Luke 1:39-55
Luke's story is a comparison between the Caesar and the Christ. Who is the real King of everything? Jesus. The angels of heaven let us know the real truth about the Messiah Savior and Lord because in the story they tell the shepherds and we can read it.
There are lots of meaning in the story. Shepherds were watchmen, protecting the sheep from danger. They were usually poor and did not get a lot of respect. They are a sign that if we feel unimportant God still speaks His message to us. The Messiah is for everyone, great and small. Even me and you!
Shepherds are also witnesses and worshippers. They saw baby Jesus and told others what God had said and God had done. They were amazed and praised God and glorified Him. God is still amazing, every day is a miracle. We should praise God every day, lots and lots!
But I think there is a secret meaning to the story. In the Jewish Bible, the Kings and leaders are called shepherds. Here's the secret. In the Gospels the authors find stories in the Jewish Bible and apply them to Jesus. They say He fulfills the prophecies. I think the story of the shepherds is also a prophecy. Some day, the angels of God will announce to all the world that Jesus is the Messiah Lord and Savior. I think those shepherds are a reminder that all the kings and leaders of the world will come to worship Jesus some day. They will understand that He is the true King, the real King.
Baby Jesus was in a manger--that is a feeding trough. This is also a secret meaning. Jesus is the Bread of Life--He feeds us Himself. He feeds us with His words and with His body and blood in communion. We have heard His word, now we are amazed that God loves us so! Now let us go to the altar/manger and be fed with His own life.
And let us always praise God and glorify Him for He is so loving and good to us.
Monday, December 24, 2018
Advent 4 Mary Model
Advent 4
Micah 5: 2-5a
Hebrews 10:5-10
Luke 1:39-55
Micah 5: 2-5a
Hebrews 10:5-10
Luke 1:39-55
Life in the Middle East is governed by honor and shame. Social expectations
and evaluations shaped, and sometimes scarred people. Emotional pain was
something Elizabeth had endured because of sterility, while Mary, pregnant
before marriage, will soon deal with the judgements of others. Mary’s decision
to rush off to see Elizabeth would have been an extraordinary, and scandalous,
decision in this culture. Mary and Elizabeth were brave and strong in ways that
we cannot imagine. God chose them to play a vital role in salvation history. Though
they were “powerless” women, their roles as mothers will unleash the power of
God's salvation into the world.
This world will reject John and Jesus—both will be executed for
their faith. On Christmas Eve we will read about this hostility when the
newborn Jesus is laid in a manger because there was no room in the guest room. If
the world is inhospitable to the boys, Mary and Elizabeth, humble servants of
God, provide hospitality in their own wombs.
The two Greek words for womb are also used for the “inner person,”
the heart and soul. The term womb appears again in Luke 11:27-28, when a woman tells
Jesus, "Blessed is the womb that bore you!" He will respond, "Blessed
is the one who hears God's word and obeys it." Mary heard God’s message
and obeyed. So must we.
Salvation is not simply spiritual. We live in a flesh and blood
world. Real women and actual wombs are needed for the unborn Messiah and His
prophets. Salvation is a flesh and blood reality. It requires human cooperation.
You and I can never be the mother of John or Jesus. We can,
however, open our hearts and souls to receive them. If God can use them to
achieve His goals, then He can certainly use us, whatever our limitations might
be. These women played a central role in
making the saving work of Jesus possible. The word of the prophet and the Word
made flesh can and do live within us. Like them, we will suffer for our faith,
like their sons we may suffer something worse, but the choice is ours to trust
and obey whatever the cost.
To say yes, allows us the privilege to pray Mary’s prayer. Our
souls can magnify the Lord, our spirits can rejoice in God our Savior. We can say
“I am blessed,” and that “God has done great things for me,” because in every
generation God does have mercy on those who love and obey Him. Salvation comes
for those who wait. The world will be turned upside down. The mighty are
destined to be cast down, while the lowly, hungry and poor will be raised up. Do
not be fooled by the current situation, the day of salvation is coming. No one
would have thought Mary and Elizabeth carried Messiah and His prophet, but they
did. Now it is our turn: To accept the prophet’s mantle and prepare the way of
the Lord. To carry Jesus salvation and healing to all we meet.
Thursday, December 20, 2018
Advent 3: Prophecy and Response
Zephaniah 3:14-20
(canticle 9) Isaiah 12:2-6
Philippians 4:4-7
Luke 3:7-18
In his book, The Prophets, Abraham Heschel describes prophets as men who have been shattered by an experience of God's nearness. Union with God is a consuming fire which purifies us. The Divine Heart, shared with the prophets, is described in human terms: God feels sorrow, is angry at injustice and moved to compassion for its victims. He is merciful to those who turn to Him and sustains those who trust Him, but those who turn from Him suffer the consequences.
Zephaniah's (p679 NRSV) short book unveils these "feelings" of God in dramatic fashion. "I will utterly sweep away everything from the face of the earth, says the Lord." Humans, animals, birds and fish are enumerated, but then the focus on Judah, her people and more pointedly, her religious and political leaders. Those who have been unfaithful, who have turned from God, will not be saved by their silver and gold on the day of the Lord's wrath.
Prophets declare judgment. They warn people of what is coming. Jesus does this very thing Himself. The "Bad News," however, is meant as an invitation to repentance. Zephaniah 2 is typical, with an invitation to "seek the Lord, be humble and righteous." The judgment includes both Judah and the Nations. God offers an invitation and human choices have consequences.
In addition to warning of judgment and offering an invitation to repentance, there is a third element to the prophetic message: the Promise. Prophetic books often end with an upbeat proclamation like the one we read today. Harsh words are balanced by the exhortation to sing and rejoice, and the declaration that for the people of God wrath comes to an end. Zephaniah proclaims God's promise: that He will be the King who will be among His people to deliver them and renew them. The messages of the prophets often move from death to resurrection.
Christians see John the Baptizer as the last prophet of the First Covenant. We have only a brief snippet of his preaching, but it does not stray from the prophetic model of Zephaniah.
John begins with the words "brood of vipers," a harsh declaration of the unworthiness of the crowd. (Jesus uses the same word in Mt 23:33) John also declares "the wrath to come" and commands not only repentance, but also the fruits worthy of repentance. This can be summarized by a negative (do not be greedy) and a positive (be generous). In other words, love your neighbor as one like your self. Lastly, John promises a coming Redeemer, who will baptize with fire and the Holy Spirit.
The call to repentance this day is not meant to be joyless. Zephaniah and Paul both speak of rejoicing. However, the rest of the story includes the command to be righteous, to live as God would have us live.
In every age the human cultures are a deterrent to faith and fidelity. In this Christmas season, how many of us feel the pressure of buying gifts for people who need nothing? Yet there are so many who lack the bare essentials and we give them not a thought. If Zephaniah or John the Baptist were to come to your home tonight, what advice would they give you about your Christmas worries and concerns? Where do you find reason to rejoice and sing in this holiday time?
The prophetic voices reveal God to us in this Advent season. I think we hear them clearly. Now, it is up to us to simply respond in faith.
(canticle 9) Isaiah 12:2-6
Philippians 4:4-7
Luke 3:7-18
In his book, The Prophets, Abraham Heschel describes prophets as men who have been shattered by an experience of God's nearness. Union with God is a consuming fire which purifies us. The Divine Heart, shared with the prophets, is described in human terms: God feels sorrow, is angry at injustice and moved to compassion for its victims. He is merciful to those who turn to Him and sustains those who trust Him, but those who turn from Him suffer the consequences.
Zephaniah's (p679 NRSV) short book unveils these "feelings" of God in dramatic fashion. "I will utterly sweep away everything from the face of the earth, says the Lord." Humans, animals, birds and fish are enumerated, but then the focus on Judah, her people and more pointedly, her religious and political leaders. Those who have been unfaithful, who have turned from God, will not be saved by their silver and gold on the day of the Lord's wrath.
Prophets declare judgment. They warn people of what is coming. Jesus does this very thing Himself. The "Bad News," however, is meant as an invitation to repentance. Zephaniah 2 is typical, with an invitation to "seek the Lord, be humble and righteous." The judgment includes both Judah and the Nations. God offers an invitation and human choices have consequences.
In addition to warning of judgment and offering an invitation to repentance, there is a third element to the prophetic message: the Promise. Prophetic books often end with an upbeat proclamation like the one we read today. Harsh words are balanced by the exhortation to sing and rejoice, and the declaration that for the people of God wrath comes to an end. Zephaniah proclaims God's promise: that He will be the King who will be among His people to deliver them and renew them. The messages of the prophets often move from death to resurrection.
Christians see John the Baptizer as the last prophet of the First Covenant. We have only a brief snippet of his preaching, but it does not stray from the prophetic model of Zephaniah.
John begins with the words "brood of vipers," a harsh declaration of the unworthiness of the crowd. (Jesus uses the same word in Mt 23:33) John also declares "the wrath to come" and commands not only repentance, but also the fruits worthy of repentance. This can be summarized by a negative (do not be greedy) and a positive (be generous). In other words, love your neighbor as one like your self. Lastly, John promises a coming Redeemer, who will baptize with fire and the Holy Spirit.
The call to repentance this day is not meant to be joyless. Zephaniah and Paul both speak of rejoicing. However, the rest of the story includes the command to be righteous, to live as God would have us live.
In every age the human cultures are a deterrent to faith and fidelity. In this Christmas season, how many of us feel the pressure of buying gifts for people who need nothing? Yet there are so many who lack the bare essentials and we give them not a thought. If Zephaniah or John the Baptist were to come to your home tonight, what advice would they give you about your Christmas worries and concerns? Where do you find reason to rejoice and sing in this holiday time?
The prophetic voices reveal God to us in this Advent season. I think we hear them clearly. Now, it is up to us to simply respond in faith.
Sunday, November 25, 2018
KING Jesus
Book Daniel 7:9-10, 13-14
Psalm 93
Revelation to John 1:4b-8
Gospel of John 18:33-37
The Feast of Christ the King is not easy for contemporary Americans to embrace. Yes, we understand the idea of a King, but Moderns struggle to connect with the ancient and medieval imagery. In fairness, it has been rare that human kings have faithfully reflected the divine kingship. Even in the Bible only eight of the forty-two kings listed were called good. King David, the model king, is also an ambivalent figure, reminding us that the word "good" is relative. Human kings often abuse their power.
In Ancient Israel, a king was supposed to obey God's will so that the people could prosper. The king led the army, administered justice and sponsored the religious sacrifices. However, by the first century, Rome ruled their land and temple. There was no king in Israel as the Roman Emperor asserted his authority over every aspect of Jewish life.
Jesus had proclaimed, in word and deed, that He had been sent by the God of Israel, but standing before Pilate, He probably did not look like much of a king. In Rome's eyes, He was another revolutionary, fit only for crucifixion. When Jesus speaks of a spiritual Kingdom and the truth. Pilate will respond, "What is truth?" (or as we say "whatever").
Jesus is a Warrior King with no army, who battles sin, sickness and demons. His weapons are forgiveness, healing and exorcism. The Pilates of every age neither believe nor care about such things.
Jesus offers divine justice, a truth which transcends every human court. The world prefers power and perverts justice to its own ends. Self-interested humans promote their own group at the expense of others.
Jesus is the True Priest-King who offers Himself to die upon the cross. Worldly worship, in every age, tends toward idolatry, which is actually a twisted self-worship.
Modern people vote, we choose the leaders which please us. Jesus transcends the democratic process. He said "I chose you, you didn't choose Me." He said, "You must love Me more than possessions, family or your own life." A Crucified King, He demands that we pick up our own crosses as well." We are called to trust Him and submit to His Royal Authority. The Christian vocation consists of following Him and being sent in His Name. If Jesus is our King then we must declare that God is near at hand, as we teach, heal, exorcise and reconcile humans to one another and God in His Name.
There is much hostility toward Jesus--in the world, inside the church and within each of us. All of us have some Pilate within us. In these days of waiting for the king, it is easy to get discouraged and distracted. The darkest days will come before Jesus returns. Trusting in Him, we must be the light of the world until the True Light shines among us. He is our King and that is our duty and privilege.
Psalm 93
Revelation to John 1:4b-8
Gospel of John 18:33-37
The Feast of Christ the King is not easy for contemporary Americans to embrace. Yes, we understand the idea of a King, but Moderns struggle to connect with the ancient and medieval imagery. In fairness, it has been rare that human kings have faithfully reflected the divine kingship. Even in the Bible only eight of the forty-two kings listed were called good. King David, the model king, is also an ambivalent figure, reminding us that the word "good" is relative. Human kings often abuse their power.
In Ancient Israel, a king was supposed to obey God's will so that the people could prosper. The king led the army, administered justice and sponsored the religious sacrifices. However, by the first century, Rome ruled their land and temple. There was no king in Israel as the Roman Emperor asserted his authority over every aspect of Jewish life.
Jesus had proclaimed, in word and deed, that He had been sent by the God of Israel, but standing before Pilate, He probably did not look like much of a king. In Rome's eyes, He was another revolutionary, fit only for crucifixion. When Jesus speaks of a spiritual Kingdom and the truth. Pilate will respond, "What is truth?" (or as we say "whatever").
Jesus is a Warrior King with no army, who battles sin, sickness and demons. His weapons are forgiveness, healing and exorcism. The Pilates of every age neither believe nor care about such things.
Jesus offers divine justice, a truth which transcends every human court. The world prefers power and perverts justice to its own ends. Self-interested humans promote their own group at the expense of others.
Jesus is the True Priest-King who offers Himself to die upon the cross. Worldly worship, in every age, tends toward idolatry, which is actually a twisted self-worship.
Modern people vote, we choose the leaders which please us. Jesus transcends the democratic process. He said "I chose you, you didn't choose Me." He said, "You must love Me more than possessions, family or your own life." A Crucified King, He demands that we pick up our own crosses as well." We are called to trust Him and submit to His Royal Authority. The Christian vocation consists of following Him and being sent in His Name. If Jesus is our King then we must declare that God is near at hand, as we teach, heal, exorcise and reconcile humans to one another and God in His Name.
There is much hostility toward Jesus--in the world, inside the church and within each of us. All of us have some Pilate within us. In these days of waiting for the king, it is easy to get discouraged and distracted. The darkest days will come before Jesus returns. Trusting in Him, we must be the light of the world until the True Light shines among us. He is our King and that is our duty and privilege.
Sunday, November 11, 2018
On temples and widows
First Kings 17:8-16
Hebrews 9:24-28
Mark 12:38-44
Too often we forget that no human institution is more important than the Lord: not family, not country, not church. Of course, the love of neighbor requires institutions—family, nation and church—because the world is sacramental; but when a sacrament ceases to function correctly it can become an idol. we cling to what we can see and touch, forgetting that the church, without Jesus, is just another human institution. Humans, without Jesus, are advanced primates driven by passions and self will.
Hebrews 9:24-28
Mark 12:38-44
The context of the widow's donation is Mark 11 to 13. The conflict between Jesus and the religious/political authorities will culminate in a prophetic announcement that all will be leveled and destroyed. We are commanded
to love God above all else and others as ourselves. As the scribe told Jesus,
love is greater than all whole burnt offerings and sacrifice. Love
is more important than the Temple.
Too often we forget that no human institution is more important than the Lord: not family, not country, not church. Of course, the love of neighbor requires institutions—family, nation and church—because the world is sacramental; but when a sacrament ceases to function correctly it can become an idol. we cling to what we can see and touch, forgetting that the church, without Jesus, is just another human institution. Humans, without Jesus, are advanced primates driven by passions and self will.
Jesus warns against the errors of the religious elite and their focus on status. We now call it
"virtue signaling," speaking hollow words and doing empty things to
appear righteous. He condemns them because they "devour widow's houses," abusing
their power for personal gain. So there are feelings of ambivalence about the
generous, poor widow. Yes, she is a model of sacrificial giving, but she is
also a symbol of victimization.
The sacred is not magic power at our disposal. We serve God, He does not serve us. When disobedient Israel marched the Ark of the Covenant into battle Israel, they lost the battle and the ark. Four hundred years later, ignoring Jeremiah's prophetic word, Judah was confident that Solomon’s
temple would protect them, only to see it destroyed by the Babylonians and the ark disappeared. Now
Jesus sits in the Second Temple, watching the leaders and the widow. We do not know what He was thinking, but in the next verse we
will hear Him say, “Not one stone will be left on another, it will all be torn
down.”
God does not dwell in buildings—He lives in the
hearts of faithful people. Jesus is the true Temple where God lives, so if
Jesus is in us then God dwells in us. Two thousand years ago scribes and
priests failed to recognize that and all was lost because of their blindness. In our own time, perhaps, we are also blind, trusting the wrong things, some of them religious.
The Church, and other institutions, are sickly and in decline. But in a post-Christian world, God still dwells in the hearts of His faithful people, and so we must ask. Do I love and trust God? Am I faithful?
We live
in a time of dramatic change, it is the end of an era. Trusting God can be more challenging. If the Temple was destroyed twice, we are foolish to think that the institutional church can not also be leveled. The Bible teaches of the holy remnant, those who remain faithful to God. Remnant spirituality does not rely on the success of institutions, it centers upon the Lord. It is prayerful and Scripture based, it proclaims God's Kingdom even to those who deride it. Remnant spirituality is neither optimistic nor pessimistic; it is hopeful. Remnant spirituality is more concerned with knowledge of self and repentance than it is with culture wars and passing judgment on others.
We have one week left of Mark, the harshest and most critical of the Gospels. We have been asked "have you no faith? do you not understand?" over and over. Now we face the judgement and the end of all which we rely on. Perhaps with nothing left, finally, we can turn to Father God? Trusting Him in the darkness as we wait for resurrection light.
We have one week left of Mark, the harshest and most critical of the Gospels. We have been asked "have you no faith? do you not understand?" over and over. Now we face the judgement and the end of all which we rely on. Perhaps with nothing left, finally, we can turn to Father God? Trusting Him in the darkness as we wait for resurrection light.
Sunday, November 4, 2018
On Law and Love
Deuteronomy 6:1-9
ps 119:1-8
Hebrews 9:11-14 (Christ perfect high priest and gift)
Mk 12:28-34 (Love God, Love Neighbor)
God says 'do the Law so that you will honor me and it will go well for you in the land.' The expression "it will go well for you" occurs nine times in Deuteronomy and three more in Jeremiah. The Law is not the way to heaven, it is the means to honor God and open earth to heaven's presence among us. The Law is instruction for living as the covenant people. Israel was saved by trusting the Lord, the Law was never intended to serve as the way to salvation for Israel, it was a response to it. As Christians we must understand this, especially as Jesus declares that loving God and loving our neighbor are the great summary of the law.
For Israel, the Exodus is The Salvation Event and predates reception of the Law. God will save the nation, again and again. God heals the sick and rescues folks from trouble. God does this for those who love and trust Him. God is faithful to those in covenant relationship. Salvation is never earned, it is always a gift. The covenant relationship. however, was understood as a relationship of mutuality. God and Israel, a King and His people, a Father and His children, a husband and His wife, a master and His servants--every relationship is governed by expectations. If one upholds the promises then all will be well, but to break one's word is to undermine the bonds of love. Keeping the Law does not earn salvation, but breaking the Law does create the next crisis.
Breaking the Law is a rejection of God and drives His Presence out of the Land. Israel, both land and people are consecrated and holy. God's presence provides life and healing. God's absence leaves room for the destructive power of the world, the flesh and the devil.
The gentile church has never been under Israel's Law, it is for them not for us. But, the command to love God and love our neighbor belong to us as well. A loveless land is a godless land. But it is God who defines love, not us. Therein lies the danger and so we return, again, to the theme of theosis and the passions and the darkened nous.
The Hebrew word for keeping the law is shamar, which is the same word for keeping watch in the Garden of Eden. Keeping and watching are part of being human. We must keep watch over the gardens in our life--our nation, our community, our family and church--for God entrusts them to our care. But all our guarding and keeping is in vain unless we watch and keep our hearts and souls, our minds and spirits. Love is the medicine for our sickness, the love of God and our love for God. We must be saved, redeemed, healed and that is the work of repentant love. For if God dwells in us, each of us, then God dwells among us as well.
The Law can not save us, but rejecting God's instructions can destroy us. We are saved by faith, but we are lost by disobedience. When we obey it goes well for us in the land. Let us love God and one another.
https://bible.knowing-jesus.com/phrases/That-It-May-Go-Well-with-You
ps 119:1-8
Hebrews 9:11-14 (Christ perfect high priest and gift)
Mk 12:28-34 (Love God, Love Neighbor)
God says 'do the Law so that you will honor me and it will go well for you in the land.' The expression "it will go well for you" occurs nine times in Deuteronomy and three more in Jeremiah. The Law is not the way to heaven, it is the means to honor God and open earth to heaven's presence among us. The Law is instruction for living as the covenant people. Israel was saved by trusting the Lord, the Law was never intended to serve as the way to salvation for Israel, it was a response to it. As Christians we must understand this, especially as Jesus declares that loving God and loving our neighbor are the great summary of the law.
For Israel, the Exodus is The Salvation Event and predates reception of the Law. God will save the nation, again and again. God heals the sick and rescues folks from trouble. God does this for those who love and trust Him. God is faithful to those in covenant relationship. Salvation is never earned, it is always a gift. The covenant relationship. however, was understood as a relationship of mutuality. God and Israel, a King and His people, a Father and His children, a husband and His wife, a master and His servants--every relationship is governed by expectations. If one upholds the promises then all will be well, but to break one's word is to undermine the bonds of love. Keeping the Law does not earn salvation, but breaking the Law does create the next crisis.
Breaking the Law is a rejection of God and drives His Presence out of the Land. Israel, both land and people are consecrated and holy. God's presence provides life and healing. God's absence leaves room for the destructive power of the world, the flesh and the devil.
The gentile church has never been under Israel's Law, it is for them not for us. But, the command to love God and love our neighbor belong to us as well. A loveless land is a godless land. But it is God who defines love, not us. Therein lies the danger and so we return, again, to the theme of theosis and the passions and the darkened nous.
The Hebrew word for keeping the law is shamar, which is the same word for keeping watch in the Garden of Eden. Keeping and watching are part of being human. We must keep watch over the gardens in our life--our nation, our community, our family and church--for God entrusts them to our care. But all our guarding and keeping is in vain unless we watch and keep our hearts and souls, our minds and spirits. Love is the medicine for our sickness, the love of God and our love for God. We must be saved, redeemed, healed and that is the work of repentant love. For if God dwells in us, each of us, then God dwells among us as well.
The Law can not save us, but rejecting God's instructions can destroy us. We are saved by faith, but we are lost by disobedience. When we obey it goes well for us in the land. Let us love God and one another.
https://bible.knowing-jesus.com/phrases/That-It-May-Go-Well-with-You
Healing for Hard Hearts
Isaiah 53:4-12
Hebrews 5:1-10
Mark 10:35-45
Hebrews 5:1-10
Mark 10:35-45
In the center of existence lies the paschal mystery: the Cross of Jesus. The disciples, normal humans all, cannot understand this mystery. Every time Jesus tells them about His impending suffering and death, they bicker about who is the greatest, or chase off kids or (today) request a special status.
This is not simply a cognitive error, it's the manifestation of the "darkened nous" and "sick heart" which need to be healed, enlightened and sanctified. James and John ask Jesus for a place of glory, after He had just said He would suffer and die because humans are hard headed and hard hearted, we are all broken and weak.
This is not simply a cognitive error, it's the manifestation of the "darkened nous" and "sick heart" which need to be healed, enlightened and sanctified. James and John ask Jesus for a place of glory, after He had just said He would suffer and die because humans are hard headed and hard hearted, we are all broken and weak.
The Good News is
Hebrews 4:15 says “For we do not have a high priest who is unable to sympathize
with our weaknesses, but we have one who in every respect has been
tested as we are, yet without sin.” In Jesus, God embraces our humanity, looks us in the eye and says "I understand, I am with you in this human weakness." Weakness is the human dilemma. We know our power and strength hang by a thread. We can lose everything in the blink of an eye, so we pursue safety and security on our own terms, and deny we are afraid.
But our solutions, like the apostles' desire for glory, are fueled by the blind “passions,” and lead to pain and further brokenness. The false self cannot find authentic salvation, because it looks in the wrong direction. The purpose of life is union with God and one another in love. The passions literally stir up chaos within us and around us. Isaiah says
that God’s Servant will carry our sickness, pain and sadness. He will heal us
by His suffering and carry out sins—the Passion (Jesus' cross) heals human heart's of the passions (sinful desires). Like Jesus, we must die to become our true self.
“Although [Jesus] was a Son, He learned obedience through
what He suffered; and having been made perfect, He became the source of eternal
salvation for all who *obey Him.” Why is the path of suffering the road to salvation? Only those who have faithfully walked it can explain. Why is obedience to Him required? Only those who have submitted to Him can understand.
James and John want glory. Other apostles want power. Others want to not be disturbed. In each case, Jesus must bring them back to their true identity. Glory means suffering, power means service, the Kingdom is for children....and none of it makes any sense to our worldly egos, darkened minds or wounded hearts.
It is only when we believe that He sympathizes with us, that the doubt and fear go away. When we know He suffers and dies for us, then we can obey, even if it means we suffer as well. When we know that by His wounds we are healed, we can turn to the crucified Messiah and open ourselves to receive healing.
To love God and love one another, to be united with God in our humanity and experience theosis, is the purpose of life. Love looks up to God and opens its arms to others, so it looks like the cross. James and John had to learn that obedient love and self sacrifice are the only real seat of glory. So must we....
James and John want glory. Other apostles want power. Others want to not be disturbed. In each case, Jesus must bring them back to their true identity. Glory means suffering, power means service, the Kingdom is for children....and none of it makes any sense to our worldly egos, darkened minds or wounded hearts.
It is only when we believe that He sympathizes with us, that the doubt and fear go away. When we know He suffers and dies for us, then we can obey, even if it means we suffer as well. When we know that by His wounds we are healed, we can turn to the crucified Messiah and open ourselves to receive healing.
To love God and love one another, to be united with God in our humanity and experience theosis, is the purpose of life. Love looks up to God and opens its arms to others, so it looks like the cross. James and John had to learn that obedient love and self sacrifice are the only real seat of glory. So must we....
*Psalm 78, which uses the words trust, remember and obey interchangeably,
is a biblical source which helps us understand this concept. Trusting faith is
faithful, obedient trust.
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