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No one, when tempted, should say, “I am being tempted by God”; for God cannot be tempted by evil and he himself tempts no one. But one is tempted by one’s own desire, being lured and enticed by it; then, when that desire has conceived, it gives birth to sin, and that sin, when it is fully grown, gives birth to death. (James 1:13-15)
I would not be surprised if you've never thought of it like this before, but from the beginning of time it has been man's first instinct to blame others for his own wrong doing. The story of the first sin in the Garden of Eden was, from a certain perspective, a first class dive into the psychology of the human heart. When God challenged Adam with his sin, Adam's reply was, “The woman you put here with me—she gave me some fruit from the tree, and I ate it.” Then the Lord God said to the woman, “What is this you have done?” The woman said, “The serpent deceived me, and I ate" (Genesis 3:12-13). In other words, Adam was saying, "Don't blame me; blame Eve." And Eve was saying, "Don't blame me; blame the serpent." Since the beginning, we have been experts in evasion of responsibility. Every trial, every external difficulty, carries with it a temptation, an inner enticement to sin. God may bring, or allow, trials; but he is not, James insists, the author of temptation. Enticement to sin comes from our own sinful natures, not from God. 'Sin,' declared G. K. Chesterton, 'is the most demonstrable of all Christian doctrines.' What he meant by that was, we do not need to prove the doctrine of original sin—the evidence is all around us! James' concern here is to help the followers of Christ resist the temptation that comes along with the trial. For every trial brings temptation. Financial difficulty can tempt us to question God's providence in our lives. The death of a loved one can tempt us to question God's love for us. The suffering of the righteous poor and the lavish lifestyles of the wicked rich can tempt us to question God's justice, or even his existence. It was not God who wished to do evil to Job, but the devil. “All right,” the Lord said to Satan, “everything he has is in your power, but you must not hurt Job himself” (Job 1:12). Therefore rather than blame God (who gives only good gifts, James 1:17), Christians should look within at their own desires, which make them vulnerable to testing and temptation. God never orchestrates the events of our lives with an intent to lure us away from Himself. He always roots for us to move closer. That's who God is. The purpose of trials is not to drive us away from God, but to draw us closer to Him. In Jesus' name. Amen.
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Kindness should not stop with us—we can extend it outward from ourselves, like the ripples on a pond, toward our family, friends, and loved ones. This is relatively natural and effortless. But for loving kindness to be genuine, it cannot just end with the people we know and like; it has to go further, toward those we do not know and even do not like. This includes people we may be having a hard time with, someone with whom communication is difficult, where negative issues have arisen that are pulling the relationship apart, where there is anger, resentment, or dislike.
When we are affected by someone being dismissive, critical, or hurtful, then it is often because there is a hook in us for that tension to grab hold of, a place where it can land that triggers all our hidden feelings of unworthiness, insecurity, doubt, even self-hate. However, when we extend kindness toward others outside our usual circle, an extraordinary thing happens: the landing place, or the hook within, begins to dissolve. As a Burmese teacher once told author Andrew Harvey, "Out of compassion for myself, let me let go of all these feelings of anger and resentment toward others." Prejudice can go very deep. It is only healed when we end the war within and accept those parts of ourselves we find so unacceptable. Then we will have the courage to accept those who are different from us, who have different beliefs, who are a different color, or who live differently. When we can tolerate ourselves, then we can be tolerable toward others and extend kindness to all... equally. As Gandhi said, "We must widen the circle of our love until it embraces the whole village...until the scope of our love encompasses the whole world." ~ Ed and Deb Shapiro One of the most important questions you can ever ask yourself is, "Do I want to be "right"—or do I want to be happy?" Many times, the two are mutually exclusive.
Being right, defending our positions, takes an enormous amount of mental energy and often alienates us from the people in our lives. Needing to be right—or needing someone else to be wrong--encourages others to become defensive, and puts pressure on us to keep defending. Yet, many of us (me, too, at times) spend a great deal of time and energy attempting to prove (or point out) that we are right—and/or others are wrong. Many people, consciously or unconsciously, believe that it's somehow their job to show others how their positions, statements, and points of view are incorrect, and that in doing so, the person they are correcting is going to somehow appreciate it, or at least learn something. Wrong! The truth is, all of us hate to be corrected. We all want our positions to be respected and understood by others. Being listened to and heard is one of the greatest desires of the human heart. And those who learn to listen are the most loved and respected. Those who are in the habit of correcting others are often resented and avoided. It's not that it's never appropriate to be right—sometimes you genuinely need to be or want to be. Perhaps there are certain philosophical positions that you don't want to budge on such as when you hear a racist comment. Here, it's important to speak your mind. Usually, however, it's just your ego creeping in and ruining an otherwise peaceful encounter—a habit of wanting or needing to be right. A wonderful, heartfelt strategy for becoming more peaceful and loving is to practice allowing others the joy of being right—give them the glory. Stop correcting. As hard as it may be to change this habit, it's worth any effort and practice it takes. When someone says, "I really feel it's important to. . . " rather than jumping in and saying, "No, it's more important to. . . " or any of the hundreds of other forms of conversational editing, simply let it go and allow their statement to stand. You'll discover the joy of participating in and witnessing other people's happiness, which is far more rewarding than a battle of egos. ~ Richard Carlson 'T is you that are the music, not your song.
The song is but a door which, opening wide, Lets forth the pent-up melody inside, Your spirit's harmony, which clear and strong Sings but of you. Throughout your whole life long Your songs, your thoughts, your doings, each divide This perfect beauty; waves within a tide, Or single notes amid a glorious throng. The song of earth has many different chords; Ocean has many moods and many tones Yet always ocean. In the damp Spring woods The painted trillium smiles, while crisp pine cones Autumn alone can ripen. So is this One music with a thousand cadences. By Amy Lowell My brothers and sisters, whenever you face trials of many kinds, consider it nothing but joy, because you know that the testing of your faith produces perseverance; and let perseverance have its full effect, so that you may be mature and complete, lacking in nothing. (James 1:2-4)
What were the "trials" that James's readers were enduring? Poverty must certainly have been among them. James's letter is filled with references to poverty and wealth, and he makes clear that at least the majority of his readers are poor. James 2:6-7 makes pretty clear that unfair persecution was one of the causes of the poverty that the early Christians were experiencing. Rich people, who were "slandering" the name of Christ, were "exploiting" the Christians and "dragging them into court." See also 5:1-6, where James accuses rich people of "hoarding wealth in the last days" and "killing" the "innocent" by withholding wages from them. By stressing that the trials were of "many kinds," James deliberately casts his net widely, including the many kinds of suffering that Christians undergo in this fallen world: sickness, loneliness, disappointment, mourning, uncertainty. Why can believers react to trials with so strange and unexpected a response as joy? Because we know that trials perfect our faith and make us stronger. I like what Luke Timothy Johnson, a New Testament scholar and historian of early Christianity, points out about the trials we face: "The difficulties of life are intended by God to refine our faith—heating it in the crucible of suffering so that impurities might be refined away and so that it might become pure and valuable before the Lord." The "testing of faith" here, then, is not intended to determine whether a person has faith or not—it is intended to purify faith that already exists. Testing produces, first of all, perseverance (also interpreted "patient endurance"). The picture of the Greek word here is of a person successfully carrying a heavy load for a long time; eventually steering them in the right direction. Like a muscle that becomes strong when it faces resistance, so Christians learn to remain faithful to God over the long haul when they face trials of many kinds. James believes we should rejoice because trials give us an opportunity to develop the virtue of "patient endurance," which will in turn lead to a mature and complete Christian character. This is how Christians are to live. This is not to say that we cannot call pain, pain; difficulty, difficulty. Paul makes it very clear that he could recognize pain, call it what it is, and experience it with the full depth of human anguish (1 Cor. 4:9-13). He also left us the example of fleeing from persecution when it was appropriate (Acts 17:10-14). Yet even in such situations he, with James, could look beyond them to "an eternal glory that far outweighs them all—reminding us to fix our eyes not on what is seen but on what is unseen. For what is seen is temporary, but what is unseen is eternal" (2 Cor. 4:17-18). Coronavirus: Responding in Prayer:
Merciful God: Heal those who are sick with the virus. May they regain their strength and health through quality medical care. Heal us from our fear, which prevents nations from working together and neighbors from helping one another. Heal us from our opinions, which can make us claim invulnerability to a disease that knows no borders. Be with the doctors, nurses, researchers and all medical professionals who seek to heal and help those affected and who put themselves at risk in the process. May they know your protection and peace. Jesus Christ, healer of all, firmly hold our hand in this time of uncertainty and sorrow. Be with those who have died from the virus. May they be at rest with you in your eternal peace. Be with the families of those who are sick or have died. As they worry and grieve, defend them from illness and despair. May they know your comfort. Whether we are home or abroad, surrounded by many people suffering from this illness or only a few, Christ Jesus our Lord, stay with us as we endure and mourn, persist and prepare. In place of our anxiety, give us your calming peace. In Jesus' name. Amen. The surest way to suppress our ability to recognize the revelation of God is to take things for granted. Indifference to the divine mystery of life is perhaps our greatest shortfall. As civilization continues to advance our sense of wonder continues to decline. Such decline is an alarming symptom of our shortsighted, mortal condition.
Modern society will not perish from a lack of information, but from a lack of compassion. The beginning of our happiness lies in the understanding that life without God is not worth living. What we lack is not a will to believe, but a will to dig deeper - to go the extra mile - to seek until we find - to sincerely search for whatever it is we lack. Awareness of God's divine presence begins with faith and wonder. It is the result of what a person does on the inside. "The kingdom of God is within." (Luke 17:21) The greatest hindrance to such awareness, to discovering the kingdom within, is our lack of motivation to learn more, our failed attempts to understand more, and our inability to pray more. J. E. Royle In all areas of life there seems to be pressure to accept the current edition, the newest thing-a-ma-jig as the superior. The argument of “newer-is-better” assumes that a modern idea should be preferred to an ancient one simply because it is modern. This way of thinking has a long history, going back at least to the Athenians of the Apostle Paul’s day who “liked to spend all their time telling and hearing the latest new thing” (Acts 17:21).
The peer pressure to keep up-to-date is powerful in our society. The results of this pressure can be seen all around us. Take the clothing industry for example. The stores today do not sell clothes (they do, I know, but stick with me). From a broader perspective what they are selling is fashion. Back when companies first started selling clothes, the fabric was extremely durable and designed to last for years (Levi jeans, for example). Clothing does not change; shirts, pants, coats, socks, etc. Fashion, however, changes from year to year and from season to season. One resource I find myself still using on a regular basis is John Bartlett’s book of Familiar Quotations, first published in 1855. All of the quotes in the book you can probably find online, but what you won’t find is the underlined, smudged, paper smelling pages of my old companion. There is something beautiful about that book; timeworn with dignity. I imagine every person will come face to face with this hard reality at some point in their lives—that newer doesn’t always mean better. Especially after years have gone by and we gift to one of our friends or relatives something of value. Whatever that item of value is, at one time, it meant a lot to us. And now, as we give it a new home, we hope it isn't just put on a shelf to collect dust. And why would someone do something like that? Well… it isn't new anymore. Brothers and sisters, I could not address you as people who live by the Spirit but as people who are still worldly—mere infants in Christ. I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready. You are still worldly. For since there is jealousy and quarreling among you, are you not worldly? Are you not acting like mere humans? For when one says, “I follow Paul,” and another, “I follow Apollos,” are you not mere human beings?
What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe—as the Lord has assigned to each his task. I planted the seed, Apollos watered it, but God has been making it grow. So neither the one who plants nor the one who waters is anything, but only God, who makes things grow. The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labor. For we are co-workers in God’s service; you are God’s field, God’s building. (I Corinthians 3:1-9). Paul has just been talking about the difference between the person who is spiritual, and who can therefore understand spiritual truths, and the person whose interests and aims and ideas do not go beyond earthly and physical life; one who is unable to grasp spiritual truth. He now accuses the Corinthians of being still at the earthly and physical stage. The fault that Paul find with the Corinthians is not that they are made of flesh—all people are—but that they have allowed this lower side of their nature to dominate all their outlook and all their actions. What is the proof of that? What is it about their life and conduct that makes Paul hurl such a rebuke at them? The proof is their spiritual strife, their factions, their divisions. This is extremely significant because it means that you can tell what a person's relationship with God is by looking at a person's relationship they have with others. If a person is distant from others it is a good possibility that that person is distant from God. If a person persistently sows seeds of division it is a good possibility that that person is divided from God. If a person loves God wholeheartedly they will love others unconditionally. We have always to remember that God may use human vessels to bring to others the message of Christ's truth and love; but it is God alone who lifts the hearts of people to new life. As God alone created the heart, so God alone can re-create it. Dear friends, I am not writing you a new command but an old one, which you have had since the beginning. This old command is the message you have heard. Yet I am writing you a new command; its truth is seen in him and in you, because the darkness is passing and the true light is already shining (1 John 2:7-8)
John speaks here about a commandment which is at one and the same time an old commandment and a new commandment. What is the old commandment of which John speaks? It was old in the sense that it is already there in the Old Testament. In Leviticus 19:18 the Law says, "Thou shalt love thy neighbor as thyself." The commandment already existed in ancient Law. It was old in the sense that this was not the first time that John's hearers had heard it. But this commandment was new in that it had been raised to a completely new standard in the life and teachings of Jesus Christ. It could be argued that people did not really know what unconditional love was until they saw it in Jesus. A hamburger can become a new thing to a person when they taste it after it has been prepared by a master chef. A piece of music can become a new thing when orchestrated by a master conductor. An old thing can become a new experience in the hands of a master. And love became new in Jesus Christ. In Jesus love became new in the extent to which it reached. In Jesus love reached out to the sinner and the outcast. Love became new in Jesus because He widened its boundaries until there were none outside its embrace. In Jesus love became new in the lengths to which it would go. Nothing anyone could ever do to Him could turn Jesus' love to hate. He could even pray for the mercy of God on those who were nailing him to the Cross. In Jesus love reached a standard which it had never reached before, and it is by that standard that Christians far and wide are commanded to follow. The theme of theology is the content of believing; the theme of depth theology is the act of believing, its purpose being to explore the depth of faith, the substratum out of which belief arises. It deals with acts which precede articulation and defy definition.
Theology speaks for the people; depth theology speaks for the individual. Theology strives for communication, for universality; depth theology strives for insight, for uniqueness. Theology is like a sculpture, depth theology is like music. Theology is found in books; depth theology is found in hearts. The former is doctrine, the latter an event. Theologies divide us; depth theology unites us. Depth theology seeks to meet the person in moments in which the whole person is involved, in moments which are affected by all a person thinks, feels and acts. It draws upon that which happens to man in moments of confrontation with ultimate reality. It is in such moments that decisive insights are born. The insights of depth theology are vague; they often defy formulation and expression. It is the task of theology to establish the doctrines, to bring about coherence, and to find words compatible with the insights. On the other hand, theological doctrines tend to move on their own momentum, to become a substitute for insight, informative rather than evocative. We must see to it that each has an independent status, a power and efficacy of its own which enables it to contribute something in the cooperation. And yet man has often made a god out of a dogma, a graven image which he worshiped, to which he prayed. He would rather believe in dogmas than in God, serving them not for the sake of heaven but for the sake of a creed, the diminutive of faith. The vitality of religion depends upon keeping alive the polarity of doctrine and insight, of dogma and faith, of ritual and response, of institution and the individual. ~ Abraham Joshua Heschel "The words you speak come from the heart—that’s what defiles you. For from the heart come evil thoughts, murder, adultery, all sexual immorality, theft, lying, and slander. These are what defile you. Eating with unwashed hands will never defile you.” (Matthew 15:18-20)
It may well be that from a Jewish perspective this was the most startling thing Jesus ever said. For in this saying he does not only condemn Scribal and Pharisaic ritual and ceremonial religion: Jesus actually wipes out large sections of the book of Leviticus. This saying of Jesus cancels all the food laws of the Old Testament. Once and for all Jesus lays it down that what matters is not the state of a person's ritual observance, but the state of a person's heart. No wonder the Scribes and Pharisees were shocked. The very ground of their religion was cut from beneath their feet. This statement was not simply alarming; it was revolutionary! If Jesus was right, their whole concept of religion was wrong. They identified religion and pleasing God with the observing of rules and regulations which had to do with cleanness and with uncleanness, with what a person ate and with how they washed their hands before eating; Jesus identified religion with the state of a person's heart, and said bluntly that these Pharisaic and Scribal regulations had nothing to do with religion. What matters to God is not so much how we act, but why we act; not so much what we ritually do, but what is in our heart of hearts. It is Jesus' teaching (and it is a teaching which confronts every one of us) that no person can call themselves good because they observe external rituals; only when a person's heart is pure can they entertain such a thought. "Blessed are the pure in heart, for they shall see God" (Matthew 5:8). The Protestant Reformation was a widespread theological revolt in Europe against the abuses and control of the Roman Catholic Church. Reformers such as Martin Luther in Germany, Ulrich Zwingli in Switzerland, and John Calvin in France protested various practices of the Catholic Church and promoted a return to biblical doctrine. The inauguration of the Protestant Reformation is generally considered to be Luther’s posting of his 95 Theses on the door of the Wittenberg Church on October 31, 1517.
As a background to the history of Protestantism and the Reformation, it is important to understand the Catholic claim of apostolic succession. This doctrine says that the line of Roman Catholic popes extends through the centuries all the way from the apostle Peter to the current pope. Because of their belief in apostolic succession, Catholics place church teaching and tradition on a level equal to Scripture itself. This is one of the major differences between Roman Catholics and Protestants and was one of the foundational issues leading to the Protestant Reformation. Opposition to this Roman Catholic teaching came to a head in the sixteenth century when Luther, a Roman Catholic monk, challenged the authority of the pope and, in particular, the selling of indulgences. Rather than heed the call to reform, the Roman Catholic Church dug in its heels and sought to silence the Reformers. Eventually, new churches emerged from the Reformation, forming four major divisions of Protestantism: Luther’s followers started the Lutheran Church, Calvin’s followers started the Reformed Church, John Knox’s followers started the Presbyterian Church in Scotland (using Calvinistic doctrine), and, later, Reformers in England started the Anglican Church. At the heart of the Protestant Reformation lay four basic questions: How is a person saved? Where does religious authority lie? What is the church? What is the essence of Christian living? In answering these questions, Reformers developed what would be known as the “Five Solas” (sola being the Latin word for “alone”). These five slogans separate Protestantism from Roman Catholicism; they summarize the Reformers’ theological convictions about the essentials of Christianity. The Five Solas: 1. Sola Scriptura (“Scripture alone”): The Bible alone is our highest authority. 2. Sola Fide (“faith alone”): We are saved through faith alone in Jesus Christ. 3. Sola Gratia (“grace alone”): We are saved by the grace of God alone. 4. Solus Christus (“Christ alone”): Jesus Christ alone is our Lord, Savior, and King. 5. Soli Deo Gloria (“to the glory of God alone”): We live for the glory of God alone. There are many aspects of this complex movement. I would encourage everyone to read more about it. Looking at his disciples, Jesus said: "Blessed are you who are poor, for yours is the kingdom of God... (Luke 6:20)
To feel good about yourself in Jesus' time, you needed to be wise, rich, and pure in your detailed observance of the law. These were the paramount values of his society. To be such meant to enjoy the proper status deserved by a full Israelite. It demonstrated that you had been blessed by God and were pleasing to him. Jesus, however, turned all these values upside down. Jesus took a little child and had him stand beside him to show that the greatest was the least (Luke 9:47-48). He rejoiced that God had hidden his truths from the wise and revealed them to little children (10:21). The first will be last and the last first (13:30). He who exalts himself will be humbled and the humble will be exalted (14:11). Purity of heart which was in the reach of everyone's wallet replaced ritual purity which only the rich could afford. These are the values of the kingdom. They are not the values of the world. They are shown in Jesus—who welcomed children—who ate with sinners—who entered Jerusalem on a colt—who renounced class, power, and domination. And among these great reversals Jesus included the reversal 'Blessed are you who are poor'. The New Testament scholar Donald Guthrie points out that this is the first statement in all literature that calls the poor blessed. Jesus contradicts the view that riches were a sign that one was blessed by God. He sees rather that riches were a very likely sign that one had ignored the needs of the poor (Luke 12:20-21; 16:19-26). The poor are blessed not because poverty is a charmed state, but because the kingdom of God is for them too (of course the kingdom is for everyone). But Jesus means that the changes that the kingdom of God brings will be of such special relevance and blessing to the poor that what it means for them will define its meaning for everyone. To truly feel good about yourself, we must die a death to the false teachings of the world, and instead devote ourselves to the teachings of the Lord. In those days a decree went out from Emperor Augustus that all the world should be registered. This was the first registration and was taken while Quirinius was governor of Syria. All went to their own towns to be registered. Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. He went to be registered with Mary, to whom he was engaged and who was expecting a child. While they were there, the time came for her to deliver her child. And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn (Luke 2:1-7).
In the Roman Empire periodical censuses were taken with the dual goal of assessing taxation and of discovering those who were available for military service. The Jews were exempt from military service, and, therefore, in Palestine a census would be predominantly for taxation purposes. Regarding these censuses, we have historical information as to what happened in Egypt; and almost certainly what happened in Egypt happened in Syria, too, and Judea was part of the province of Syria. The information we have comes from actual census documents written on papyrus and then discovered in the rubble of Egyptian towns and villages and in the sands of the desert. The journey from Nazareth to Bethlehem was about 80-90 miles. Accommodations for census travelers were extremely primitive. Many of these accommodations were like a series of open stalls which created a common courtyard-like space. Some historians believe it was in these common courtyard-like stalls that Mary's child was born. The word manger means a place where animals feed; and therefore it can be either the stable or the manger which is meant. The irony of the most important event in history taking place in a manger should not be lost sight of—it reveals how God elevates the lowly and humble and rejects the proud and mighty of this world. Compare Philippians 2:6-7. For Luke this theme of reversal was of major importance. That there was no room in the inn was symbolic of what was to happen to Jesus. The only place where there was room for him was on a cross. He sought an entry to the over-crowded hearts of men; he could not find it; and still his search—and his rejection—go on. Hope is an inside job. In order to keep hope alive, it's extremely important that we monitor what we allow ourselves to see, hear and feel, especially in regards to the media. Because our subconscious minds accept as real not only our personal experiences but also those we watch or imagine vividly, it's up to us to choose mindfully and wisely what we watch and read.
Because images imprint deeply, the alarming pictures and commentary favored by the media can act as an emotional acid, etching the pain and suffering we witness into our own psyches. Such images can pull the plug on our reserves of hope. Limiting your exposure to sensationalism of all kinds is wise. Allow yourself to be as informed as you feel the need but do not allow yourself to become deformed by overexposure. Hope is so important because it's the proverbial light at the end of any dark tunnel encountered. Hope is the ballast that keeps you moving forward and helps you to continue to believe in beauty, love, and survival, even when your personal waters are incredibly rough. With hope, it is easier to keep your head above water while navigating stormy seas. Hope has the power to make everyday life much brighter and more joyful. But those who hope in the Lord will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint (Isaiah 40:31). ~ Sue Patton Thoele "The words you speak come from the heart—that’s what defiles you. For from the heart come evil thoughts, murder, adultery, all sexual immorality, theft, lying, and slander. These are what defile you. Eating with unwashed hands will never defile you” (Matthew 15:18-2).
It may well be that from a Jewish perspective this was the most startling thing Jesus ever said. For in this saying he does not only condemn Scribal and Pharisaic ritual and ceremonial religion: Jesus actually wipes out large sections of the book of Leviticus. This saying of Jesus cancels all the food laws of the Old Testament. Once and for all Jesus lays it down that what matters is not the state of a person's ritual observance, but the state of a person's heart. No wonder the Scribes and Pharisees were shocked. The very ground of their religion was cut from beneath their feet. This statement was not simply alarming; it was revolutionary! If Jesus was right, their whole concept of religion was wrong. They identified religion and pleasing God with the observing of rules and regulations which had to do with cleanness and with uncleanness, with what a person ate and with how they washed their hands before eating; Jesus identified religion with the state of a person's heart, and said bluntly that these Pharisaic and Scribal regulations had nothing to do with religion. What matters to God is not so much how we act, but why we act; not so much what we ritually do, but what is in our heart of hearts. It is Jesus' teaching (and it is a teaching which confronts every one of us) that no person can call themselves good because they observe external rituals; only when a person's heart is pure can they entertain such a thought. "Blessed are the pure in heart, for they shall see God" (Matthew 5:8). The Lockless Door by Robert Frost
It went many years, But at last came a knock, And I though of the door With no lock to lock. I blew out the light, I tip-toed the floor, And raised both hands In prayer to the door. But the knock came again. My window was wide; I climbed on the sill And descended outside. Back over the sill I bade a 'Come in' To whatever the knock At the door may have been. So at a knock I emptied my cage To hide in the world And alter with age. Looking at his disciples, Jesus said: “Blessed are you who are poor, for yours is the kingdom of God..." (Luke 6:20)
To feel good about yourself in Jesus' time, you needed to be wise, rich, and pure in your detailed observance of the law. These were the paramount values of his society. To be such meant to enjoy the proper status deserved by a full Israelite. It demonstrated that you had been blessed by God and were pleasing to him. Jesus, however, turned all these values upside down. Jesus took a little child and had him stand beside him to show that the greatest was the least (Luke 9:47-48). He rejoiced that God had hidden his truths from the wise and revealed them to little children (10:21). The first will be last and the last first (13:30). He who exalts himself will be humbled and the humble will be exalted (14:11). Purity of heart which was in the reach of everyone's wallet replaced ritual purity which only the rich could afford. These are the values of the kingdom. They are not the values of the world. They are shown in Jesus—who welcomed children—who ate with sinners—who entered Jerusalem on a colt—who renounced class, power, and domination. And among these great reversals Jesus included the reversal 'Blessed are you who are poor'. The New Testament scholar Donald Guthrie points out that this is the first statement in all literature that calls the poor blessed. Jesus contradicts the view that riches were a sign that one was blessed by God. He sees rather that riches were a very likely sign that one had ignored the needs of the poor (Luke 12:21; 16:19-26). The poor are blessed not because poverty is a charmed state, but because the kingdom of God is for them too (the kingdom is for everyone, of course). But Jesus means that the changes that the kingdom of God brings will be of such special relevance and blessing to the poor that what it means for them will define its meaning for everyone. To truly feel good about yourself, we must die a death to the false teachings of the world, and instead devote ourselves to the teachings of the Lord. ~ J. E. Royle It has been said, "We choose for marriage to be an expression of the grandest and highest love of which humans are capable." Then we proceed to construct a marriage institution and a marriage experience which produces exactly the opposite of that--virtually the lowest form of love of which humans are capable. A love that possesses rather than releases. A love that limits rather than expands. A love that owns rather than disowns. A love that makes virtually everything around it smaller rather than making everything around it larger.
We've created an experience of marriage that has nothing to do with love in far too many instances. We've created a holder, a shell, some kind of encasement. And that's what we want marriage to be. We want it to be an encasement that holds everything exactly where it was the moment we said, "I love you," and that holds us all exactly where we were in that first moment. But people and events move around. They change. Life is an evolution. And so marriage, as we have constructed it, works against the very process of life itself, because it provides very little breathing room in the way many societies and religions and family traditions have constructed it. And so what we have to do is reconstruct marriage, if we're going to have marriage at all, in a way that says: "I do not limit you. A marriage that says, "I recognize ideas will change, tastes will change, desires will change." ~ Neale Donald Walsch |
Jason E. Royle
Welcome to my blog. I'm an open-minded theologian committed to Christ-like compassion & understanding. Categories
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