in verse 16, Peter says the same thing, “O Lord, you know that I am fond of you.” Φιλέω phileō. The third time Jesus asks Peter, he responds, “O Lord, you know all things, you know that I am fond of you!” Φιλέω phileō.

The reason Jesus asks Peter three times is to determine if he really loved Jesus above all else. Jesus asked Peter, “Simon, son of John, do you love me more than these?” Jesus wanted Peter to understand the difference in what He expected from him, and where Peter was in his heart.

Being a disciple is to love God with all your heart, soul, mind and strength, and your neighbor as yourself – and also to love God above even your neighbor to the point where you would give your life for His sake (vs. 18-19).

grief

A Grief Observed by C. S. Lewis

The short book entitled “A Grief Observed” by C.S. Lewis relates how the author joined the human race when his wife and spirited poet, Joy Gresham, died of cancer. Lewis, the Oxford professor whose Christian apologetics make it seem like he’s got an answer for everything, experienced crushing doubt for the first time during her illness and after his wife’s tragic death. A Grief Observed contains meaningful reflections on that period: “Your bid–for God or no God, for a good God or the Cosmic Sadist, for eternal life or nonentity–will not be serious if nothing much is staked on it. And you will never discover how serious it was until the stakes are raised horribly high,” Lewis writes. “Nothing will shake a man–or at any rate a man like me–out of his merely verbal thinking and his merely notional beliefs. He has to be knocked silly before he comes to his senses. Only torture will bring out the truth. Only under torture does he discover it himself.”

This is the book that inspired the film Shadowlands but it is more wrenching, more revelatory, and more real than the movie. It is a beautiful and unflinchingly honest record of how even a stalwart believer can lose all sense of meaning in the universe, and how he can gradually regain his bearings.

Although this book is non-fiction it is written like the author of so many famous books of fiction can write.  Yet, from a very personal standpoint, Lewis comes to grips with the reality of terminal illness.  It is always from the viewpoint of “this can’t be happening to me!”  He goes through stages of denial, first of the illness itself, and second of the untimely death of his wife.  Sharing his feelings with her son was very hard for Lewis.  Lewis and Joy’s son Douglas became very close.  The relationship started because he enjoyed reading Lewis’ classics.  Douglas truly admired and respected Lewis. Lewis was always the professor and statesman, and always had that stiff upper lip of the Englishman.  But when it came down to facing his feelings, Lewis was the first to really get in touch with them.  His wife, Joy, helped him get through the times of unknowing before she died.  Lewis and Douglas grew very fond of each other and mourned the loss of Joy together, arm in arm.

JoyJack

Joy was very warm and caring toward him during her therapy and temporary recovery.  She insisted on spending as much time with Lewis as possible.  They basically did everything together.  What is really touching about this story is what became of their marriage, and the reason why they married in the first place.

From the first meeting of Lewis, Joy Gresham, and her son Douglas, the beginning of their lasting friendship, through the courtship that took many years, A Grief Observed blends the two worlds or cultures of American values and those of the British.  The book brings you into the heart of Lewis like no other book he had written.  When you finish this book, your heart will be warmed and your mind will rest assured of the possibility of loving someone so deeply as to suffer more than the one who is sick.

I would recommend this book to anyone who is going through the illness of a loved one, especially if he or she has been diagnosed as terminal.

luther

Sola Scriptura, What Has it Done?

I was thinking today about Sola Scriptura, which means Scripture Alone. This was and is the clarion call of the Protestant Reformation. It was an announcement that the traditions of the Roman Catholic Church were contrived from the human mind, and did not agree with canon of Holy Scripture. Both the Roman Catholic Church and the Eastern Orthodox Church declare that Holy Tradition existed before the canon of Scripture was finalized. The Orthodox Church says that it decided upon what we now have in our hands, known as the Bible.

From the Orthodox and Roman Catholic Church viewpoint, Sola Scriptura has been the instrument of division from the beginning of the Protestant Reformation. There have been statements issued by the Roman Catholic Church and Eastern Orthodoxy about how many thousands of Protestant denominations there are. However, it remains a fact that even from within Roman Catholicism and Eastern Orthodoxy there have been divisions. There are many “Catholic” churches and “Orthodox” churches. Therefore, it is not just within Protestantism that the Church has divided. It is sad that the Church has divided and still continues to divide for one reason or another. I love the Church.

R. C. Sproul (1) makes an interesting comment on a misinterpretation of Sola Scriptura, that Roman Catholic’s and the Eastern Orthodox tend to dwell on the Anabaptist error which ended up becoming Solo Scriptura, which means basically that all a Christian needs is himself and his Bible. This is not what Sola Scriptura means. Sola Scriptura means, “Instead the Bible is our alone final authority because it alone is the Word of God. It has been attested, authenticated, by God Himself. Miracles serve as the divine imprimatur, the proof that this is a message of God.” When you get right down to it, there are innumerable volumes of “traditional” writings in the Roman Catholic Church and within Eastern Orthodoxy. Which one of all of the volumes is infallible or inerrant? Can either come up with an authoritative list of their traditional writings? I am not discounting tradition. The Apostolic faith was handed down, for St. Paul declares, “So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter.” 2 Thessalonians 2:15 (ESV) We have received those traditions in Holy Scripture.

It is true that it has been a dangerous thing, the human being interpreting the Bible for himself. It is equally true, I am sure that division has been caused by misinterpretation. However, what I have seen within the Church are traditional statements regarding the Christian faith. That of the Apostles Creed, the Athanasius Creed, and the Nicene Creed – all are based upon the traditional timeless truths revealed in Holy Scripture. Most of the Church adheres to these Creeds, Eastern Orthodoxy, Roman Catholics, Lutherans, Baptists, Methodists, Presbyterians, Pentecostals, Congregationalists, and everyone in between.

I admit Sola Scriptura has been the cause of error. The fact of the matter remains, because of Sola Scriptura, there are distinctives within each of the above “traditions” of Christianity that differ from one another. It is appalling that some would fain to do away with Christian traditions. The various Christian traditions have distinctives about holiness, the sacraments, the ordinances, the mysteries, the person and work of the Holy Spirit, the gifts of the Holy Spirit, the sovereignty of God, mode of baptism, pedo or credo baptism, church government, etc. Therefore, Robert Rothwell (2) says those “of the Reformed tradition devoted their lives to the study of the entire counsel of God, it seems that all too often we do not do the same.” I am sure that our sinful human nature has got in the way dividing the Church into each and every “denomination” that has ever existed.

Martin Lutheran defied Roman Catholic tradition, for example, which made people pay the church for forgiveness of sins, or pay for the reduction of their time in purgatory, etc., ad nauseam. That is why he hammered upon the cathedral doors at Wittenburg his 95 theses. The Church had to change. Now, the Church must change and keep on changing. Karl Barth said at one point, “Ecclesia semper reformanda est,” which means “the church is always to be reformed.” The same is said another way, “Ecclesia reformata semper reformanda,” which means “the reformed church (is) always to be reformed.”

John MacArthur (3) says in the book Sola Scriptura: The Protestant Position on the Bible, “The Reformation principle of sola Scriptura has to do with the sufficiency of Scripture as our supreme authority in all spiritual matters. Sola Scriptura simply means that all truth necessary for our salvation and spiritual life is taught either explicitly or implicitly in Scripture. It is not a claim that all truth of every kind is found in Scripture.”

I swam through three streams of Christianity on my journey of faith, the Reformed/Evangelical, The Sacramental/Liturgical, and The Pentecostal.  Because of Sola Scriptura, there has been a convergence of these streams within me. I adhere to the Reformed tradition, the Sacramental/Liturgical, and the Pentecostal. There is a convergence of worship. Thanks be to God, I belong to the Church.

The Church of the Living God is the Church that Jesus said He would build, and He will complete the building as He has intended. The Church, His Bride will be presented to Him, pure and blameless at His coming. Build Your Church Lord, refine her, clothe her, establish her beauty in You! Maranatha, come Lord Jesus!

Resources:

(1) http://www.ligonier.org/blog/sola-scriptura-bible/

(2) http://www.ligonier.org/blog/what-does-sola-scriptura-mean/

(3) http://www.ligonier.org/learn/articles/sola-scriptura/

EarthDay

The first part of the Nicene Creed states, “We believe in one God, Father Almighty, Creator of heaven and earth and of all things visible and invisible.”

Today is Earth Day, all over the world, and here in Minnesota. God has given humanity the responsibility to care for this earth. Have we done so? I don’t think we have. With the rise of technology and the knowledge of how to turn rock into steel, we have come to pollute our air and waterways.

From the orthodox Christian point of view, life is eucharistic. The word “eucharist” means thanksgiving. It is used as the definition of the Sacrament where we receive the body and blood of our Lord Jesus Christ. But in viewing life and the creation, we must see it all as a Eucharistic celebration. The celebration is the outcome of being responsible for our earth and all of its contents.

This life we live, and this earth we live on, was a life of communion with God. When Adam and Eve sinned, we lost the earth as a means of communion with God. The earth before the fall of humanity was filled with the Divine Presence of God. Since then, and now, the earth appears void of the Divine Presence.

The Holy Scriptures tell us that in God “we live, move, and have our being.” That includes the earth! When we purposely destroy rain forests that disrupt the ecology; when we purposely shoot pollutants into the air creating holes in the O-Zone layer, we go against the sacramental meaning of our relationship to this planet. God gave humanity everything it needed to survive. God gave us fruit, vegetables, and plants to eat from. But then, after the fall, and after the great flood of Noah’s time, God allowed us to eat meat. This isn’t a plug for being vegetarian, but humanity was vegetarian in the beginning. The killing of an animal is opposed to the understanding of our relationship with the earth and all of creation that God inherently gave us.

Fr. Alexander Schmemann wrote in his book entitled Holy Week: A Liturgical Explanation for the Days of Holy Week, “…world and food, once they are deprived of their initial sacramental meaning as means of communion with God; once they are not received for God’s sake, and filled with hunger and thirst for God; once, in other words, God is no longer their real “content,” can give no life, satisfy no hunger, for they have no life in themselves.” This is what has become of humanity. Nothing satisfies, so we go for more. Nothing gives life, so we think we can create it. Our hunger and thirst is not for food or that which satisfies, but it is a hunger and thirst for union and communion with God.

As we celebrate “Earth Day” today, let us look to God as our source, as our satisfaction, and the One who fills our hunger and quenches our thirst. For nothing is more important to the earth today, than our coming back to what was once sanctified; what was once transformed into a world of thanksgiving and adoration of God our Creator. Let us yearn and repent toward a more perfect eucharistic life, that is filled with God, and watch it become again a Divine and immortal life that He has given to all humanity especially to those who believe in Him.

God bless you!

ancient-faith

A Call to an Ancient Evangelical Future

PROLOGUE

In every age the Holy Spirit calls the Church to examine its faithfulness to God’s revelation in Jesus Christ, authoritatively recorded in Scripture and handed down through the Church. Thus, while we affirm the global strength and vitality of worldwide Evangelicalism in our day, we believe the North American expression of Evangelicalism needs to be especially sensitive to the new external and internal challenges facing God’s people.

These external challenges include the current cultural milieu and the resurgence of religious and political ideologies. The internal challenges include Evangelical accommodation to civil religion, rationalism, privatism and pragmatism. In light of these challenges, we call Evangelicals to strengthen their witness through a recovery of the faith articulated by the consensus of the ancient Church and its guardians in the traditions of Eastern Orthodoxy, Roman Catholicism, the Protestant Reformation and the Evangelical awakenings. Ancient Christians faced a world of paganism, Gnosticism and political domination. In the face of heresy and persecution, they understood history through Israel’s story, culminating in the death and resurrection of Jesus and the coming of God’s Kingdom.

Today, as in the ancient era, the Church is confronted by a host of master narratives that contradict and compete with the gospel. The pressing question is: who gets to narrate the world? The Call to an Ancient Evangelical Future challenges Evangelical Christians to restore the priority of the divinely inspired biblical story of God’s acts in history. The narrative of God’s Kingdom holds eternal implications for the mission of the Church, its theological reflection, its public ministries of worship and spirituality and its life in the world. By engaging these themes, we believe the Church will be strengthened to address the issues of our day.

1. ON THE PRIMACY OF THE BIBLICAL NARRATIVE

We call for a return to the priority of the divinely authorized canonical story of the Triune God. This story-Creation, Incarnation, and Re-creation-was effected by Christ’s recapitulation of human history and summarized by the early Church in its Rules of Faith. The gospel-formed content of these Rules served as the key to the interpretation of Scripture and its critique of contemporary culture, and thus shaped the church’s pastoral ministry. Today, we call Evangelicals to turn away from modern theological methods that reduce the gospel to mere propositions, and from contemporary pastoral ministries so compatible with culture that they camouflage God’s story or empty it of its cosmic and redemptive meaning. In a world of competing stories, we call Evangelicals to recover the truth of God’s word as the story of the world, and to make it the centerpiece of Evangelical life.

2. ON THE CHURCH, THE CONTINUATION OF GOD’S NARRATIVE

We call Evangelicals to take seriously the visible character of the Church. We call for a commitment to its mission in the world in fidelity to God’s mission (Missio Dei), and for an exploration of the ecumenical implications this has for the unity, holiness, catholicity, and apostolicity of the Church. Thus, we call Evangelicals to turn away from an individualism that makes the Church a mere addendum to God’s redemptive plan. Individualistic evangelicalism has contributed to the current problems of churchless Christianity, redefinitions of the Church according to business models, separatist ecclesiologies and judgmental attitudes toward the Church. Therefore, we call Evangelicals to recover their place in the community of the Church catholic.

3. ON THE CHURCH’S THEOLOGICAL REFLECTION ON GOD’S NARRATIVE

We call for the Church’s reflection to remain anchored in the Scriptures in continuity with the theological interpretation learned from the early Fathers. Thus, we call Evangelicals to turn away from methods that separate theological reflection from the common traditions of the Church. These modern methods compartmentalize God’s story by analyzing its separate parts, while ignoring God’s entire redemptive work as recapitulated in Christ. Anti-historical attitudes also disregard the common biblical and theological legacy of the ancient Church. Such disregard ignores the hermeneutical value of the Church’s ecumenical creeds. This reduces God’s story of the world to one of many competing theologies and impairs the unified witness of the Church to God’s plan for the history of the world. Therefore, we call Evangelicals to unity in “the tradition that has been believed everywhere, always and by all,” as well as to humility and charity in their various Protestant traditions.

4. ON THE CHURCH’S WORSHIP AS TELLING AND ENACTING GOD’S NARRATIVE

We call for public worship that sings, preaches and enacts God’s story. We call for a renewed consideration of how God ministers to us in baptism, Eucharist, confession, the laying on of hands, marriage, healing and through the charisma of the Spirit, for these actions shape our lives and signify the meaning of the world. Thus, we call Evangelicals to turn away from forms of worship that focus on God as a mere object of the intellect or that assert the self as the source of worship. Such worship has resulted in lecture-oriented, music-driven, performance-centered and program-controlled models that do not adequately proclaim God’s cosmic redemption. Therefore, we call Evangelicals to recover the historic substance of worship of Word and Table and to attend to the Christian year, which marks time according to God’s saving acts.

5. ON SPIRITUAL FORMATION IN THE CHURCH AS EMBODIMENT OF GOD’S NARRATIVE

We call for a catechetical spiritual formation of the people of God that is based firmly on a Trinitarian biblical narrative. We are concerned when spirituality is separated from the story of God and baptism into the life of Christ and his Body. Spirituality, made independent from God’s story, is often characterized by legalism, mere intellectual knowledge, an overly therapeutic culture, New Age Gnosticism, a dualistic rejection of this world and a narcissistic preoccupation with one’s own experience. These false spiritualities are inadequate for the challenges we face in today’s world. Therefore, we call Evangelicals to return to a historic spirituality like that taught and practiced in the ancient catechumenate.

6. ON THE CHURCH’S EMBODIED LIFE IN THE WORLD

We call for a cruciform holiness and commitment to God’s mission in the world. This embodied holiness affirms life, biblical morality and appropriate self-denial. It calls us to be faithful stewards of the created order and bold prophets to our contemporary culture. Thus, we call Evangelicals to intensify their prophetic voice against forms of indifference to God’s gift of life, economic and political injustice, ecological insensitivity and the failure to champion the poor and marginalized. Too often we have failed to stand prophetically against the culture’s captivity to racism, consumerism, political correctness, civil religion, sexism, ethical relativism, violence and the culture of death. These failures have muted the voice of Christ to the world through his Church and detract from God’s story of the world, which the Church is collectively to embody. Therefore, we call the Church to recover its counter-cultural mission to the world.

EPILOGUE

In sum, we call Evangelicals to recover the conviction that God’s story shapes the mission of the Church to bear witness to God’s Kingdom and to inform the spiritual foundations of civilization. We set forth this Call as an ongoing, open-ended conversation. We are aware that we have our blind spots and weaknesses. Therefore, we encourage Evangelicals to engage this Call within educational centers, denominations and local churches through publications and conferences.

We pray that we can move with intention to proclaim a loving, transcendent, triune God who has become involved in our history. In line with Scripture, creed and tradition, it is our deepest desire to embody God’s purposes in the mission of the Church through our theological reflection, our worship, our spirituality and our life in the world, all the while proclaiming that Jesus is Lord over all creation.

This Call is issued in the spirit of sic et non; therefore those who affix their names to this Call need not agree with all its content. Rather, its consensus is that these are issues to be discussed in the tradition of semper reformanda as the church faces the new challenges of our time. Over a period of seven months, more than 300 persons have participated via e-mail to write the Call. These men and women represent a broad diversity of ethnicity and denominational affiliation. The four theologians who most consistently interacted with the development of the Call have been named as Theological Editors. The Board of Reference was given the special assignment of overall approval.

Just before his death in 2007, Robert E. Webber (inset picture) spent a good portion of his time working collaboratively with over 300 theologians and other leaders to craft A Call to an Ancient Evangelical Future. The Call continues some themes and expands upon the Chicago Call” of 1977, and sets forth a vision for an Ancient-Future faith in a postmodern world. That Webber helped to craft such a call is not unusual, for he spent the whole of his professional life calling the church to continual reform and, most especially, encouraging leaders and laity alike to drink from the refreshing well of ancient truth. That the Call came, as it did, at a time of great change in the world and in the church, and that it also came just before his passing, gives it a kind of weight that makes it especially compelling to examine.

Washstain

Blessed are those who wash their robes, so that they may have the right to the tree of life and that they may enter the city by the gates. ~ Revelation 22:14 (ESV)

Remember the stain…

I remember the stain
at times it doesn’t seem right
to recall what marred my walk in the light
it cannot be removed
so much of life reviewed
in my minds eye

I remember the stain
i cannot clean it
even the rushing tide
sweeping away foot prints over and again
cannot remove it

I remember the stain
of idolatry, rebellion, and caustic choices
trying to reign over me
why do I remember?

I remember the stain
even though i can still see it
has been washed in blood deep red
where my Father sees me white as snow
where no stain is left to judge me rightly
where no bondage there to bind me tightly
where freedom rings so very brightly
at the dawn of His appearing
He remembers no stain at me leering

I remember the stain
maybe at my minds random recollection
to remind once more my souls misdirection
at one time I knew not
the Deliverer from before
to grasp again His winsome words
Nor do I condemn you, go and sin no more…

Narcissism, Social Media, and the Church

A definition of narcissism: The inordinate fascination with oneself; excessive self-love; vanity.

“The true destination for most of our online endeavors really are the new media equivalent of the biblical statues that were presented as deities. These digital shrines {idols} that we create to ourselves.” ~ from Confessions of a Narcissist, by Mitch Joel

Social-Media-Make-Us-Narcissistic

 

“Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence.” Matthew 23:25 (NIV)

“He will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury.” Romans 2:6-8 (ESV)

“You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter.” James 5:5 (ESV)

“Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs.” 1 Corinthians 13:4-5 (NIV)

“What kind of impact could Christians have if we were more interested in helping a world in pain than in how good we look  to our digital friends? How can we {the church} redeem our online presence without becoming weird, obnoxious or confrontational?” (Shraeder & Hendricks, pp. 170-171)

References:

Schrader, T., Hendricks, K. (Eds.). (2011). Outspoken: conversations on church communication. Los Angeles, CA.   Center for Church Communication.

Does Social Media Make Us Narcissistic? Retrieved from: http://brandongaille.com/does-social-media-make-us-     narcissistic/

 

pastoralcare

“And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.”
Jeremiah 3:15 (KJV)

From this it is evident that there are five main tasks required in the pastoral office and true care of souls:

First: to lead to Christ our Lord and into His communion those who are still estranged from Him, whether through carnal excess or false worship.

Secondly: to restore those who had once been brought to Christ and into His church but have been drawn away again through the affairs of the flesh or false doctrine.

Thirdly: to assist in the true reformation of those who while remaining in the church of Christ have grievously fallen and sinned.

Fourthly: to re-establish in true Christian strength and health those who, while persevering in the fellowship of Christ and not doing anything particularly or grossly wrong, have become somewhat feeble and sick in the Christian life.

Fifthly: to protect from all offense and falling away and continually encourage in all good things those who stay within the flock and in Christ’s sheep-pen without grievously sinning or becoming weak and sick in their Christian walk.

~ from Concerning the True Care of Souls by Martin Bucer (1538) (p. 70)

{May this ever be my prayer, oh Lord my God}

*Note: Caring elders/pastors must seek the lost, bring back the wandering, restore the fallen, strengthen the weak, and encourage the strong. The Gospel brings salvation, healing, and deliverance.