Healing of Memories
The past needs to be healed as well as the present!
a) Conscious (what I am aware of now), Sub-Conscious (what I am not aware of now, but I have access to it if I seek it), Unconscious (the things which are never available to me, but which continue to impact my life without me being able to remember or bring to my thinking awareness).
*for example. Some people say, "I believe in God's forgiveness, I just don't feel it, I just feel so much guilt." (This means that there is some unconscious healing that needs to take place. Perhaps childhood trauma, perhaps a twisted thought process too deep for awareness, there are any number of sources...) So the response to this experience is to pray in faith, "Father you have promised that if someone is sorry and confesses their sin to you and repents, and asks to be forgiven; You forgive them! I embrace this in faith!
Emotional trauma has a high correlation to physical maladies. (there is a huge number of physical maladies --some say 60% or more--which have brought people to a doctor with no physical cure. Emotions can cripple bodies. Among other things are disorders of digestion, heart issues, cancer, fibromyalgia, arthritis, and headaches. So emotional trauma and problems can produce physical symptoms or generate physical disease.) The psalmist commends us to "cast our burden upon the Lord." Glennon sees value in combining counseling with prayer. (this is not universal. some actually say it is not a good idea, that Jesus never did it. Personally, I have seen healing through counseling, I think it is a healthy input in a different realm. It supplements the prayer and is a means through which the Holy Spirit can be at work.)
b) Root of Bitterness. Resentment may be justified but it still damages the resentful person. Healing relationships, includes apologies and repentance for what we have done wrong. (Hebrews 12:15 "See to it that no one fails to obtain the grace of God; that no root of bitterness springs up and causes trouble, and through it many become defiled.") Glennon thinks that if most physical illness has a connection to emotional problems then healing these needs to take into account the emotional issues--counseling and prayer seek to uncovering the connection. If we are a new creation in Christ, then we have to heal the "old Adam/Eve" (mind, body, spirit). Facing our past and our memories (guilt or wounds) is part of becoming whole.
this is my input. Practically how does one do this? An exercise by yourself is to simply revisit the 'event' and sort of let it run like a movie in your head, or mentally reflect on it as a written story--different people do it different ways. As you do this take note of your thoughts and feelings. The healing of memories can be as simple as asking Jesus to minister to those thoughts and feelings. Perhaps looking to the Crucified as He says, "Father forgive them they know not what they do" will empower you to forgive someone else or receive forgiveness. Perhaps imagining Jesus present with you in the moment and asking His hand of comfort and healing there and then. (you were not alone) Doing this work with another, or a team, is probably better. As you verbalize the event the act of speaking has a deeper impact on your soul. Hearing another speak words or pray prayers over you can also be more powerful.The Holy Spirit can work through others to tell you what you need.
Thursday, February 25, 2016
Wednesday, February 24, 2016
Exodus 3
If you only had access to five chapters of the Bible, which five would you choose? Arguably, Exodus 3 should be on the list. It has the most stunning theophany, reveals the name of God and His way, the promise of God and salvation of a people, all the while establishing Moses as the key human figure in Israel's history.
[Robert Alter provides a rich commentary, in particular his longish reflection on the name of God. Hebrew is a foreign language, so you and I are dependent upon the work of others. Fox and Friedman also are wonderful.]
Moses is herding a flock. We must remember that David was herding a flock when Samuel came to call upon Jesse at God's direction (in fact, today that is the morning reading for the feast of St. Matthias!). The king/ruler/leaders are often depicted as shepherds in scripture, as is God. The symbolism is no doubt meant to be a focal point. Recall, in the previous chapter Moses had dispersed the abusive shepherds who were troubling the young woman. Here the father-in-law is called Jethro. Moses is "behind" (the literal meaning of the word, uncertain what it conveys, perhaps very deep?) "the wilderness" (preview of the sojourn with Israel) at "the Mountain of God" (called Horeb here, meaning 'parched' or 'dry'). The man of water is now meeting God in a dry place. The bush is unusual, most ancient Near East stories identified a sacred tree with a deity, perhaps the bush is a symbol of the humble nature of God or the downtrodden situation of the Israelites. Moses "sees and looks"; these words occur (6+3=9; "see' is used nineteen times in the first four chapters) frequently in the story. Initially we read it is a messenger (malak often translated as angel, it means one sent as an emissary. An angel will be present with the Israelites in their departure from Egypt and desert sojourn) in the flame in the bush, bur afterward God speaks. This is an issue of theology; must God's presence be mediated to appear on earth?
The bush is burning but not consumed. This is a mystery revealed but not explained. The fire image of God is found in Acts on Pentecost as well. "Flame" (labbah- only occurs here in Bible; it is related to lehabbah- which has the same meaning and occurs 19x including this interesting section of Isaiah 10: "The Light of Israel will be fire and its Holy One flame. It will burn and consume its thorns and and its thistles in a single day." This is a reference to God's vengeance on Assyria for its abuse of Israel.) and "fire" (later in Exodus the appearance of the Lord on the mountain will be compared to fire. The odd paradox draws Moses to the bush. Rapidly we read "see" three times. God calls to him (note the double use of the name) then demands he come no nearer and remove his sandals. The proper response to God is worship. Notice the balance of terror and intimacy, transcendence and immanence! He is on qodesh adamah. The "holy ground" (note: the word ground is the same one used of the creation of the "adam" in Genesis 2) is a new thing. Time had been consecrated by God (qadash, the root verb, has occurred only once, when God blessed the Sabbath; it is used 173x in the Jewish Bible) This is the first appearance of qodesh; it appears 470x total.
What comes next is a revelation of identity (v6-8). Hebrew does not usually use the verb "to be" (it is implied and supplied). There is a poetic resonance in Hebrew: "the God/elohim of ab (father), elohim abraham (father), elohim yitsak, elohim yaakov...afraid to look at elohim." [The reader is reminded that Eve looked at the tree and found it appealing, but afterwards they hid from God. The same verb for hid is used by Cain, that God would hide His face from Cain.] This voice belongs to the God of the Patriarchs. One wonders how much knowledge Moses had of the history and identity of the people. God reveals His experience. He has seen the affliction, heard their cry, and known their sufferings. God acts to save (He "comes down" to "deliver" them and "bring it up") His people. The same verb (natsal) in 2:19 referred to Moses saving the women at the well. God is not too far away or too busy to involve himself, The goal is to take them out of the depths of misery and raise them to the land promised to Abraham and his decendents, a lyrical land of abundance which is inhabited by Six Peoples. Once more the mention of Israel's cry and God sees the oppression Egypt oppresses on them. So Moses is sent ("apostle" in Greek), this implies that Moses has the authority of God for he will speak on His behalf. This is a classic "call narrative."
Theologically, we do well to note that God comes down to deliver by sending Moses. The human agency of God's salvation remains a constant theme in OT and NT. Jesus will send out the twelve in much the same manner, to save the people and deliver them from their oppression. The response of Moses is typical of other Biblical calls: reluctance. This is an important element because it indicates that Moses is not making a power grab. All Bible calling is "for the benefit of others" not for the one called. "Who am I?" Moses asks, and in a sense he then asks "Who are you?" (as we see above, He is the God of the Patriarchs, the God who pays attention and cares, the Savior God--but Moses wants a name!) The use of a "sign" is also common, and it is not rare that the exact reference of the sign is uncertain. It seems to be the liberation (take out) or the return to the holy (dry) mountain.
God's response to the question (13-14) is the musical ehyeh asher ehyeh. This seems to mean "I will be who/what I will be" or "I am who/what I am" Or "I will be who I am," "I am who I will be." There are many who translate it "I am who makes things be." Another view is that it is "He will be" (which is more common of Biblical names Isaac=he will laugh, Jacob=he will grab the heal, or he will protect, Jephthah=he will open, etc.) The connection of being and God's nature is a great philosophical and theological discussion. As many have said, "It is God's Nature to Be" which means "He is" describes who He is! Necessary (vs. contingent) Being is a difficult concept to grasp but the Ontological argument claims that God must be..... (It's worth looking up that one)
http://www.existence-of-god.com/ontological-argument.html
3:15 again God self identifies as the God of the three Patriarchs, then there is a line of poetry: shem (name, reputation, memorial) and zeker (memorial, remembrance) for endless time and all generations. This reinforces the YHWH--ehyeh translation.
What comes next is a foretelling of coming events. God will send for His people (under bondage) and bring them to the land promised to the Fathers. Once more we see the same six nations mentioned in the same order as inhabitants of the land. The whole people will listen (this is a bit more complex in the details) and the elders will join Moses with Pharaoh. The later narrative does not emphasize this point so much. They will say to Pharaoh "YHWH the Lord God of the Hebrews has met with us..." Note how the event with Moses is transferred to the whole people as an encounter! The phrase, "Lord God of the Hebrews struck me as odd, and I found it only occurs in Exodus. (3:18; 5:3; 7:16; 9:1; 9:13; 10:3). God of Israel is much more common.They will request a three day (resurrection!) journey into the wilderness to make a slaughter (for a sacrifice). The original request is to worship and leaves it open (but seems to imply) a return. However, the initial promise is to take them to a new land of promise! God knows Pharaoh will refuse (here it is on him alone). So God says He will "send (shalak) forth My hand" (verbal parallel to sending Moses). The interplay of human and divine continues. God knows that the wonders will make Pharaoh relent and he will "send" (shalak) the people away. However, the oppressed ones will leave with blessings God will give (nathan) them favor (chen=favor, grace; occurs 14x in Genesis, starting with Noah) and they will receive many gifts ("stripping Egypt"). This theme of Israel "plundering" the nations (as the Gentiles bring gifts to God's people) will appear elsewhere in the bible. Note that Paul seems to be acting on this when he implores the Gentile churches to bring a collection to Jerusalem for the poor. Many think this was, in his eyes, a fulfillment of Messianic prophecy!
As the chapter ends, we have a spoiler alert, for we already know how the story will end. However, the actual getting there is a long process and it is not smooth. One feels it is a demonstration of the challenge to faith and trust--believe God's promise and it will come to pass. Do not doubt even if it seems slow in coming. Trust! God delivers on His promise, but unbelief has a decidedly disastrous impact on who enjoys the promise fulfilled!
[Robert Alter provides a rich commentary, in particular his longish reflection on the name of God. Hebrew is a foreign language, so you and I are dependent upon the work of others. Fox and Friedman also are wonderful.]
Moses is herding a flock. We must remember that David was herding a flock when Samuel came to call upon Jesse at God's direction (in fact, today that is the morning reading for the feast of St. Matthias!). The king/ruler/leaders are often depicted as shepherds in scripture, as is God. The symbolism is no doubt meant to be a focal point. Recall, in the previous chapter Moses had dispersed the abusive shepherds who were troubling the young woman. Here the father-in-law is called Jethro. Moses is "behind" (the literal meaning of the word, uncertain what it conveys, perhaps very deep?) "the wilderness" (preview of the sojourn with Israel) at "the Mountain of God" (called Horeb here, meaning 'parched' or 'dry'). The man of water is now meeting God in a dry place. The bush is unusual, most ancient Near East stories identified a sacred tree with a deity, perhaps the bush is a symbol of the humble nature of God or the downtrodden situation of the Israelites. Moses "sees and looks"; these words occur (6+3=9; "see' is used nineteen times in the first four chapters) frequently in the story. Initially we read it is a messenger (malak often translated as angel, it means one sent as an emissary. An angel will be present with the Israelites in their departure from Egypt and desert sojourn) in the flame in the bush, bur afterward God speaks. This is an issue of theology; must God's presence be mediated to appear on earth?
The bush is burning but not consumed. This is a mystery revealed but not explained. The fire image of God is found in Acts on Pentecost as well. "Flame" (labbah- only occurs here in Bible; it is related to lehabbah- which has the same meaning and occurs 19x including this interesting section of Isaiah 10: "The Light of Israel will be fire and its Holy One flame. It will burn and consume its thorns and and its thistles in a single day." This is a reference to God's vengeance on Assyria for its abuse of Israel.) and "fire" (later in Exodus the appearance of the Lord on the mountain will be compared to fire. The odd paradox draws Moses to the bush. Rapidly we read "see" three times. God calls to him (note the double use of the name) then demands he come no nearer and remove his sandals. The proper response to God is worship. Notice the balance of terror and intimacy, transcendence and immanence! He is on qodesh adamah. The "holy ground" (note: the word ground is the same one used of the creation of the "adam" in Genesis 2) is a new thing. Time had been consecrated by God (qadash, the root verb, has occurred only once, when God blessed the Sabbath; it is used 173x in the Jewish Bible) This is the first appearance of qodesh; it appears 470x total.
What comes next is a revelation of identity (v6-8). Hebrew does not usually use the verb "to be" (it is implied and supplied). There is a poetic resonance in Hebrew: "the God/elohim of ab (father), elohim abraham (father), elohim yitsak, elohim yaakov...afraid to look at elohim." [The reader is reminded that Eve looked at the tree and found it appealing, but afterwards they hid from God. The same verb for hid is used by Cain, that God would hide His face from Cain.] This voice belongs to the God of the Patriarchs. One wonders how much knowledge Moses had of the history and identity of the people. God reveals His experience. He has seen the affliction, heard their cry, and known their sufferings. God acts to save (He "comes down" to "deliver" them and "bring it up") His people. The same verb (natsal) in 2:19 referred to Moses saving the women at the well. God is not too far away or too busy to involve himself, The goal is to take them out of the depths of misery and raise them to the land promised to Abraham and his decendents, a lyrical land of abundance which is inhabited by Six Peoples. Once more the mention of Israel's cry and God sees the oppression Egypt oppresses on them. So Moses is sent ("apostle" in Greek), this implies that Moses has the authority of God for he will speak on His behalf. This is a classic "call narrative."
Theologically, we do well to note that God comes down to deliver by sending Moses. The human agency of God's salvation remains a constant theme in OT and NT. Jesus will send out the twelve in much the same manner, to save the people and deliver them from their oppression. The response of Moses is typical of other Biblical calls: reluctance. This is an important element because it indicates that Moses is not making a power grab. All Bible calling is "for the benefit of others" not for the one called. "Who am I?" Moses asks, and in a sense he then asks "Who are you?" (as we see above, He is the God of the Patriarchs, the God who pays attention and cares, the Savior God--but Moses wants a name!) The use of a "sign" is also common, and it is not rare that the exact reference of the sign is uncertain. It seems to be the liberation (take out) or the return to the holy (dry) mountain.
God's response to the question (13-14) is the musical ehyeh asher ehyeh. This seems to mean "I will be who/what I will be" or "I am who/what I am" Or "I will be who I am," "I am who I will be." There are many who translate it "I am who makes things be." Another view is that it is "He will be" (which is more common of Biblical names Isaac=he will laugh, Jacob=he will grab the heal, or he will protect, Jephthah=he will open, etc.) The connection of being and God's nature is a great philosophical and theological discussion. As many have said, "It is God's Nature to Be" which means "He is" describes who He is! Necessary (vs. contingent) Being is a difficult concept to grasp but the Ontological argument claims that God must be..... (It's worth looking up that one)
http://www.existence-of-god.com/ontological-argument.html
3:15 again God self identifies as the God of the three Patriarchs, then there is a line of poetry: shem (name, reputation, memorial) and zeker (memorial, remembrance) for endless time and all generations. This reinforces the YHWH--ehyeh translation.
What comes next is a foretelling of coming events. God will send for His people (under bondage) and bring them to the land promised to the Fathers. Once more we see the same six nations mentioned in the same order as inhabitants of the land. The whole people will listen (this is a bit more complex in the details) and the elders will join Moses with Pharaoh. The later narrative does not emphasize this point so much. They will say to Pharaoh "YHWH the Lord God of the Hebrews has met with us..." Note how the event with Moses is transferred to the whole people as an encounter! The phrase, "Lord God of the Hebrews struck me as odd, and I found it only occurs in Exodus. (3:18; 5:3; 7:16; 9:1; 9:13; 10:3). God of Israel is much more common.They will request a three day (resurrection!) journey into the wilderness to make a slaughter (for a sacrifice). The original request is to worship and leaves it open (but seems to imply) a return. However, the initial promise is to take them to a new land of promise! God knows Pharaoh will refuse (here it is on him alone). So God says He will "send (shalak) forth My hand" (verbal parallel to sending Moses). The interplay of human and divine continues. God knows that the wonders will make Pharaoh relent and he will "send" (shalak) the people away. However, the oppressed ones will leave with blessings God will give (nathan) them favor (chen=favor, grace; occurs 14x in Genesis, starting with Noah) and they will receive many gifts ("stripping Egypt"). This theme of Israel "plundering" the nations (as the Gentiles bring gifts to God's people) will appear elsewhere in the bible. Note that Paul seems to be acting on this when he implores the Gentile churches to bring a collection to Jerusalem for the poor. Many think this was, in his eyes, a fulfillment of Messianic prophecy!
As the chapter ends, we have a spoiler alert, for we already know how the story will end. However, the actual getting there is a long process and it is not smooth. One feels it is a demonstration of the challenge to faith and trust--believe God's promise and it will come to pass. Do not doubt even if it seems slow in coming. Trust! God delivers on His promise, but unbelief has a decidedly disastrous impact on who enjoys the promise fulfilled!
Sunday, February 21, 2016
Homily Lent 2 "Courage the Hen"
In every time and place there are virtues and vices which predominate, while others quietly sit in the background. This is true of all cultures, including Christian cultures. Human limitation make it impossible to balance everything! Our own era has its favorite virtues. We are confronted with a side of Jesus that is not much emphasized in our church. Threatened by Herod, who had beheaded John the Baptist, Jesus makes a stunning reply. I think that the tone and message content made it clear that Jesus did not view the Galilean puppet prince a viable threat. Jesus demonstrates, in tangible form, the virtue of courage. Jesus is brave. He doesn't whine about injustice. He articulates His intent to stay on mission. Casting out demons and healing the sick--all the while traveling to His cross and death. Courage is in short supply these days. It is rarely spoken of and more rarely honed.
In the ancient days, the Israelites were exhorted to courage as they entered the Promised Land. Taking the land was a military conquest and, therefore, an exercise in stout hearts and gallant actions. Paul was especially keen on courage. Most often, the negative expression, "do not fear" is found throughout the Scriptures. The dozens and dozens of verses are a strong reminder that faith, hope, and love are not soft and delicate. We can forget that the way of discipleship is a tough road traversed by tough people. Christianity has a wonderful soft side, but the hard virtues have there place as well. If we are honest, too often our Christian life is hampered by wimping out in the face of any challenge or threat. We shrink before conflict, equating being loving with being nice and non-threatening.
"Herod intends to kill you,"they said.
"O my no, tell him I'm sorry and did not mean to offend... what can I do to make things right?" was not Jesus' reply. In a sense this is another temptation-test, just like the three we pondered last week. I told you then that it was Jesus' mission focus that allowed Him to discern the best response. I shared that the greatest threat to our life in Christ is not the bad things we do, but the good things that get in the way of mission. Jesus is focused. He is headed to Jerusalem. He is manly and strong in the best sense of the words.
Yet His courageous heart is also gentle and loving. He has a mother's desire to defend her children. He longs to gather the inhabitants of the holy city under His wings. Jesus the courageous mother hen. Jesus the Hero. And, of course, herein lies the paradox. Nothing is more brave than mother's love. No human commitment compares. The goal of Jesus is to provide for His kids--the very ones who reject Him. How is it that the city set aside for the worship of God is the only place for the King of Kings to die? Why do we live in a world where the holy city is the seat of Hell's activity? Why can't humanity make its holy sites faithful?
It takes courage because it is so painful to face. Jesus will die in the shadow of the Temple, not by the hand of Herod that fox. Jesus will carry His cross until He is nailed to it to die in agony. He will do this with a warriors heart and a mother heart. He will be brave as He looks at the Romans who torture Him to death and the Jews who betray Him and watch Him die...
Courage is not spoken of much in the church, but in days ahead you will hear it more. In days ahead, courage will be a needed virtue for those who would belong to Jesus. A growing storm is on the horizon. The cost of loving Jesus is getting greater. We will hear that the enemy intends to do us harm. Our response, from a heart encouraged by God's Spirit, needs to be the same as His.
"Threats? No time to be afraid, I am busy healing the sick and casting out demons. When the time is fulfilled I embrace my destiny in the power of Jesus Name!
Courage, with momma hen heart...
In the ancient days, the Israelites were exhorted to courage as they entered the Promised Land. Taking the land was a military conquest and, therefore, an exercise in stout hearts and gallant actions. Paul was especially keen on courage. Most often, the negative expression, "do not fear" is found throughout the Scriptures. The dozens and dozens of verses are a strong reminder that faith, hope, and love are not soft and delicate. We can forget that the way of discipleship is a tough road traversed by tough people. Christianity has a wonderful soft side, but the hard virtues have there place as well. If we are honest, too often our Christian life is hampered by wimping out in the face of any challenge or threat. We shrink before conflict, equating being loving with being nice and non-threatening.
"Herod intends to kill you,"they said.
"O my no, tell him I'm sorry and did not mean to offend... what can I do to make things right?" was not Jesus' reply. In a sense this is another temptation-test, just like the three we pondered last week. I told you then that it was Jesus' mission focus that allowed Him to discern the best response. I shared that the greatest threat to our life in Christ is not the bad things we do, but the good things that get in the way of mission. Jesus is focused. He is headed to Jerusalem. He is manly and strong in the best sense of the words.
Yet His courageous heart is also gentle and loving. He has a mother's desire to defend her children. He longs to gather the inhabitants of the holy city under His wings. Jesus the courageous mother hen. Jesus the Hero. And, of course, herein lies the paradox. Nothing is more brave than mother's love. No human commitment compares. The goal of Jesus is to provide for His kids--the very ones who reject Him. How is it that the city set aside for the worship of God is the only place for the King of Kings to die? Why do we live in a world where the holy city is the seat of Hell's activity? Why can't humanity make its holy sites faithful?
It takes courage because it is so painful to face. Jesus will die in the shadow of the Temple, not by the hand of Herod that fox. Jesus will carry His cross until He is nailed to it to die in agony. He will do this with a warriors heart and a mother heart. He will be brave as He looks at the Romans who torture Him to death and the Jews who betray Him and watch Him die...
Courage is not spoken of much in the church, but in days ahead you will hear it more. In days ahead, courage will be a needed virtue for those who would belong to Jesus. A growing storm is on the horizon. The cost of loving Jesus is getting greater. We will hear that the enemy intends to do us harm. Our response, from a heart encouraged by God's Spirit, needs to be the same as His.
"Threats? No time to be afraid, I am busy healing the sick and casting out demons. When the time is fulfilled I embrace my destiny in the power of Jesus Name!
Courage, with momma hen heart...
Friday, February 19, 2016
Your Healing is Within You chapters 2-3
I am sharing the insights of Jim Glennon's book each Sunday morning. This serves as a written summary of chapters 2&3 with my own comments interspersed.
Chapter 2 "The Prayer of Faith"
[For me this has been a huge conversion in my mind and thoughts. I always said that it is unfair to blame people for a lack of faith when prayers aren't answered. I still think that is true. However, the reality is that faith is the key component and sometimes it is my or your lacking in faith which keeps the blessings from manifesting. Think of it as physical strength. I can't dead lift 400 pounds. If someone says it is because "you aren't strong enough" I agree with them. Physical strength is just that way. So is spiritual strength, faith strength, belief strength. I don't need to be ashamed that I can't pick up 400 pounds, but I don't need someone to tell me that my weakness is not the primary cause for that.... Fortunately, we can exercise and work on it and get stronger. I have hope!]
James 1:6 "Let him ask in faith without doubting..."
Glennon begins by quoting a man who said "Without God man cannot, without man God will not." This, this is how the world God created works. Humans have a part to play in it; that is the law/principle at work in the world. The bottom line for Glennon is that you have got to believe when you pray that God answered the prayer. This faith is manifest in prayers of thanksgiving, immediately. It means that one does not pray and then wait to see if God wants to answer. Such an approach begins in doubt and fear and usually ends in disappointment. Why? Because it is faithless--and the Scriptures say over and over that such an attitude with God is unfruitful.
[this does make more and more sense to me. When I ask my friend Rick to drive me to the airport and he says 'yes' I thank him. I express appreciation before he does a thing. Now sometimes he can't because of a conflict, but if he says so I still thank him. Why? I thank him for the desire to help me, the willingness to help me, and the disappointment he expresses that he cannot help me. Is Rick more concerned for me and my needs than our Father in Heaven??? Yesterday our Gospel at eucharist was: Jesus said, "Ask and you shall receive, seek and you shall find, knock and it will be opened to you"... Jesus then said that the way the world works is 'seekers' find, 'askers' receive, 'knockers' get in... That is a rule of life, it is what we must do if we want these things to happen. Then He asks, "if you who are evil know how to give your children good things, how much more will your Father in Heaven give you good things?" That is the heart core center of the salvation/healing ministry! God is the God of salvation: He wants to save, heal, restore, rescue, transform, renew, bless, prosper and complete us!]
Glennon does provide a broader context for understanding the necessity of faith.
1. The minister must pray in faith.
2. The person being prayed for must open in faith to receive.
So the prayer of faith is three connected movements: "Ask-Accept-Thank"
The minister does not ask to see if God is in the mood to heal (of forgive, or free) because the minister knows that Jesus sends out the minister with that commission! If we know God wants to do it, we come to God with confidence and say "Help!" and then opening (body-soul-spirit) up to receive what we ask for; with gratitude for such a graciousness from the Father.
If I'm eating pie and it's delicious and I ask my dinner companion, "want some of this pie?" they should offer their plate so I can slide some on. If for a drink of (holy) water the Lord wants to give it. But bring your cup, the water needs to be received! Gratitude is effective to open us up--being grateful is "faith on steroids." It is an expression of confidence that says not "it might happen" but "I am blessed it is happening!" [but it is not a technique! Just as when I tell my friend "thank you" because I trust he will keep his promise to drive me to the airport; so I genuinely trust God wants to and will heal me.]
Glennon sees value in fasting for deeper faith. He returns to this in a later chapter. Lent is a season of fasting so this is timely advice. Fasting is among the most ancient practices in the church (because it was from Judaism). If you peak at last week's homily you will see that Jesus fasted forty days (although His ministry was not heavy on fasting--He said the disciples would fast after the Bridegroom was gone). Glennon's next statement is worthy of extensive reflection: "believe Christ's healing not the symptoms." The recommendation is to repeat, over and over, "Lord I receive your healing and I thank you for it." This is not easy. Most healing takes time. Discouragement feeds doubts. Impatience feeds discouragement. Believing can be hard, so don't work hard feeding doubt!
The New Testament is full of such admonitions. For example, "Faith is the assurance of things hoped for, the conviction of things not seen." from Hebrews. Jesus talks a lot about faith and trust, especially in the healing ministry. Jesus (in John) told Thomas, "Blessed are those who have not seen yet believe." Finally, "we walk by faith not be sight." The concluding statements I think balances the need for faith and the need not to blame people. Recognize that you have limits, and not all have faith in measure to the challenges. Bigger "problems" require more healing power so there is a ratio of need to prayer--work on growing in faith.
[This to me sums it up. God has made a world where there are actual processes at work. Agnes Sanford was a huge proponent of this, something I did not understand as well ten years ago when I read her book. I always thought "God can do whatever He wants" so the faith seemed immaterial to me--it was all on Him. Now I see how the world really works. God tends to make watermelons bigger where the nutrition, water, sun, weeding, and soil composition are best. I shouldn't think prayer is different.]
Chapter 3 "Growing in Faith"
I saw three major themes in this chapter.
1. We need to forgive. He summarizes the consistent teaching of Jesus in the Gospels (e.g. Lord's Prayer) by saying that we are not saved because we forgive others, but we aren't saved unless we forgive others. [I think another way to say this is "forgiving others does not cause God to forgive us, but the refusal to forgive others is a sufficient barrier to receive God's forgiveness.] Negative feelings (anger, resentment, etc.) toward a person we are praying for has a negative impact. Those dark emotions impede our prayer effectiveness. Unforgiveness is a barrier in praying for and/or receiving healing prayer. I have written about this a lot (and it is a primary focus of the retreat this Sunday afternoon--those notes will be posted next week).
2. The problem of fear. Fear negates faith. It can act as an anti-prayer and contributes to creating the negative outcomes we fear. [In Exodus, Pharaoh fears the Hebrew people, he fears they might rise up against him so he enslaves and mistreats them. His actions create the crisis with them and which leads God to come down to rescue His people. His reaction to his fears makes the fears come true.] We fear whatever threatens our security. The impulse to flee what frightens us is strong. There are many forms of fear (including the fear that God doesn't care) and the power of fear is obviously a main concern of the Bible. There are endless times the Bible says "fear not" or "take courage" or something to that effect. God is victorious. We can face any threat with confidence in God's faithfulness. So it is good to regularly affirm our faith (perfect love casts out all fear--loving God helps make it easier too). What better way to start the day than praying: "Father God you are faithful. I believe that. I trust you. I thank you. I appreciate you keeping me in Your care Father!"
3. Kingdom Parables include many images of growing plants. Glennon reflects on often Jesus' illustrations of the Kingdom are process oriented, time is involved. "The Kingdom of God is like...." Seeds develop into plants slowly. Jesus says that that is how the Kingdom works as well. Glennon's conclusion is that growth over time is part of healing as well. Jesus is telling us that the Kingdom of God (includes healing) is in process. In light of this he expects that the norm will be this four step process:
a. The minister "accepts in grateful faith God's gift of healing"
b. The person "accepts in grateful thanks God's gift of healing"
c. Then they look for signs of improvement (first the seed, then the blade!)
d. The they should respond to the growth with enthusiastic gratitude! Be on the look out for and
attentive to every 'blade.'
This is a great motto: "Be aware of what you have, do not focus on what you do not have yet."
As we focus on what we do have it increases the faith and silences the doubts raised by impatience and focusing on what we do not have!
Chapter 2 "The Prayer of Faith"
[For me this has been a huge conversion in my mind and thoughts. I always said that it is unfair to blame people for a lack of faith when prayers aren't answered. I still think that is true. However, the reality is that faith is the key component and sometimes it is my or your lacking in faith which keeps the blessings from manifesting. Think of it as physical strength. I can't dead lift 400 pounds. If someone says it is because "you aren't strong enough" I agree with them. Physical strength is just that way. So is spiritual strength, faith strength, belief strength. I don't need to be ashamed that I can't pick up 400 pounds, but I don't need someone to tell me that my weakness is not the primary cause for that.... Fortunately, we can exercise and work on it and get stronger. I have hope!]
James 1:6 "Let him ask in faith without doubting..."
Glennon begins by quoting a man who said "Without God man cannot, without man God will not." This, this is how the world God created works. Humans have a part to play in it; that is the law/principle at work in the world. The bottom line for Glennon is that you have got to believe when you pray that God answered the prayer. This faith is manifest in prayers of thanksgiving, immediately. It means that one does not pray and then wait to see if God wants to answer. Such an approach begins in doubt and fear and usually ends in disappointment. Why? Because it is faithless--and the Scriptures say over and over that such an attitude with God is unfruitful.
[this does make more and more sense to me. When I ask my friend Rick to drive me to the airport and he says 'yes' I thank him. I express appreciation before he does a thing. Now sometimes he can't because of a conflict, but if he says so I still thank him. Why? I thank him for the desire to help me, the willingness to help me, and the disappointment he expresses that he cannot help me. Is Rick more concerned for me and my needs than our Father in Heaven??? Yesterday our Gospel at eucharist was: Jesus said, "Ask and you shall receive, seek and you shall find, knock and it will be opened to you"... Jesus then said that the way the world works is 'seekers' find, 'askers' receive, 'knockers' get in... That is a rule of life, it is what we must do if we want these things to happen. Then He asks, "if you who are evil know how to give your children good things, how much more will your Father in Heaven give you good things?" That is the heart core center of the salvation/healing ministry! God is the God of salvation: He wants to save, heal, restore, rescue, transform, renew, bless, prosper and complete us!]
Glennon does provide a broader context for understanding the necessity of faith.
1. The minister must pray in faith.
2. The person being prayed for must open in faith to receive.
So the prayer of faith is three connected movements: "Ask-Accept-Thank"
The minister does not ask to see if God is in the mood to heal (of forgive, or free) because the minister knows that Jesus sends out the minister with that commission! If we know God wants to do it, we come to God with confidence and say "Help!" and then opening (body-soul-spirit) up to receive what we ask for; with gratitude for such a graciousness from the Father.
If I'm eating pie and it's delicious and I ask my dinner companion, "want some of this pie?" they should offer their plate so I can slide some on. If for a drink of (holy) water the Lord wants to give it. But bring your cup, the water needs to be received! Gratitude is effective to open us up--being grateful is "faith on steroids." It is an expression of confidence that says not "it might happen" but "I am blessed it is happening!" [but it is not a technique! Just as when I tell my friend "thank you" because I trust he will keep his promise to drive me to the airport; so I genuinely trust God wants to and will heal me.]
Glennon sees value in fasting for deeper faith. He returns to this in a later chapter. Lent is a season of fasting so this is timely advice. Fasting is among the most ancient practices in the church (because it was from Judaism). If you peak at last week's homily you will see that Jesus fasted forty days (although His ministry was not heavy on fasting--He said the disciples would fast after the Bridegroom was gone). Glennon's next statement is worthy of extensive reflection: "believe Christ's healing not the symptoms." The recommendation is to repeat, over and over, "Lord I receive your healing and I thank you for it." This is not easy. Most healing takes time. Discouragement feeds doubts. Impatience feeds discouragement. Believing can be hard, so don't work hard feeding doubt!
The New Testament is full of such admonitions. For example, "Faith is the assurance of things hoped for, the conviction of things not seen." from Hebrews. Jesus talks a lot about faith and trust, especially in the healing ministry. Jesus (in John) told Thomas, "Blessed are those who have not seen yet believe." Finally, "we walk by faith not be sight." The concluding statements I think balances the need for faith and the need not to blame people. Recognize that you have limits, and not all have faith in measure to the challenges. Bigger "problems" require more healing power so there is a ratio of need to prayer--work on growing in faith.
[This to me sums it up. God has made a world where there are actual processes at work. Agnes Sanford was a huge proponent of this, something I did not understand as well ten years ago when I read her book. I always thought "God can do whatever He wants" so the faith seemed immaterial to me--it was all on Him. Now I see how the world really works. God tends to make watermelons bigger where the nutrition, water, sun, weeding, and soil composition are best. I shouldn't think prayer is different.]
Chapter 3 "Growing in Faith"
I saw three major themes in this chapter.
1. We need to forgive. He summarizes the consistent teaching of Jesus in the Gospels (e.g. Lord's Prayer) by saying that we are not saved because we forgive others, but we aren't saved unless we forgive others. [I think another way to say this is "forgiving others does not cause God to forgive us, but the refusal to forgive others is a sufficient barrier to receive God's forgiveness.] Negative feelings (anger, resentment, etc.) toward a person we are praying for has a negative impact. Those dark emotions impede our prayer effectiveness. Unforgiveness is a barrier in praying for and/or receiving healing prayer. I have written about this a lot (and it is a primary focus of the retreat this Sunday afternoon--those notes will be posted next week).
2. The problem of fear. Fear negates faith. It can act as an anti-prayer and contributes to creating the negative outcomes we fear. [In Exodus, Pharaoh fears the Hebrew people, he fears they might rise up against him so he enslaves and mistreats them. His actions create the crisis with them and which leads God to come down to rescue His people. His reaction to his fears makes the fears come true.] We fear whatever threatens our security. The impulse to flee what frightens us is strong. There are many forms of fear (including the fear that God doesn't care) and the power of fear is obviously a main concern of the Bible. There are endless times the Bible says "fear not" or "take courage" or something to that effect. God is victorious. We can face any threat with confidence in God's faithfulness. So it is good to regularly affirm our faith (perfect love casts out all fear--loving God helps make it easier too). What better way to start the day than praying: "Father God you are faithful. I believe that. I trust you. I thank you. I appreciate you keeping me in Your care Father!"
3. Kingdom Parables include many images of growing plants. Glennon reflects on often Jesus' illustrations of the Kingdom are process oriented, time is involved. "The Kingdom of God is like...." Seeds develop into plants slowly. Jesus says that that is how the Kingdom works as well. Glennon's conclusion is that growth over time is part of healing as well. Jesus is telling us that the Kingdom of God (includes healing) is in process. In light of this he expects that the norm will be this four step process:
a. The minister "accepts in grateful faith God's gift of healing"
b. The person "accepts in grateful thanks God's gift of healing"
c. Then they look for signs of improvement (first the seed, then the blade!)
d. The they should respond to the growth with enthusiastic gratitude! Be on the look out for and
attentive to every 'blade.'
This is a great motto: "Be aware of what you have, do not focus on what you do not have yet."
As we focus on what we do have it increases the faith and silences the doubts raised by impatience and focusing on what we do not have!
Thursday, February 18, 2016
Exodus 2
In the ancient world (Hittite, Assyrian, Egyptian), stories of infants in baskets under threat occur elsewhere, this narrative may have been a much more familiar one to Israel, and likewise it conveyed a message about Moses which the Jews would recognize at another level. Most commentaries note this. For example, the Jewish Study Bible note (p108) "The story has parallels in birth legends of other heroes, some of which pre-date the Bible, such as Sargon of Akkad who in infancy was born in secret and exposed in a river in a reed basket sealed with pitch, but was found and later became king. In an Egyptian story, the god Horus was endangered as an infant by the god Seth and was hidden (but not abandoned) in a papyrus thicket of the Nile delta by his mother Isis to save him." The historical worth of the narrative is not being debated. The meaning and intent of the narrative is being emphasized. What would the Moses story sound like in an Egyptian context in light of the Horus/Isis story??!!
As the story begins, we know a man of Levi, took a woman of Levi as his wife. No names are given. Stunning! What could it mean? Friedman notes that Moses is a "lonely figure" and that his relationship with his kin is not developed. Aaron is his brother but there are no brotherly tales. Miriam is called "the sister of Aaron" in 15:4. Contrasted with the Genesis accounts of Jacob's brood, Moses family connections are merely mentioned (parents, siblings, wife and children) but the family relationship has no functional part in the story. [I think of Jesus talking about his family, indicating that those who love the Father are His true family. Is this a typology for Jesus? I believe the deeper spiritual reading is exactly that.]
"Take" will occur four times in this passage and "child" seven. The words "deliver," "feared," and "amid the reeds" will show up again in chapter 14 and the sea of reeds. This ties the two stories verbally and is a reminder that recapitulation is a Biblical theme! (In Moses the story of Israel, in Jesus the story of Israel--the individual matters but so does 'the (whole) People'). The namelessness of the other characters will highlight Moses' name. Everyone else is a player in the deliverance. Friedman notes that the river of death will be the means of life for Moses. Typology reminds us that the water theme is connected to baptism (death and life). The story is connected to other stories and are all part of the salvation history story!
It is interesting that there will be no further mention of the murderous work of Pharaoh in the Bible--rather the oppressive work is the focus. However, in the Jesus story a similar mass killing (on a local level) will take place. The "world" is against the Lord and His chosen one, illustrated by such texts, but our Heavenly Father finds a way. It is all about God working out His plan in spite of us and in opposition to the evil one(s) (world and/or demonic realm). The tale of the nameless couple narrows to the wife. She is the actor throughout the whole process, each step. Take note that he is placed in an "ark" (only other occurrence of that word besides Genesis/Noah). His sister watches and Pharaoh's daughter sees the baby. As noted last week, Pharaoh is undone by woman (starting with the mid-wives, who had names). One imagines that the Jews took great delight in the Pharaoh's daughter being duped by the girl. So the child's mother was paid to raise him until his weaning, roughly two years. Note that none of the intervening years is part of the narrative. The point of the story is what we are told. Verse 10 provides the first name: Moses (Moshe). Moses means "son of" (Ramses is son of Ra) and is an Egyptian name. The Hebrew folk etymology follows the pattern of the names in Genesis. The rhyme, or similar sound, of Hebrew supplying a meaning. Water will be a big part of Moses' life.
Suddenly he is grown. In the first scenario, the issue may be more about justice than brotherhood. We are not clear from the text if Moses knew the Hebrew slaves as brothers. Clearly, the murder is not accidental (he looks around) and is foretaste of an act of a liberator. The scuffling Hebrew men is also a foretaste of the troubles ahead for this people. "Who made you our sar (same term used of the oppressive taskmasters) and shaphat (will reappear in 5:21 complaining against Moses, 'the Lord judge you for making us "stink" to Pharaoh ruler.') The Jewish Bible seems singularly intent upon painting the people with an emphasis on the negative... This is not the ancient near eastern way! Moses' crime is known Pharaoh seeks to kill him (again) and his reaction is to flee. No mention is made of his adoptive mother in the process. He goes to the land of the Midians--the same folks who pulled Joseph out of the waterless pit and sold him to the Ishmaelites.
The next scenario is one which echos Jacob. Genesis 24 & 29 are betrothal scenes at a watering hole. Watering is a theme here again. Moses delivers them from the mean shepherds (spiritual reading: thematic tie in to Ezekiel 34; God will shepherd His people because the shepherds are bad). On a moral reading we see Moses, again, concerned with justice and the use force to deliver save. The Hebrew term, garash (to drive out, drive away, expel, cast out, divorce) will occur again three more times: 10:11 (Pharaoh expels Moses and Aaron from his presence); 11:1 (God tells Moses that Pharaoh will expel the Hebrew people from the land); and 12:39 (Pharaoh expels the Hebrew people after the death of the firstborn). The shepherds drive them off, but Moses qum [(talitah cum little girl get up!) The word means to rise, arise, stand up; it is also a covenant word, occuring over and over in Genesis as God promises to establish or confirm His promise. In chapter 6 this word will next appear again "I established my covenant with them to give them the land."] yasha (help, save, deliver); just as he will serve as the savior to the people. (Jeus also will rise and save!) Hence, the saving work with the seven (7!) girls is a type of the saving work God/Moses will accomplish for all the people.
The father's name is Reuel and he is a priest of the Midians. In 3:1 he is Jethro, 4:18 Jether, and Hobab son of Reuel in Numbers 10:29 and Judges 4:11. Jethro is the most frequent. The father sends for the man and with no filler story we learn the daughter Zipporah was give to him as a wife. We receive a report of a son, whose name reflects the alien sojourner status of the father. The root word of the name is the word for "drive out" we saw above. Just as quickly we are told "much time, many days, many years" passed and Pharaoh died. In the new period of time, the suffering of Israel is great.
They cry out their cry za'ak sha'vah occurs only here in Exodus. The verb was used in Genesis to describe the "hue and cry" of Sodom and Gommorah (per Fox). God heard (shama, occurs 43 times in Exodus). God remembers. God KNOWS. The salvation of the people is based on this: crying out and a response of healing/salvation by God because of His covenant faithfulness. He knows.
As the story begins, we know a man of Levi, took a woman of Levi as his wife. No names are given. Stunning! What could it mean? Friedman notes that Moses is a "lonely figure" and that his relationship with his kin is not developed. Aaron is his brother but there are no brotherly tales. Miriam is called "the sister of Aaron" in 15:4. Contrasted with the Genesis accounts of Jacob's brood, Moses family connections are merely mentioned (parents, siblings, wife and children) but the family relationship has no functional part in the story. [I think of Jesus talking about his family, indicating that those who love the Father are His true family. Is this a typology for Jesus? I believe the deeper spiritual reading is exactly that.]
"Take" will occur four times in this passage and "child" seven. The words "deliver," "feared," and "amid the reeds" will show up again in chapter 14 and the sea of reeds. This ties the two stories verbally and is a reminder that recapitulation is a Biblical theme! (In Moses the story of Israel, in Jesus the story of Israel--the individual matters but so does 'the (whole) People'). The namelessness of the other characters will highlight Moses' name. Everyone else is a player in the deliverance. Friedman notes that the river of death will be the means of life for Moses. Typology reminds us that the water theme is connected to baptism (death and life). The story is connected to other stories and are all part of the salvation history story!
It is interesting that there will be no further mention of the murderous work of Pharaoh in the Bible--rather the oppressive work is the focus. However, in the Jesus story a similar mass killing (on a local level) will take place. The "world" is against the Lord and His chosen one, illustrated by such texts, but our Heavenly Father finds a way. It is all about God working out His plan in spite of us and in opposition to the evil one(s) (world and/or demonic realm). The tale of the nameless couple narrows to the wife. She is the actor throughout the whole process, each step. Take note that he is placed in an "ark" (only other occurrence of that word besides Genesis/Noah). His sister watches and Pharaoh's daughter sees the baby. As noted last week, Pharaoh is undone by woman (starting with the mid-wives, who had names). One imagines that the Jews took great delight in the Pharaoh's daughter being duped by the girl. So the child's mother was paid to raise him until his weaning, roughly two years. Note that none of the intervening years is part of the narrative. The point of the story is what we are told. Verse 10 provides the first name: Moses (Moshe). Moses means "son of" (Ramses is son of Ra) and is an Egyptian name. The Hebrew folk etymology follows the pattern of the names in Genesis. The rhyme, or similar sound, of Hebrew supplying a meaning. Water will be a big part of Moses' life.
Suddenly he is grown. In the first scenario, the issue may be more about justice than brotherhood. We are not clear from the text if Moses knew the Hebrew slaves as brothers. Clearly, the murder is not accidental (he looks around) and is foretaste of an act of a liberator. The scuffling Hebrew men is also a foretaste of the troubles ahead for this people. "Who made you our sar (same term used of the oppressive taskmasters) and shaphat (will reappear in 5:21 complaining against Moses, 'the Lord judge you for making us "stink" to Pharaoh ruler.') The Jewish Bible seems singularly intent upon painting the people with an emphasis on the negative... This is not the ancient near eastern way! Moses' crime is known Pharaoh seeks to kill him (again) and his reaction is to flee. No mention is made of his adoptive mother in the process. He goes to the land of the Midians--the same folks who pulled Joseph out of the waterless pit and sold him to the Ishmaelites.
The next scenario is one which echos Jacob. Genesis 24 & 29 are betrothal scenes at a watering hole. Watering is a theme here again. Moses delivers them from the mean shepherds (spiritual reading: thematic tie in to Ezekiel 34; God will shepherd His people because the shepherds are bad). On a moral reading we see Moses, again, concerned with justice and the use force to deliver save. The Hebrew term, garash (to drive out, drive away, expel, cast out, divorce) will occur again three more times: 10:11 (Pharaoh expels Moses and Aaron from his presence); 11:1 (God tells Moses that Pharaoh will expel the Hebrew people from the land); and 12:39 (Pharaoh expels the Hebrew people after the death of the firstborn). The shepherds drive them off, but Moses qum [(talitah cum little girl get up!) The word means to rise, arise, stand up; it is also a covenant word, occuring over and over in Genesis as God promises to establish or confirm His promise. In chapter 6 this word will next appear again "I established my covenant with them to give them the land."] yasha (help, save, deliver); just as he will serve as the savior to the people. (Jeus also will rise and save!) Hence, the saving work with the seven (7!) girls is a type of the saving work God/Moses will accomplish for all the people.
The father's name is Reuel and he is a priest of the Midians. In 3:1 he is Jethro, 4:18 Jether, and Hobab son of Reuel in Numbers 10:29 and Judges 4:11. Jethro is the most frequent. The father sends for the man and with no filler story we learn the daughter Zipporah was give to him as a wife. We receive a report of a son, whose name reflects the alien sojourner status of the father. The root word of the name is the word for "drive out" we saw above. Just as quickly we are told "much time, many days, many years" passed and Pharaoh died. In the new period of time, the suffering of Israel is great.
They cry out their cry za'ak sha'vah occurs only here in Exodus. The verb was used in Genesis to describe the "hue and cry" of Sodom and Gommorah (per Fox). God heard (shama, occurs 43 times in Exodus). God remembers. God KNOWS. The salvation of the people is based on this: crying out and a response of healing/salvation by God because of His covenant faithfulness. He knows.
Sunday, February 14, 2016
Lent 1: The Testing
The Greek word "ago" (to lead) occurs twice. First, the Holy Spirit leads Jesus into the desert, then the satan leads Jesus to Jerusalem. Jesus is being led, all of us are being led. We need to discern by whom?
The desert (eremos), also means "solitary, lonely, desolate, uninhabited" and theologically refers to "Exodus", where the first generation of Hebrew slaves perished during the forty years that they wandered in the desert. The paradox, in the lonely place God speaks to them, is connected to the language. The Hebrew word for desert yeshemon comes from the word yasham (desolate) which shares a common root with shema (listen, hear, speech). The desert was also thought to be the abode of demons. It is in the empty, lonely, quiet place--so quiet that we can hear God's voice or another.
This is where Jesus is led. Jesus hears both voices. The temptations are Biblical and paradigmatic. Jesus (the New Adam) must choose. Jesus (the New Israel) must sojourn in His desert exodus (40 days//years).
"Make Bread" is obviously connected to the manna. Human hunger is powerful. The temptation of bread is a test to see if Jesus will be like Israel which complained that they were hungry and put God to the test. Jesus was very hungry, but He remained focused. We are all hungry, each of us. Our hungers impact our choices. Satan says, "eat!" Jesus says, "there is more than bread, there is God's Word---that is what truly satisfies our deepest human hunger." For Jesus, probably, this temptation was worst when He looked into the hungry faces of the poor of Judah. The third world poor, crying out for a morsel, and His compassionate heart aching to feed them, to feed them all. The temptation is to take care of the pressing biological needs and hungers and desires-- to be driven by the flesh and lose the spirit. Jesus knows that even the hungriest person needs God's Word. We must remember it as well. The hunger deepest in us--the hunger that can't go away--is for God.
The second temptation is power! "If I were king of the world," we contemplate,"think of all the good I could do!" Why I could make people treat each other right. This is the temptation of every King and every government. (Think of Lord of the Rings) We are familiar with the horrors of the dictators of the past century. That was not Jesus' temptation. He was loving and kind. Yet even a benevolent dictator must micromanage ever aspect of your life to keep you safe and secure. The ruler of power takes away freedom in the best interest of human beings deciding for us what we shall want, and when, and where. This offer of power by Satan comes through the people who would make Jesus king (after being fed by loaves!). But Jesus says no. His crown will be thorns. His throne a cross, His power will be a self sacrifice of redemptive love. He will only be ruler of a responsive, willing heart. He is king to those who love Him and take Him in. "But for their own good...," Satan whispers, "be the King!" Jesus answers, "I am the King, and I am for their good, but they must choose me."
The last temptation seems is for "faith and believing the Bible." This to me is the hardest test. "Trust God," Satan says, "trust Him just like the Bible says." Herein lies the problem with the Bible and the word 'faith'. Taken on its face, Satan is right. However, Jesus knows the Father. He knows what faith really is and what the Bible really says. He quotes another Scripture: "do not test God." Jesus thought jumping off the temple was not a sign of faith, but an act of defiance. He did not care what a Bible verse out of context said. We live in a confusing world, pulled between irrational faith and bible reading, on the one hand, and cynical reason and unbelief, on the other. Two weeks ago I preached on adult Christianity. A grown up faith reading the Bible as an adult. Yes, Faith is trust in God, but it is also God's trust in us. He promises to be with us in our mission, not to perform a circus act. Jesus was seeking the Father's will. Scripture verses must be read within the context of our vocation and mission. Like Jesus, we must say: "I have come to do the will of Him who sent me!"
Like Jesus we are being tested.
Will we be satisfied giving into our appetites, of giving others what they want instead of what they need?
Will we seek power in the name of good, or the weakness of Jesus love because you know that power corrupts?
Will we employ bumper sticker theology about faith and Scripture; and fail to be about the work of the Kingdom?
We are all tested in the solitary, lonely place, where two voices can be heard.
We are all tempted in the city, especially by those things which seem to be good.
Life is hard, following Jesus is especially hard. Lent is a time to empty out so that God can fill us up.
Be aware, we are all being led somewhere by someone. Pay attention: is it the Holy Spirit or an evil spirit? Listen to the offers in life, and weigh them in the face of your sacred calling; and remember that the most dangerous temptations are not for bad things, its for good things which get in the way of the mission.
The desert (eremos), also means "solitary, lonely, desolate, uninhabited" and theologically refers to "Exodus", where the first generation of Hebrew slaves perished during the forty years that they wandered in the desert. The paradox, in the lonely place God speaks to them, is connected to the language. The Hebrew word for desert yeshemon comes from the word yasham (desolate) which shares a common root with shema (listen, hear, speech). The desert was also thought to be the abode of demons. It is in the empty, lonely, quiet place--so quiet that we can hear God's voice or another.
This is where Jesus is led. Jesus hears both voices. The temptations are Biblical and paradigmatic. Jesus (the New Adam) must choose. Jesus (the New Israel) must sojourn in His desert exodus (40 days//years).
"Make Bread" is obviously connected to the manna. Human hunger is powerful. The temptation of bread is a test to see if Jesus will be like Israel which complained that they were hungry and put God to the test. Jesus was very hungry, but He remained focused. We are all hungry, each of us. Our hungers impact our choices. Satan says, "eat!" Jesus says, "there is more than bread, there is God's Word---that is what truly satisfies our deepest human hunger." For Jesus, probably, this temptation was worst when He looked into the hungry faces of the poor of Judah. The third world poor, crying out for a morsel, and His compassionate heart aching to feed them, to feed them all. The temptation is to take care of the pressing biological needs and hungers and desires-- to be driven by the flesh and lose the spirit. Jesus knows that even the hungriest person needs God's Word. We must remember it as well. The hunger deepest in us--the hunger that can't go away--is for God.
The second temptation is power! "If I were king of the world," we contemplate,"think of all the good I could do!" Why I could make people treat each other right. This is the temptation of every King and every government. (Think of Lord of the Rings) We are familiar with the horrors of the dictators of the past century. That was not Jesus' temptation. He was loving and kind. Yet even a benevolent dictator must micromanage ever aspect of your life to keep you safe and secure. The ruler of power takes away freedom in the best interest of human beings deciding for us what we shall want, and when, and where. This offer of power by Satan comes through the people who would make Jesus king (after being fed by loaves!). But Jesus says no. His crown will be thorns. His throne a cross, His power will be a self sacrifice of redemptive love. He will only be ruler of a responsive, willing heart. He is king to those who love Him and take Him in. "But for their own good...," Satan whispers, "be the King!" Jesus answers, "I am the King, and I am for their good, but they must choose me."
The last temptation seems is for "faith and believing the Bible." This to me is the hardest test. "Trust God," Satan says, "trust Him just like the Bible says." Herein lies the problem with the Bible and the word 'faith'. Taken on its face, Satan is right. However, Jesus knows the Father. He knows what faith really is and what the Bible really says. He quotes another Scripture: "do not test God." Jesus thought jumping off the temple was not a sign of faith, but an act of defiance. He did not care what a Bible verse out of context said. We live in a confusing world, pulled between irrational faith and bible reading, on the one hand, and cynical reason and unbelief, on the other. Two weeks ago I preached on adult Christianity. A grown up faith reading the Bible as an adult. Yes, Faith is trust in God, but it is also God's trust in us. He promises to be with us in our mission, not to perform a circus act. Jesus was seeking the Father's will. Scripture verses must be read within the context of our vocation and mission. Like Jesus, we must say: "I have come to do the will of Him who sent me!"
Like Jesus we are being tested.
Will we be satisfied giving into our appetites, of giving others what they want instead of what they need?
Will we seek power in the name of good, or the weakness of Jesus love because you know that power corrupts?
Will we employ bumper sticker theology about faith and Scripture; and fail to be about the work of the Kingdom?
We are all tested in the solitary, lonely place, where two voices can be heard.
We are all tempted in the city, especially by those things which seem to be good.
Life is hard, following Jesus is especially hard. Lent is a time to empty out so that God can fill us up.
Be aware, we are all being led somewhere by someone. Pay attention: is it the Holy Spirit or an evil spirit? Listen to the offers in life, and weigh them in the face of your sacred calling; and remember that the most dangerous temptations are not for bad things, its for good things which get in the way of the mission.
Friday, February 12, 2016
Sunday School: Jim Glennon's Book
Valentine's Day has come to be associated with love, perhaps it is fitting as we continue our journey in our ministry given to us by Jesus (proclaim Kingdom, heal sick, rebuke demonic, teach and reconcile sinners) it is a nice time to return to the core of it all: Love!
Faith/trust/fidelity is arguably the more frequently mentioned virtue, however, faith, in the end, is a function of love--God's love. Because God loves us we can trust Him. Love, as understood by the Biblical authors, was not a feeling. It was a decision to act in a way that is caring and concerned. Love issues in blessing. Passions and emotions are obviously part of true love, but loveless passion and attraction is obviously possible. Arguably, the "play boy" philosophy is just that, love as passion and physical attraction. It is an outer shell which has no inside. Emotional energy can be a fruit of love, but it can also be a generated by fulfilling our own needs, or because its a particularly good day for us. At times, love will not feel good. Loving someone is about them, not us. Loving my children when they are being celebrated is emotional and wonderful. Loving my children in the middle of a sleep deprived night because they have need for me may be emotionally draining, but it may also be a greater act of love.
Love then is manifest in seeking the good of the other. "All good and only good," this is the intent of the lover for the beloved. What is the good that 'this one' wants and needs? That is the lovers question. And the greater the Lover, the greater the good that is provided. Hence, the Perfect Lover, our Father in Heaven, our Holy Triune God, is about perfect love, and perfect love is about our good-all good and only good, all the time. But as everyone who loves another knows; love can be thwarted by the beloved. It takes two in a relationship. Two loving and being loved.
With that as an introduction, I intend to share reflections on Jim Glennon's wonderful book, Your Healing is Within You. I recommend you read it, but I will be sharing his viewpoint and my own reflections on the book in the coming weeks. My first comment is that there are many people in the healing ministry who have experienced great success. They are practitioners. They also have a belief system and assumptions about why what they do works. We listen to them for insights, but we will learn that no two agree on everything. The world is big and there is diversity and variation. Approaches differ and success can be achieved by many approaches. Our hope is to glean what works for each of us individually and corporately.
Glennon
The book opens with two personal stories of healing. The premise is that human parents try to keep their promises to their children, so God the Father will do the same. Jesus would be a good source for this statement!
Matthew 7:11
"If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him."
Glennon points out that there are numerous places where the Bible says "the prayer of faith will raise up the one who is sick" (James 5:15) Jesus calls for faith. In one story of Glennon's stories a child with a severely twisted spine (which bent him over) did not respond to the prayers of healing, so, they decided that if God did not heal their child quickly then it may take time. It took three years, but eventually the spine straightened and the child is fully functioning. Why so long? That is something we will look at later. Perhaps the better question is, would a child with a severely twisted spine be happy to stand upright? The rest of his life his back is fine. The healing did happen!
Be God centered and not problem centered
This is a very helpful starting place. If you focus on who God is and what God promises, then there is an increased openness to receive. God loves you. God has saved you. Jesus is the Savior who has taken on your condition for your good. He says too many consider "being saved" as going to heaven. It's like that is all that matters. [In the actual ministry of Jesus He never asked anyone where they would spend eternity if they died tonight. He does frequently ask "what do you want me to do for you?" and this life, here and now, does matter too] The future glory begins now, we can already begin participating in the Kingdom (as it breaks in among us).
Here is a brief outline of Glennon's chapter
1. Align yourself with God's will (pray the Lord's prayer: your kingdom come, your will be done) [Jesus does this. In the Garden He makes this prayer, facing His passion and death for our sins. (John 6:38ff "For I have come down from heaven not to do my own will but the will of Him who sent me." God's will is eternal life, to know Jesus and live abundantly in Him. (Mt 18:14)It is the Father's will that not one of these little ones should perish--little ones are those in need who come to Him in trust.] His point is that when we say, I do not know what God's will is in this illness, we know, God's will is that all be saved. God's will for all is that health and salvation. God is the author of life and He wants to provide for His children.
2. Be aware of the Scripture. Study to see what the promises of God are:
a. If you confess He forgives you. If you repent He has mercy.
b. Jesus healed again and again! He did this because
i. He has love and compassion for people, and power flows from Him
ii. He came to do the work of the One who sent Him (sozo -salvation/healing/rescue)
c. Our first task is to simply explain to people the promises of God (this is the Gospel)
d. They must call out for healing. Their response to His available resources is vital.
[the psalmist says, "the Lord hears the cry of the poor." In the book of Exodus God tells Moses; 'i have seen their pain, I have heard their cries, I have come down to rescue them.]
e. "Faith" is the faith of the church--not just the minister(s), not just the person, but the whole church. God heals but the whole church believes and trusts God.
f. "praying in faith" means that you believe that you have received the answer to your prayer
at the moment you asked. already. without doubting. [Jn 12:41-42 "Father, I thank you for
for having heard me. I knew that you always hear me..." Jesus prayed out loud so that the
onlookers would know God sent Him as He stood before Lazarus' tomb). As Jesus also said
"all things are possible to him who believes (Mk 9:23)" and "do not fear, only believe (Mk
5:36)" (Mk 11:23-24) if you do not doubt in your heart, but believe that what you say will
come to pass, it will be done for you. Therefore I tell you, whatever you ask in prayer,
believe that you have received it, and it will be yours ]
g. Progressive Healing. for me this was the most important thing I learned. Francis MacNutt
says the same thing, though his explanation for the phenomenon is different. I think the reality
is a given, the theories of why are just that, human attempts to explain a mystery. Glennon
says only a minority of people are healed at once. For the majority healing is progressive.
He thinks it is because Jesus said "it is according to your faith" (Mt 9:29)
h. Healing is part of the Kingdom, and the Kingdom, says Jesus, is like a growing seed. Glennon
thinks that the growing parables indicate that the Kingdom is in process. There is much
scholarly discussion about the Kingdom: is it already here or yet to come. Most agree that
both are true. The process approach may be like the image of birthing which Jesus used.
Glennon has laid down several key points here. To quote the bumper sticker, "God said it, I believe it, that settles it." The lived reality of the contemporary church, and, therefore, the way you and I were trained, is that God does not work miracles. Many are taught that healing is not part of the Gospel (it ended with the apostles). Morton Kelsey wrote a very long book on this topic, and demonstrated that in many ages healing was very much 'not ended.' Our culture is a step child of the age of reason (and the age of treason: Christian Deism). Unbelief is taught in the church, and the failure of our prayers and disappointment reinforce our unbelief. We cannot hear God's promises because we already know what He said (or what we think He said). We believe "He sends problems our way to strengthen us, He tortures us with illness to make us feel needy, He ignores our prayers to build our faith." No wonder we miss church and find worship a burden. Fear is no motivation, and such a God is only to be feared.
Glennon says, look at what Jesus said and did. Look at God's revelation. Here it as good news, and trust Him. But trust is key and so is the faith community (or unfaith community). And that becomes a problem, because trust is not just me or you, sometimes it is all of us. More later....
Faith/trust/fidelity is arguably the more frequently mentioned virtue, however, faith, in the end, is a function of love--God's love. Because God loves us we can trust Him. Love, as understood by the Biblical authors, was not a feeling. It was a decision to act in a way that is caring and concerned. Love issues in blessing. Passions and emotions are obviously part of true love, but loveless passion and attraction is obviously possible. Arguably, the "play boy" philosophy is just that, love as passion and physical attraction. It is an outer shell which has no inside. Emotional energy can be a fruit of love, but it can also be a generated by fulfilling our own needs, or because its a particularly good day for us. At times, love will not feel good. Loving someone is about them, not us. Loving my children when they are being celebrated is emotional and wonderful. Loving my children in the middle of a sleep deprived night because they have need for me may be emotionally draining, but it may also be a greater act of love.
Love then is manifest in seeking the good of the other. "All good and only good," this is the intent of the lover for the beloved. What is the good that 'this one' wants and needs? That is the lovers question. And the greater the Lover, the greater the good that is provided. Hence, the Perfect Lover, our Father in Heaven, our Holy Triune God, is about perfect love, and perfect love is about our good-all good and only good, all the time. But as everyone who loves another knows; love can be thwarted by the beloved. It takes two in a relationship. Two loving and being loved.
With that as an introduction, I intend to share reflections on Jim Glennon's wonderful book, Your Healing is Within You. I recommend you read it, but I will be sharing his viewpoint and my own reflections on the book in the coming weeks. My first comment is that there are many people in the healing ministry who have experienced great success. They are practitioners. They also have a belief system and assumptions about why what they do works. We listen to them for insights, but we will learn that no two agree on everything. The world is big and there is diversity and variation. Approaches differ and success can be achieved by many approaches. Our hope is to glean what works for each of us individually and corporately.
Glennon
The book opens with two personal stories of healing. The premise is that human parents try to keep their promises to their children, so God the Father will do the same. Jesus would be a good source for this statement!
Matthew 7:11
"If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him."
Glennon points out that there are numerous places where the Bible says "the prayer of faith will raise up the one who is sick" (James 5:15) Jesus calls for faith. In one story of Glennon's stories a child with a severely twisted spine (which bent him over) did not respond to the prayers of healing, so, they decided that if God did not heal their child quickly then it may take time. It took three years, but eventually the spine straightened and the child is fully functioning. Why so long? That is something we will look at later. Perhaps the better question is, would a child with a severely twisted spine be happy to stand upright? The rest of his life his back is fine. The healing did happen!
Be God centered and not problem centered
This is a very helpful starting place. If you focus on who God is and what God promises, then there is an increased openness to receive. God loves you. God has saved you. Jesus is the Savior who has taken on your condition for your good. He says too many consider "being saved" as going to heaven. It's like that is all that matters. [In the actual ministry of Jesus He never asked anyone where they would spend eternity if they died tonight. He does frequently ask "what do you want me to do for you?" and this life, here and now, does matter too] The future glory begins now, we can already begin participating in the Kingdom (as it breaks in among us).
Here is a brief outline of Glennon's chapter
1. Align yourself with God's will (pray the Lord's prayer: your kingdom come, your will be done) [Jesus does this. In the Garden He makes this prayer, facing His passion and death for our sins. (John 6:38ff "For I have come down from heaven not to do my own will but the will of Him who sent me." God's will is eternal life, to know Jesus and live abundantly in Him. (Mt 18:14)It is the Father's will that not one of these little ones should perish--little ones are those in need who come to Him in trust.] His point is that when we say, I do not know what God's will is in this illness, we know, God's will is that all be saved. God's will for all is that health and salvation. God is the author of life and He wants to provide for His children.
2. Be aware of the Scripture. Study to see what the promises of God are:
a. If you confess He forgives you. If you repent He has mercy.
b. Jesus healed again and again! He did this because
i. He has love and compassion for people, and power flows from Him
ii. He came to do the work of the One who sent Him (sozo -salvation/healing/rescue)
c. Our first task is to simply explain to people the promises of God (this is the Gospel)
d. They must call out for healing. Their response to His available resources is vital.
[the psalmist says, "the Lord hears the cry of the poor." In the book of Exodus God tells Moses; 'i have seen their pain, I have heard their cries, I have come down to rescue them.]
e. "Faith" is the faith of the church--not just the minister(s), not just the person, but the whole church. God heals but the whole church believes and trusts God.
f. "praying in faith" means that you believe that you have received the answer to your prayer
at the moment you asked. already. without doubting. [Jn 12:41-42 "Father, I thank you for
for having heard me. I knew that you always hear me..." Jesus prayed out loud so that the
onlookers would know God sent Him as He stood before Lazarus' tomb). As Jesus also said
"all things are possible to him who believes (Mk 9:23)" and "do not fear, only believe (Mk
5:36)" (Mk 11:23-24) if you do not doubt in your heart, but believe that what you say will
come to pass, it will be done for you. Therefore I tell you, whatever you ask in prayer,
believe that you have received it, and it will be yours ]
g. Progressive Healing. for me this was the most important thing I learned. Francis MacNutt
says the same thing, though his explanation for the phenomenon is different. I think the reality
is a given, the theories of why are just that, human attempts to explain a mystery. Glennon
says only a minority of people are healed at once. For the majority healing is progressive.
He thinks it is because Jesus said "it is according to your faith" (Mt 9:29)
h. Healing is part of the Kingdom, and the Kingdom, says Jesus, is like a growing seed. Glennon
thinks that the growing parables indicate that the Kingdom is in process. There is much
scholarly discussion about the Kingdom: is it already here or yet to come. Most agree that
both are true. The process approach may be like the image of birthing which Jesus used.
Glennon has laid down several key points here. To quote the bumper sticker, "God said it, I believe it, that settles it." The lived reality of the contemporary church, and, therefore, the way you and I were trained, is that God does not work miracles. Many are taught that healing is not part of the Gospel (it ended with the apostles). Morton Kelsey wrote a very long book on this topic, and demonstrated that in many ages healing was very much 'not ended.' Our culture is a step child of the age of reason (and the age of treason: Christian Deism). Unbelief is taught in the church, and the failure of our prayers and disappointment reinforce our unbelief. We cannot hear God's promises because we already know what He said (or what we think He said). We believe "He sends problems our way to strengthen us, He tortures us with illness to make us feel needy, He ignores our prayers to build our faith." No wonder we miss church and find worship a burden. Fear is no motivation, and such a God is only to be feared.
Glennon says, look at what Jesus said and did. Look at God's revelation. Here it as good news, and trust Him. But trust is key and so is the faith community (or unfaith community). And that becomes a problem, because trust is not just me or you, sometimes it is all of us. More later....
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