|
 | All you really need to know about me | Nov 19, 2008 |
Hi. Thanks for checking in. I'm just an average dude, made in the image of God. But at heart I am also a dirty, rotten scoundrel of a sinner. Thankfully, I was rescued by Jesus Christ from the clutches of a condemning guilt and an enslaving sin. And thankfully he is also at work (slowly) changing me back into that original image of God. So I believe in miracles. My wife and I have been married over thirty years. That's another neat miracle. She is a consummate and talented musician; a violinist and music teacher in particular. We have two exceptional girls who could not be any more different. I work as a servant. No, not the butler type; but as an average servant to an extraordinary God and for not too ordinary people. This service takes place in the context of this thing called "church." I'm very blessed to work with so many delightful and dear people. My family and I live in a wonderful place. That is yet another miracle. First, because we've lived in nine different places of the country and second, because my wife and I have been praying for thirty years to move to Colorado and it finally happened. http://imperfectpastor.wordpress.com/2011/09/22/my-expectations-of-church-members/
...That got me thinking. What if I, as a pastor, took the liberty to assess church members based upon my personal expectations of what I want from them? Granted, all pastors do that to some degree; but I am not talking about all pastors. I‘m talking about what I want! I am talking about taking the same liberty that so many church members (and deacons and elders) do: judge others within the local church according to their own personal standards.
| Category: | Books | | Genre: | Religion & Spirituality | | Author: | David Platt |
Reviewed by J.D. Greear
I think it would be really difficult to write a follow-up to a best-selling book, but I think David Platt has done about as good a job as can be done in his new Radical Together (hereafter, RT). RT reflects both a continuation and a maturation of the thoughts introduced in Radical. RT reinforces the prophetic call issued in Radical and applies it in new ways as Platt fleshes out what it looks like to lead a congregation day-in and day-out in radical response to the gospel.
As the title implies, RT contends that the only way to really live in radical response to the gospel is in the context of a local, gospel-centered church. Along the way, RT corrects some misconceptions that resulted from Radical, such as the tendency of some to read it as a “to-do list” for super-Christians.
I loved reading RT. It reads as the transparent struggle of a successful megachurch pastor wrestling to align his ministry philosophy with the gospel. David asks lots of questions, sometimes giving definitive answers, and sometimes leaving tensions unresolved. Even if you disagree with some of his conclusions, you will be enriched through the process of examination.
BIG IDEA: DO OUR MINISTRIES REFLECT WHAT WE SAY WE BELIEVE ABOUT THE GOSPEL?
The question underlying all the others is this: Does the shape and focus of our ministries reflect what we say we believe about the gospel?
In the book’s six chapters, Platt reflects on six apparent paradoxes in Christian ministry:
One of the worst enemies of Christians can be good things in the church (ch. 1).
The gospel that saves us from work saves us to work (ch. 2).
The Word does the work, not our programs, facilities, or ingenuity (ch. 3).
Building the right church depends on using all the wrong people (ch. 4).
We are living and longing for the end of the world (ch. 5).
We are selfless followers of a self-centered God (ch. 6).
Platt’s primary target is a worldly wisdom that he believes has displaced simple faith in the gospel. For example, contemporary church wisdom holds that the single most important factor for growing a church is the quality of the weekend program. Quality programming indeed builds an audience, Platt concedes, but will it build a church? The real power of Christianity is in the preached word, Platt says, not in the soundboard. While the latter may attract an audience, only the former can transform the heart. Furthermore, what caused “a great sense of fear and awe to be upon every soul” and God to “add to their number daily those that were being saved” was not the quality of a performance but the beauty of Christ’s body on display in the community (Acts 2:42–47). Audiences may be built by a performance but communities will only be transformed by the gospel.
Platt also believes the contemporary church is much too at home in the world, distracting itself with amusements while billions die outside its doors. Platt’s logic is simple and compelling: if we really believe what we say we believe about the gospel, we cannot turn a deaf ear to the cries of millions around us dying in body and soul. Platt thus reminds us that we must sometimes sacrifice the “good” of favored church programs for the “great” of the Great Commission. Gospel theology demands urgent missiology. Platt offers several practical ideas to this end, from church-wide budget cuts to foster care initiatives to short-term mission trips.
One of the most helpful parts of the book for me was David’s observation that our fascination with the Sunday morning program has caused us to neglect the power available to the church. Jesus said that because he went to his Father his disciples would do “greater works” than he had done (Jn. 14:12). How could that be possible? After all, Jesus raised the dead! And it is impossible to preach with greater clarity and power than he did. Jesus’ apostles’ works would not be greater in power than his were; they would be greater in extent. While Jesus was on earth, the power of the Spirit resided on him alone. After he went to the Father, the Spirit came to dwell in every believer. The “greater works” Jesus spoke are thus accomplished when a body of believers carries the power of the Spirit into the community. Why is it, then, that most churches are structured in a way that features the gifts of a few while neglecting the gifts of the many? The gathering of the church is vital to its health, but the sending out of the body is essential to its task. As such, should not a church’s success be evaluated on the basis of sending capacity just as much as seating capacity?
This book was a breath of fresh air for me. With clear examples and compelling stories, Platt shows what it looks like to be a disciple of Jesus in an affluent culture. Evangelical religiosity is not discipleship, and the people in our churches need to know the difference. Further, Platt reminded me of what it looks like to believe in the simple power of the gospel. He helped me to sort through a lot of man-centered, flesh-powered, church growth fads and showed me again God’s vision for, and his promises to, his church. I was moved and inspired.
A FEW CONCERNS
There were a few things about RT that raised concern.
Reducing the Entire Christian Life to the Great Commission
As with Radical, RT tends, in places, toward reductionism. Platt sometimes speaks as if the Great Commission is God’s only purpose for us, and only things done toward that end have any real value. Yet the Scriptures teach that God is glorified by, and has a plan for, skills that aren’t “directly” applied to the Great Commission. For example, the Spirit filled Bezalel and Oholiab with skill in artistry and craftsmanship, which they used to beautify the tabernacle (Ex. 31:1–5). And Paul told Timothy that God gives material blessings to his children for their enjoyment, and they can and should enjoy them in moderation, without guilt (1 Tim. 6:17).
But how can we bear to use some of our money for enjoyment when there are so many needy around the world? How could God have directed Bezalel and Oholiab to “waste their time” on beautifying the tabernacle when there were so many poor, homeless strangers in Israel? The biblical answer is that God is glorified as we exercise our talents and enjoy his gifts, not only when we directly engage in Great Commission work.
The scope of Christian discipleship includes learning to glorify God in all things, including how we work, eat and drink, love our families, and enjoy creation (1 Cor. 10:31, Col. 3:21-24, 1 Tim. 6:6-9, et al.). Brook Hills Bob has not been reached merely for the sake of Brook Hills Baruti (93), he has been reached for the sake of God’s glory, that Bob might glorify Him in all that Bob does. In short, “radical” devotion to Jesus does not mean pursuing one dimension of discipleship to the neglect of all the others. “Radical” should apply to how we pursue all of the Bible’s teachings, not just the Great Commission.
Who Resources the Great Commission?
I also got the sense in reading RT that Platt believes the burden for resourcing the Great Commission rests on the church, and thus every material thing we own should be evaluated against how it can be used for the Great Commission. However, God has not placed the burden of resourcing the Great Commission on our shoulders. And that’s a good thing, because we could not sustain it.
God is the supplier for the Great Commission; we are never more than dependent servants. Jesus went to great lengths to demonstrate that to his disciples: He fed the multitude to overflowing with just five loaves and two fish and provided tax money for one of his disciples out of a fish’s mouth. He left no doubt that he did not need his disciples to supply him with anything! Our responsibility is simply to faithfully steward what God has given us. That includes, of course, giving generously—even extravagantly—to his work on earth, but we should be very clear that God is not depending on our resources to get his job done. Further, some of what God provides he intends for us to enjoy, and we are free—and even commanded—to do so with thanksgiving and without guilt. We should give as faithful stewards, not as those who suppose they must be world-saviors. The former leads to freedom and generosity; the latter to guilt, despair, and burn-out.
At Times Over-reactive
Finally, while David's critique of the church growth movement is prophetic and timely, I thought in a few places it was over-reactive and a little unfair. For example, Platt dismisses the “seeker-sensitive” movement in one paragraph by saying, flatly, that in Scripture there are no true seekers. Thus, anything we do to attract people to our churches lacks theological basis (108). It is true that there are no genuine “seekers” of God (per Romans 3:10) apart from God’s Spirit, and that many church growth strategies attempt to build the church through the power of the flesh. But saying that there are “no true seekers” does not mean that God is not already at work in some, drawing them to the faith (for example, Cornelius in Acts 10:1–5).
For “seekers” like Cornelius, the hospitality of our churches can adorn the gospel and encourage faith. Some of what “church growth” advocates prescribe is simply that—equipping a congregation to be hospitable to its unbelieving community.
We have a statement at our church that “the sermon starts in the parking lot.” We believe that how we treat a guest gives them a glimpse of the hospitality of Christ. Believers should be the most hospitable people on earth, and their public gatherings should be no exception. If I were having unbelievers over to my house, I have a hard time seeing how God would be glorified through lousy directions, awkward parking, and a cheap meal.
Now, is our hospitality toward unbelievers of greater value than the preached Word? Of course not. (And this is where much of the church growth movement goes desperately wrong, as Platt notes.) But that doesn’t mean it has no value. Balance is, of course, the key. And this book certainly goes a long way in confronting a Christian culture that has gone entirely out of balance in one direction, even if perhaps it takes us a little too far in the other.
A CALL TO THE SIMPLE AND REVOLUTIONARY POWER OF THE GOSPEL
All in all, this book represents what I believe to be God’s gracious work of calling his church back to the simple and revolutionary power of the gospel. I am grateful for it, and for David Platt.
David’s book led me to serious reflection on where I have led our church to place its emphases, what we have spent our money on, and to what end we are expending most of our energies. It is one of the most helpful books I have read this year. I purchased a copy for every member of our staff to read. I would encourage you to do the same.
J.D. Greear is Lead Pastor of the Summit Church in Raleigh-Durham, North Carolina, and the author of Gospel: Recovering the Power that Made Christianity Revolutionary and Breaking the Islam Code.
September/October 2011
©9Marks
Permissions: You are permitted and encouraged to reproduce and distribute this material in any format, provided that you do not alter the wording in any way, you do not charge a fee beyond the cost of reproduction, and you do not make more than 1,000 physical copies. For web posting, a link to this document on our website is preferred. Any exceptions to the above must be explicitly approved by 9Marks.
Please include the following statement on any distributed copy: ©9Marks. Website: www.9Marks.org. Email: info@9marks.org. Toll Free: (888) 543-1030.
See the blog post at http://wp.me/pP0iV-9V. Harold's erroneous predictions is nothing new. Here's an outline for a suggested plan for personal growth:
http://imperfectpastor.wordpress.com/2011/03/10/a-suggested-plan-for-personal-growth/
And a checklist to see how you are doing with regard to personal growth:
http://imperfectpastor.wordpress.com/2011/03/10/a-self-check-for-personal-growth/
For the full article go to http://wp.me/pP0iV-8I Follow this link to see: http://wp.me/pP0iV-8y Why should a Christian and/or Christian church change?
See http://wp.me/pP0iV-8n
| World and Life News | | Written by David Robertson | | Thursday, 03 March 2011 16:29 | (Editor’s Note: David sent out an email this afternoon containing the statement below and has given us permission to reprint it as an open letter.)
Forgive me for contacting you in this way but an event of enormous significance in the history of the UK has just occurred – and it is in danger of going by unnoticed.
This week a Judge gave a ruling against a Christian couple who had appealed for the right to be allowed to adopt/foster. I was not surprised that they lost the case, but it is the basis of the decision, which is now a formal legal opinion and case law, which is astonishing. I won't go into all the details but the judgment was made on the grounds that Britain is not a Christian nation, and that our laws now have no basis in Judeo-Christian teaching. Indeed as can be seek from the extract below – the Christian faith is officially defined as being solely subjective, being incapable of proof and evidence. •The Judea-Christian tradition, stretching over many centuries, has no doubt exerted a profound influence upon the judgment of law-makers as to the objective merits of this or that social policy, and the liturgy and practice of the established church are to some extent prescribed by law. But the conferment of any legal protection or preference upon a particular substantive moral position on the ground only that it is espoused by the adherents of a particular faith, however long its tradition, however rich its culture, is deeply unprincipled; it imposes compulsory law not to advance the general good on objective grounds, but to give effect to the force of subjective opinion. This must be so, since, in the eye of everyone save the believer, religious faith is necessarily subjective, being incommunicable by any kind of proof or evidence. It may, of course, be true, but the ascertainment of such a truth lies beyond the means by which laws are made in a reasonable society. One or two newspapers have picked up on this – for example the following in the Scotsman. But very few people here realise the significance of what has happened. The importance of all this cannot be understated! I have never come across such an explicit anti-Christian statement in a court of law (a court by the way which relies on witnesses swearing on the Bible). The implications are enormous. This absolute privatisation of Christianity, and its exclusion from the law of the land, means that we will be subject to the arbitrary whims of judges and the fashions of the day (the judge in this case takes it as read that any child who is brought up and not taught that homosexuality is normal will be damaged – the judge of course does not tell us the basis for this, or whether we should also consider polygamy or incest to be 'normal' as well). Anyway I am writing my friends in the US to ask you to help us. Firstly could you please make this judgment as widely known as possible (in the month that President Obama as re-written the constitution of the US by telling us that marriage between one man and one woman only is 'unconstitutional' - it is essential that you see where you are going in the US). Please pass this on to the 'gatekeepers' in the US. Secondly could you ask people to pray. We will be publicising and challenging this as much as possible. In particular we will be asking the Scottish parliament and law courts NOT to accept English law. I spoke at the Scottish parliament last week and got a tremendous reception – but overall the Christian MSP's there are frightened to take on the homosexual lobby and in an astonishing development it is the British Conservative party who are pushing for homosexual marriage. Solas CPC – www.solas-cpc.org - will be working with CARE and the Catholic Church to pressure the Scottish Parliament. This was VERY successful with the debate on euthanasia – which we won overwhelmingly. I have a meeting with three key leaders next week to plan our strategy. Brothers and sisters we are really under pressure. There is a battle like I have never known. I am constantly being threatened and it is, as we say in Scots, 'a sair fecht' (a tough fight!). Yet in the midst of the battle people are being converted and doors are opening. The Holy Spirit is at work. Today for example I did a radio debate with a lapsed Anglican vicar, Mark Vernon, whose latest book is advocating agnosticism. It was a complete massacre (why is liberalism so intellectually vacuous?!) – but the fact is that these teachings and opinions are what holds sway in much of the church. Rob Bell is causing chaos here as well. I am worn out as well….the opportunities are coming all the time but we just can't take them all. This Saturday for example I am off to address a Church of Scotland Presbytery in Skye about the future of the Gospel and the Church in Scotland; on Sunday I am back preaching here, and then on Monday speaking to several hundred people in Queens University Belfast. Please, pray for us. (Editor’s Note: if someone has the time and financial resources to travel to Dundee to help David with chores at his church that would be wonderful!) David Robertson Solas Centre for Public Christianity St Peters Free Church 4 St Peter St, Dundee, DD1 4 JJ. David Robertson is a minister in the Free Church of Scotland. He is currently serving as the pastor of St. Peter's Church, Dundee (a pulpit once filled by Robert Murray M’Cheyne. He serves as editor for the Free Church of Scotland Monthly magazine, as well as being chaplain for the University of Dundee. | See the original post at http://wp.me/pP0iV-8d See: http://wp.me/pP0iV-88 http://imperfectpastor.wordpress.com/2011/02/28/change-that-other-four-letter-word/ See this link: http://wp.me/pP0iV-7m The Pastor and His Faith http://wp.me/pP0iV-7b
Pastor - Nurture Your Call, Life and Gifts
http://imperfectpastor.wordpress.com/2011/02/16/how-a-pastor-can-nurture-his-life-and-call-in-god/
Conflict and the Pastor (No Big Surprise)
http://imperfectpastor.wordpress.com/2011/02/04/conflict-and-the-pastor-no-big-surprise/
LEXTURE XXIII; ON THE SACRED LITURGY AND COMMUNION
Cyril, Archbishop of Jerusalem (313-386AD)
(ON THE MYSTERIES. V.)
1 PET. ii. 1.
Wherefore putting away all filthiness, and all guile, and evil speaking(2), &c.
1. By the loving-kindness of God ye have heard sufficiently at our former meetings concerning Baptism, and Chrism, and partaking of the Body and Blood of Christ; and now it is necessary to pass on to what is next in order, meaning to-day to set the crown on the spiritual building of your edification.
2. Ye have seen then the Deacon who gives to the Priest water to wash(3), and to the Presbyters who stand round God's altar. He gave it not at all because of bodily defilement; it is not that; for we did not enter the Church at first(4) with defiled bodies. But the washing of hands is a symbol that ye ought to be pure from all sinful and unlawful deeds; for since the hands are a symbol of action, by washing(5) them, it is evident, we represent the purity and blamelessness of our conduct. Didst thou not hear the blessed David opening this very mystery, and saying, I wall wash my hands in innocency, and so will compass Thine Altar, O Lord(6)? The washing therefore of hands is a symbol of immunity(7) from sin.
3. Then the Deacon cries aloud, "Receive ye one another; and let us kiss one another(8)." Think not that this kiss is of the same character with those given in public by common friends. It is not such: but this kiss blends souls one with another, and courts entire forgiveness for them. The kiss therefore is the sign that our souls are mingled together, and banish all remembrance of wrongs. For this cause Christ said, If thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against time, leave there thy gift upon the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift(9). The kiss therefore is reconciliation, and for this reason holy: as the blessed Paul somewhere cried, saying, Greet ye one another with a holy kiss(2); and Peter, with a kiss of charity(2).
4. After this the Priest cries aloud, "Lift up your hearts(3)." For truly ought we in that most awful hour to have our heart on high with God, and not below, thinking of earth and earthly things. In effect therefore the Priest bids all in that hour to dismiss all cares of this life, or household anxieties, and to have their heart in heaven with the merciful God. Then ye answer, "We lift them up unto the Lord:" assenting to it, by your avowal. But let no one come here, who could say with his mouth, "We lift up our hearts unto the Lord," but in his thoughts have his mind concerned with the cares of this life At all times, rather, God should be in our memory but if this is impossible by reason of human infirmity, in that hour above all this should be our earnest endeavor.
5. Then the Priest says, "Let us give thanks unto the Lord." For verily we are bound to give thanks, that He called us, unworthy as we were, to so great grace; that He reconciled us when we were His foes; that He vouch-safed to us the Spirit of adoption. Then ye say, "It is meet and right:" for in giving thanks we do a meet thing and a right; but He did not right, but more than right, in doing us good, and counting us meet for such great benefits.
6. After this, we make mention of heaven. and earth, and sea(4); of sun and moon; of stars and all the creation, rational and irrational, visible and invisible; of Angels, Archangels, Virtues, Dominions, Principalities, Powers, Thrones; of the Cherubim with many faces: in effect repeating that call of David's Magnify the Lord with me(5). We make mention also of the Seraphim, whom Esaias in the Holy Spirit saw standing around the throne of God, and with two of their wings veiling their face, and with twain their feet, while with twain they did fly, crying Holy, Holy, Holy, is the Lord of Sabaoth(6). For the reason of our reciting this confession of God(7), delivered down to us from the Seraphim, is this, that so we may be partakers with the hosts of the world above in their Hymn of praise.
7. Then having sanctified ourselves by these spiritual Hymns, we beseech the merciful God to send forth His Holy Spirit upon the gifts lying before Him; that He may make the Bread the Body of Christ, and the Wine the Blood of Christ(8); for whatsoever the Holy Ghost has touched, is surely sanctified and changed.
8. Then, after the spiritual sacrifice, the bloodless service, is completed, over that sacrifice of propitiation(9) we entreat God for the common peace of the Churches, for the welfare of the world(1); for kings; for soldiers and allies; for the sick; for the afflicted; and, in a word, for all who stand in need of succour we all pray and offer this sacrifice.
9. Then we commemorate also those who have fallen asleep before us, first Patriarchs, Prophets, Apostles, Martyrs, that at their prayers and intercessions God would receive our petition(2). Then on behalf also of the Holy Fathers and Bishops who have fallen asleep before us, and in a word of all who in past years have fallen asleep among us, believing that it will be a very great benefit to the souls(3), for whom the supplication is put up, while that holy and most awful sacrifice is set forth.
10. And I wish to persuade you by an illustration. For I know that many say, what is a soul profited, which departs from this world either with sins, or without sins, if it be commemorated in the prayer? For if a king were to banish certain who had given him of-fence, and then those who belong to them(4) should weave a crown and offer it to him on behalf of those under punishment, would he not grant a remission of their penalties? In the same way we, when we offer to Him our supplications for those who have fallen asleep, though they be sinners, weave no crown, but offer up Christ sacrificed for our sins(5), propitiating our merciful God for them as well as for ourselves.
11. Then, after these things, we say that Prayer which the Saviour delivered to His own disciples, with a pure conscience entitling God our Father, and saying, Our Father, which art in heaven. O most surpassing loving-kindness of God! On them who revolted from Him and were in the very extreme at misery has He bestowed such a complete forgiveness of evil deeds, and so great participation of grace, as that they should even call Him Father. Our Father, which art in heaven; and they also are a heaven who bear the image of the heavenly(6), in whom is God, dwelling and walking in them(7).
12. Hollowed be Thy Name. The Name of God is in its nature holy, whether we say so or not; but since it is sometimes profaned among sinners, according to the words, Through you My Name is continually blasphemed among the Gentiles(8), we pray that in us God's Name may be hollowed; not that it comes to be holy from not being holy, but because it becomes holy in us, when we are made holy, and do things worthy of holiness.
13. Thy kingdom come. A pure soul can say with boldness, Thy kingdom come; for he who has heard Paul saying, Let not therefore sin reign in your mortal body(9), and has cleansed himself in deed, and thought, and word, will say to God, Thy kingdom come.
14. Thy will be done as in heaven so an earth. God's divine and blessed Angels do the will of God, as David said in the Psalm, Bless the Lord, all ye Angels of His, mighty in strength, that do His pleasure(1). So then in effect thou meanest this by thy prayer, "as in the Angels Thy will is done, so likewise be it done on earth in me, O Lord."
15. Give us this day our substantial bread. This common bread is not substantial bread, but this Holy Bread is substantial, that is, appointed for the substance of the soul(2). For this Bread goeth not into the belly and is cast out into the draught(3), but is distributed into thy whole system for the benefit of body and soul(4). But by this day, he means, "each day," as also Paul said, While it is called to- day(5).
16. And forgive us our debts as we also forgive our debtors. For we have many sins. For we offend both in word and in thought, and very many things we do worthy of condemnation; and if we say that we have no sin, we lie, as John says (6). And we make a covenant with God, entreating. Him to forgive us our sins, as we also forgive our neighbors their debts. Considering then what we receive and in return for what, let us not put off nor delay to forgive one another. The offences committed against us are slight and trivial, and easily settled; but those which we have committed against God are great, and need such mercy as His only is. Take heed therefore, lest for the slight and trivial sins against thee thou shut out for thyself forgiveness from God for thy very grievous sins.
17. And lead us not into temptation, O Lord. Is this then what the Lord teaches us to pray, that we may not be tempted at all? How then is it said elsewhere, "a man untempted, is a man unproved(7);" and again, My brethren, count it all joy when ye fail into divers temptations(8)? But does perchance the entering into temptation mean the being overwhelmed by the temptation? For temptation is, as it were, like a winter torrent difficult to cross. Those therefore who are not overwhelmed in temptations, pass through, shewing themselves excellent swimmers, and not being swept away by them at all; while those who are not such, enter into them and are overwhelmed. As for example, Judas having entered into the temptation of the love of money, swam not through it, but was overwhelmed and was strangled(9) both in body and spirit. Peter entered into the temptation of the denial; but having entered, he was not overwhelmed by it, but manfully swam through it, and was delivered from the temptation(1). Listen again, in another place, to a company of unscathed saints, giving thanks for deliverance from temptation, Thou, O God hast prayed us; Thou hast tried us by, fire like as silver is tried. Thou broughtest us into the net; Thou layedst afflictions upon our loins. Thou hast caused men to ride over our heads; we went through fire and water; and thou broughtest us out into a place of rest(2). Thou seest them speaking boldly in regard to their having passed through and not been pierced(3). But Thou broughtest us out into a place of rest; now their coming into a place of rest is their being delivered from temptation.
18. But deliver us from the evil. If Lead us not into temptation implied the not being tempted at all, He would not have said, But deliver us from the evil. Now evil is our adversary the devil, from whom we pray to be delivered(4). Then after completing the prayer thou sayest, Amen(5); by this Amen, which means "So be it," setting thy seal to the petitions of the divinely-taught prayer.
19. After this the Priest says, "Holy things to holy men." Holy are the gifts presented, having received the visitation of the Holy Ghost; holy are ye also, having been deemed worthy of the Holy Ghost; the holy things therefore correspond to the holy persons(6). Then ye say, "One is Holy, One is the Lord, Jesus Christ(7)." For One is truly holy, by nature holy; we too are holy, but not by nature, only by participation, and discipline, and prayer.
20. After this ye hear the chanter inviting you with a sacred melody to the communion of the Holy Mysteries, and saying, O taste and see that the Lord is good(8). Trust not the judgment to thy bodily palate(9) no, but to faith unfaltering; for they who taste are bidden to taste, not bread and wine, but the anti-typical(1) Body and Blood of Christ.
21. In approaching(2) therefore, come not with thy wrists extended, or thy fingers spread; but make thy left hand a throne for the fight, as for that which is to receive a King(3). And having hollowed thy palm, receive the Body of Christ, saying over it, Amen. So then after having carefully hollowed thine eyes by the touch of the Holy Body, partake of it; giving heed lest thou lose any portion thereof(4); for whatever thou losest, is evidently a loss to thee as it were from one of thine own members. For tell me, if any one gave thee grains of gold, wouldest thou not hold them with all carefulness, being on thy guard against losing any of them, and suffering loss? Wilt thou not then much more carefully keep watch, that not a crumb fall from thee of what is more precious than gold and precious stones?
22. Then after thou hast partaken of the Body of Christ, draw near also to the Cup of His Blood; not stretching forth thine hands, but bending(5), and saying with an air of worship and reverence, Amen(6), hallow thyself by partaking also of the Blood of Christ. And while the moisture is still upon thy lips, touch it with thine hands, and hallow thine eyes and brow and the other organs of sense(7). Then wait for the prayer, and give thanks unto God, who hath accounted thee worthy of so great mysteries(8).
23. Hold fast these traditions undefiled and, keep yourselves free from offence. Sever not yourselves from the Communion; deprive not yourselves, through the pollution of sins, of these Holy and Spiritual Mysteries. And the God of peace sanctify you wholly; and may your spirit, and soul, and body be preserved entire without blame at the coming of our Lord Jesus Christ(9):--To whom be glory and honor and might, with the Father and the Holy Spirit, now and ever, and world without end. Amen.
A Colorado river is an apt and wonderful illustration for our venture in life ‘under the sun.’ I am currently looking for a good picture to hang on the office wall to use for counseling, and of course, as a reminder of the principles we learned from Ecclesiastes.
The river represents God’s preordained course or plan of history. The only sovereign Lord of the universe in a moment before history made a plan. God can do this because he has absolute control (Ex. 3:20; 6:6; 3:14; Isa. 41:4) and has total authority (Ex. 3; 20; Lev. 18-19; Psa. 33:6; Jn 1:1ff). This plan would have a beginning and an end. It would be worked out according to his own pleasure and for his own glory (Psa. 33:6,10-11; Isa. 46:10; Heb. 6:13-18; 11:3). God determined before history that he would create a universe that included creatures. So God created the universe and all creatures in it (Gen. 1-2; Heb. 11:3; Psa. 8). And he created a particular kind of species called mankind with whom he would have an intimate, covenantal relationship (Gen.1: 27; 2-3). To do so God created them in his likeness (Gen. 2:7; Jas. 3:9).
So the river represents God’s plan. God ordained in eternity past what was going to happen, and the course the river would run (Rom. 9:22-23; Eph. 1:4, 11). The river flows through history and carries history to a predetermined destiny or goal. Because God is good, fair, and loving the destiny, the goal of this river is grand and very good (Gen. 1:31; Psa. 73; 84:11; Mk. 10:18; Lk. 18:19; Phil 2:13; 1 Tim. 4:4).
Not long after man was created he rebelled against God and God’s good plan (Gen. 3; Eccl. 7:29; Rom. 5:12-19). This rebellion by man caused an upheaval in and around the river. This rebellion is called sin. Instead of a beautiful, smooth flowing river it is now beautiful but in many different places rough. But since God is so great and powerful he is in charge of everything that happens. He is a providential (governing) God who does his good works in history and through the river of life. His providence is universal (Eph. 1:1; Rom. 11:36; Psa. 115:3). He governs and preserves all creation, all creatures and their actions (Heb. 1:3; Psa. 103:19; Matt. 10:29). God governs even through natural events (Psa. 29: Isa. 44:27). He does so because he is set apart from everything in the universe and because he is wise (Psa. 1145:17; Isa. 28:29). Even though the river seems at times serene and restful, then wild and unruly, peaceful and then unpredictable God still has total control of it (Psa. 8:3-8; 146:6; Neh. 9:6; John 1:3; Acts 14:15; 17:24; Col. 1:16). He is indeed in control of all things in all time according to his word and power (Eph. 1:11; Heb. 1:3; Psa. 147:15; 148:5).
The sin of mankind could not disrupt the mighty and good plan of God. He will still bring it to its good and wonderful destiny. This is because God himself is wonderful. He is love, wise, powerful, holy, just, true and good (Jn. 4:24; Job. 11:7; Psa. 90:2; Jas. 1:17; Ex. 3:14; Psa. 147:5; Rev. 4:8; 15:4; Ex. 34:6-7; etc.). We must never forget this. In fact we must always bring this to mind as we ride both the calm current or the rough rapids.
We must understand too that God is not merely some unknowable entity beyond the universe. Though he is not part of his creation, he is still present and intimately involved in it (Gen. 45:5; Psa. 29:3ff). He is present at every point, turn, and the ups and downs of the river (Ex. 6:8; Isa. 26:4-8; Mal. 3:6; Hos. 12:4; Dt. 32:9; Psa. 135:4). God is not an absentee ruler. He is also present with and in the affairs and lives of people as they travel along the river (Ex. 3:12-14) because he still has a loving, covenantal relationship with them (Rev. 21:3) and intends to bring them to that good destination. We cannot even begin to imagine the wonders and beauties and goodness that lay ahead for those who trust in God through Christ (1 Cor. 2:9).
What is more, God providentially rules over man’s life and hearts (Pro. 16:9; 21:1; Isa. 44:28; Psa. 33:15ff; Jas. 4:13-17). We should take comfort in this because the ride of life sometimes becomes torturous especially if we happen to share a raft or boat with wicked people. God is even in control of evil hearts because, as we said, he intends to bring everything along and in the river toward a good end. So God over rules evil men to accomplish good things (Gen. 50:20; Judges 9:24; 1 Kgs. 12:15; Psa. 2; 7, 12-13; 11:6; Isa. 6:9f; Dt. 29:4; Rev. 17:17). God even controls the river in such a way so as to bring people to a saving faith in Jesus Christ (Mic. 4:7; Isa. 1:9; Acts 16:14; Jn. 3; 2 Cor. 4:6; Eph. 2:8-10).
The river is life ordained and overseen by a good and perfect God. The banks of the river are the limits that define the river. The banks of the river are God’s revealed will.
This is not some theological abstract; it is a very real and personal truth that addresses people’s issues, problems and questions. As Dr. Stuart points out, it is crucial for us to understand the nature and character of God to get a proper perspective of our lives. It is crucial to understand God’s involvement in our lives, and learn some essential truths about him that are relevant to us. Those truths have been depicted as four pegs or legs of a chair or stool called trust. Those truths are (a) God is Lord and therefore the sovereign in good and bad circumstance, (b) God is now and will accomplish his perfect plan, (c) that plan is good and complete, lacking in nothing because it is based on his love for us, and finally (d) God’s will for us is truly the best since he is re-forming that broken, rebellious image into the good image of his Son Jesus Christ (Eph. 4:24; Col. 3:10).
If we have a weak understanding of or dismiss one of these legs then we will have a terrible time trying to express a faith-rest in God. It would a great challenge to trust that God IS in control of my circumstances and my life even though, like a swift and violent river, my life seems out of control if I do not have all four of the legs upon which to sit.
God determined with perfectly good wisdom to place us in the river at a given point of time and space (Psa. 139:16; Gal. 1:15,16). He could have placed us in the river 5700 years ago or 200 years from now. But we are in the river of life just when and where God put us. That should give us comfort, because we are not subject to chance, fate or unknown force. We are not out of our element or in the wrong environment of history. We are just where God placed us and ride the current for as long as God determines. Nothing is by accident, and the life we have is not a mistake.
The second part of the analogy is the vehicle in which we ride or navigate the river. At times it could be a simple float, a canoe, a raft or a boat. Those vehicles represent the choices he makes, the place where he is at, and the people with whom he shares that portion of the river. The vehicle always falls within the parameters of the banks of the river (God’s revealed will).
Sometimes a person may desire and attempt to swim upstream in defiance. That is futile because ultimately the river will carry him to the place God has destined for him (Psa. 104:14; Matt. 5:45). This demonstrates that God allows man to freely move within the bounds of the limits of God’s moral will. Even when a person is defiant, God is still at work (Gen. 50:20; Ex. 14:17; Isa. 66:4; Rom. 2:4; 9:22; 2 Thess. 2:11). While an individual might work hard to travel against the currents, God restrains him and limits his sinful efforts (Gen. 6:3; Job 1:12; 2:6; Psa. 76:10; Isa. 10:15; Acts 7:51).
If a believer finds himself in a particular carrier on the river that appears to be filled with evil, God still brings him and his life along the river for his good just according to God’s wonderful design (Gen. 50:20; Judges 9:24; 1 Kgs. 12:15; Psa. 76:10; Isa. 6:9f; Acts 3:13; etc.)! This is the great news of lie for the believer in Jesus Christ, that God moves the believer along the river in such a way that even though the vehicle changes, and the fellow passengers change, and the nature of the river seems to change, God brings it all for his ultimate good (Rom. 8:28ff).
As we have seen, along the river there are times when things are peaceful and smooth. We sit back and relax under the green fabric of pine or oak, and basking comfortably below the winking sun. We are lulled to rest and sleep by the gentle undulation and the musical rhythm of a soft river band. Whether it was because we managed to steer our way into a wet alcove or that we just happened upon the calm, the rest is good. But this kind of serenity is really only a taste of the perfected water to come when the river pours us onto God’s everlasting sea (Rev. 4:6, 21:18ff). It is only one part of the long river we ride. And it does not serve God’s purposes to change our hearts, reform our character, and transform us into Christ-like beings (Rom. 8:28ff; Eph. 4:24f).
So by God’s design he has a river that twists and turns, is calm and then violent, carries us swiftly or drives us slowly, parks us in pools or sends us down unbearable rapids. God keeps us hopping. Though we might be, God is neither worried nor surprised about it. Whatever the circumstance of the river, and whatever the vehicle in which we find ourselves, God calls us to trust in him, that faithful creator and then do what he calls right (1 Peter. 4:19).
Those tumultuous times are given for many reasons. First, that we might not be lazy. Second, that we would be challenged to grow. Think about it. If you are in a boat and coming to a swift-currented curve with category four rapids slightly ahead what could you do? Panic? Sure, but often times brings disastrous consequences. You could be thrown overboard, and maybe even drown. You could be injured. You could panic and not be in a position to help another, resulting in their injury or death. Regardless, it is not what God intends for us to think or do. He wants us not to fear and always have a sound mind (2 Tim. 1:7; 1 Thess. 5:6ff).
Even in such times we must be reminded to look back and remember what we know about the character of God and the nature of his plan for us. We should be encouraged to recall that God was not only looking down from above, but even in our circumstances with us. We should force ourselves to look intently at those moments and see God’s gracious hand in them!
God is challenging those of us who trust in him to grow and change. Turbulent events can motivate us to think, to apply what we know or have been taught, to exercise wisdom. If we come across some bad rapids and are caught off guard the first time, but learn from another how to navigate and ride the rapids well the next time then we are better prepared. We then come to learn how to plan for those contingencies or halfway expect to encounter them again. For some of us that means going through the experience several times in order to navigate well. Such occasions can teach us to think less about ourselves and think how we can protect or save others. Those events along the river can cause us to develop fit bodies and firm hearts. Those situations can instruct our hearts to fully trust God. If we learn about the Lord and learn from him while in our boat riding the river’s course we might even come to enjoy the next rapids ahead?
But as with any great and long river, there are always places we cannot see. Sometimes we cannot even imagine it. Certainly God has the bird’s eye view, and we can merely strive to peer as far ahead as possible. But there just probably are those contingencies we don’t want to encounter – like a waterfall or a whirlpool. Nevertheless God created those things too.
Whether through calm or calamity God does not leave us alone to navigate. He gives us just exactly what we need, not only for our relationship with him, but for everything imaginable in life (2 Pet. 3:3-11). He gives us Jesus Christ. In Christ we belong to God. We are the very things Jesus inherits from God the Father (Psa. 2:6-9; Jn. 3:16; 17:11). Further, we have everything that belongs to Christ (Eph. 1:6, 18; Jn. 17:22; Rom. 8:30; Col. 3:4), though we cannot comprehend it we will be able to claim it all at the end of the river (1 Pet. 1:4; Eph. 1:14; Col. 3:24; Heb. 9:15)!
He provides us with his navigational guide – the Bible. In itself that is sufficient God gives not only supplies us with his direction (learning to read the banks of the river), but the ability to do so by his Spirit (1 Cor. 1-2). The Holy Spirit becomes our pilot. God sends him to come alongside and inside to help (Jn. 14:16; 15:26; Acts 9:31; 2 Cor. 1:3; 7:4). What does he do to help us in the river?
1. He teaches us (Jn. 16:12-15; Lk, 12:12; 1 Cor. 2:10-16; 1 Jn. 2:27; Jn. 14:26; Rom. 8:16; 1 Thess. 4:9; Eph. 4:21). All we need to do with the capacity to hear him is listen! Often the problem is, we are too absorbed with the waves and currents of life that we allow them to drown the Spirit’s voice out. Sometimes we hear him but refuse to be taught, or to do what he tells us (1 Thess. 5:19; Eph. 4:30). Of course, that almost always leads us where we really ought not to be (and probably don’t want to go)
2. The Spirit guides us. After all, being God he knows the best course to take down the river (Rom. 8:14-16; Jn. 16:13; Psa. 25:9; 31:3; 32:8; 23). He does so through God’s Word and mysteriously by the river.
3. He convicts us – shows us where we are wrong in our course. If we try to run upstream, or run aground of the bank he lets our consciences know (2 Tim. 3:16,17; Jn. 16:8-11). This gives us an opportunity to turn about (repent) and get back on track (exercise trust).
4. He assures us. He assures us that God loves and cares for us because we are his (Rom. 8:16; 1 Jn. 3:19; 5:11-13). He gives us the peace of Christ that is sometimes incomprehensible (Jn 14:27; 16:33; Rom. 1:7; 15:13; Gal. 1:3; 5:22).
This is possible because the Holy Spirit places us into Christ who is our peace and joy. Like Peter exclaims in the first chapter of his first letter, we not only find peace in the midst of turmoil and trials, but we find that the turmoil and trials are found in the midst of God’s blessed joy (1 Pet. 1). Hear what it says, “May grace and peace be multiplied to you. Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God's power are being guarded through faith for a salvation ready to be revealed in the last time!” (1 Pet. 1:2-5). Then he says “In THIS you greatly rejoice…” In what? In the trials? No! In the blessings of Christ the living hope who gives us a wonderful inheritance. In him and in this fact you rejoice, even though right now you are going through trials (paraphrasing 1:6).
It is a wonderful thing the Spirit gives us. But what’s more, look at what he teaches us about our trials found in the midst of joy. He has several things to teach us about the rapids and falls:
* The event and circumstance are only for a little while. They might seem like an eternity for us, but in the face of eternity, measured against the length, depth and breadth of the river they are but a small section.
* They are needed (“if need be”). God has given us everything we need for life and godliness, and he has given us even the rapids and falls because we need them. They are instruments in the hands of God to remake us for our own good.
* They are multifaceted (“various”). The idea of this word is that there are all kinds of trials, many colors, shapes, sizes, and types!
* They are to prove our faith to see if it is real (1 Pet. 1:7). Not that God needs to know, but to show us where we are at in the scale and scheme of life, and how much more we need to learn, grow and change.
God then gives us others to help us. Certainly he brings unbelievers into our lives for many reasons. Sometimes to use them to help us in the river. But most assuredly he supplies us with fellow Christians who can come alongside of us. We are not alone in the river. There are other believers who commingle with us. They are “fellows on the ship” (Lk. 10:20; Jn 17:11-23; 2 Cor. 5:8, 20; Eph. 2:19; 4:1-3; Phil. 3:20; Heb. 12:22; 1 Pet. 2:9-11; Ti. 2:14). Co-laborers and partners in life.
God ordained for some that a few people remain pretty much in the same vehicle through most of life. God also ordained quite a few who dart in and out of our boat or raft to have a share in the suffering. In fact, all believers ultimately share in the same kind of suffering since we all share in the sufferings of Christ (2 Cor. 1:5; Heb. 2:10; 1 Pet. 1:11; 2:21; 3:18; Phil 3:10; Col. 1:24). It would be good for us to understand that Christ did not escape the river of life. He endured testing, trials, temptations and sufferings (Isa. 53:3ff; Mk. 15:34; Lk. 22:44; Heb. 2:10; 5:8; 13:12; Phil. 2:8; 1 Pet. 1:11; etc.), even though his navigation along the river was perfect and flawless! This is how we know God truly loves us because he sent Christ who suffered for us who believe (Rom. 5:8ff; 2 Cor. 8:9; 1 Jn. 3; 4:7-9).
God determined to have us share many things in many ways with others of the same faith while navigating the river. This is so that we can build others up and they can build us up (Acts 20:32; Rom. 14:19; 15:2; 1 Cor. 14:26; Eph. 4:12-13; 1 Thess. 5:11). God puts individuals or groups of people in our boat or we in theirs in order to encourage each other along the way (Heb. 3:13; 10:24-25; 1 Thess. 4:18; 5:11). Sometimes we need fellow navigators who have learned well from God so that they can teach us the ropes (Deut. 6:4-9; Col. 3:16; Heb. 5:11-14).When we go astray, a loving shipmate can admonish us to stay the course and steer rightly (Rom. 15:14; 1 Cor. 10:11; Eph. 6:4; Col. 1:28; 3:16; 1 Thess. 5:12-14; Ti. 3:10).
We are not only shipmates, but are bonded together in Christ so that the spirit of the same Christ pulsates in our veins. We are family (Ex. 4:22; Deut. 14:1; Isa. 1:2,4; 63:8; Jer. 31:9; Jn. 1:12; 11:52; Rom. 8:14-16; 2 Cor. 6:18; Gal. 3:7,26; 29; Eph. 3:14-21; 1 Jn 3:1) who are to actively demonstrate compassion for one another (Rom. 12:10 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Pet. 5:14). That means whether there is one or dozens, they are there together with you to care for your needs (1 Cor. 12:25; Gal. 6:2) just as you are to care for theirs.
In other words, God did not intend that we go it alone! He is with us. Christ is with us. The Spirit is with us, and God sends fellow believers to be with us all because God is for us!
Some of those people come ready to employ Spirit-endowed abilities and gifts (Rom. 12; 1 Cor. 12; Eph. 4:11ff). A believer might find at one intersection of lives along the river a fellow Christian who has the gift of giving whose gifts are sufficient to provide temporary material needs. Or, like the teacher previously mentioned, given the gift of teaching to instruct in God’s Word so as to navigate wisely and well. Perhaps life seems too overwhelming, balanced on the precipice of a large waterfall or because he was thrown overboard, swept uncontrollably around in the undercurrent and nearly drowned. That is when God might send a person gifted with the ability to give mercy (Galatians 6:2; Ephesians 4:32; Colossians 3:12). It could be that the believer is angry, hostile, demanding his way, trying to fight the current of life and all that are in the boat. God may then introduce a person who can exhort or counsel with a tough love (Rom. 12:8; Gal. 6:1ff; Hebrews 3:13; 10:25).
All these things, Jesus Christ, the Holy Spirit, God’s Word and fellow believers are there by the plan of God, and one part of that plan is to bring you to the place God intends: to be like Jesus Christ.
No one is alone. That is especially so with Christians who have a love relationship with God by a genuine, saving faith in Jesus Christ. We may feel alone. It may seem that we are alone. But we are not. And, none of God’s people are without hope. His plans are good and loving and they will be accomplished. Granted, it might be hard for us to fathom. It may seem impossible for us to understand. Most of God’s divine design is unknowable (Deut. 29:29); so they are his secret. But we have just what we need in life and just what we ought to know to navigate in life, if we take advantage of those resources.
It is futile for us as Christians to insist on fighting the river’s current. It is down right silly! We make choices; but those choices ought to be consistent with what God has revealed that he wants for our lives. If not we will spend our time on the river fighting the current, thrashing about in our boats, unable to skillfully navigate through the calm and the rapids. We must cease demanding a river of our own making on a cruise liner of our own choosing going in a direction God never intends for us to have. We must choose the way of life, and the way to navigate well in it.
We must be thankful that God loves us enough to give us what we need for life and godliness so that in the end we indeed become Christo-morphs, transformed into Christ-like beings. No matter how we feel we should praise God that he is good enough and sovereign enough to bring all things in and along the river together for our ultimate good. That is good, so what more should we want?
(c) D. Thomas Owsley
How to effectively connect with people
http://imperfectpastor.wordpress.com/2011/01/13/how-to-connect-with-people/
Growing as a man and leader in Christ
http://imperfectpastor.wordpress.com/2011/01/13/growing-as-a-man-and-a-leader-in-jesus-christ/
A real man is a gentle man
http://imperfectpastor.wordpress.com/2011/01/13/a-real-man-is-a-gentle-man/
Growing in the character of grace, not greed
http://imperfectpastor.wordpress.com/2011/01/12/the-character-of-grace-not-greed/
Men - grow up to go up!
http://imperfectpastor.wordpress.com/2011/01/11/men-grow-up-to-go-up/
|  | Most of these pictures are Kendra's, a very talented young woman. |
 | Talk to me! | |
|
