24 As the Lord’s servant, you must not quarrel. You must be kind toward all, a good and patient teacher, 25 who is gentle as you correct your opponents, for it may be that God will give them the opportunity to repent and come to know the truth. 26 And then they will come to their senses and escape from the trap of the Devil, who had caught them and made them obey his will. 1 Tim 4:24-26 GNT
Hence the profound sense of the Church’s social presence derives from the Eucharist, as is testified by the great social saints who were always great Eucharistic souls. Those who recognize Jesus in the Sacred Host, recognize Him in their suffering brother or sister, in those who hunger and thirst, who are strangers, naked, sick or in prison; and they are attentive to every person, they work in practice for all who are in need.
Our educational work should have a purpose: to elicit a change in our students, to make them grow in wisdom, to help them undergo a transformation, to provide them with knowledge, with new feelings and, at the same time, achievable ideals. Many institutions promote the formation of wolves more than of brothers and sisters by educating their students to compete and succeed at the expense of others, with only a few weak ethical standards.
For most of my life, I have loved a good argument. I loved getting into it with someone, whether over politics, sports (an easy one NOW, since Boston teams have been great for a couple of decades), philosophy, even, I am embarrassed to say, religion.
I still occasionally still enjoy a good debate, and with a highly intellectual 12 year old in the house, I have a ready made opponent. Yet I would dread to see him observe me arguing about religion. For what I would be teaching him is that our belief is God is not as important as winning an argument.
Our relationship with God, our ability to trust in Him is too precious, to important to argue about. Correction needs to me more loving, more patient, and this is something every single one of us needs to grow in and mentor others, helping them develop an attitude like Jesus.
This is something we need to model, to teach, whether as pastors, elders teachers, parents, our purpose is to help those entrusted to our care to mature in faith. What Pope Francis noted about our educational system is true in our lives as well – we need to stop pushing competitiveness in a way that humiliates and demonizes the competition. It has invaded to many relationships, wrecked to many friendships and divided too many communities, and sad to say, to many churches.
I think the quote from Benedict XVI shows us where the hope of the answer is found. I have long thought the answer to division is not found in an office or conference room, but at the altar. To realize that the Body broken and the blood spilt for me was also broken and spilt for my nemesis, to realize my being drawn to the table to communion is matched by the same Holy Spirit drawing them there, puts ou relationship into a different form. It helps us recognize Jesus in them, or the work the Spirit is doing to draw them to Jesus, a work that is either advanced or hindered by my actions, words and attitudes.
This is one of the myriad of blessings found in the Lord’s Supper, and it is one of the reasons I run to it, or spend time contemplating the gift it is, especially when I am in conflict. To realize what God is doing, bringing us all to completion, bringing us all into the holy relationship with Him that He has created and set us apart for, is amazing. At my church, we still have an altar rail, where everyone kneels together, and receives this blessing together. The choir and praise team especially, but many others have begun to hold hands after they receive, another sigh of unity. This isn’t forced, and it started during a time when one member was struggling. It is a sign of this unity that transcends anything we could argue about.
We can still strive to do our best, we can still try to correct what we see is in error, we can still hold strong opinions, but when we see Christ in the other person, it calms our spirits, it helps us still do our best, but to do so in a way that glorifies God, and encourages them to trust Him.
Lord, help us not only be good examples of Your love and care, help us to encourage that in others, including those we struggle with…AMEN
Benedict XVI, “Homily for the Solemn Mass of Corpus Christi,” in From Eucharistic Adoration to Evangelization, ed. Alcuin Reid (London; New York: Burns & Oates, 2012), 221.
Pope Francis, A Year with Pope Francis: Daily Reflections from His Writings, ed. Alberto Rossa (New York; Mahwah, NJ; Toronto, ON: Paulist Press; Novalis, 2013), 286.
Devotional Thought of the Day:
So the LORD said to me, 5 “I, the LORD, the God of Israel, consider that the people who were taken away to Babylonia are like these good figs, and I will treat them with kindness. 6 I will watch over them and bring them back to this land. I will build them up and not tear them down; I will plant them and not pull them up. 7 I will give them the desire to know that I am the LORD. Then they will be my people, and I will be their God, because they will return to me with all their heart. Jeremiah 24:4-7 GNT
40 I want to obey your commands; give me new life, for you are righteous. Psalm 119:40 (TEV)
The parish of St Louis-St Blaise has been experiencing graces of charity which are drawn from Eucharistic adoration: links are forged or tightened, the parishioners are more attentive to each other, more supportive. Jesus in the Blessed Sacrament overwhelms the heart of the parish and opens it gradually to the mission that we are trying to put in place.
In the title, it says “the Church”, and by that I do not mean any one congregation, or denomination. I don’t mean just the Lutherans, or the Romans Catholics, the Evangelicals, the Conservative or the Liberal/Progressive groups in the church.
I mean the One Church, the people set apart for God (Holy), Church that includes every time period, every culture, every demographic (catholic) and the Church that is on a mission from God (apostolic) whether she lies it or not.
What the Church needs is to have the desire the psalmist describes, a desire to treasure what God has called into being, what He has commanded. (Not just the do this/don’t do that – but every command God has uttered ) We need to hear the voice of God, and revel in the fact that He comes to us, and creates in us life.
We need the desire to know He is the Lord, to know that He is drawing us toward Him!
Please look at Jeremiah’s passage carefully, and see this. “Then they will be my people and I will be their God because they will return.” The words of God recognize His people, even when they are struggling in bondage, when they are in captivity, either to Babylon, or Egypt or sin! This is the God who hears the psalmists plea to give him (and us!) new life, and does so.
This is why parishes and congregations who dedicate time in the presence of God find themselves more attentive to each others’ needs, more supportive of those in their community that aren’t part of the church, yet! It is why churches that have dedicated times to adore Jesus, and/or spend time in prayer find themselves renewed and revived, responding to the needs of those around them.
it doesn’t come because we force it, it comes as a result of being drawn into intimacy with God. It is not a programmatic response, it is one from the depths of our souls, as the Spirit transforms us into the image of Christ, and united to Him, we serve as He served.
This is our hope, this is who we are.
The people of God, who are being drawn back, who are returning to Him.
Florian Racine, “Spiritual Fruits of Adoration in Parishes,” in From Eucharistic Adoration to Evangelization, ed. Alcuin Reid (London; New York: Burns & Oates, 2012), 208.
Devotional Thought of the Day:
2 The people who walked in darkness have seen a great light. They lived in a land of shadows, but now light is shining on them. 3 You have given them great joy, Lord; you have made them happy. They rejoice in what you have done, as people rejoice when they harvest grain or when they divide captured wealth. 4 For you have broken the yoke that burdened them and the rod that beat their shoulders. . Isaiah 9:2-4 (TEV)
3† You have been raised to life with Christ, so set your hearts on the things that are in heaven, where Christ sits on his throne at the right side of God. 2 Keep your minds fixed on things there, not on things here on earth. 3 For you have died, and your life is hidden with Christ in God. Col. 3:1-3 GNT
Temptation has its own “style” in the Church: it grows, spreads and justifies itself. It grows inside the person, rising in tone. It grows in the community, spreading the disease. It always has a word at hand to justify its stance.
When [Luther] was asked whether it was enough for a person to confess sin and believe in absolution and not use the sacrament [of the altar], he replied, “No! It is stated in the words of institution, ‘Do this in remembrance of me’ [1 Cor 11:25]. Everything that is required of a Christian must be in the sacrament: acknowledgement of sin (which we call contrition), faith, giving of thanks, confession. These things must not be separated from one another.”
Dear Jesus, help me to spread your fragrance everywhere I go. Flood my soul with your spirit and life. Penetrate and possess my whole being, so utterly, that my life may only be a radiance of yours. Shine through me, and be so in me, that every soul I come in contact with may feel your presence in my soul. Let them look up and see no longer me. But only Jesus! Stay with me, and then I shall begin to shine as you shine; so to shine as to be a light to others; the light, O Jesus will be all from you, none of it will be mine;
It will be you, shining on others through me. Let me thus praise you in the way you love best by shining on those around me. Let me preach you without preaching, not by words but by my example, by the catching force,the sympathetic influence of what I do, the evident fullness of the love my heart bears to you. Amen. (the radiating prayer of St Theresa of Calcutta )
One of the problems with theology is semantics, for there are not enough terms to enable everything to be put in nice orderly thoughts. For that matter there are too many thoughts to keep them straight, even for the brightest and largest minds.
If I talk to a Lutheran about two Kingdoms, they often think of a divide between the secular and the sacred, and though God operates and reigns in each Kingdom, the theory is that there are different rules, different concerns, and for some, a different sense of ethics and morality.
Others would think of two kingdoms as the Kingdom of Darkness where sin reigns (or perhaps Satan) and God’s Kingdom, where righteousness and holiness are predominant.
A slight difference, for in Lutheran thought, God still reigns in the secular, in other systems, it represents a warzone, good against evil, Satan against God. Lutherans miss this often, and often the awareness of how different a life lived in sin is different, or should be different, than one lived in grace.
As a pastor, I see people struggling with this all the time, this idea of living a life affected by grace, a life of holiness, a life separated to God. The life Paul describes to the church in Colossae, where he urges them to set their minds and fix their hearts on things that are above, for the reality they truly dwell in is found there, in the presence of God. It is that transition that Isaiah prophetically described, as people were awakened from the darkness, and would learn to live in the light, with the work of the Child who would be given.
Even so, we have to live in this world between the two kingdoms, this world of shadows. This place where we can be dragged back into the darkness by temptation. A temptation that can affect those in the church, just as powerfully, just as dramatically, as it does the world which it dominates over. This is the great challenge, to live in this Kingdom, but not be of it. To minister to those broken by it, and yet not let it dominate us.
Luther sees the answer in the sacrament of the Eucharist, (which is why we should commune often!) because of all it includes. To spend that time with our heart set and minds fixed upon Christ Jesus. To feel the relief of being forgiven, to celebrate the blessing of being freed from darkness,
It is from that point that an amazing thing happens, the prayer of St Theresa becomes visibly answered. Not by our own will, not even by our effort, but simply from having God work in our lives, not being as aware of it as His presence. Not understanding it, but simply reveling in this world of glory that we dwell in, with Him.
That glory of God radiates from Him through us, even as it did through Moses. As we spend time, focused heart and mind on God, experiencing the love, our life changes… and ministry happens without our knowing. In this place the secular and the sacred overlap.
It is a glorious thing…it is holiness, a life set apart to God. It is who we, who have seen God’s glory invade our darkness, were reborn to live in.
So let’s do it, living in both Kingdoms, reflecting the light that others might fight the freedom of being loved by God. AMEN!
Pope Francis. (2013). A Year with Pope Francis: Daily Reflections from His Writings. (A. Rossa, Ed.) (p. 238). New York; Mahwah, NJ; Toronto, ON: Paulist Press; Novalis.
Luther, M. (2007). Luther’s Spirituality. (P. D. W. Krey, B. McGinn, & P. D. S. Krey, Eds., P. D. S. Krey & P. D. W. Krey, Trans.) (p. 183). New York; Mahwah, NJ: Paulist Press.
Devotional Thought of the Day:
5 Now that we have been put right with God through faith, we have peace with God through our Lord Jesus Christ. 2 He has brought us by faith into this experience of God’s grace, in which we now live. And so we boast of the hope we have of sharing God’s glory! Romans 5:1-2 GNT
To be utterly frank and clear, I would like to say once again: ‘It is fitting that seminarians take part every day in the Eucharistic celebration, in such a way that afterwards they will take up as a rule of their priestly life this daily celebration. They should moreover be trained to consider the Eucharistic celebration as the essential moment of their day, in which they will take an active part and at which they will never be satisfied with a merely habitual attendance. Finally, candidates to the priesthood will be trained to share in the intimate dispositions which the Eucharist fosters: gratitude for heavenly benefits received, because the Eucharist is thanksgiving; an attitude of self-offering which will impel them to unite the offering of themselves to the Eucharistic offering of Christ; charity nourished by a sacrament which is a sign of unity and sharing; the yearning to contemplate and bow in adoration before Christ who is really present under the Eucharistic species.’ (Pastores dabo vobis, 48)
The priestly ministry is a ministry of reconciliation. In the Sacrament of Baptism it leads us, through the admonitions of faith, to a fundamental reconciliation with the living God so that we no longer regard him and his world as a threat, but recognize their foundation in love. It is the priest’s role to make God’s gifts present to us and to associate us with these gifts in such a way that, as the Canon of the Mass puts it, we ourselves become a gift together with him.
For God decided not only that we should believe in the crucified Christ, but that we should also be crucified with him and suffer with him, as he clearly shows in many places in the gospels. “Whoever does not take up the cross and follow me,” says the Lord, “is not worthy of me” [Matt 10:38]. And again, “If they have called the master of the house Beelzebub, how much more will they malign those of his household” (Matt 10:25)! Therefore, each one must carry a piece of the holy cross, and it cannot be otherwise. St. Paul says as well, “In my flesh I am completing what is lacking in Christ’s afflictions” [Col 1:24]. It is as if he were saying that his whole Christianity is not yet completely prepared, and we also must follow so that nothing is lost or lacking from the cross of Christ, but all brought together into one heap. Everyone must ponder that the cross cannot remain external.
There is so much in my readings today, that I am struggling to put it all together!
But it all starts with the Christian life that we have been brought into, what Luther described as living in our baptism, this becoming the gift (In Pope Benedict’s words). One of my professors would have called it living the “Incarnational life” or the “Sacramental life”
It is why we, as a church, need to stop just going through the motions of worship, and why we who are taked with leading have to avoid the trap of manipulating the emotions in the way we plan our services, but simply live in the moment as well.
The challenge is then to let go and live in the liturgy we have, to realize how close it brings us to Christ, how it reveals His love in a way that we experience it, in the way it stimulates and strengthens the hope we have. It is why the seminarian is encouraged to spend as much time as possible contemplating and meditating on the Lord’s Supper, realizing the presence of God, His Body and Blood, that we serve our people, that serves us.
It is this feast, this sacrifice that draws us into Christ’s sacrifice, just as baptism and the other sacraments do, that gives us the faith to trust God as we commune with Jesus as we take up our crosses as well. As we embrace suffering for the hope it gives those around us, as they realize we aren’t just going through the motions, or saying what we think we should say.
For if we realize the love, the mercy and dwell in God’s peace, our people will see it. We won’t just go through the motions of worship, we shall indeed live in it, and the words of the liturgy, drawn from scripture will become alive, not just in us, but in all who participate.
Go back up and read the words again, these words from scripture of the Apostle Paul. See the depth of them, this great encouragement to live in the experience of grace, this being so overwhelmed by the hope of living, knowing we shall share in the glory of God, that we live in the love of the Father, who loves us as much as He loves the Son.
This is why we gather, this is why we savor the words we say and sing in our churches, this is why we study for years to lead the people of God. To help them dwell in the midst of His peace, His presence, His glorious love.
And then, we see something amazing, we become the gift….
Lord, help us to move past the phase of “going through the motions” and then having to manipulate worship. Instead, help us to live in the grace of which we speak, and of which we sing. Help us Father, we pray in the name of Jesus, Who live and reigns with You and the Holy Spirit, one God, forever and ever. AMEN!
Burke, R. L. (2012). Adoration in the Formation and Life of Priests. In A. Reid (Ed.), From Eucharistic Adoration to Evangelization (pp. 136–137). London; New York: Burns & Oates.
Ratzinger, J. (1992). Co-Workers of the Truth: Meditations for Every Day of the Year. (I. Grassl, Ed., M. F. McCarthy & L. Krauth, Trans.) (pp. 191–192). San Francisco: Ignatius Press.
Luther, M. (2007). Sermon at Coburg on Cross and Suffering. In P. D. W. Krey, B. McGinn, & P. D. S. Krey (Eds.), P. D. S. Krey & P. D. W. Krey (Trans.), Luther’s Spirituality (p. 152). New York; Mahwah, NJ: Paulist Press.
Devotional Thoughts for the day:
7 We now have this light shining in our hearts, but we ourselves are like fragile clay jars containing this great treasure. This makes it clear that our great power is from God, not from ourselves. 8 We are pressed on every side by troubles, but we are not crushed. We are perplexed, but not driven to despair. 9 We are hunted down, but never abandoned by God. We get knocked down, but we are not destroyed. 10 Through suffering, our bodies continue to share in the death of Jesus so that the life of Jesus may also be seen in our bodies. 11 Yes, we live under constant danger of death because we serve Jesus, so that the life of Jesus will be evident in our dying bodies. 12 So we live in the face of death, but this has resulted in eternal life for you. 13 But we continue to preach because we have the same kind of faith the psalmist had when he said, “I believed in God, so I spoke.” 14 We know that God, who raised the Lord Jesus, will also raise us with Jesus and present us to himself together with you. 15 All of this is for your benefit. And as God’s grace reaches more and more people, there will be great thanksgiving, and God will receive more and more glory. 16 That is why we never give up. Though our bodies are dying, our spirits are being renewed every day. 17 For our present troubles are small and won’t last very long. Yet they produce for us a glory that vastly outweighs them and will last forever! 18 So we don’t look at the troubles we can see now; rather, we fix our gaze on things that cannot be seen. For the things we see now will soon be gone, but the things we cannot see will last forever. 2 Corinthians 4:7-18 (NLT2)
We have to be candles, burning between hope and despair, faith and doubt, life and death, all the opposites.
That is the disquieting place where people must always find us.
And if our life means anything, if what we are goes beyond the monastery walls and does some good, it is that somehow, by being here, at peace, we help the world cope with what it cannot understand. William Brodrick
The Eucharist will restore to us our original dignity: to that of rational beings: not rationalists but rational ones, perfected by the grace of faith, hope and charity. This is a healing from a deviant emotionalism that is wrought by an authentic theological life, which puts the emotions and feelings in their rightful place. Otherwise, one is faced with two temptations: either lose oneself in emotion, or reject it categorically, which in both cases is a tragedy for the humanity of the person. Only an authentically theological life restores to human affectivity its legitimate and rightful place, including in our devotional lives.
As I sit in my home office, I am looking back on a week that I could never have imagined happening to me as a pastor. I am not talking about never imagining it when I was 8 and felt the “call” to be the pastor. Or when I was 18-22 and studying to be one.
I am talking about never imagining it as far back in time as last Wednesday.
And I have seen a thing or two as a pastor, and helped people pick up the pieces of hundreds if not a thousand or more traumatic experiences.
And so when I cam across the words of Mr. Broderick above, they resonnated incredibly well. there is where I stand, in the midst of the extremes of life (and along with me the staff of my church and school.) It is not the queit place it normally has been, and while the sense of peace is being revealed again, there are the challenges we have endured that have marked us.
But we are that candle, and by being here, in this moment, we help those around us cope with what they cannot understand, what we cannot understand. What was beyond our imagination, and yet became a reality.
So in the midst of that, we learn to focus on what is dependable, what brings about peace, what cannot be seen or perceived completely, yet has been promised to us.
We look to the Eucharist, the Body broken, the Blood poured out to restore us, to renew us, to help us believe and depend on God, even in the times we struggle to believe, because our minds cannot understand. This is what renews us, what calms our fears, that strengthens our dependence on Jesus, and the work of the Holy Spirit in our lives.
And then in the midst of a peace that is beyond our understanding, we find our hearts and souls healing, and we realize the healing that we have been able to help others find.
Lord, bless us as we pray! You promised the Holy Spirit would interpret those prayers, even with groaning deeper than our own. Help us to look to You, to see Your love revealed, to strengthen our faith, our trust in Your love. Lord we need to know You are here, so make it evident that You, Lord, are with us! AMEN!
Buttet, N. (2012). The Eucharist, Adoration and Healing. In A. Reid (Ed.), From Eucharistic Adoration to Evangelization (p. 121). London; New York: Burns & Oates.
from https://www.northumbriacommunity.org/offices/morning-prayer/ 5/31/2019
Devotional Thought of the Day:
26 This means that every time you eat this bread and drink from this cup you proclaim the Lord’s death until he comes. 27 It follows that if one of you eats the Lord’s bread or drinks from his cup in a way that dishonors him, you are guilty of sin against the Lord’s body and blood. 28 So then, you should each examine yourself first, and then eat the bread and drink from the cup. 29 For if you do not recognize the meaning of the Lord’s body when you eat the bread and drink from the cup, you bring judgment on yourself as you eat and drink. 30 That is why many of you are sick and weak, and several have died. 31 If we would examine ourselves first, we would not come under God’s judgment. 32 But we are judged and punished by the Lord, so that we shall not be condemned together with the world.
1 Corinthians 11:26-32 (TEV)
651 You sometimes allow the bad side of your character to come out, and it has shown itself, on more than one occasion, in an absurd harshness. At other times, you do not bother to prepare your heart and your head so that they may be a worthy dwelling for the Most Holy Trinity… And you invariably end up by remaining rather distant from Jesus, whom you know so little. If you go on like this, you will never have interior life.
For the Fathers of the Church, the Eucharist is considered as the medicine of eternity. It is a remedy. Jesus continues to touch the sick with His Eucharistic Body. St Thomas Aquinas understands the Eucharist as the bread of the soul: as bread sustains the body, the Eucharist sustains the soul. As bread repairs the body, the Eucharist repairs the soul. As bread increases the life of the body, the Eucharist increases the life of the soul. As bread gives joy to the body, the Eucharist gives joy to the life of the soul, sometimes even to the life of the body, as it is given to us to see.
In refusing to go and draw from the Eucharist the source of healing, many of our contemporaries are tempted to seek out pseudo-healings in false spiritualities.
“He was insistent that the church, and the teachings of the church, not be the subject of evangelization but that Jesus
We stand there, kneel there, wait there…
So many come who are so burdened, so broken. Even though they confessed their sins not long ago, you can see the weight of their sin, and even the sins of their community, their world, weighing down on them.
And Jesus comes to them again, giving them the nourishment and grace that they need. They are not there to prove their holiness, their piety, they are there because they need to experience the love of God.
If, as Girzone notes, the church’s evangelization is in the message revealing Jesus, if our role as God’s people is to reveal His glorious love and mercy to the world, then the altar is a time where this happens.
It is why the fathers of the church, from Clement to Augustine to Francis and even Martin Luther put such a value on the sacraments. The means of grace where God reveals and pours out His love on us. Where we find ourselves in the presence of God. This moment, when the veil between heaven and earth is transparent, where the soul and heart realize what the mind assents to when it responds to “the peace of the Lord is with you!” and thunders back “AMEN!”
So how do we prepare for this? How do we not take such a great salvation for granted? How do we recognize that Jesus giving us His precious body, His blood which covers our sin?
It is not by perfecting our lives, for we cannot do that.
It is not by pretending to be holy, or deserving.
It is by realizing we need this medicine, that our souls need to be revived, that our hearts need to know God’s promise is not in vain, that He has forgiven us, that this sacrifice of Christ ~2000 years ago was done, to make you and me the children of God.
We prepare for this great gift, this means of grace, by realizing our need and expecting God to deliver what He said He would give us. We prepare for it by realizing our hunger and our need and rejoicing in the gifts of God, given to the people of God.
So come, and join us, and celebrate the Lord’s Supper, and give thanks and praise to the Lord who serves us, in love. AMEN!
Escriva, Josemaria. Furrow (Kindle Locations 2732-2736). Scepter Publishers. Kindle Edition.
Rey, D. (2012). Adoration and the New Evangelization. In A. Reid (Ed.), From Eucharistic Adoration to Evangelization (p. 8). London; New York: Burns & Oates.
Girzone, Joseph. (2011) The Homeless Bishop, Orbis Books , Maryknoll, NY
Devotional Thought of the Day:
28 “Come to me, all of you who are tired from carrying heavy loads, and I will give you rest. Matthew 11:28 (TEV)
7 Leave all your worries with him, because he cares for you. 1 Peter 5:7 (TEV)
5 Give yourself to the LORD; trust in him, and he will help you; Psalm 37:5 (TEV)
28 We know that in all things God works for good with those who love him, those whom he has called according to his purpose. Romans 8:28 (TEV)
19 But Joseph said to them, “Don’t be afraid; I can’t put myself in the place of God. 20 You plotted evil against me, but God turned it into good, in order to preserve the lives of many people who are alive today because of what happened. 21 You have nothing to fear. I will take care of you and your children.” So he reassured them with kind words that touched their hearts. Genesis 50:19-21 (TEV)
A test of faith is not a multiple choice or essay test about how much you know doctrinally. None of us can know beyond what scripture teaches, and most of us don’t know all of that. (Even if we pretend to)
Nor is a test of our holiness, and how well we live from an ethical and/or moral standpoint. For while we should strive to live within the way God has laid out, we too often fail. And each of us will tend to look to the sins and failures of others, even counting them eviler, or condemning them, while trying to justify our own actions.
Nor is it a test of our will, and our ability to compensate or atone for our own error. The price is too high, and even if we could atone, why would we? To avoid punishment? To attain paradise? Both are self-centered motives, and therefore, as sinful as the sins we commit.
None of these “tests” measure a Biblical faith. Not one of them testifies to our ability to depend upon Jesus for what He has promised. Look above at the scripture quotes.
Do we have enough faith, enough trust God for the complete rest (physical, emotional, spiritual ) that we so need?
Do we have enough faith to leave our anxieties, our concerns, even our very life in His hands? Do we faith in His promise that all things work for good? Even the sins of our country, even
Do we trust in Him enough to proclaim to those who have hurt us, what you meant for evil, God used for good?
To do these things requires faith in God, confidence that He will do exactly what He said He would. Faith means to depend on Him, even when the guilt and shame are overwhelming, even when the hurt of betrayal is too powerful.
It is then faith is revealed, for it is that certain hope that despite all the logic, despite all the anxiety and fear, despite all the pain and suffering, God will see us through, that He will carry us, and bring us healing, and help.
That is faith. That is what it means to believe in God, to have confidence in what He has promised, that He will heal all that is broken. He will care for us, and never let us alone.
Faith is that feeling you get during communion when you are so overwhelmed by God’s love, that all you can think of is Christ, giving Himself of you, his Body broken, His love shed… and as you are focused on that, everything else falls away.
That feeling for a second or even a minute is a glimpse of heaven, it is a moment of purest faith when all there is, is God, and we depend on Him. letting everything else go.
So next time if you wonder if you have faith, hearken back to that moment you communed.. and relax, you passed the test.
Devotional Thought of the Day:
24 “But how terrible for you who are rich now; you have had your easy life! 25 “How terrible for you who are full now; you will go hungry! “How terrible for you who laugh now; you will mourn and weep! Luke 6:24-25
“The LORD did not love you and choose you because you outnumbered other peoples; you were the smallest nation on earth. Deut 7:7 GNT
3† He made you go hungry, and then he gave you manna to eat, food that you and your ancestors had never eaten before. He did this to teach you that you must not depend on bread alone to sustain you, but on everything that the LORD says. 4 During these forty years your clothes have not worn out, nor have your feet swollen up. 5† Remember that the LORD your God corrects and punishes you just as parents discipline their children. Deut. 8:3-5 GNT
What the world needs is God’s love; it needs to encounter Christ and to believe in him. The Eucharist is thus the source and summit not only of the Church’s
The third quote from scripture, the one from Luke 6, is a painful one. It shakes up most of our
This is confusing, yet it will set the tone for the other two readings from the Old Testament. It helps us understand why the wimpiest nation was the one God loves, why there were times where the brokenness would cause them many tears and great pain. They would even long to return to the slavery they once hated.
But they were loved and cared for, and God would heal them, and ensure that even their clothes didn’t wear out.
God stayed with them, in the midst of their rebellion, in the midst of their sin, and called to them to return, to repent, to allow Him to cleanse them, to heal their brokenness.
It is all a parent can do at times… allowing their children to hit rock bottom, but being there all the time, waiting for the moment they cry out.
It sucks to be the parent (God) and we wonder why He would let us get so lost, so in bondage to sin, so broken. So needy. So Empty.
He is there, ready to heal, ready to fill us with love and hope and peace.
He does this through His word, and with that word, through the sacraments. Which is why the quote from Pope Benedict XVI is so powerful.
It is not something we can diagram, this transformation that God is working in us, but it is there. In this moment that is as close to heaven as we can imagine, as the love of God is revealed through this bread and wine, this precious Body and Blood of Jesus our Lord.
And as we experience the dimensions of this love, it is so incredible, we don’t have to be forced to share it, we simply do. A church which has an inkling of the grace distributed in the Lord’s Supper is simply a church that must share that grace with others who are broken. An individual to whom this blessing, that they are given the Body to
If you are a
If you are a pastor who wants his church to grow, help people see this blessing you serve them with…
Look to Christ, be amazed by the depth of His love, the wonderful mercy poured out on you, and realize, despite
Benedict XVI. (2007). Sacramentum Caritatis. Vatican City: Libreria Editrice Vaticana.
Devotional Thought of the Day:
21 After all the people had been baptized, Jesus also was baptized. While he was praying, heaven was opened, 22† and the Holy Spirit came down upon him in bodily form like a dove. And a voice came from heaven, “You are my own dear Son. I am pleased with you.” Luke 3:21-22 GNT
16 The cup we use in the Lord’s Supper and for which we give thanks to God: when we drink from it, we are sharing in the blood of Christ. And the bread we break: when we eat it, we are sharing in the body of Christ.
1 Corinthians 10:16 (TEV)
7 On the first day of the week, we gathered with the local believers to share in the Lord’s Supper. Paul was preaching to them, and since he was leaving the next day, he kept talking until midnight. Acts 20:7 (NLT2)
10 Then Jesus stood up again and said to the woman, “Where are your accusers? Didn’t even one of them condemn you?” 11 “No, Lord,” she said. And Jesus said, “Neither do I. Go and sin no more.” John 8:10-11 (NLT2)
Moreover, the people are instructed often and with great diligence concerning the holy sacrament, why it was instituted, and how it is to be used (namely, as a comfort for terrified consciences) in order that the people may be drawn to the Communion and Mass. The people are also given instruction about other false teachings concerning the sacrament.
There are several communion services in my life that will always come to mind. One of those had its sixth anniversary this week, as I remember a dozen, maybe a dozen and a half missionaries gathering in Macao one afternoon.
Another was my first Sunday in my journey
It started with hearing the elder say these simple words to people. Bod said, “take and drink, the blood shed for the forgiveness of your sin.” He said it with such confidence, such faith that each word hammered into the hardness of our hearts. I don’t remember anything else, save for one thing, as these words of God were heard, not just
The other thing I noticed was the body language of the people. People I knew from the community, people dealing with more brokenness (I would learn) than I could ever suspect. They approached the altar, hunched over, unable to look up, the burdens of the world, and their own sin so oppressing them. And then, as they received the body of Jesus on their tongues, as they drank from the chalice or the little cups, their bodies changed. They relaxed, the stern reverence was replaced with smiles that were filled with peace, and joy.
I know no other way to explain it, except to say they encountered Christ. They were overwhelmed by His presence, His mercy, His love. And when they sang the traditional Nunc Dimittis after communion, they like Simeon, knew God’s salvation. Not as theology, not as some fact, but something that resonated with every beat of their heart.
That joy allowed them to leave the brokenness behind, it allowed them to be free of what oppressed them. One of my professors would later describe this using the word “incarnational” not restricting the incarnation to an event in the Judean hills 2000 years ago but seeing it happen here. This is what the early Lutherans meant by the sacrament comforting their frightened consciences.
And each of the sacraments does this, baptism, the Eucharist, Confession and Absolution, as we participate, as we share in life with Jesus, who brought us to life in HIs resurrection.
This can’t be adequately explained, even by the best of theologians. The sacraments aren’t something that man has the power to research, to “objectively observe.” But they bring about a healing of our souls, as the promises of God become true for us, as the love of God, in all its measureless dimensions, is revealed, As we are transformed, and that is revealed as well, the glory of God reflecting from us, as it did from
Come, let us adore Him, for the Lord is with us. AMEN!
Tappert, T. G. (Ed.). (1959). Article 24 of the Augsburg Confession: The Book of Concord the confessions of the Evangelical Lutheran Church. (p. 56). Philadelphia: Mühlenberg Press.
Devotional Thought of the Day:
20 “I have obeyed all these commandments,” the young man replied. “What else do I need to do?” 21 Jesus said to him, “If you want to be perfect, go and sell all you have and give the money to the poor, and you will have riches in heaven; then come and follow me.” 22 When the young man heard this, he went away sad, because he was very rich. Matt 19:20-22 TEV
5 That is why I have sent my prophets to you with my message of judgment and destruction. What I want from you is plain and clear: 6 I want your constant love, not your animal sacrifices. I would rather have my people know me than burn offerings to me. Hosea 6:5-6 (TEV)
One encounters Christ throughout the creation, says Luther, but the troubled conscience experiences him as its judge and flees in terror. In the supper, however, the believer meets the Lord unequivocally as the savior who lays his life down for me (“This is the body of Christ given for you; the blood of Christ shed for you”). There is no escaping Christ’s single-minded intention. He proclaims his love to each and every participant and asks only that they take him at his word.
he (Augstine) had a sort of vision, in which he heard a voice saying to him: “I am the bread of the strong, eat me! But you will not transform me and make me part of you; rather, I will transform you and make you part of me.”3 In the normal process of eating, the human is the stronger being. He takes things in, and they are assimilated into him, so that they become part of his own substance. They are transformed within him and go to build up his bodily life. But in the mutual relation with Christ it is the other way around; he is the heart, the truly existent being. When we truly communicate, this means that we are taken out of ourselves, that we are assimilated into him, that we become one with him and, through him, with the fellowship of our brethren.
We measure Christian maturity wrong, and we have for a long time.
We measure it by the level of theological knowledge they have, or by the amount of scripture memorized. How dynamic they are when it comes to sharing or defending the faith. How much they “have it together” doesn’t really count all that much either, for anyone can put on an act.
The young man in the first reading above would have been counted as mature in the faith. he did all the right things, he said them all, he knew it all as well. The Israelites in Hosea’s time had the sacrificial system down, they had all the right movements, they processed sacrifices with the precision of a military unit, yet they too were not mature in their faith.
They didn’t understand, any more than we do today.
Being mature in the faith is not about being self-sufficient, but it is about being dependent on God, about walking with Jesus, about loving Him, about knowing Him! Being a Christian is about letting God invade your life, about learning to hold no part back, for the Lord would save all of us.
Read again the words about Luther, and the writings of then Joseph Cardinal Ratzinger above. Look at how they describe meeting Christ in the Eucharist, the transforming nature of God. It is encountering the absolute love of God, as He pours out mercy and peace and healing upon us.
This isn’t just about the substitutionary atonement or the discussion of consubstantiation versus transubstantiation. It’s not just about the words of institution or the form of the mass in which this gift is celebrated. Those things are part, but they mean nothing without the encounter…the encounter with Christ.
It is about this encounter, about meeting God, right then and there. About knowing the purest, most invasive, most intimate love, about taking in the Body and Blood of Christ. It is about being drawn into His glory, for His glory is simply the light of His love.
Christian maturity is about desiring to know this love, about realizing how much we need His presence, about rejoicing as we depend on Him, as we entrust to Him our very souls.
It is what Jesus asked the young man. …drop everything… let it help others… come walk with me.
The mature Christian has learned to do so, even asking God for the help.
Lord, help us grow in faith, depending on You, allowing You in every part of our lives and rejoicing in the His love for us. AMEN!
Strohl, J. E. (2007). General Introduction. In P. D. W. Krey, B. McGinn, & P. D. S. Krey (Eds.), P. D. S. Krey & P. D. W. Krey (Trans.), Luther’s Spirituality (p. xxviii). New York; Mahwah, NJ: Paulist Press.
Ratzinger, J. (2003). God is Near Us: The Eucharist, the Heart of Life. (S. O. Horn & V. Pfnür, Eds., H. Taylor, Trans.) (p. 78). San Francisco: Ignatius Press.