A personal perspective
It has been almost thirty years since I first encountered the truth about the Messiah. On that day in September 1976 my world was turned upside down. Up until then I didn't give much thought to the existence of God. I was raised Jewish in a non-religious home just like many in my community. I knew next to nothing about the Bible. Actually I knew next to nothing about life at all as I bungled about in my adolescent foolishness and selfishness.
But when another Jewish young person showed me the prophecies about Yeshua (Jesus) in the Jewish Bible (Old Testament), I knew that I was encountering something that, if true, would have great implications for my life. I knew enough about these things to know that if I would accept them, it would cause great friction between me and my family and friends. At the same time I also knew that if they were true, any difficulties would be worth the risk.
I took a small, but significant step that afternoon. As soon as I prayed acknowledging Yeshua as the Messiah I knew something of utmost importance had happened to me. I won't take the time here to describe the wonderful difference Yeshua has made in my life, or of the road I have had to walk. A road – though difficult – has been worth ever step.
What I would like to try to describe is one aspect of the transformation I experienced. It is this aspect that relates to my discussion of objectivity and subjectivity.
For me to receive the Messiah into my life, I had to admit that I was wrong and that the Bible was right. This was perhaps the most significant thing that happened to me that day. The biblical term that describes this is "repentance" – which is "shuv" in Hebrew. Shuv means "to turn". It describes our going in one direction, but then upon realizing it is the wrong direction, we turn around and go in the right direction. It is not just a feeling of regret over past mistakes. It is not just feeling sorry for wrongs done. It is a perspective and lifestyle change.
At that time my life was about me – my desires and my pleasures. I was very selfish. Believing in God brought me into a place of submission to an authority other than myself. This meant a complete lifestyle change. No more would I just do things because I felt like it. I was committed to do things because they were of God and they were right.
This next thing might be difficult for some people to understand, but even though I wasn't religious, I had inherited a Jewish life perspective and lifestyle, of which that though I was not living according to it, in the roots of my being it was a part of me. Even though I hadn't given much thought to God, once I did, it was natural to think of God and how to relate to him from a Jewish frame of reference.
This is not to say that because my perspective was a Jewish one, it was wrong. In fact there are countless things that stem from my background that have helped me in my understanding of God and the Bible. But they are not helpful because they are Jewish, but rather because they are things that God has made part of us. How we know which things those are is part of the process that I will try to explain in a moment.
In my case, since faith in Yeshua so naturally clashes with the culture of my upbringing, the differences between biblical truth and the perspective of my people group tends to be clearer than for those who have been brought up with a semblance of biblical values, especially if those values included some sort of faith in Jesus.
Due to my cultural upbringing and the acceptance of my own waywardness, I am to some extent used to the fact that the truth of God in the Scriptures is so very different from my own perspective. I know that in order submit to its truth, I must be willing to release my own presuppositions and perspectives.
I am also aware that this is an ongoing process. Even though I have spent years since that September day thirty years ago studying the Scriptures and grappling with the Truth, I know that I must continue to submit my views to that Truth. In order for me to be transformed into what God desires for me, I must cooperate with this lifelong process. While I must hold on tightly to what God teaches me, I must also allow him to continue to correct me, since I myself am not able to fully comprehend his Truth in its fullness.
Therefore as I seek to personalize (make subjective) God's (objective) reality, I continue to submit what I have learned to him. For what I am learning to be real, I must again personalize it, but always with on ongoing attitude of submission to the Author of Truth.
To be continued…
Monday, July 31, 2006
Sunday, July 30, 2006
TorahBytes: Listen! (Va-ethannan)
Hear, O Israel: The LORD our God, the LORD is one. (Devarim / Deuteronomy 6:4)
Two weeks ago, in the TorahBytes message entitled, "Ask the Question", I explained that when God seems distant, we should ask where he is. To honestly ask such a question means that we must be prepared for his answer, whatever that might be.
One reader sent me an email wanting to know what the answer to that question is. My reply was that each one of us needs to ask the question for ourselves.
This week's parsha (Torah portion) includes what is the closest thing to what might be called the Jewish creed: "Hear, O Israel: The LORD our God, the LORD is one" (Devarim / Deuteronomy 6:4). For many Jewish people, these words, commonly called the Shema (shema being the first word in this statement), are what set our people apart from other peoples and religions.
The normally understood emphasis of the Shema is the oneness of God as if it is to this aspect of God's nature that these words are referring. I think it is more correct to see that we are being reminded that the God of Israel is the only God (for a further discussion on this, see "The Shema").
Whatever the emphasis, there is more to this statement than what it says and what it means. The actual command to the nation of Israel in this verse is "shema": hear! In order for these words to have any meaning at all, we need to listen to what God wants to say to us. In this case, the Shema draws our attention to a section in the Torah where we are reminded to earnestly love God, take his commandments to heart, and to make sure that we teach them to the next generation.
God is still calling to us to hear what he is saying. It is not good enough to just read the Torah and the rest of the Bible and think that we are truly engaging the Master of the Universe. It is not good enough to pray and perform religious rituals. We can be busy with spiritual endeavors, but never take the time to listen.
Some people put all the onus on God, thinking that if he really wanted to speak to them, he would do so. That's only partly true. His speaking to us is indeed something of his own initiative. We cannot make God speak. Yet, he is speaking. Now it is up to us to listen.
How many of us are like the person who wanted me to give him the answer to the question, "Where is God?" as if I could speak to him on God's behalf. While God uses people to help other people get to know him, he wants to engage each one of us personally. He wants each one of us to hear what he is saying.
Much of what God is saying to us is recorded in the Scriptures, but as I mentioned earlier simply reading the words is not the same as hearing them. In order to hear, we need to listen- and listen intently. We need to allow God's words to confront our hearts and lives. We need to allow what he says to mold us and to shape us.
In these past few weeks, the Jewish community, not only in the Land of Israel, but the world over, is facing another crisis. As it has turned out, these events have coincided with the most distressful time in the Jewish calendar, as we remember the destruction of the temple in Jerusalem that happened twice at this time of year. The Bible provides us with much commentary as to the spiritual and moral issues that surrounded these horrific tragedies. In a nutshell the reason for the destruction of the temples was our failure to listen to God.
In the midst of the current crisis it is not too late to hear what God is saying. In order for history to not repeat itself, we must learn the lessons that our ancestors failed to learn. It's time to listen!
Friday, July 28, 2006
Subjectivity vs. Objectivity - Part 4
Objectivity Gone Bad
We live in a day when its popular for people to be overly subjective. Many value making their own reality. They ignore objective reality to the point of denying it, claiming that even if there is such a thing, there is no way for us to be certain as to its reality. These people believe that reality is known only in how we perceive it – a reality that is different for each person. This is called relativism.
We will come back to this some other time, but for now I want to look at another extreme. Regardless of the popularity of relativism, there are still great numbers of people all over the world who claim to possess objective truth. Their view of the world, according to these people, is the correct one. They would not admit that their view is based on their perspective, but rather that their perspective is based on objective reality. According to them, they see the world as it really is. They claim to be absolutely objective. But are they?
Logically we know that all these people cannot be right. They may be sincere, but since their viewpoints in some cases are diametrically opposed to each other, how can they all possess objective truth?
It is this lack of logic that has led others to come to the conclusion that objective truth cannot be known. Others resolve this dilemma in a different way by claiming that all these viewpoints are actually all the same. Both of these conclusion are forms or relativism, but I don't want to get sidetracked by getting into that now.
Back to the extreme objective view. This viewpoint is very comfortable for those who are convinced of it. There is something in each of us that takes comfort in having a sense that we do, in fact, see the world as it really is. This helps gives sense to the world. It gives meaning both to the past and to the future, which in turn helps us to understand what is expected of us in the here and now.
Millions of people fall into this category as they have been born into a community that embraces a particular way of looking at the world. This is actually true for all of us, whether we are born into a religion, a strong political ideology, or western consumerism. Every culture has its way of looking at life and few people take the time to question the culture into which they are born.
What is interesting about how most of think about life is that while we claim to see the world as it really is, our perspective is actually based upon someone else's subjectivity. Most of us, whether we realize it or not, possess viewpoints and values that someone else has worked out. While most of us might believe that we see life as it really is, we are actually seeing life through the eyes of a religious, political, or philosophical leader.
At some point reality had to be experienced subjectively by someone. As these people communicated their subjective version of reality, they influenced others, most of whom never took the time to make this reality their own. Instead they blindly followed this viewpoint.
This unwillingness to personally engage these various viewpoints is perhaps then main reason why many of these viewpoints have endured.
In order for us to discover objective reality we need to be willing to engage it. We need to be willing to make what we think is objective reality subjective. Otherwise in the name of objectivity, we may eventually discover that we have been believing nonsense all along.
To be continued (following the next TorahBytes message)...
We live in a day when its popular for people to be overly subjective. Many value making their own reality. They ignore objective reality to the point of denying it, claiming that even if there is such a thing, there is no way for us to be certain as to its reality. These people believe that reality is known only in how we perceive it – a reality that is different for each person. This is called relativism.
We will come back to this some other time, but for now I want to look at another extreme. Regardless of the popularity of relativism, there are still great numbers of people all over the world who claim to possess objective truth. Their view of the world, according to these people, is the correct one. They would not admit that their view is based on their perspective, but rather that their perspective is based on objective reality. According to them, they see the world as it really is. They claim to be absolutely objective. But are they?
Logically we know that all these people cannot be right. They may be sincere, but since their viewpoints in some cases are diametrically opposed to each other, how can they all possess objective truth?
It is this lack of logic that has led others to come to the conclusion that objective truth cannot be known. Others resolve this dilemma in a different way by claiming that all these viewpoints are actually all the same. Both of these conclusion are forms or relativism, but I don't want to get sidetracked by getting into that now.
Back to the extreme objective view. This viewpoint is very comfortable for those who are convinced of it. There is something in each of us that takes comfort in having a sense that we do, in fact, see the world as it really is. This helps gives sense to the world. It gives meaning both to the past and to the future, which in turn helps us to understand what is expected of us in the here and now.
Millions of people fall into this category as they have been born into a community that embraces a particular way of looking at the world. This is actually true for all of us, whether we are born into a religion, a strong political ideology, or western consumerism. Every culture has its way of looking at life and few people take the time to question the culture into which they are born.
What is interesting about how most of think about life is that while we claim to see the world as it really is, our perspective is actually based upon someone else's subjectivity. Most of us, whether we realize it or not, possess viewpoints and values that someone else has worked out. While most of us might believe that we see life as it really is, we are actually seeing life through the eyes of a religious, political, or philosophical leader.
At some point reality had to be experienced subjectively by someone. As these people communicated their subjective version of reality, they influenced others, most of whom never took the time to make this reality their own. Instead they blindly followed this viewpoint.
This unwillingness to personally engage these various viewpoints is perhaps then main reason why many of these viewpoints have endured.
In order for us to discover objective reality we need to be willing to engage it. We need to be willing to make what we think is objective reality subjective. Otherwise in the name of objectivity, we may eventually discover that we have been believing nonsense all along.
To be continued (following the next TorahBytes message)...
Wednesday, July 26, 2006
Subjectivity vs. Objectivity - Part 3
The need to be subjective
When we discuss the relationship of subjectivity to objectivity, we don't want to give the impression that the subjective aspect of life and faith is necessarily bad. In discussing the issue of integration, we run into problems with one aspect or the other when it is overemphasized or out of place. To fasten two pieces of wood, we need both a hammer and a nail. One is not more important than the other – they are both essential, but we wouldn't use the nail to hit the hammer.
There are problems with misplaced or overemphasized objectivity as there is with misplaced or overemphasized subjectivity. Both are needed as long as they function in their intended way.
Having faith in God is not of much worth without the subjective aspect of faith. That God exists and that he loves us are objective realities. They are true no matter what we think. They are true whether or not you and I exist. But that objective reality will not benefit us adequately if we do not engage it personally. Even without personal faith we still all benefit from God's existence and love to some extent, since he is good to all his creatures. However it takes a personal and interactive faith to have the kind of relationship with God that we were designed for.
Truly knowing God includes mental, emotional, and physical components. God is not just a fact to which we attest. Knowing God will affect our attitudes and out actions. This means that at some point faith becomes very personal. Whatever are the objective truths about God, it is only when we subjectively accepted those truths in our minds and hearts that we will act upon them. To claim we hold truths of God that have no personal impact on our lives is to be a hypocrite.
Some people have learned to simply spout objective truths about God and the Scriptures without also being challenged to live out those truths. How many of us claim to believe the Bible, but don't really read it or read it thoroughly? And if we read it, do we act upon what God says? Some read the Bible, but do so through the filter of their traditions or their favorite preachers.
Some claim to believe in prayer, but do they pray? We claim faith (which is another word for trust), but do we really trust God?
At some point to know God in his objectivity, which is another way to say knowing him for who he really is, the objective truth must become subjective or it will have no actual impact on our lives.
When we discuss the relationship of subjectivity to objectivity, we don't want to give the impression that the subjective aspect of life and faith is necessarily bad. In discussing the issue of integration, we run into problems with one aspect or the other when it is overemphasized or out of place. To fasten two pieces of wood, we need both a hammer and a nail. One is not more important than the other – they are both essential, but we wouldn't use the nail to hit the hammer.
There are problems with misplaced or overemphasized objectivity as there is with misplaced or overemphasized subjectivity. Both are needed as long as they function in their intended way.
Having faith in God is not of much worth without the subjective aspect of faith. That God exists and that he loves us are objective realities. They are true no matter what we think. They are true whether or not you and I exist. But that objective reality will not benefit us adequately if we do not engage it personally. Even without personal faith we still all benefit from God's existence and love to some extent, since he is good to all his creatures. However it takes a personal and interactive faith to have the kind of relationship with God that we were designed for.
Truly knowing God includes mental, emotional, and physical components. God is not just a fact to which we attest. Knowing God will affect our attitudes and out actions. This means that at some point faith becomes very personal. Whatever are the objective truths about God, it is only when we subjectively accepted those truths in our minds and hearts that we will act upon them. To claim we hold truths of God that have no personal impact on our lives is to be a hypocrite.
Some people have learned to simply spout objective truths about God and the Scriptures without also being challenged to live out those truths. How many of us claim to believe the Bible, but don't really read it or read it thoroughly? And if we read it, do we act upon what God says? Some read the Bible, but do so through the filter of their traditions or their favorite preachers.
Some claim to believe in prayer, but do they pray? We claim faith (which is another word for trust), but do we really trust God?
At some point to know God in his objectivity, which is another way to say knowing him for who he really is, the objective truth must become subjective or it will have no actual impact on our lives.
Monday, July 24, 2006
Subjectivity vs. Objectivity - Part 2
I would like to look a little closer at how we make objective truth subjective. It is as we understand this that we will be better equipped to keep objective truth objective.
I mentioned last time that objective truth does exist. Things exist apart from ourselves and our perceptions of them. At the same time I think we must accept that as soon as we encounter something, we immediately do so from our perspective. We don't have the ability to perceive something in its absolute objective sense. We will always perceive the things of life as they are filtered through our senses and understanding.
When we fail to accept this, we may begin to think that we do actually see things as they really are. At that point we will begin to confuse our interpretations with their objective reality. This may result in our being threatened by other people's understanding of things. Worse than that, we may also fail to submit our interpretations to God.
Only God see things for what they really are. We don't have that ability. But, thankfully, he has provided the Scriptures to which we can regularly refer. It is only as we regularly submit our perceptions of things to God and his Word that our own interpretations can be kept in check.
To be continued…
I mentioned last time that objective truth does exist. Things exist apart from ourselves and our perceptions of them. At the same time I think we must accept that as soon as we encounter something, we immediately do so from our perspective. We don't have the ability to perceive something in its absolute objective sense. We will always perceive the things of life as they are filtered through our senses and understanding.
When we fail to accept this, we may begin to think that we do actually see things as they really are. At that point we will begin to confuse our interpretations with their objective reality. This may result in our being threatened by other people's understanding of things. Worse than that, we may also fail to submit our interpretations to God.
Only God see things for what they really are. We don't have that ability. But, thankfully, he has provided the Scriptures to which we can regularly refer. It is only as we regularly submit our perceptions of things to God and his Word that our own interpretations can be kept in check.
To be continued…
Sunday, July 23, 2006
TorahBytes: Let's Be Reasonable (Devarim)
"Come now, let us reason together," says the LORD. "Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool." (Isaiah 1:18)
Statistics tend to show that a great number of people say they believe in God. It wouldn't surprise me if a majority of those people would also say that their belief in God is a significant part of their lives. For many, their understanding of God provides them a measure of hope - both in this life and the age to come. God is a comfort to the hurting, an inspiration to the struggling, and an ideal for the hard working. Having a concept of God gives reason to many of life's unanswered questions and a point of reference in a confused world.But I wonder how many of these same people have personally interacted with God. To many God might be an ideal, a hope, and an inspiration, but is he a living and dynamic being who desires to engage us?
Through the prophet Isaiah, God offered ancient Israel an opportunity to engage him: "Come now, let us reason together." That the Creator and Master of the universe would give such an invitation is incredible, but this is his heart for his beloved creatures. He longs to engage us, to communicate with us, to hear our cries for help, as well as our heartfelt gratitude in response to his ongoing goodness to us.
We live in troubled times. Whether or not these times are more troubled than any other time in history is debatable. The fact is human history is a story of trouble. At times life's difficulties are easier to deny than at other times, but the reality is from the beginning the human family has continually suffered. Hatred, betrayal, injustice, sickness, disasters, and war are ongoing experiences in all cultures, at all times, and in all parts of the globe.
Those who have taken the fact of human hardship seriously have offered many solutions to these problems. They, like God, have tried to get our attention, trying to engage us, so that we might accept their particular solution. If only we would embrace their ideology, take up their cause, or consume their supplement, we would find that which will make us the kind of people we were meant to be.
But it is only the God of Israel - the One who made us all - who truly understands our deepest need and knows what it will take to resolve the human dilemma. He still says to us today, "Come now, let us reason together."
If we would stop and listen to what he has to say to us, we, at first, may not like what we hear, for what he has to say goes deep down into the depths of our beings. He offers no quick and easy fix, but if we would allow him to reason with us, the end result will be more wonderful than anything we have ever dreamed of.
God knows that the real problem we all have is that we come into this world alienated from him. Whatever great notions we might have of ourselves, of life, and of God, we are born separated from him. God originally designed us to be his representatives on earth, but due to our first parents' rebellion against God, we have inherited a rebellious nature.
The biblical word that describes our rebellious nature is sin. Because of the presence of sin in us, we commit sins, which are the misdeeds and bad attitudes that we are all quite familiar with. It is because of sin that life is not what it should be. And it is our sin that God wants to address.
God wants more than to just address it, he wants to resolve it once and for all. God's great desire for us is that we would be set free from the control of sin in our lives. Every other attempt to resolve the great problems of the human family is like a cheap band-aid compared to the effective and permanent solution offered to us by God: "Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool."
Through the Messiah, God has made a way for us to be free from the effects of sin. Until we are willing to sit down with him and allow him to speak to us, we will remain in our dismal condition. A dismal, yet unnecessary, condition. Let's be reasonable and hear what God wants to say to us.
Friday, July 21, 2006
Subjectivity vs. Objectivity
When I first started looking at the issue of Integration, I referred to my first encounter with the so-called conflict between Word and Spirit. The person I was speaking with had explained to me how certain communities of believers would be classified as Word congregations, while others would be classified as Sprit ones.
Related to this is the similar conflict between the subjective and the objective. By subjective I mean that which derives from within ourselves, including our thoughts, feelings, and other senses. These things are highly affected by our perceptions. The objective are those things that exist apart from our own existence and perceptions.
There are those who believe that the objective doesn't really exist, since we can only experience life through our perceptions. That is where questions such as "If a tree falls in the woods and there is no one there, does it make a sound?" arise. Our struggle over this sort of thing is an overemphasis on one aspect of this issue. While each of us can only experience life through our perceptions, things actually do exist apart from ourselves.
While it is true that we all filter the Scriptures through our own understanding, its truth exists apart from our existence. Instead of redefining reality to make it absolutely subjective, what we need to do is submit our subjectivity to the objectivity of truth as revealed by God in Scripture.
To be continued next time (with a TorahBytes message in between).
Related to this is the similar conflict between the subjective and the objective. By subjective I mean that which derives from within ourselves, including our thoughts, feelings, and other senses. These things are highly affected by our perceptions. The objective are those things that exist apart from our own existence and perceptions.
There are those who believe that the objective doesn't really exist, since we can only experience life through our perceptions. That is where questions such as "If a tree falls in the woods and there is no one there, does it make a sound?" arise. Our struggle over this sort of thing is an overemphasis on one aspect of this issue. While each of us can only experience life through our perceptions, things actually do exist apart from ourselves.
While it is true that we all filter the Scriptures through our own understanding, its truth exists apart from our existence. Instead of redefining reality to make it absolutely subjective, what we need to do is submit our subjectivity to the objectivity of truth as revealed by God in Scripture.
To be continued next time (with a TorahBytes message in between).
Wednesday, July 19, 2006
Unity and Diversity (Continued)
An orchestra is a wonderful illustration of "Unity and Diversity". A good orchestra is one in which each member is distinct, but cooperates in such a way to create a unified musical expression.
I believe God desires his people to be unified, but not uniform. Like an orchestra we are each distinct individuals with distinct rolls, who need to work together in harmony (pun intended).
There are some specific ways in which the members of an orchestra operate that can help us to discover how we as believers are called to work together.
First, each musician must accept and be aware of their particular role. Obviously each member knows that they play a certain instrument and that instrument requires certain unique skills. A violin is different from a trumpet which is different from a snare drum. Along with accepting the role of one's own instrument is an acknowledgement of its value to the entire enterprise. It is not helpful to think that one's instrument is more or less important than another.
It's the same with life. The more we understand our God-given roles and abilities the better the contribution we can make.
However, a good orchestra is not solely dependent on great musicians. They also need to play together. This is accomplished through the following three things:
First, each musician must follow the conductor. It is the conductor is the only one who is aware of the whole orchestra and what needs to be accomplished. The conductor sets the tempo and the tone. The conductor is the only leader. It at any time musician forgets this and takes over, disaster will ensue.
It is the same with us. We need to remember that only God is our leader. While we are all members of Yeshua's body, he alone is the head. He alone sees the big picture. It is only as we follow his direction that we can ever truly fulfill both our individual roles and effective take our places in God's community.
Second, while the musician keep their eye on the conductor, they also carefully follow the score. No matter how well a musician knows a particular piece, they must make sure that they are keeping in line with the music as it is written. While the conductor has the final say, he too is committed to follow the written music. If the music is not consistently followed, the piece eventually will no longer be played according to the author's intent.
As we follow the Lord, we must know the Scriptures. In our case, the conductor is also the author of the score. If we don't know the Bible, we will misinterpret God's leading in our lives, begin to believe foreign concepts and adapt ungodly customs. No matter how well we think we know the Bible, it is only as we keep studying it that we will be able to know and follow in God's ways.
Third, a good orchestra is made of up musicians who don't just play well, but listen to what is going on around them. This is essential so as not to clash with the overall playing of the orchestra. Hearing what others also encourages each musician to keep to the score and watch the conductor.
We too need to be aware of the other members of God's community. God does not call us to focus on him alone with no regard to our fellow believers. It is essential to stay in right relationship with our spiritual brothers and sisters. While they don't provide us with the direction that can only come from God and the Scriptures, they can help stay directed. And it is our love for one another that enables God to fulfill his purposes through his community.
Finally, an orchestra needs to remember that it does not exist for itself. No matter how enjoyable or fulfilling it might be to make beautiful music together, the purpose of making music is to be a blessing to those who listen.
It is the same for God's people. There are few more wonderful things than to live and work in harmony with fellow believers. Yet we do not exist for ourselves, but rather to make a difference in the world around us. We live on this planet in order to bring God's goodness to others. To loose this perspective is to no longer follow our conductor or the score he has given us to play.
I believe God desires his people to be unified, but not uniform. Like an orchestra we are each distinct individuals with distinct rolls, who need to work together in harmony (pun intended).
There are some specific ways in which the members of an orchestra operate that can help us to discover how we as believers are called to work together.
First, each musician must accept and be aware of their particular role. Obviously each member knows that they play a certain instrument and that instrument requires certain unique skills. A violin is different from a trumpet which is different from a snare drum. Along with accepting the role of one's own instrument is an acknowledgement of its value to the entire enterprise. It is not helpful to think that one's instrument is more or less important than another.
It's the same with life. The more we understand our God-given roles and abilities the better the contribution we can make.
However, a good orchestra is not solely dependent on great musicians. They also need to play together. This is accomplished through the following three things:
First, each musician must follow the conductor. It is the conductor is the only one who is aware of the whole orchestra and what needs to be accomplished. The conductor sets the tempo and the tone. The conductor is the only leader. It at any time musician forgets this and takes over, disaster will ensue.
It is the same with us. We need to remember that only God is our leader. While we are all members of Yeshua's body, he alone is the head. He alone sees the big picture. It is only as we follow his direction that we can ever truly fulfill both our individual roles and effective take our places in God's community.
Second, while the musician keep their eye on the conductor, they also carefully follow the score. No matter how well a musician knows a particular piece, they must make sure that they are keeping in line with the music as it is written. While the conductor has the final say, he too is committed to follow the written music. If the music is not consistently followed, the piece eventually will no longer be played according to the author's intent.
As we follow the Lord, we must know the Scriptures. In our case, the conductor is also the author of the score. If we don't know the Bible, we will misinterpret God's leading in our lives, begin to believe foreign concepts and adapt ungodly customs. No matter how well we think we know the Bible, it is only as we keep studying it that we will be able to know and follow in God's ways.
Third, a good orchestra is made of up musicians who don't just play well, but listen to what is going on around them. This is essential so as not to clash with the overall playing of the orchestra. Hearing what others also encourages each musician to keep to the score and watch the conductor.
We too need to be aware of the other members of God's community. God does not call us to focus on him alone with no regard to our fellow believers. It is essential to stay in right relationship with our spiritual brothers and sisters. While they don't provide us with the direction that can only come from God and the Scriptures, they can help stay directed. And it is our love for one another that enables God to fulfill his purposes through his community.
Finally, an orchestra needs to remember that it does not exist for itself. No matter how enjoyable or fulfilling it might be to make beautiful music together, the purpose of making music is to be a blessing to those who listen.
It is the same for God's people. There are few more wonderful things than to live and work in harmony with fellow believers. Yet we do not exist for ourselves, but rather to make a difference in the world around us. We live on this planet in order to bring God's goodness to others. To loose this perspective is to no longer follow our conductor or the score he has given us to play.
Monday, July 17, 2006
The Current Middle East Crisis
I was going to continue my thoughts on "Unity and Diversity", but felt rather that I needed to address the current Middle East crisis.
Those who love the God of Israel need to be in prayer. Please remember that God is impartial and loves all people. We need to pray for his mercy on all not matter what side of the conflict they are on. At the same time we need to pray that the Truth comes to light and that righteousness is upheld.
As for Israel in particular, while praying for a speedy and peaceful resolution, we also need to pray that the Jewish people will finally see that we need to rely upon God for our security and not upon our might. May God use this time to reveal Yeshua, the Prince of Peace to us as a people.
We also need to be praying for the believers in the region that they would be aware of God's presence and that they would be shining lights during this dark and dangerous time.
Those who love the God of Israel need to be in prayer. Please remember that God is impartial and loves all people. We need to pray for his mercy on all not matter what side of the conflict they are on. At the same time we need to pray that the Truth comes to light and that righteousness is upheld.
As for Israel in particular, while praying for a speedy and peaceful resolution, we also need to pray that the Jewish people will finally see that we need to rely upon God for our security and not upon our might. May God use this time to reveal Yeshua, the Prince of Peace to us as a people.
We also need to be praying for the believers in the region that they would be aware of God's presence and that they would be shining lights during this dark and dangerous time.
Sunday, July 16, 2006
TorahBytes: Ask the Question (Mattot & Masei)
They did not ask, "Where is the LORD, who brought us up out of Egypt and led us through the barren wilderness, through a land of deserts and rifts, a land of drought and darkness, a land where no one travels and no one lives." (Jeremiah 2:6)
The Jewish people have endured many hard times during our long history. While the Holocaust and the present troubles in modern-day Israel are much closer in memory and experience, these events are only two examples of one of our nation's ongoing themes.
The prophet Jeremiah lived during one of our more difficult periods of history. He stood as a lone voice among the people as he was given the sad task of foretelling the end of an era. Under the dynasty of King David the nation of Israel became an established kingdom in what we now call the Middle East. Under David's son and successor, Solomon, the kingdom and influence of Israel extended significantly. The symbol of Israel's grandeur was the Temple in Jerusalem, a magnificent structure that was Israel's center of worship. The Temple became a sign to the people of God's presence and favor. Even though the Kingdom of Israel did not continue in the same glory it knew during Solomon's reign, the Temple remained an assuring symbol of God's relationship to his people.
That God would ever allow his house to be destroyed was unthinkable to the point that to do so was seen as being disloyal to both God and the nation. Yet this was the message entrusted to Jeremiah. After centuries of warning through many other prophets before him, God's judgment was at hand. The Temple was to be destroyed and the people exiled to Babylon, the world power of that day.
With a broken heart and in tears Jeremiah faithfully delivered this most difficult message. Reading his words today provide us with insight on how we can truly know and serve God as well as avoid the destructive path Israel found itself on so long ago.
One of the things that Jeremiah said the people had failed to do was ask a certain question. That question was "Where is God?" Through Jeremiah, God was calling his people to ask this most important question. I believe he is telling us this again today.
You may be thinking that as a people that this is a question we have asked more times than we can count. Have we not asked - especially with regard to the Holocaust - "Where was God?"
But this is not the same question to which Jeremiah refers. The "Where was God" that we commonly hear is not actually a question. It is a statement: a statement of grief, of disappointment, and bitterness. It is used as a criticism against God for not doing what we hoped he would do. It is rhetorical question. Its expected answer is that either there is no God or if there is he was either uncaring or unable to do anything about our suffering.
The question that God invites us to ask is totally different. Instead of a rhetorical question it a true question of inquiry: "God, where are you?". When everything around us gives us the impression that God is absent, we need to cry out, "Where are you?" What the answer to this question might be we cannot predict, but when it comes we must be eager to accept it.
When God seems absent, it is usually for one of two reasons. Either he is not absent and we have lost sight of him. Or he is absent, but not because he has taken off without us, but because we have failed to keep up with him.
Whatever the reason, the only way to get the answer is to ask the question. But if you intend to ask the question, you must also be willing to accept the answer.
Friday, July 14, 2006
Unity and Diversity
People love to talk about "Unity and Diversity". We live in a day where in most cities peoples of diverse cultures engage each other like no other time in history. As believers we know that God through Yeshua has created an international family. I think most of us would say that we accept we are all different, and that while we are called to be united, our differences are designed to enrich the whole group.
Yet while we may claim to value unity and diversity, living it out is another thing altogether. When it comes right down to it, we have tended to emphasize one over the other. Most of the time, unity has been the greater value, not that it has been attained, but more effort has been put into striving for unity than has been put into living out our diversity.
This is another case of our problem with integration. Deep down it seems that we believe that allowing people the freedom to be who the really are in God threatens the cohesiveness of a group. We don't believe that these two things can coexist.
Part of the problem is how we picture unity. While we may say that we don't equate it with uniformity, we have a hard time picturing unity any other way.
One of my favorite illustrations of biblical unity and diversity is an orchestra. There are so many instruments, all which make significant contributions to the whole. There may be more of some kinds of instruments and less of others. Some play almost all of the time, others once in a while. Some are in the front, some in the back, some in between. Some are naturally loud, some are not. But together, being true to each one's role, beautiful music is made.
Next time I will continue this illustration, and look at some of the things involved in making a good orchestra and how that can help us to discover true unity and diversity.
Yet while we may claim to value unity and diversity, living it out is another thing altogether. When it comes right down to it, we have tended to emphasize one over the other. Most of the time, unity has been the greater value, not that it has been attained, but more effort has been put into striving for unity than has been put into living out our diversity.
This is another case of our problem with integration. Deep down it seems that we believe that allowing people the freedom to be who the really are in God threatens the cohesiveness of a group. We don't believe that these two things can coexist.
Part of the problem is how we picture unity. While we may say that we don't equate it with uniformity, we have a hard time picturing unity any other way.
One of my favorite illustrations of biblical unity and diversity is an orchestra. There are so many instruments, all which make significant contributions to the whole. There may be more of some kinds of instruments and less of others. Some play almost all of the time, others once in a while. Some are in the front, some in the back, some in between. Some are naturally loud, some are not. But together, being true to each one's role, beautiful music is made.
Next time I will continue this illustration, and look at some of the things involved in making a good orchestra and how that can help us to discover true unity and diversity.
Monday, July 03, 2006
TorahBytes: Helping God (Hukkat & Balak)
Anouncement: TorahBytes will be not be published next week.
Then Moses raised his arm and struck the rock twice with his staff. Water gushed out, and the community and their livestock drank. (Bemidbar / Numbers 20:11)
There's a story about a man who needed transportation to another town. A kind stranger with a horse and cart stopped to give him a ride. The man climbed up with his heavy bag, took the empty seat next to the stranger, and placed his bag upon his lap. When the stranger invited him to put his bag in the cart, the man replied, "Oh no, you have already been so kind to me. I cannot expect you to carry my bag also."
The man's convoluted logic illustrates how we often relate to God. Many of us have the tendency to take upon ourselves burdens that God wants to carry for us. Not only does he want to carry them, he is already carrying them for us - like the stranger and the man's bag - while we insist on unnecessarily bearing the load ourselves.
One of Yeshua's most radical teachings is that of God's provision (Matthew 6:25-33). You may not think of this as radical in the common use of the word, but when you compare what he said to the common thinking of that day as well as our own, it is about as radical as one can get. Yeshua taught his followers that those who have a right relationship with God need not be concerned about their provision. He claimed (and rightly so!) that we have a Father in heaven who not only cares for our every need, but will make sure that those needs are taken care of. He contrasts this with non-believers, who have no concept of such a God, and therefore need to take care of their physical needs themselves. But believers, having such a loving God, can give themselves to heavenly matters, leaving the physical concerns to him.
I have experienced this truth in my own life countless times. I have seen God come through for me and my family in the hour of need over and over again. In between the more dramatic times, I am aware that it is God and not myself who provides for us. Yet, like the man in the story, I have illogically burdened myself with concern over our physical needs.
You may be wondering what this has to do with the verse quoted at the beginning of this message. The people of Israel were in desperate need of water. God told Moses to speak to a particular rock, resulting in an outflow of water. Moses had been angry with the people for their bad attitude. In the pressure of the moment and in his anger, he struck the rock instead of speaking to it. He may have also spoken to it, but that is not recorded. The water did appear, but Moses' misdeed prevented him from entering the Promised Land.
I think most of us would hesitate to be critical of Moses. Besides the great pressure he was under, the previous time God brought forth water from a rock, he was supposed to hit it (Shemot / Exodus 17:5-7). Yet God dealt with him most severely this second time. Why?
Unbelief has many forms. It's most common form is found in our turning our backs on him - whether we completely deny his existence, or, when we do acknowledge him, still refuse to submit to him. Another aspect of unbelief is in what Moses did. It is similar to the man who thought he was lessening the stranger's burden by keeping his heavy bag on his lap. It is also unbelief to add our own efforts to what God has done for us. For Moses to add his own efforts to God's miracle is to put himself in God's place, which is a very serious thing.
When we grunt and groan under burdens that God is committed to carrying on our behalf, we are contradicting his promises and denying his love. When we deny his love, we demonstrate that we don't know him as he really is.
This form of unbelief is not as serious as outright rejecting or neglecting him - both of which place us outside of fellowship with him. This kind of unbelief - adding our own efforts to what God has done for us - may result in our, like Moses, failing to enter into all God has for us.
Tuesday, June 27, 2006
The next couple of weeks
I am planning to post less frequently the next couple of weeks due to various things happening. If you haven't left any comments on my Integration articles - whether on the topic in general, or specifically on one particular issue, please feel free to do so. Are there any specific areas of life that you think requires greater integration?
Sunday, June 25, 2006
Acceptance (Korah)
"Do not be afraid," Samuel replied. "You have done all this evil; yet do not turn away from the LORD, but serve the LORD with all your heart." (1 Samuel 12:20)
The people of Israel had asked for a king just like the nations around them. Up until that time they relied on their tribal elders and upon specially inspired leaders, called Shoftim (English: Judges). During the time of the Shoftim the nation was in a cycle of drifting from God until a new leader came on the scene. The people would then repent (turn back to God), but would remain faithful only as long as that leader lived. After his or her death, the people would drift again. After many years of this, the people grew weary and thought that by establishing a monarchy they would have the stability they desired. They made this request to Samuel, who was judge at the time.
Even though it appears that it was in God's plan to eventually establish a monarchy in Israel, this request was born out of the people's lack of trust in God. They didn't want to rely on God's provision for leadership, but wanted instead the same kind of human organization as that of the other nations.
Although this amounted to the rejection of God as king, God decided to grant them their request anyway. It's really something how God puts up with how we mismanage our lives, but that is not the issue I want to address.
After Saul was established as Israel's first king, Samuel confronted the people regarding the nature of their request. They finally realized how bad it was - something they couldn't or wouldn't see until this point. Once they realized what they had done, they greatly feared God's judgment on their lives. So Samuel comforted them with the words I quoted at the beginning:
"Do not be afraid," Samuel replied. "You have done all this evil; yet do not turn away from the LORD, but serve the LORD with all your heart." (1 Samuel 12:20)
These words underscore an important aspect of how God relates to us. While he is very strict with his people, he is also very accepting. But his acceptance does not negate the reality of his strictness. The assurance Samuel gave the people arose out of their realization of their wickedness. I don't think these same words would have been given to them had they continued in their rebellious attitude.
That God forgives us whatever our wrongs have been, is beyond our comprehension. There are so many examples of people in the Bible whom God accepted even after they had done terrible things. But in those cases his acceptance was dependant on their turning from their evil ways.
Samuel's assurance to the people was given along with his urging them to remain faithful to God. This reminds me of the story of Yeshua and the woman who was accused of adultery (see John 8:1-11). The religious leaders were so harsh towards her. All they cared about was that justice be done. Yeshua confronted the leaders with their own sinfulness. Once all her accusers had left, Yeshua and the woman had this interaction:
For many this illustrates the absolute nature of God's acceptance of us. No matter what we have done, we are accepted by God. But this is not the end of the story. Yeshua then said, "Go now and leave your life of sin" (John 8:11b).Yeshua straightened up and asked her, "Woman, where are they? Has no one condemned you?" "No one, sir," she said. "Then neither do I condemn you," Yeshua declared. (John 8:10,11a)
As in the case of Israel and Samuel, God accepts the repentant, but it is the repentant that he accepts. And a truly repentant person seeks to live aright. That we regularly fail in our attempt to live godly lives is one of the reasons why we needed the Messiah's sacrifice. It is because of God's loving acceptance that we can and should live for him. To do otherwise is to reject his acceptance.
Friday, June 23, 2006
Faith vs. Works Continued
In Paul's letter to the Roman, he provides a masterful outline of the dynamics of salvation, beginning with a vivid description of the human condition, he clearly explains how God's provision of salvation is something that he has graciously done for us. There is nothing we can do to merit his favor. All we can do is trust in what he has done for us.
I believe Paul's main objective in Romans was do deal with growing animosity between Gentile and Jewish believers, but that is another story.
Paul's explanation of the effectiveness God's salvation is so extreme that, in chapter 6, he deals with two rhetorical questions: The first, "What shall we say, then? Shall we go on sinning so that grace may increase?" (6:1) And the second, "What then? Shall we sin because we are not under law but under grace?" (6:15)
It is necessary for him to deal with these questions because they are each possible logical conclusions to God's salvation. Yeshua's death on our behalf has truly freed us from condemnation. Since he died for our sins, we no longer face God's judgment. The penalty for our wrongs have been paid in full. It might be that there were people in Rome who, having accepted this truth, concluded that we can therefore live any way we please. It is important to understand that the logic is reasonable, because there is no longer any legal claim against us.
However the proposed conclusions are still wrong. Paul's answers to both questions are the same: "By no mean!", which in the original is the strongest of negative statements. These so-called logical conclusions are about as off base as could be. The only fitting response to God's grace is to live godly lives. To squander our freedom by living for ourselves is to reject the freedom we claim to have.
The vastness of God's grace is the foundation of living the kind of life that could not be lived without it. The cloud of condemnation had to be broken in order for us to live godly lives. Even in our current imperfection, all guilt is removed. We have nothing to prove, since God has forgiven us completely. We can now celebrate our freedom by living freely, which is the same as living godly lives.
I believe Paul's main objective in Romans was do deal with growing animosity between Gentile and Jewish believers, but that is another story.
Paul's explanation of the effectiveness God's salvation is so extreme that, in chapter 6, he deals with two rhetorical questions: The first, "What shall we say, then? Shall we go on sinning so that grace may increase?" (6:1) And the second, "What then? Shall we sin because we are not under law but under grace?" (6:15)
It is necessary for him to deal with these questions because they are each possible logical conclusions to God's salvation. Yeshua's death on our behalf has truly freed us from condemnation. Since he died for our sins, we no longer face God's judgment. The penalty for our wrongs have been paid in full. It might be that there were people in Rome who, having accepted this truth, concluded that we can therefore live any way we please. It is important to understand that the logic is reasonable, because there is no longer any legal claim against us.
However the proposed conclusions are still wrong. Paul's answers to both questions are the same: "By no mean!", which in the original is the strongest of negative statements. These so-called logical conclusions are about as off base as could be. The only fitting response to God's grace is to live godly lives. To squander our freedom by living for ourselves is to reject the freedom we claim to have.
The vastness of God's grace is the foundation of living the kind of life that could not be lived without it. The cloud of condemnation had to be broken in order for us to live godly lives. Even in our current imperfection, all guilt is removed. We have nothing to prove, since God has forgiven us completely. We can now celebrate our freedom by living freely, which is the same as living godly lives.
Wednesday, June 21, 2006
Faith vs. Works
Here is another example of how our tendency to live in exclusive categories has caused us trouble.
The supposed dichotomy between faith and works has been a problem for many Bible believers through the centuries. While many accept that these two things work together, it remains a struggle to truly live it out.
This, of course, is a topic worthy of a lengthy discussion, but I will try to deal with it briefly.
In Yeshua's day it was thought that a person's religious service and morality could merit them salvation and favor with God. This notion was wrong. It was always wrong, since acceptance by God was always on the basis of faith. This is applies to both initial and ongoing acceptance. Once we know God through faith in his Son, continued forgiveness is based on what Yeshua has done for us, not on our performance.
But that we are accepted by God through faith and not by our works does not mean that it is permissible to live any way we choose. Those who are accepted by God will demonstrate that acceptance by living a godly life. To do otherwise is a contradiction of the reality of life we claim to have.
Good works do not cause salvation, they are its outcome. Its important not to get these two things confused. Since we are not yet perfected, we will continue to struggle with sin. Understanding that our acceptance by God is on the basis of faith and not works keeps us from discouragement and despair. Because our acceptance is based completely on what he has done on our behalf, we now have the freedom and the obligation to live life according to his ways.
The supposed dichotomy between faith and works has been a problem for many Bible believers through the centuries. While many accept that these two things work together, it remains a struggle to truly live it out.
This, of course, is a topic worthy of a lengthy discussion, but I will try to deal with it briefly.
In Yeshua's day it was thought that a person's religious service and morality could merit them salvation and favor with God. This notion was wrong. It was always wrong, since acceptance by God was always on the basis of faith. This is applies to both initial and ongoing acceptance. Once we know God through faith in his Son, continued forgiveness is based on what Yeshua has done for us, not on our performance.
But that we are accepted by God through faith and not by our works does not mean that it is permissible to live any way we choose. Those who are accepted by God will demonstrate that acceptance by living a godly life. To do otherwise is a contradiction of the reality of life we claim to have.
Good works do not cause salvation, they are its outcome. Its important not to get these two things confused. Since we are not yet perfected, we will continue to struggle with sin. Understanding that our acceptance by God is on the basis of faith and not works keeps us from discouragement and despair. Because our acceptance is based completely on what he has done on our behalf, we now have the freedom and the obligation to live life according to his ways.
Monday, June 19, 2006
Science vs. Religion
One of the most common examples of how many people create strict categories in life is in the case of science's relationship to religion. This discussion was a regular news story a few months ago as certain jurisdictions in North America were dealing with whether or not they would allow the teaching of what is called "Intellectual Design." This is a perspective that asserts that the natural world is best understood as something emanating from an intelligent designer rather than from purely natural causes.
As this was debated, the issue I am mainly addressing – that we tend to think in very strict categories – was in the forefront. A common suggestion was that science should remain in the science class, while issues of origins and creation should be limited to the religion or philosophy class. I was struck by the lack of understanding of the fact that, whether we are aware of it or not, our approach to science will be determined by our philosophical and spiritual convictions.
That a secularist would want to remove spiritual discussions from the science class is logical, since they don't believe in the supernatural. For them to include anything that even approaches the concept of God, is to introduce fantasy into the laboratory.
What I don't understand is how a person who claims biblical faith could accept this position. To analyze the creation apart from the Creator is an insult to the one we claim to love. To the secularist scientist, the creation is an impersonal collection of chance relationships. To the believer it is the expression of the Great Artist, the design of a loving Architect, a gift of our Heavenly Father. The Earth itself is not just a giant laboratory that we can dissect any way we choose. It is our home in which we serve our Lord and Master, the Creator of that home.
As in everything else, believers need to proclaim this truth everywhere, including in the science class. To do that we must first allow the categories of science and religion to be truly integrated in our minds, hearts, and lives.
As this was debated, the issue I am mainly addressing – that we tend to think in very strict categories – was in the forefront. A common suggestion was that science should remain in the science class, while issues of origins and creation should be limited to the religion or philosophy class. I was struck by the lack of understanding of the fact that, whether we are aware of it or not, our approach to science will be determined by our philosophical and spiritual convictions.
That a secularist would want to remove spiritual discussions from the science class is logical, since they don't believe in the supernatural. For them to include anything that even approaches the concept of God, is to introduce fantasy into the laboratory.
What I don't understand is how a person who claims biblical faith could accept this position. To analyze the creation apart from the Creator is an insult to the one we claim to love. To the secularist scientist, the creation is an impersonal collection of chance relationships. To the believer it is the expression of the Great Artist, the design of a loving Architect, a gift of our Heavenly Father. The Earth itself is not just a giant laboratory that we can dissect any way we choose. It is our home in which we serve our Lord and Master, the Creator of that home.
As in everything else, believers need to proclaim this truth everywhere, including in the science class. To do that we must first allow the categories of science and religion to be truly integrated in our minds, hearts, and lives.
Sunday, June 18, 2006
TorahBytes: Tassels (Shela Lekha)
The LORD said to Moses, "Speak to the Israelites and say to them: 'Throughout the generations to come you are to make tassels (Hebrew: Tzitzit) on the corners of your garments, with a blue cord on each tassel. You will have these tassels to look at and so you will remember all the commands of the LORD, that you may obey them and not prostitute yourselves by going after the lusts of your own hearts and eyes. Then you will remember to obey all my commands and will be consecrated to your God. I am the LORD your God, who brought you out of Egypt to be your God. I am the LORD your God.'" (Bemidbar / Numbers 15:37-41)
God's deliverance of the people of Israel from slavery in Egypt was just the beginning. God's desire was to develop in them a people fully dedicated to him in every way. His purpose in this was to reveal himself through them to the other nations of the world. One necessary aspect of this process was to insulate them from ungodly nations among whom they lived. He didn't do this by physically sending them far away from these nations or by having them build impenetrable fortresses. In fact not only would they live surrounded by these peoples, our history has been one of regular interaction with them.
The kind of insulation that God chose to use was cultural. Through Moses he provided Israel with a new way of life - one very different from that of the neighboring nations. As we read the Torah we see warnings against following many common pagan customs.
At the same time the development of Israel as a godly people would take more than cultural insulation. Evil is also an internal reality. Contrary to what some people think, evil is not simply learned from others. It lies within us. In order to live godly lives we need to keep our evil inclinations in check.
As a reminder to live according to God's ways, God gave us a visual aid in the form of tassels (Hebrew: tzitzit) that we were to attach to the corners of our garments. Today many Jewish people wear them attached to a special undergarment. Some people wear them so that the tassels are visible; while others tuck them inside their clothes. The decision to wear one's tassels inside or outside depends on one's understanding of the kind of reminder God intended, whether it was only for the person wearing them or to serve as a reminder to others as well.
We all need this kind of reminder, whether it is in the form of these tassels or some other means. Tzitzit were only one of many reminders God gave the people of Israel. We need reminders, because we so easily forget.
Under the New Covenant as prophesied by Jeremiah and realized through Yeshua the Messiah, the Torah becomes an internal reality. That which was at one time external to us has been internalized through Yeshua's sacrificial ministry and the forgiveness of sins.
God now wants you and me to be tassels on the garments of our lives. Truly godly people have this effect. They are like signposts, reminding us to keep on the path of truth and righteousness. At the same time we should also be tassels unto ourselves. If God is real in our lives, as we remember who we are in him, we challenge ourselves to stay true to him.
While we should not show off our spirituality, the godly quality of our lives should remind others to remember all the commands of the Lord, that we may obey them and not prostitute ourselves by going after the lusts of your own hearts and eyes.
Friday, June 16, 2006
Joy and Sorrow
I get the impression that some people think that if you really know God that you should not have any negative emotions. Doesn't Paul write, " Rejoice in the Lord always. I will say it again: Rejoice!" (Philippians 4:4). But isn't this the same person, when speaking of his heart for his own people wrote, "I have great sorrow and unceasing anguish in my heart"? (Romans 9:2).
I imagine we could say that Paul was not living up to his own principles, but I don't think that is in keeping with his overall experience and teaching as well as the rest of the Scriptures.
The majority of the Psalms, for example, are what scholars call laments. It's like singing the Blues. For the most part these Psalms do include a positive perspective, but at the same time the writers are being honest about how they feel about their situations. It is as they truly grabble with great difficulties they discover the power and presence of God.
Life is complex. At any given time our hearts contain varying amounts of joy and sorrow. In the same world where tragedy regularly rears its ugly head, we are also surrounded by beauty and wonder. It is tragic that some of us have been taught to distance ourselves from our emotions instead of allowing ourselves to engage the vast complexity of life. While we should not be driven by our feelings, they are part of us. Instead of denying them, we need to learn how to manage them well. Part of that management is learning how to offer how we feel to God. As we do we will find ourselves more able to express them in our relationships.
Paul had no problem with the fact that he carried a great pain in his heart over the welfare of his people. He saw no contradiction between that and his joy over the reality of God in his own life. Perhaps the joy was the reason why he experienced the depths of grief for his people that he did, knowing how much they were missing out on.
I suspect that most of us right now, like Paul, carry in our hearts apparently conflicting emotions. In order to truly live, we need to get more in touch with the life we are actually living instead of cutting ourselves off from its reality.
I imagine we could say that Paul was not living up to his own principles, but I don't think that is in keeping with his overall experience and teaching as well as the rest of the Scriptures.
The majority of the Psalms, for example, are what scholars call laments. It's like singing the Blues. For the most part these Psalms do include a positive perspective, but at the same time the writers are being honest about how they feel about their situations. It is as they truly grabble with great difficulties they discover the power and presence of God.
Life is complex. At any given time our hearts contain varying amounts of joy and sorrow. In the same world where tragedy regularly rears its ugly head, we are also surrounded by beauty and wonder. It is tragic that some of us have been taught to distance ourselves from our emotions instead of allowing ourselves to engage the vast complexity of life. While we should not be driven by our feelings, they are part of us. Instead of denying them, we need to learn how to manage them well. Part of that management is learning how to offer how we feel to God. As we do we will find ourselves more able to express them in our relationships.
Paul had no problem with the fact that he carried a great pain in his heart over the welfare of his people. He saw no contradiction between that and his joy over the reality of God in his own life. Perhaps the joy was the reason why he experienced the depths of grief for his people that he did, knowing how much they were missing out on.
I suspect that most of us right now, like Paul, carry in our hearts apparently conflicting emotions. In order to truly live, we need to get more in touch with the life we are actually living instead of cutting ourselves off from its reality.
Thursday, June 15, 2006
Word and Spirit
As I have been thinking about the issue of social action and the trouble many of us had regarding how that integrates with our faith, it seems to me that this is another example of the general lack of integration in our lives.
This is actually a big subject. Perhaps I will work though it bit by bit over the next little while.
I remember many years ago I was having breakfast with a friend. It was in that conversation that I first heard someone refer to "Word" congregations and "Spirit" congregations. He was saying that for the most part a congregation was usually one or the other. Either they emphasized the Scriptures or experience in the Holy Spirit. At the time I hadn't had that much exposure to a broad range of congregations, but biblically this sounded strange to me. If we are true believers, then don't we (1) have the Bible as our point of reference and standard for faith and life, and (2) have the reality of the living God in our lives through the Ruach Hakodesh (English: Holy Spirit).
It would take some time before I would learn for myself that this distinction did (and still does) exist. Some recognize it and seek to integrate the two, but my impression is that most believers do fall into one of these two groupings. Either our faith is objectively oriented, meaning our faith is based on the unchanging facts of what God has done in history and how I feel about it makes no difference, or our sense of God's reality is derived on some sort of spiritual experience or experiences. Without those experiences God seems distant.
I think the Bible affirms both of these. In fact the reality of God is known by these two things working together in our lives. God is God whether we experience him or not, but the Bible also reveals that he is actively involved in the lives of his people. If the truth about God is true then his reality will be evident in our lives.
Word and Spirit is but one of the many aspects of life that many of us have had difficulty integrating. Over the next while I hope to be able to discuss several other areas, and hopefully also look at why we have trouble living truly integrated lives.
This is actually a big subject. Perhaps I will work though it bit by bit over the next little while.
I remember many years ago I was having breakfast with a friend. It was in that conversation that I first heard someone refer to "Word" congregations and "Spirit" congregations. He was saying that for the most part a congregation was usually one or the other. Either they emphasized the Scriptures or experience in the Holy Spirit. At the time I hadn't had that much exposure to a broad range of congregations, but biblically this sounded strange to me. If we are true believers, then don't we (1) have the Bible as our point of reference and standard for faith and life, and (2) have the reality of the living God in our lives through the Ruach Hakodesh (English: Holy Spirit).
It would take some time before I would learn for myself that this distinction did (and still does) exist. Some recognize it and seek to integrate the two, but my impression is that most believers do fall into one of these two groupings. Either our faith is objectively oriented, meaning our faith is based on the unchanging facts of what God has done in history and how I feel about it makes no difference, or our sense of God's reality is derived on some sort of spiritual experience or experiences. Without those experiences God seems distant.
I think the Bible affirms both of these. In fact the reality of God is known by these two things working together in our lives. God is God whether we experience him or not, but the Bible also reveals that he is actively involved in the lives of his people. If the truth about God is true then his reality will be evident in our lives.
Word and Spirit is but one of the many aspects of life that many of us have had difficulty integrating. Over the next while I hope to be able to discuss several other areas, and hopefully also look at why we have trouble living truly integrated lives.
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