This morning just when I opened my eyes this is what I saw above. My face just happens to face east right out a window, and this morning these low clouds turned into a beautiful sunrise. The colors fade so quickly but the brilliance produced in a matter of five minutes is just amazing. As I write this there are virtually no colors in the sky and the sun has retreated behind the thick clouds but what a great surprise to wake up and see the colors of a sunrise.
I was only able to take a few shots and by the time I got over to the pond (last photo) the colors were already just about gone, (time sequence of the shots was about 2-3 minutes). You can click on each photo to see a larger image, hope you enjoy them as much as I did when I ran out in the grass in my bare feet.
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Do we recognize how much we need God’s love in our life, or put a different way, how much do we desire that love that only God can fulfill? Our lives are so busy, we tend to just push away this desire or we may not even think about it at all. But even when we do contemplate God’s love, we can only express it in terms that a limited human mind can do (like below), in terms of things that are familiar, but it’s so much more than that.
I came across a familiar poem today that expressed, in worldly terms, how much one can desire the love of another, and it reminded me more of whether we desire God at least like this, or is it only this powerfully expressed for the things of this world? If we can express worldly love “like the hot needs the sun, like honey on her tongue, like oxygen, I need your love”, how much greater is the love God has for us? Without the desire for God’s love, and for His Glory, we are just about in the same shape as my widow pictured above, broken.
I have gone over the words below about twenty times now, it’s pretty powerful (even more when put to music), but how much more should we desire God’s love… probably more than we need to take our next breath.
I Need Your Love
Like a desert needs rain
Like a town needs a name
I need your love
Like a drifter needs a room
Hawkmoon
I need your loveLike a rhythm unbroken
Like drums in the night
Like sweet soul music
Like sunlight
I need your loveLike coming home
And you don’t know where you’ve been
Like black coffee
Like nicotine
I need your love (I need your love)When the night has no end
And the day yet to begin
As the room spins around
I need your loveLike a Phoenix rising needs a holy tree
Like the sweet revenge of a bitter enemy
I need your loveLike the hot needs the sun
Like honey on her tongue
Like the muzzle of a gun
Like oxygen
I need your love (I need your love)When the night has no end
And the day yet to begin
As the room spins around
I need your loveLike thunder needs rain
Like a preacher needs pain
Like tongues of flame
Like a sheet stained
I need your loveLike a needle needs a vein
Like someone to blame
Like a thought unchained
Like a runaway train
I need your loveLike faith needs a doubt
Like a freeway out
I need your loveLike powder needs a spark
Like lies need the dark
I need your loveI need all the love in your heart… and I need all the love in your heart…
~ Hawkmoon 269, U2
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I thought I would post something a little more lighthearted than my last few posts, and I have wanted to get back into doing my weekly series called Friday Feet, so here it is. My last Friday Feet post was one year ago, almost to the weekend, so I think it is about time to pick it back up again. Seeing that this is the last weekend before football season starts, the push is on over at our place to get as much grass cut as we possibly can so we can skip the process over the football weekend when Auburn plays Arkansas State.
Too bad it doesn’t feel like football season outside… it still seems to be hovering around 100*F every day but I know colder weather is on the way. We do have quite a bit of grass to cut out here so I thought I would get a head start and go out and start cutting today. Some people hate cutting grass but I really don’t mind at all, it gives me time to transfer my studies from in front of the computer to my headphones. Of course I am sitting on various sizes of John Deere tractors that propel me ahead, otherwise I probably wouldn’t like it.
I really find that changing your routine and environment are as important to study, contemplation, and worship, as going to church on Sunday morning. Jonathan Edwards often got on his horse (literally) and went out into greener pastures for several hours at a time to refresh his mind. I know the connection between cutting grass and Edwards’ contemplation is a stretch, but it clears the mind as much as running or cycling does for some.
Jonathan Edwards Resolved #1
Edwards wrote two types of pieces that are now referred to as Miscellanies and Resolutions. His resolutions are one of the most fascinating short pieces he ever wrote. These are not your ordinary resolutions, and today, I am reminded of Edwards’ first “resolved”.
#1. Resolved, that I will do whatsoever I think to be most to God’s glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriads of ages hence. Resolved to do whatever I think to be my duty, and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many and how great soever.
I think I will chew on that over a few hours and a few acres of grass. Have a great weekend.
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John 17:1-26 is often referred to as “The High Priestly Prayer of Jesus”, found only in the book of John, and is the longest prayer given by Jesus presented to us in the New Testament. In a three-part series, teacher and preacher Bob Deffinbaugh from Community Bible Chapel in Richardson, Texas, walks through this “Priestly Prayer” for us. Deffinbaugh breaks up this long prayer into three different sections, which became three separate sermons, Part 1 (John 17:1-5), Part 2 (John 17:6-19), and Part 3 (John 17:20-26). These three sections of course also find natural separations within the scriptures; Part 1 being “Jesus’ Requests for Himself” (17:1-5), Part 2 is “Jesus’ Intercession for the Apostles” (17:6-19), and finally Part 3, “Jesus’ Intercession for Future Believers” (17:20-26).[1]
As with everything that was recorded from Jesus by the Apostles, the Priestly Prayer gives us great insight into a life of prayer, how Jesus used prayer himself, and how prayer was also used to immediately benefit those who were standing nearby and heard Him pray. One of the more fascinating points, at least to me personally, is the last, in which Jesus said some prayers so others would hear him praying for them. This can have a very healing effect on those we are praying for, and as seen in scripture here, sometimes praying for those who are present in the room with us is important. Jesus of course did not say all his prayers specifically so others would hear (and this should certainly not be confused with a heretical or pharisaical type praying), like His prayer in Gethsemane, but this is clearly what Jesus did in some cases as seen in John 11:42.
Jesus’ Request for Himself (17:1-5)
In Part 1 of the Priestly Prayer, Deffinbaugh describes the way Jesus speaks to the Father as a “conversational prayer”, a term that was somewhat of a catch phrase in the later half of the 20th century church. The term used here for “Father” in the Greek is pater, which Jesus uses three other times in this particular prayer. In this case, pater is defined more as the relationship of paternity, the nearest ancestor, or the natural father, than a general male figure. As many others have pointed out in addressing this prayer, pater is an indication that Jesus was in direct conversation with his own Father.
Almost as a side note, Deffinbaugh leaps into a complex conversation that compares the Priestly Prayer with the Prayer in Gethsemane, and briefly examines how the Synoptics handle the Prayer in Gethsemane, while John only records the Priestly Prayer. His conclusion basically comes down to the uniqueness of John’s gospel, but the comparison is well worth the time that more extensive research requires.
Jesus’ Intercession for the Apostles (17:6-19)
Part 2 of the Priestly Prayer reveals how much Jesus cared for his disciples, and to what extent he had gone to make sure they were properly trained by their “master.” As Deffinbaugh explains, Jesus’ method of discipleship was effective and at this point, coming to an end.
In the days of our Lord, there were no printing presses, no Bible concordance programs on CD-ROM, no Internet web sites from which to download good Bible study materials… books were exceedingly rare. Much learning took place by means of discipleship. A disciple followed his chosen “master” around, serving him, listening to him, and learning from him. This is the way our Lord taught, or “discipled” His disciples. They accompanied Him virtually everywhere He went. They listened and asked many questions, and they learned.
Jesus provides us here with yet another example of how we should pray ourselves. This was Jesus’ last known prayer before his arrest, but he took this time between the upper room and Gethsemane to show how we can pray without ceasing. Jesus prayed for his disciples before they even were his disciples (Luke 6:12), while they were being discipled (John 6:15), at the end of his ministry here (John 17:6-19), and then even when he was in heaven (Romans 8:34 and Hebrews 7:25).[2]
Jesus’ Intercession for Future Believers (17:20-26)
In the final section of the Priestly Prayer, Jesus prays for unity between the future Believers who will belong to the one body of Christ, the Church. Jesus points out that the ultimate fellowship with God will increase in eternity, whereas the goal of salvation is the future glorification, which is at least in part, to actually be with Jesus in eternity. The Priestly Prayer as a whole gives us many lessons about prayer, but as Deffinbaugh concludes, “our Lord’s prayer reminds us that our faith should be proclaimed and practiced”, just as Jesus does right before he is arrested and executed.
Deffinbaugh’s discussion on the prayer was certainly extensive, and for such a difficult section of scripture provided some good insight, and if you have the chance I would highly recommend at least a quick read through his sermons linked above. His individual sections were at times slightly scattered, as with the brief discussion on the Synoptic Problem, one that is very complex, and something difficult to examine with such a short discourse. Overall a very detailed explanation of John 17:1-26 and he offers very enlightening conclusions after each section.
[1] John F. Walvoord and Roy B. Zuck, , The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty, ed. John F. Walvoord and Roy B. Zuck, Vol. 2, 2 vols. (Chicago, IL: David C Cook Publishers, 1983), 330-334.
[2] Ibid, 331.
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Truth is something that is a main theme around my blog and encompasses much of what I write about as well. Truth, or lack of it, can take many forms and many arguments, but there is an ultimate truth, or deception of the ultimate truth prevailing in our society today about salvation. This ultimately goes to answer the question, “is Jesus the only way of Salvation?” There are basically three options recognized by theologians today. Only one of them is found in the Bible, that of Exclusivism, the other two are heretical.
The two main heresies about salvation that run pervasively throughout our culture, are those terms referred to as Pluralism and Inclusivism. Below is a quick explanation of all three, then a brief reflection on the heresy called Pluralism (I will individually address the other two in posts at a later date).
Brief Explanation of Exclusivism
Exclusivism (when dealing with Salvation) is that eternal salvation of the soul found only through faith in Jesus Christ. Only those who are called and have trusted Christ are saved. They are declared to be right with God, and all their sins are forgiven through Jesus Christ’s death on the cross. No one, who does not trust in Jesus Christ has any hope of salvation, but may only expect to be judged and condemned to everlasting Hell.
Brief Explanation of Pluralism
Pluralism can be defined as saying “all religions lead to God”, at least all of the higher ones, for they are all in touch with the same spiritual realities. Each religion merely describes these realities differently. Thus, anyone who follows any of the “higher” religions may be assured that he really is in touch with God. This is the position of many Americans today. It is the unofficial position of most television networks and programs being produced, and is represented as the only morally sound position in many venues of public life.
Since this is so prevailing it needs no further explanation, but here are a couple of examples: “We [Muslims, Jews, and Christians] all worship the same God.” as said by Walter Abdur Ra’uf Declerck (quoted in The Fort Worth Star Telegram, Oct. 25, 2003). You can find quotes like this in hundreds of places all over local or national media, and the Internet is overrun with the same sentiment.
One of the leading voices in theological circles is from John Hick, a British Theologian who gives a very good example of this type of thought process.
The great religious traditions are to be regarded as alternative [salvational] “spaces” within which, or “ways” along which, men and women can find salvation/liberation/enlightenment/fulfillment.. . . The great world traditions have in fact all proved to be realms within which, or routes along which people are enabled to advance in the transition from self-centeredness to Reality-centeredness. . . . Accordingly, by attending to other traditions than one’s own, one may become aware of other aspects or dimensions of the Real, and of other possibilities of response to the Real. . .
Brief Explanation of Inclusivism
This, in some sense, is more damaging to the ultimate truth, giving someone a false sense of their eternal salvation when it just doesn’t follow what Christ teaches in scripture. Satan’s best work sometimes can be seen taking truth and falsity and mixing them together into a lethal combination of false doctrine and incorrect theology. The danger here is that this comes from so far inside “the church” that many people are led astray.
Inclusivism says that Jesus is the only Savior, but He will save some who have never trusted Him. We can affirm that Salvation is only in Christ, without affirming the need to tell others about Him as they need not have faith in Him anyway. This is the position of some Catholics, who believe that other religions are more or less able to save depending on how similar they are to Catholicism. Thus, other denominations, and religions which teach that there is one God, or those which teach a high view of ethics will lead their followers to salvation. This is the view of many mainline denominations, and most theologians today as well.
An example is seen in the Catholic Theologian Karl Rahner when he says:
It is. . . quite possible to suppose that there are supernatural, grace-filled elements in non-Christian religions.. . . A lawful religion. . . can be regarded on thye whole as a positive means of gaining the right relationship to God and thus for the attaining of salvation. . . The member of an extra-Christian religion. . . [is] an anonymous Christian.
Reflections on Religious Pluralism
Pluralism as described by John Hick, is now the mainstream of most media outlets and continues to invade our daily life, even in the church. My personal experience with a pluralistic worldview has been mostly limited to the current media forms of our culture like the Internet, satellite broadcasting, and social networking entities, but more and more you can see this view prevailing in our government as well. One can now see how easily a person can make the transition from the Truth of an exclusivist worldview, to being more inclusivistic, and then to pluralistic without perhaps knowing the transition has taken place.
Many who carry a pluralistic worldview today are not even aware that this is indeed the worldview that consumes their life, but it is the worldview that engulfs their life. Just the fact that we live in a society where this view prevails puts many, if not most, of us in some type of pluralistic camp. Author Ronald H. Nash wrote an excellent book on this topic titled Is Jesus the Only Savior? At the end of his section on pluralism Nash quotes John Hick from Jesus and the World Religions with the following propositions:
“If Jesus was literally God incarnate, and if it is by his death alone that men can be saved, and by their response to him alone that they can appropriate that salvation, then the only doorway to eternal life is Christian faith. It would follow from this that the large majority of the human race so far have not been saved.”[1]
And Nash concludes the section on pluralism by saying
If I am a Christian exclusivist and discover after death that Hick’s version of pluralism really is true, I will have lost nothing except Hick’s good will during the life. But if I am a pluralist and it turns out that Christian exclusivism is true, then the consequences for me will be very serious.
These two statements are fundamental to the pluralism argument today and the last statement shows how deficient pluralism can be. In the media, where I have my personal experience with pluralism, I contend, is where most people in our culture have such a problem with an exclusivistic worldview when Hick says, “it would follow… a majority of the human race have not been saved. “
The media views what is or is not fair in two ways. One, what is socially fair to all (they insist and desire that all roads lead to the same God), and two, how some said worldview of fair effects the profit margin of the product or service they are selling (if they don’t say all roads lead to the same God, or wide is the road to salvation, they will immediately exclude some potential sales to those who don’t agree, which we have said is most in the world today). Exclusivism in the media’s eyes is not fair to all; therefore they will always tend to push their efforts to the pluralistic worldview.
A pluralistic worldview can be discussed or defended when dealing with a person or group one on one, but when dealing with an entity as large as a new media outlet or a prime time network program where pluralism is so ingrained in the essence of the production, you can not simply converse about Matthew 7:13-14. In the case of the media, your only recourse in the end may be to refer to what drives the business, and that is profit (for the most part). The sometimes not-so-simple task of refusing to do business with the group or funding them in any way would be one way of removing yourself from their pluralistic worldview, although it may not make a substantial difference. Another way, as could be the case when dealing with the government, is to voice your argument to the appropriate person.
Unfortunately, Hick’s view that eventually all human beings will ultimately be saved from Hitler to Stalin and everyone in between is the prevailing view of our culture, even among Believers, and changing their mind will mean changing their hearts to see the saving grace of God Himself.
[1] Ronald H. Nash, Is Jesus the Only Savoir (Grand Rapids, MI: Zonervan Publishing, 1994), 69-92.
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Today is the start of another new semester. I love the start of the fall semester when it rolls back around. Everyone getting back into the groove of a busy fall schedule (down here that means football and basketball are not far away). Hard to believe how full my schedule already is at this point but along with my second Systematic Theology class, today I start Hebrew. There were many times over the last year or so that I had completely given up on ever being able to complete a cognitive language set, but some how it worked out this time, and today is day one. Since I can barely claim to be proficient in my own native English, Hebrew is somewhat intimidating to me right now, but I hope to look back in a year and know it was worth the work, and I managed to learn something along the way.
Step one was to learn the twenty three Hebrew consonants, which gave me a perfect opportunity to practice writing an acrostic poem, Of Hebrew from Alef to Taw. Trying to memorize totally unfamiliar information has never been easy for me, but working the information into a form of study works much better at solidifying the unfamiliar. This was my first attempt at learning the Hebrew letters and my first attempt at writing an acrostic poem. Makes me look forward to a coming semester full of firsts.
Of Hebrew from Alef to Taw
א Alef is first and foremost to complete and appeals to thus
ב Bet is on deck but gives no solace
ג Gimel sounds familiar with no pivot or axis
ד Dalet as in “day”, said slow, not of quickness
ה He corresponds to the grass that cows eat
ו Waw is the way to follow that drumbeat
ז Zayin reminds of that great city on the hill
ח Het seems like some mathematical problem to distil
ט Tet has power and might to be used many ways
י Yod is the smallest among those twenty-three displays
כ Kaf comes back around again to explain that of Josiah
ל Lamed roars across the kingdom much like Hezekiah
מ Mem says be quiet now, the little one needs some rest
נ Nun is more than halfway, now don’t be depressed
ם Samek brings a circle of life that sounds like the fall
ע Ayin proceeds with silence, just like a cat’s crawl
פ Pe will furnish a prayer that might demand our response
צ Tsade looks just like another minus the tail of nuance
ק Qof incurs the wrath of a king going into combat
ך Resh provides hope this exercise ends with proper format
ש Sin runs through our blood and must come to repentance
ש’ Shin appears to be identical just one spot out of vengeance
ת Taw is first and foremost to complete and appeals to thus; a text as old as He, but a genesis for us
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Today I have a guest author, one of my nephews (published here under my given pen name for him), graciously offered one of his poems for this Saturday sidenote post. After reading several of his poems I realized that poetry is certainly not dependent on age for elegance and beauty. My first thought was, not bad at all for a 12 year old poet, but I am not sure age has anything to do with well written poetry. When Edgar Allan Poe wrote “To Helen” in 1831 he was only 14 years old, and it still to this day it is referred to by some as one of the greatest American lyrical poems ever written.
Tick Tock Goes the Clock was the first of several he offered, which will probably grace these pages for the next few Saturday’s. I am sure he would appreciate any comments you might want to leave.
Tick Tock Goes the Clock
Tick tock goes the clock,
Twenty-four hours in a day.
Tick tock goes the clock,
Little time do we have to play.
Tick tock goes the clock,
Working, toiling, and laboring.
Tick tock goes the clock,
Getting up in early this morning,
Tick tock goes the clock.
Every second just flies away,
Tick tock goes the clock
Watching the sun’s bright leaving rays,
Tick tock goes the clock.
