Blogging, in my opinion, is more than a social platform. It is an art. Many people are great at blogging, and others, like me, find other ways to express their ideas and opinions. However, this is my first attempt to blog since 2009.
Wow! Much has happened since 2009. I hope this will be my first blog of many, but I do not plan on being a proactive blogger. I shall blog when the time is right. My musings could consist of vocal tips to graphic tips. I could even write of spiritual things. So, "To blog or not to blog" is a daily question, but for today the answer is...yes!
Tuesday, May 31, 2011
Saturday, May 2, 2009
GOD IN THE WASTELAND: A Critical Book Review
David Wells, author of No Place for Truth and Whatever Happened to Evangelical Theology, writes God in the Wasteland as a sequel to his previous books in an attempt to offer a remedy to the problem of decaying theology within the evangelical church. This critique will summarize the content through recovering general themes revealed in Wells’ book, and interact with the theological issues at stake with appropriate assessment of the author’s opinion.
Wells is a professor of theology at Gordon-Conwell Theological Seminary. He received a grant in 1989 from the Pew Charitable Trusts that financed his literary work. He conducted extensive research using surveys in 1982 and 1993, which are cited in chapter eight of his book This research supports his proposition that modernity has infiltrated the evangelical church.
God in the Wasteland is a book about Christ in culture. Wells refers to this concept as Jesus and McGuire (p. 5). Wells coins the term Accidental Revolution to define the unintentional change in western culture. He cites four main realities that drive the process of modernization. These realities include capitalism, technology, urbanization, and telecommunications (p. 7).
These realities have their costs and benefits. However, Wells believes the costs far outweigh the benefits in regards to sustaining a biblical worldview. These realities of modernization have left people anxious, stressed, and tense. Consequently passion for God’s truth is becoming extinct. Churches have traded traditional protestant theology for pluralism and secularism. Wells challenges the church’s spiritual authenticity.
Three meanings of the kosmos or world are discussed. The first is a reference to the earth as humanity’s physical habitat. The second is explained as the human fraternity. Third, the kosmos is described as “the collective expression of every society’s refusal to bow before God, to receive his truth, to obey his commandments, or to believe his Christ(p. 39).”
As expressed in the third sense of the kosmos, the world is an alternative to God. Acceptance of such an alternative, as explained by Wells, is nothing less that idolatry, and in modernity God is replaced with self (pp. 52-53). The church is faced with choosing to market like the world or be set apart as a biblical establishment. According to Wells, mega churches market themselves to consumers like big businesses of the western world. George Barna is an advocate of such a religious economy. Wells acknowledges that the struggle lies within the competition between loving God and loving the world. Consequently, doctrine is often sacrificed. Wells describes such a strategy as therapeutic and worldly (p. 83).
Wells writes of the sacrifice of doctrine leading to the weightlessness of God. God is replaced with modernity. Wells researches and cites several well-known scholars like Karl Barth, Mitchell Berman, Erving Goffman, and others to support his findings. Wells concludes that “the church has lost the transcendent truth and goodness of God” (pp. 88-117).
Chapters six and seven discuss the sovereignty and providence of God. Wells notes that the church must once again look above to God who is above all and in all. One can read of the emergence of Deism and modern evangelicalism during the reformation. Consequently, such views of God led to his immanence being cut loose from his transcendence (pp. 118-163).
Chapter eight titled, The Coming Generation, provides statistics from seminary students recorded with the use of the surveys in 1982 and 1993. Chapter eight sets up the final chapter where one reads of Wells’ purpose for writing God in the Wasteland: “I believe the vision of the evangelical church is now clouded, its internal life greatly weakened, its future very uncertain, and I want something better for it (p. 214).” Wells continues to describe his vision for the evangelical church, and he lays out some keys of success for the evangelical church competing with a postmodern world.
Upon reading God in the Wasteland, one can understand Wells’ obvious concern for the weakening of traditional protestant theology and doctrine among modern evangelicals and evangelical organizations. Wells approaches the subject of theological truth decay from the perspective of a twentieth century evangelical that holds dear traditional protestant theology. He first blames the church for allowing itself to become seduced by modernity. Wells’ goal is to challenge the church’s “spiritual authenticity in the midst of modernity’s wasteland” (p. 78).
Wells offers a compelling argument and certainly seems to prove his point and achieve his goal. His argument includes extensive research citing many other authors who have offered work on the same subject. He also includes statistics from 1982 and 1993 surveys of seminary students. The following is an excerpt from God in the Wasteland that best summarizes the findings in these surveys.
“I believe that the anomaly of the seminarians’ theological affirmation of the concept of human depravity and simultaneous psychological endorsement of the essential innocence of the self is best explained in the fact that these students adopt alternate worldviews as they move from one context to another. A theistic worldview that is significantly defined by a sense of divine transcendence will typically drive those who hold it to view human nature and modern culture as perverse and corrupt; a theistic worldview that is significantly defined by a sense of divine immanence, on the other hand, will not. (p. 211)”
The strengths of Wells’ argument lie in his extensive research. However, his bias toward traditional protestant theology places him on the edge of legalism. Such a bias may keep some readers from continuing to read his book. This would be unfortunate since God in the Wasteland addresses a dilemma that should be considered. A revised or updated version of God in the Wasteland certainly seems necessary. The book was published in 1994 and should reflect the ever changing culture if he wishes its impact to continue. For example, Wells speaks of the emergence of the television and its impact on the culture (p. 9). An update with a reference to the Internet would be recommended.
Certainly the disregard for mega churches and the language used referring to them as sell outs does not appeal to a general audience. Wells conveys that the smallness of a church is viewed as an illness (p. 27). However it could be viewed as a church that is not successfully fulfilling the Great Commission.
Other reviews of God in the Wasteland provided by Calvin Theological Seminary observe that Wells’ book deals more with the idolatry of self as the problem within modernity. These reviews note that because narcissism is rampant, Wells’ book should be read by every evangelical and non-evangelical(Bolt, John. God in the Wasteland: Review Grand Rapids, MI: Calvin Theological Seminary). His book may open the eyes of unbelievers of a self-centered nation to check their own philosophy. This opens the question of whether a personal philosophy is truly independently personal.
Other books on the subject of Christ in culture offering a similar perspective include Rethinking Christ in Culture: A Post-Christendom Perspective by Craig A. Carter, The Word of Christ and the World of Culture: Sacred and Secular Through the Theology of Karl Barth by Paul Louis Metzger, and Christ in Culture by Helmut Richard Niebuhr, Martin E. Marty, and James Gustafson.
God in the Wasteland is a useful tool for pastors and teachers within adult ministry. The book offers a perspective of truth decay within modernity and is a must read for all ministers of the twenty-first century. Although some may disagree with the approach taken by Wells or side that some statistics may not directly reflect the issue, his book will without a doubt open the eyes of all believers and unbelievers to the rapid digression of morality and traditional theology and the epidemic of self indulgence.
Wells achieves his goal in conveying a well supported rationale for the demise of traditional protestant theology and doctrine within modern evangelical circles. However, some conflict may be noted by some evangelicals who side with Armenian doctrine. Wells’ doctrine is mostly supported by Calvinists, and his theological support may raise some questions. One is left with the opinion that all mega churches have compromised something. Wells does not address the issue of cultural relevancy. He instead continues to demean any organization that markets with a place of refuge for the lost and down trodden.
One may be left with the following questions. When Wells writes of the church, is he writing of the body of Christ or a building of which people become members? What about Paul becoming all things to all people so that he might reach one? Does Wells support such Pauline evangelism? Such questions may further one’s study of the subject of theological decay within modernity and its relationship to evangelism in an ever changing culture.
BIBLIOGRAPHY
Wells, David. God in the Wasteland. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1994.
Wells is a professor of theology at Gordon-Conwell Theological Seminary. He received a grant in 1989 from the Pew Charitable Trusts that financed his literary work. He conducted extensive research using surveys in 1982 and 1993, which are cited in chapter eight of his book This research supports his proposition that modernity has infiltrated the evangelical church.
God in the Wasteland is a book about Christ in culture. Wells refers to this concept as Jesus and McGuire (p. 5). Wells coins the term Accidental Revolution to define the unintentional change in western culture. He cites four main realities that drive the process of modernization. These realities include capitalism, technology, urbanization, and telecommunications (p. 7).
These realities have their costs and benefits. However, Wells believes the costs far outweigh the benefits in regards to sustaining a biblical worldview. These realities of modernization have left people anxious, stressed, and tense. Consequently passion for God’s truth is becoming extinct. Churches have traded traditional protestant theology for pluralism and secularism. Wells challenges the church’s spiritual authenticity.
Three meanings of the kosmos or world are discussed. The first is a reference to the earth as humanity’s physical habitat. The second is explained as the human fraternity. Third, the kosmos is described as “the collective expression of every society’s refusal to bow before God, to receive his truth, to obey his commandments, or to believe his Christ(p. 39).”
As expressed in the third sense of the kosmos, the world is an alternative to God. Acceptance of such an alternative, as explained by Wells, is nothing less that idolatry, and in modernity God is replaced with self (pp. 52-53). The church is faced with choosing to market like the world or be set apart as a biblical establishment. According to Wells, mega churches market themselves to consumers like big businesses of the western world. George Barna is an advocate of such a religious economy. Wells acknowledges that the struggle lies within the competition between loving God and loving the world. Consequently, doctrine is often sacrificed. Wells describes such a strategy as therapeutic and worldly (p. 83).
Wells writes of the sacrifice of doctrine leading to the weightlessness of God. God is replaced with modernity. Wells researches and cites several well-known scholars like Karl Barth, Mitchell Berman, Erving Goffman, and others to support his findings. Wells concludes that “the church has lost the transcendent truth and goodness of God” (pp. 88-117).
Chapters six and seven discuss the sovereignty and providence of God. Wells notes that the church must once again look above to God who is above all and in all. One can read of the emergence of Deism and modern evangelicalism during the reformation. Consequently, such views of God led to his immanence being cut loose from his transcendence (pp. 118-163).
Chapter eight titled, The Coming Generation, provides statistics from seminary students recorded with the use of the surveys in 1982 and 1993. Chapter eight sets up the final chapter where one reads of Wells’ purpose for writing God in the Wasteland: “I believe the vision of the evangelical church is now clouded, its internal life greatly weakened, its future very uncertain, and I want something better for it (p. 214).” Wells continues to describe his vision for the evangelical church, and he lays out some keys of success for the evangelical church competing with a postmodern world.
Upon reading God in the Wasteland, one can understand Wells’ obvious concern for the weakening of traditional protestant theology and doctrine among modern evangelicals and evangelical organizations. Wells approaches the subject of theological truth decay from the perspective of a twentieth century evangelical that holds dear traditional protestant theology. He first blames the church for allowing itself to become seduced by modernity. Wells’ goal is to challenge the church’s “spiritual authenticity in the midst of modernity’s wasteland” (p. 78).
Wells offers a compelling argument and certainly seems to prove his point and achieve his goal. His argument includes extensive research citing many other authors who have offered work on the same subject. He also includes statistics from 1982 and 1993 surveys of seminary students. The following is an excerpt from God in the Wasteland that best summarizes the findings in these surveys.
“I believe that the anomaly of the seminarians’ theological affirmation of the concept of human depravity and simultaneous psychological endorsement of the essential innocence of the self is best explained in the fact that these students adopt alternate worldviews as they move from one context to another. A theistic worldview that is significantly defined by a sense of divine transcendence will typically drive those who hold it to view human nature and modern culture as perverse and corrupt; a theistic worldview that is significantly defined by a sense of divine immanence, on the other hand, will not. (p. 211)”
The strengths of Wells’ argument lie in his extensive research. However, his bias toward traditional protestant theology places him on the edge of legalism. Such a bias may keep some readers from continuing to read his book. This would be unfortunate since God in the Wasteland addresses a dilemma that should be considered. A revised or updated version of God in the Wasteland certainly seems necessary. The book was published in 1994 and should reflect the ever changing culture if he wishes its impact to continue. For example, Wells speaks of the emergence of the television and its impact on the culture (p. 9). An update with a reference to the Internet would be recommended.
Certainly the disregard for mega churches and the language used referring to them as sell outs does not appeal to a general audience. Wells conveys that the smallness of a church is viewed as an illness (p. 27). However it could be viewed as a church that is not successfully fulfilling the Great Commission.
Other reviews of God in the Wasteland provided by Calvin Theological Seminary observe that Wells’ book deals more with the idolatry of self as the problem within modernity. These reviews note that because narcissism is rampant, Wells’ book should be read by every evangelical and non-evangelical(Bolt, John. God in the Wasteland: Review Grand Rapids, MI: Calvin Theological Seminary). His book may open the eyes of unbelievers of a self-centered nation to check their own philosophy. This opens the question of whether a personal philosophy is truly independently personal.
Other books on the subject of Christ in culture offering a similar perspective include Rethinking Christ in Culture: A Post-Christendom Perspective by Craig A. Carter, The Word of Christ and the World of Culture: Sacred and Secular Through the Theology of Karl Barth by Paul Louis Metzger, and Christ in Culture by Helmut Richard Niebuhr, Martin E. Marty, and James Gustafson.
God in the Wasteland is a useful tool for pastors and teachers within adult ministry. The book offers a perspective of truth decay within modernity and is a must read for all ministers of the twenty-first century. Although some may disagree with the approach taken by Wells or side that some statistics may not directly reflect the issue, his book will without a doubt open the eyes of all believers and unbelievers to the rapid digression of morality and traditional theology and the epidemic of self indulgence.
Wells achieves his goal in conveying a well supported rationale for the demise of traditional protestant theology and doctrine within modern evangelical circles. However, some conflict may be noted by some evangelicals who side with Armenian doctrine. Wells’ doctrine is mostly supported by Calvinists, and his theological support may raise some questions. One is left with the opinion that all mega churches have compromised something. Wells does not address the issue of cultural relevancy. He instead continues to demean any organization that markets with a place of refuge for the lost and down trodden.
One may be left with the following questions. When Wells writes of the church, is he writing of the body of Christ or a building of which people become members? What about Paul becoming all things to all people so that he might reach one? Does Wells support such Pauline evangelism? Such questions may further one’s study of the subject of theological decay within modernity and its relationship to evangelism in an ever changing culture.
BIBLIOGRAPHY
Wells, David. God in the Wasteland. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1994.
Friday, March 13, 2009
Praise in the Midst of Trial
Read: Psalm 6
There are many times in life when we suffer from physical illness and spiritual apathy. The Lord often uses these times to speak to our hearts if we are willing to listen.
The Psalmist was sick and felt that his sickness was a consequence of his sin. This type of thinking is called retributive justice. Retributive justice is when one receives what they deserve. However, retributive justice is not Biblical. God called Job blameless and upright (Job 1:8). Why would God allow evil to be inflicted by Satan on a blameless and upright man? Retributive justice means Job did not deserve the evil God allowed. However, Job’s perseverance through a time of trial led to a double blessing from God. This is not to say that we will all receive a double blessing from God when we persevere through trials, but God does bless perseverance.
James says to “consider it pure joy” when we “face trials of many kinds, because you know the testing of your faith develops perseverance” (James 1:2-4). Perseverance leads to maturity. When we persevere through trials we are blessed with a deeper mature faith and relationship with Christ.
The Psalmist recognized that in spite of his sickness he must continue to praise the Lord. He cries for God’s mercy to deliver him. In verse five he pleads for his life so that he might continue to praise the Lord. “Who praises you from the grave (Psalm 6:5)?”
In spite of sickness and in spite of trials we must continue to persevere and praise God. He is worthy of all our praise. In our trials we should cry out to God, like the Psalmist, because God desires that communion relationship with his children.
A favorite song of mine is, If You Want Me To, by Jenny Owens. I believe it has one of the best lyrics of any song I have heard. Read the words below. I pray it blesses you as it has blessed me. I will also post a link to the song so that you may listen while you read.
Link: http://www.youtube.com/watch?v=yMKp4g_ZrGk
If You Want Me To
The pathway is broken
And The signs are unclear
And I don't know the reason why You brought me here
But just because You love me the way that You do
I'm gonna walk through the valley
If You want me to
Chorus:
Cause I'm not who I was
When I took my first step
And I'm clinging to the promise You're not through with me yet
so if all of these trials bring me closer to you
Then I will walk through the fire
If You want me to
It may not be the way I would have chosen
When you lead me through a world that's not my home
But You never said it would be easy
You only said I'd never go alone
So when the whole world turns against me
And I'm all by myself
And I can't hear You answer my cries for help
I'll remember the suffering that Your love put You through
And I will walk through the darkness
If You want me to
’Cause when I cross over Jordan
Gonna sing, gonna shout,
Gonna look into Your eyes and see You never let me down
So take me on the pathway that leads me home to You
And I will walk though the valley
If You want me to
Yes, I will walk through the valley
If You want me to
There are many times in life when we suffer from physical illness and spiritual apathy. The Lord often uses these times to speak to our hearts if we are willing to listen.
The Psalmist was sick and felt that his sickness was a consequence of his sin. This type of thinking is called retributive justice. Retributive justice is when one receives what they deserve. However, retributive justice is not Biblical. God called Job blameless and upright (Job 1:8). Why would God allow evil to be inflicted by Satan on a blameless and upright man? Retributive justice means Job did not deserve the evil God allowed. However, Job’s perseverance through a time of trial led to a double blessing from God. This is not to say that we will all receive a double blessing from God when we persevere through trials, but God does bless perseverance.
James says to “consider it pure joy” when we “face trials of many kinds, because you know the testing of your faith develops perseverance” (James 1:2-4). Perseverance leads to maturity. When we persevere through trials we are blessed with a deeper mature faith and relationship with Christ.
The Psalmist recognized that in spite of his sickness he must continue to praise the Lord. He cries for God’s mercy to deliver him. In verse five he pleads for his life so that he might continue to praise the Lord. “Who praises you from the grave (Psalm 6:5)?”
In spite of sickness and in spite of trials we must continue to persevere and praise God. He is worthy of all our praise. In our trials we should cry out to God, like the Psalmist, because God desires that communion relationship with his children.
A favorite song of mine is, If You Want Me To, by Jenny Owens. I believe it has one of the best lyrics of any song I have heard. Read the words below. I pray it blesses you as it has blessed me. I will also post a link to the song so that you may listen while you read.
Link: http://www.youtube.com/watch?v=yMKp4g_ZrGk
If You Want Me To
The pathway is broken
And The signs are unclear
And I don't know the reason why You brought me here
But just because You love me the way that You do
I'm gonna walk through the valley
If You want me to
Chorus:
Cause I'm not who I was
When I took my first step
And I'm clinging to the promise You're not through with me yet
so if all of these trials bring me closer to you
Then I will walk through the fire
If You want me to
It may not be the way I would have chosen
When you lead me through a world that's not my home
But You never said it would be easy
You only said I'd never go alone
So when the whole world turns against me
And I'm all by myself
And I can't hear You answer my cries for help
I'll remember the suffering that Your love put You through
And I will walk through the darkness
If You want me to
’Cause when I cross over Jordan
Gonna sing, gonna shout,
Gonna look into Your eyes and see You never let me down
So take me on the pathway that leads me home to You
And I will walk though the valley
If You want me to
Yes, I will walk through the valley
If You want me to
Wednesday, March 4, 2009
A Touchy Subject
Read: Psalm 5
The Psalms are awesome. They are full of truth and inspiration. Psalm 5, however, opens a can of worms on a touchy subject. The subject of sin has become a touchy subject within our culture. Our culture would have people embrace relativism and pluralism. Postmodern culture would have us to believe that man is morally good. What may be bad for one is good for the other (relativism). Culture would also have everyone embrace all religions as leading to the same God (pluralism). Absolutes have faded and given way to an array of theoretical propositions.
When man fails to recognize that they are depraved of any goodness apart from God, arrogance settles within their hearts. We must all be careful to not fall to the sin of arrogance. Psalm 5:5 tells us that the arrogant cannot stand in God’s presence, and God hates all who do wrong. Before we get upset with the word hate (because it confuses our Sunday school version of God), let’s look at the original translation of the word. Hate in this context is the Hebrew word Sane which means to be an enemy. In other words, God is an enemy to all who do wrong. God still loves His enemies, but He cannot be an ally to the ones who oppose Him.
Comfort can be found in verses seven and following. We read that God grants mercy to those who revere Him and desire a worship relationship with Him.
It’s a touchy subject, but we are all sinful (Romans 3:23). It is only by God’s grace and mercy that we are allowed to be one of His children and worship in His presence (Ephesians 2:8). We must all repent of our sins (Acts 2:38) so that we can worship and bask in the presence of an almighty God. Let me encourage you to remain humble and continue to live a life that is a continual sacrifice of praise to God (Romans 12:1; Hebrews 13:15).
Questions:
Are you an enemy of Christ, or are you part of the Lord’s army?
The Psalms are awesome. They are full of truth and inspiration. Psalm 5, however, opens a can of worms on a touchy subject. The subject of sin has become a touchy subject within our culture. Our culture would have people embrace relativism and pluralism. Postmodern culture would have us to believe that man is morally good. What may be bad for one is good for the other (relativism). Culture would also have everyone embrace all religions as leading to the same God (pluralism). Absolutes have faded and given way to an array of theoretical propositions.
When man fails to recognize that they are depraved of any goodness apart from God, arrogance settles within their hearts. We must all be careful to not fall to the sin of arrogance. Psalm 5:5 tells us that the arrogant cannot stand in God’s presence, and God hates all who do wrong. Before we get upset with the word hate (because it confuses our Sunday school version of God), let’s look at the original translation of the word. Hate in this context is the Hebrew word Sane which means to be an enemy. In other words, God is an enemy to all who do wrong. God still loves His enemies, but He cannot be an ally to the ones who oppose Him.
Comfort can be found in verses seven and following. We read that God grants mercy to those who revere Him and desire a worship relationship with Him.
It’s a touchy subject, but we are all sinful (Romans 3:23). It is only by God’s grace and mercy that we are allowed to be one of His children and worship in His presence (Ephesians 2:8). We must all repent of our sins (Acts 2:38) so that we can worship and bask in the presence of an almighty God. Let me encourage you to remain humble and continue to live a life that is a continual sacrifice of praise to God (Romans 12:1; Hebrews 13:15).
Questions:
Are you an enemy of Christ, or are you part of the Lord’s army?
Friday, February 27, 2009
A Cup Full of Joy
Read: Psalm 4; Ephesians 4:25-27
Life is full of emotions. Anger, sadness, joy, and love are a few emotions we experience in a life time. Many times our lives are so filled with extreme negative emotion that it consequently may lead to depression, stress, and anxiety which often results in an unhealthy lifestyle and frequent doctor visits.
In the fourth Psalm, we read of David who struggled with some distress in his life. He cried out to God to relieve him, and he cried out to his people to do right and trust in the Lord. David challenged his people to not sin in their anger but instead search their hearts at the end of the day and be silent.
Paul echoes this wisdom in Ephesians. He reminds the church of Ephesus to not sin when they are angry and not to remain in their anger. Paul encourages them to resolve their anger before the end of the day. Unresolved anger gives place to the devil.
God's desire is not for us to be filled with anger and sadness. His desire is that we be filled with his spirit and with joy. Let’s use our imaginations for a moment. Let’s imagine that we are a cup. If we continue to fill our cup with anger, bitterness, sadness, thoughts of revenge, lusts, and worry, then our cup will soon be overflowing with negativity. How can God fill our cup with joy when it is already full with everything else? Instead we must repent and ask the Lord to empty our cups so that he can fill us with the joy of his spirit.
We cannot offer our gift of worship to God if these things are in our life. We must resolve them in order to worship. Matthew 5:23-24 tells us that we must leave our gift at the altar and be reconciled with our brother before we can offer our gift. A true worshiper is one who empties his/her self to God.
Questions:
How is your lifestyle of worship? Is your cup full of joy? Are there any friends or family members you need to be reconciled with?
Life is full of emotions. Anger, sadness, joy, and love are a few emotions we experience in a life time. Many times our lives are so filled with extreme negative emotion that it consequently may lead to depression, stress, and anxiety which often results in an unhealthy lifestyle and frequent doctor visits.
In the fourth Psalm, we read of David who struggled with some distress in his life. He cried out to God to relieve him, and he cried out to his people to do right and trust in the Lord. David challenged his people to not sin in their anger but instead search their hearts at the end of the day and be silent.
Paul echoes this wisdom in Ephesians. He reminds the church of Ephesus to not sin when they are angry and not to remain in their anger. Paul encourages them to resolve their anger before the end of the day. Unresolved anger gives place to the devil.
God's desire is not for us to be filled with anger and sadness. His desire is that we be filled with his spirit and with joy. Let’s use our imaginations for a moment. Let’s imagine that we are a cup. If we continue to fill our cup with anger, bitterness, sadness, thoughts of revenge, lusts, and worry, then our cup will soon be overflowing with negativity. How can God fill our cup with joy when it is already full with everything else? Instead we must repent and ask the Lord to empty our cups so that he can fill us with the joy of his spirit.
We cannot offer our gift of worship to God if these things are in our life. We must resolve them in order to worship. Matthew 5:23-24 tells us that we must leave our gift at the altar and be reconciled with our brother before we can offer our gift. A true worshiper is one who empties his/her self to God.
Questions:
How is your lifestyle of worship? Is your cup full of joy? Are there any friends or family members you need to be reconciled with?
Thursday, February 26, 2009
Series of Unfortunate Events
Read: Psalm 3
There are times in every person's life when they face a series of unfortunate events. These events may include job loss, school frustrations, and disunity in one's church. Often during a series of unfortunate events, friends turn into enemies. Employers become the enemy of the employee, teachers and professors become enemies of the students, and church leadership becomes the enemy of the faithful members.
Christians begin to wrestle with their flesh nature. The desire for vengeance becomes strong. However, God says that vengeance is His (Romans 12:19) and Christians are not to wrestle with other people or flesh and blood (Ephesians 6:12).
David struggled with his enemies, and in the case of Psalm chapter three, his enemy truly was his own flesh in blood. His enemy was his son Absalom. In Psalm three, it is written that God is the shield or defender; God is the sustainer; and God is the deliverer. Verse seven is especially a favorite among all who look to God for vengeance. It says, “Arise, O Lord! Deliver me, O my God! Strike all my enemies on the jaw; break the teeth of the wicked (Psalm 3:7).” One has to love that verse! Vengeance, refuge, and peace can be found in God the defender, sustainer, and deliverer. Praise God!
Questions:
Are you letting God fight your battles for you, or are you still trying to win them on your own merit? What else must you surrender in order for God to be in complete control of your life?
There are times in every person's life when they face a series of unfortunate events. These events may include job loss, school frustrations, and disunity in one's church. Often during a series of unfortunate events, friends turn into enemies. Employers become the enemy of the employee, teachers and professors become enemies of the students, and church leadership becomes the enemy of the faithful members.
Christians begin to wrestle with their flesh nature. The desire for vengeance becomes strong. However, God says that vengeance is His (Romans 12:19) and Christians are not to wrestle with other people or flesh and blood (Ephesians 6:12).
David struggled with his enemies, and in the case of Psalm chapter three, his enemy truly was his own flesh in blood. His enemy was his son Absalom. In Psalm three, it is written that God is the shield or defender; God is the sustainer; and God is the deliverer. Verse seven is especially a favorite among all who look to God for vengeance. It says, “Arise, O Lord! Deliver me, O my God! Strike all my enemies on the jaw; break the teeth of the wicked (Psalm 3:7).” One has to love that verse! Vengeance, refuge, and peace can be found in God the defender, sustainer, and deliverer. Praise God!
Questions:
Are you letting God fight your battles for you, or are you still trying to win them on your own merit? What else must you surrender in order for God to be in complete control of your life?
Wednesday, February 25, 2009
This Little Light of Mine
Read: Matthew 5:14
I’m sure we have all heard the famous children’s church song, This Little Light of Mine. We get caught up in the repetitive melody and the lyric usually stays in our heads for days. We sing the song, but do we really understand its meaning?
If we are Christians, then the light of Jesus Christ is in us, and it is our responsibility to let that light of Jesus Christ shine through so that the entire world can see it. We know it is not practical to light a candle and then place a bowl over it. Likewise, it is not practical nor is it right to hide our light from others around us. Some of the ways that we may hide our light is by being quiet when we should speak, choosing to follow our peers when we know they are wrong, denying Christ out of embarrassment like Peter, and refusing to witness and serve others.
If we are not hiding our light, then others will see it and it will be a witness of what Christ is doing in our lives. This little light of mine, I’m going to let it shine. Let it shine, let it shine, let it shine.
Questions:
Are you hiding your light? If not, is it evident to others around you?
I’m sure we have all heard the famous children’s church song, This Little Light of Mine. We get caught up in the repetitive melody and the lyric usually stays in our heads for days. We sing the song, but do we really understand its meaning?
If we are Christians, then the light of Jesus Christ is in us, and it is our responsibility to let that light of Jesus Christ shine through so that the entire world can see it. We know it is not practical to light a candle and then place a bowl over it. Likewise, it is not practical nor is it right to hide our light from others around us. Some of the ways that we may hide our light is by being quiet when we should speak, choosing to follow our peers when we know they are wrong, denying Christ out of embarrassment like Peter, and refusing to witness and serve others.
If we are not hiding our light, then others will see it and it will be a witness of what Christ is doing in our lives. This little light of mine, I’m going to let it shine. Let it shine, let it shine, let it shine.
Questions:
Are you hiding your light? If not, is it evident to others around you?
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