Does having a belief exlude others?

Recently I was discussing my faith in Jesus with a friend of mine.

Now I should mention that this friend is not a Christian, but has come out of a traditional Jewish family (although he is no longer practicing).

He told me that he had recently been moving away from theology because, for him, it seemed like it wasn't a useful practice. This intrigued me so we began to discuss why he felt that way.

His answer was that theology puts boundaries on God, and how God can be known. He didn't find that very useful, and mentioned that it can lead to rejecting those on the basis of having a different experience of God then we do.

As we talked I began to see a little bit of where he was coming from. There is a way that when we say we believe something we can shut out people who believe something different. Sometimes this can happen in friendships, sometimes it can happen between scholars, and in the scriptures we can even see it happening between nations.

In the book of Joshua we see a people group who has had contact with God in a powerful way move into a land God has promised to them and violently overthrow all those in the land who are not a part of their divinely enlightened community.

It's a pretty hard pill to swallow, and it begs the question does belief lead to exclusion (violent or otherwise)?

This week I read an article by Dr. Robbert L. Hubbard Jr. which addresses some of the nuances at play here. It's called, "What are They doing here? The Old Testament recons with the Philistines." As the title indicates it deals with the problem of the Philistine people for the Israelites in the Old Testament.

The Israelite people believed God had given them the land of Israel, but somehow there were other people in the land, and somehow God cared for those people too.

Dr. Hubbard draws attention to a tension throughout the Hebrew Bible between a theme of "exclusion" and a theme of "inclusion."

THE LORD is seen as exclusive, destroying other nations on behalf of the Children of Abraham.
THE LORD is also seen open to Non-Israelites and seems to call them to know him. I would like to add that God is so hungry to include us that he takes on flesh and comes TO the world.

Any belief, whether that belief is God has given you a promised land, or that Christ Jesus is raised from the dead, carries with it an aversion to any claim that could indicate a truth outside of the one you hold. A natural tendency to focus on differences seems to drive wedges between people over every imaginable issue.

My question is:

Can we reconcile the exclusive tendency we see both in scriptures and in ourselves with the inclusive movement of God we see throughout the Bible, as God calls all to himself or
do our beliefs have to result in exclusion of others?

Saint of the Week: Cyriacus the Anchorite

This week the Eastern Church will be remembering Cyriacus the Anchorite. For those of you who don't know what an Anchorite lets take a little break to go over it.

Anchorites are a subset within that tradition of Monasticism. Unlike Monks and Nuns who live within communities of faith (e.g. Monasteries, convents) Anchorites live in solotude. There have been many Anchorites in the history of the church some of which include:

• Saint Anthony the Great
• Julian of Norwich
• Nazarena
• And of course Cyriacus

What you need to know about Cyriacus:

• Cyriacus spent ten years in total silence
• Mary, the Mother of our Lord, is said to have appeared to him
• He fought against Origenism 
• He lived in the desert and fed on bitter herbs called 'squills', which God is said to have made sweet
• One of his spiritual practices was to read the Psalter every night
• He is purported to have laid hands on the sick and the sick were healed

Here is an account of the vision he received of Mary... I found it to be interesting.

"The Mother of God appeared to him with Saint John the Baptist and Saint John the Theologian; however, she refused to enter his cell, because at the end of one of the books on his shelf there were two writings by the heretic Nestorios." 

From the "Spiritual Meadow" by John Moschus

St Gregory of Nazianzus on the limits of the Human mind

Today's quote from the Church fathers is from St Gregory of Nazianzus. I have been reading a bit of him latly, and think he may show up a few more times. Great stuff!

He has a great deal to say about prayer life, and the nature of Christ.

Here is a quote about the limits of our minds, our wisdom, and our knowledge:

No man has yet breathed all the air; no mind has yet contained or language embraced God’s substance in its fullness. No, we use facts connected with him to outline qualities that correspond with him, collecting a faint and feeble mental image from various quarters. 

Our noblest theologian is not one who has discovered the whole - our earthly shackles do not permit us the whole - but one whose mental image is by comparison fuller, who has gathered in his mind a richer picture, outline, or whatever we call it, of the truth.

From On God and Christ 

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Great Evangelists: Helen Barrett Montgomery

In the early twentieth century Helen Barrett Montgomery was the face of Woman’s American Baptist Foreign Mission Society where she served from 1914–1924 as president. During that time, she became one of the most prominent spokes people for global missions in the Church.  Part of her work to further missions involved a publication of the book in 1920 called The Bible and Missions which was published by  The Central Committee on the United Society of Foreign Mission. This book constitutes one of the best examples of her perspective on the theology of missions, which she was among the first to articulate.

The following quote comes from that book. I thought it was great and would share it with you:

“I am asked, ‘Do you believe in foreign missions? I answer, Do you believe in the gospel of Christ?’ For be assured of this, if foreign missions, when considered in the large, are a failure, the gospel is a failure. If Jesus Christ has no message for the man in Shanghai that is worth giving my life, if need be, to get it to him, he has no message for the man in London that I need bother about. He is either the Savior of the whole world or he is no man’s Savior.”

What do you think of this quote?

More on Ms. Montgomery soon...

Early Church Fathers Poem

Early Church Fathers Poem

By: Deacon Nate Harburg

Deacon Nate Harburg recently posted this Poem at Harburgian Haikus I thought it was great so I asked him if we could cross-publish it.

ST. IGNATIUS OF ANTIOCH (c.50-c.110)

Brought to Rome’s arena, he was all bound up in fetters,

On the way he zealously preached Christ in seven letters,

Known for calling Euch’rist medicine for immortality,

He became “pure bread of Christ” for lions, his fatality!

*

ST. JUSTIN MARTYR (c.100-c.165)

His “Apology” was meant to stop the bloody persecution,

It set out to show the Church to be a peaceful institution,

Pagan gods were “demons,” no he wasn’t metaphorical,

Christ fulfilled as “Logos” every ancient bible oracle!
*
ST. IRENAEUS OF LYONS (c.120-c.202)
Countering the heresies he truly laid the smack down,
Thus disciples of the gnostic Valentinus did frown,
He taught Christ as “second Adam” and as truly God-man,
“Mary-Eve” typology shows verily our God’s plan!
Valentinus said salvation lies in secret “gnosis”,
Irenaeus taught that Gnosticism was atrocious,
“Anakephalaiosis” expialidocious,
Jesus recapped everything and that is the TRUE GNOSIS!
*
TERTULLIAN OF CARTHAGE (c.160-c.220)
This man named Tertullian abandoned paganism,
Cath’lic he became but then accepted Montanism,
He said that the blood of martyrs is seed for the Church,
His view of the two natures of Christ helps for research!
*
ST. CYPRIAN OF CARTHAGE (d.258)
Cyprian said don’t wait, but get baptized very quickly,
Eucharist does re-present Christ’s sacrifice of Calv’ry.
*
ORIGEN OF ALEXANDRIA (c.185-c.254)
St. Jerome called Origen father of Arianism,
Arius was no church father but fomented schism,
Origen said there’s no time when Christ Jesus was not,
Think of him as heretic? No certainly you must not!
Origen was very influential and prolific,
His work “De Principiis” is really just terrific!
Origen sought martyrdom but mom emptied his dresser,
Principal at two schools and a very smart professor,
Theologic’lly he surely was no dumb regressor,
Later tortured for his faith, and died a brave confessor!

Saint of the Week: St. Mathew

Today the Church remembers St. Mathew the Apostle and Evangelist (on my birthday September 21st). You probably know Matthew best for the stories of him in the Gospels. Matthew was a tax collector who was sitting outside the city of Capernaum when Jesus asked him to follow him. Matthew left his life behind and become one of the 12 disciples who lived and moved with Jesus during his earthly ministry.

Tradition also tells us that Matthew wrote the first Gospel in the New Testament, although this is something Scholars debate.

What you need to know about Matthew

• He was a tax collector for the Roman Empire, something that could make you rich, but hated.
• He joined Jesus in his earthly ministry.
• He is traditionally associated with the Gospel of Matthew
• This Gospel is represented by the image of a MAN
• No one knows how he died for sure, but tradition tells us he died a martyr, some say he was burned, others say he was stoned, still more argue he was beheaded. There is even ancient testimony that he died a natural death.
• He is said to have preached the Gospel to the Ethiopians, Macedonians, Persians, and Parthians
• His rejection of the Earthly Empire for the Kingdom of God is one that is both inspirational and incredible

In closing I would like to include 2 passages from his Gospel which I personally don't go a day without thinking about. If you haven't memorized these yet do it. They are essential scriptures to know.

The Lord's Prayer

Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς ἁγιασθήτω τὸ ὄνομά σου ἐλθέτω ἡ βασιλεία σου· γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς·τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν·καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.[Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν.]

Our Father, which art in heaven, hallowed be thy name; thy kingdom come; thy will be done, in earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us. And lead us not into temptation; but deliver us from evil. [For thine is the kingdom, the power, and the glory, for ever and ever.] Amen.

Beatitudes

makarioi oi ptwcoi tw pneumati, oti autwn estin h basileia twn ouranwn. makarioi oi penqounteV, oti autoi paraklhqhsontai. makarioi oi praeiV, oti autoi klhronomhsousin thn ghn. makarioi oi peinwnteV kai diywnteV thn dikaiosunhn, oti autoi cortasqhsontai. makarioi oi elehmoneV, oti autoi elehqhsontai. makarioi oi kaqaroi th kardia, oti autoi ton qeon oyontai. makarioi oi eirhnopoioi, oti autoi uioi qeou klhqhsontai. makarioi oi dediwgmenoi eneken dikaiosunhV, oti autwn estin h basileia twn ouranwn. makarioi este otan oneidiswsin umaV kai diwxwsin kai eipwsin pan ponhron kaq umwn yeudomenoieneken emou: cairete kai agalliasqe, oti o misqoV umwn poluV en toiV ouranoiV: outwV gar ediwxan touV profhtaV touV pro umwn.

Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they that hunger and thirst after righteousness: for they shall be filled. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called sons of God. Blessed are they that have been persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets that were before you.

St. Isaac the Syrian on God's justice

I have recently fallen in love with St. Isaac the Syrian.

There are few church fathers who show the love of God and powerfully as he does. Expect to see more from him in the future:

Here is a quote from him discussing the paradoxical nature of God's 'justice.'

Enjoy!

“How can you call God just, when you read the passage on the wage given to the workers?

‘Friend, I do thee no wrong; I will give unto this last even as unto thee who worked for me from the first hour. Is thine eye evil, because I am good?’

How can a man call God just, when he comes across the passage on the prodigal son, who wasted his wealth in riotous living, and yet only for the contrition which he showed, the father ran and fell upon his neck, and gave him authority over all his wealth? 

None other but His very Son said these things concerning Him lest we doubt it, and thus He bares witness concerning Him. 

Where, then, is God’s justice? 

'For whilst we were sinners, Christ died for us!'”

St. Isaac the Syrian

A liturgy of repentance - The Great Canon of St. Andrew of Crete

I am a sinner in need of repentance.

The word's "Lord have mercy" to me, seem sweet... They are my most common prayer or repentance.

There are at times moments when I seek to repent with more words, and over more time... It helps me heal.

This is something the church has embraced. She has even developed a whole season for repentance called Lent.

Within Lent the Orthodox church has a beautiful liturgical setting focused on repentance... It is called The Great Canon of St. Andrew of Crete. I have not included it all but a small section that I hope you can use for the times of repentance in your own life.

The Great Canon
of St. Andrew of Crete
Excerpt


Refrain: Have mercy on me, O God, have mercy on me.

Troparia:

1. Where shall I begin to lament the deeds of my wretched life? What first-fruit shall I offer, O Christ, for my present lamentation? But in Thy compassion grant me release from my falls.

2. Come, wretched soul, with your flesh, confess to the Creator of all. In future refrain from your former brutishness, and offer to God tears in repentance.

3. Having rivaled the first-created Adam by my transgression, I realize that I am stripped naked of God and of the everlasting kingdom and bliss through my sins. (Genesis 3)

4. Alas, wretched soul! Why are you like the first Eve? For you have wickedly looked and been bitterly wounded, and you have touched the tree and rashly tasted the forbidden food.

5. The place of bodily Eve has been taken for me by the Eve of my mind in the shape of a passionate thought in the flesh, showing me sweet things, yet ever making me taste and swallow bitter things.

6. Adam was rightly exiled from Eden for not keeping Thy one commandment, O Savior. But what shall I suffer who am always rejecting Thy living words? (Hebrews 12:25; Genesis 3:23)

7. I have willfully incurred the guilt of Cain's murder, since by invigorating my flesh I am the murderer of my soul's awareness, and have warred against it by my evil deeds. (Genesis 4:8)

8. I have not resembled Abel's righteousness, O Jesus. I have never offered Thee acceptable gifts, nor divine actions, nor a pure sacrifice, nor an unblemished life. (Genesis 4:4)

9. Like Cain, we too, O wretched soul, have likewise offered to the Creator of all foul deeds, defective sacrifice and a useless life. Therefore we too are condemned. (Genesis 4:5; Hebrews 11:4)

10. In molding my clay into life, O Potter, Thou didst put in me flesh and bones, breath and vitality. But, O my Creator, my Redeemer and Judge, accept me who repent. (Genesis 2:7; Jeremiah 18:1-10; Romans 9:21)

11. I confess to Thee, O Savior, the sins I have committed, and the wounds of my body and soul which murderous thoughts like robbers within have inflicted upon me. (Luke 10:30)

12. I have sinned, O Savior, yet I know that Thou art the Lover of men. Thou strikest compassionately and pitiest warmly. Thou seest me weeping and runnest towards me as the Father recalling the Prodigal. (Luke 15:20)

13. . In old age even, O Savior, do not cast me out empty to hell as I lie prostrate before Thy gates. But before my end, in Thy love for men, grant me release from my falls.

14. I am the one by my thoughts who fell among robbers; and now I am all wounded by them, full of sores. But stand by me, O Christ my Savior, and heal me. (Luke 10:30)

15. The priest saw me first and passed by on the other side. Then the Levite took a look at my sufferings and disdained my nakedness. But stand by me, O Jesus Who didst dawn out of Mary, and have compassion on me. (Luke 10:31-33)

16. O Lamb of God, Who takest away the sins of all, take from me the heavy yoke of sin, and in Thy compassion grant me tears of compunction (John 1:29)

17. It is time for repentance. I draw near to Thee, my Creator. Take from me the heavy yoke of sin, and in Thy compassion grant me tears of compunction.*

18. Abhor me not, O Savior, cast me not away from Thy face. Take from me the heavy yoke of sin, and in Thy compassion grant me release from my falls.*

19. All my sins, voluntary and involuntary, obvious and secret, known and unknown, forgive, O Savior, for Thou art God; be merciful and save me.

20. From my youth, O Christ, I have rejected Thy commandments. I have passed my whole life without caring or thinking as a slave of my passions. Therefore, O Savior, I cry to Thee: At least in the end save me.

21. I have squandered in profligacy my substance, O Savior, and I am barren of virtues and piety; but famished I cry: O Father of mercies, forestall and have compassion on me. (Luke 15:13. ,17)

22. I fall prostrate before Thee, O Jesus. I have sinned against Thee, be merciful to me. Take from me the heavy yoke of sin, and in Thy compassion grant me tears of compunction.

23. Enter not into judgment with me, by recording my deeds, demanding an account of my words, and examining my motives and desires. But in Thy compassion disregard my terrible past and save me, O God All-Powerful.

Differences between Calvinism and Lutheranism

Anyone who knows me knows I have a deep love for the Lutheran confessions, and traditions.

Don't get me wrong, I have certain issues with certain things in the Book of Concord. I am not in a strict sense a "confessional Lutheran." I do, however, appreciate a great deal of what that branch of the Christian Faith has to say.

I ran into this video today and I thought it was something worth sharing...

Do you agree with what this pastor has to say about Luther, Calvin, Grace and Parodox?

Saint of the Week: John Chrysostom

John Chrysostom is known for his speech more then anything else. The title Chrysostom comes from the Greek surname chrysostomos, meaning "golden mouthed." He wrote some of the greatest sermons in the history of the Church, and is responsible for the creation of the Liturgy that is still in use in the Orthodox church.

We remember him this week for it was on September 14th that he died in 407 with these last words, ""δόξα τῷ θεῷ πάντων ἕνεκεν" which mean "Glory be to God for all things"

Here is what you need to know about John Chrysostom:

1. He wrote widely circulated Homilies that were direct and personal. His Easter Homily (which I have included below) is still read every Easter in many churches.
2. He is concidered by many to be the greatest liturgist of all time. His Liturgy is used in Orthodox churches almost every week
3. His theology is still influential. He is quoted in 18 sections of the Catechism of the catholic Church.
4. A strange legend developed about Chrysostom in which he fathers a child with a Princess, then tries to kill her, thinking he succeeds he goes to Rome to beg forgiveness. He is denied, and walks on all fours like a beast eating grass as penance. One day the princess appears with their child, and forgives him. Weird huh?
5. His relics were stolen by the Catholics when they sacked Constantinople in 1204. They were returned in 2004 by John Paul II. What a nice guy.

The Paschal Homily of John Chrysostom

If anyone is devout and a lover of God, let them enjoy this beautiful and radiant festival.

If anyone is a grateful servant, let them, rejoicing, enter into the joy of his Lord.

If anyone has wearied themselves in fasting, let them now receive recompense.

If anyone has labored from the first hour, let them today receive the just reward.

If anyone has come at the third hour, with thanksgiving let them feast.

If anyone has arrived at the sixth hour, let them have no misgivings; for they shall suffer no loss.

If anyone has delayed until the ninth hour, let them draw near without hesitation.

If anyone has arrived even at the eleventh hour, let them not fear on account of tardiness.

For the Master is gracious and receives the last even as the first; he gives rest to him that comes at the eleventh hour, just as to him who has labored from the first.

He has mercy upon the last and cares for the first; to the one he gives, and to the other he is gracious.

He both honors the work and praises the intention.

Enter all of you, therefore, into the joy of our Lord, and, whether first or last, receive your reward.

O rich and poor, one with another, dance for joy!

O you ascetics and you negligent, celebrate the day!

You that have fasted and you that have disregarded the fast, rejoice today!

The table is rich-laden; feast royally, all of you!

The calf is fatted; let no one go forth hungry!

Let all partake of the feast of faith. Let all receive the riches of goodness.

Let no one lament their poverty, for the universal kingdom has been revealed.

Let no one mourn their transgressions, for pardon has dawned from the grave.

Let no one fear death, for the Saviour's death has set us free.

He that was taken by death has annihilated it!

He descended into Hades and took Hades captive!

He embittered it when it tasted his flesh! And anticipating this Isaiah exclaimed: "Hades was embittered when it encountered thee in the lower regions".

It was embittered, for it was abolished!

It was embittered, for it was mocked!

It was embittered, for it was purged!

It was embittered, for it was despoiled!

It was embittered, for it was bound in chains!

It took a body and came upon God!

It took earth and encountered heaven!

It took what it saw but crumbled before what it had not seen!

O death, where is thy sting? O Hades, where is thy victory?

Christ is risen, and you are overthrown!

Christ is risen, and the demons are fallen!

Christ is risen, and the angels rejoice!

Christ is risen, and life reigns!

Christ is risen, and not one dead remains in a tomb!

For Christ, being raised from the dead, has become the first-fruits of them that slept.

To him be glory and might unto ages of ages. Amen.

God's prerogative in "Missio Dei"

As we continue to explore the concept of "Missio Dei" together I would like to turn our attention to another area of the scriptures. This time I would like to took at the last five chapters of 1 Kings. These are chapters 18-22.

Last week I brought up how the "Missio Dei" is both personal and difficult for the individual. This week I would like to look at the primacy of God's own perogitive in the "Missio Dei"

There are two main characters in the final five chapters of 1 Kings: Elijah and Ahab. Elijah is a leader among the prophets of THE LORD. Ahab is the King of Israel. In these passage both of them spend a great deal of time in distress. Elijah spends time in distress because his living for God has put him in undesirable places (19:4, 10, 14) on the other hand Ahab spends time in distress because of his rejection of the ways of God (20:43;21:4,27;22:18)

In spite of their vastly different responses to God's call in their life God uses both of them to accomplish his mission. This is because in all things God has the ultimate perogative, God is in a class all his own, and his mission is accomplished on his own terms.

Sometimes this is in cooperation with the will of a person (such is the case with Elijah and his associates). Sometimes it is not (this is often the case with Ahab, and his associates.

Elijah is used directly by God. God tells the prophet what to do and the prophet chooses to do it of his own free will. When God calls him to go and stand, he goes and stands (19:11). When God calls Elijah to present himself, he obeys (18:1).

Ahab on the other hand is used by God, but not per God's request. On one occasion his army is used to defeat Ben-Hadad, king of Aram, to vindicate THE LORD to the Arameans who had slandered God (20:28). In this instance God uses Ahab to accomplish his mission, but then curses Ahab because the king did not do what THE LORD had desired of him (20:42).

On another occasion there is a very strange account in which God is said to have sent out a lying spirit into the mouths of the prophets in order to incite the king to his death (22:22). Which was in THE LORD'S will.

So what does all this mean for us?

The Scriptures are the story of God working in the midst of God's own creation. They show us that God will operate both with us and against us. Working with God never guarantees that things will go your way, just look at what happened to Elijah.

On the other hand working against God is futile.

The Almighty will have his way, it's God's own prerogative, but our heavenly King will not force us to go along with his own plans. God may just move on without us, or even against us.

As Christians we are called to follow Jesus, who himself submitted to the will of the Father, even though it was not comfortable or easy (Luke 22:42).

We stand in the company of the Martyrs like Stephen who gave up his life so that he might do the will of God (Acts 7:60).

We seek to live in such a way that the words of Paul, "to live is Christ and to die is Gain," might also be true of us. (Phil. 1:21)

John Chrysostom on Biblical Literacy - I wonder what he would say to the church today?

Today we have a word from John Chrysostom on the sad state Catechesis in the Church in his day (c. 347-407):

"If you ask [Christians] who is Amos or Obadiah, how many apostles there were or prophets, they stand mute; but if you ask them about the horses or drivers, they answer with more solemnity than sophists or rhetors"

I wonder what he would say to the church today?

The Difficult, Personal call of "Missio Dei"

The concept of "Missio Dei" is roughly translated this means the initiation of God (as opposed to) man in the mission of redemption in the world. It's a theological perspective that gained a good deal of traction in the later 20th century it helps frame the narrative we see in the scriptures as something we enter into rather then something we bring ourselves.

Few biblical stories demonstrate "Missio Dei" as clearly as the story of the Exodus. We all know the story of the plagues and the Red Sea. Today I would like to focus on the first five chapters of the book of exodus and bring some light not only to the heavy hitters (Moses, Pharaoh, Aaron) but highlight the ways in which individuals.

why?

Because no matter where we look in the scriptures and in our lives "Missio Dei" involves a personal God dealing with individual persons.

Exodus 1:
I think it's very interesting that the first words of Exodus are concerned with naming. The scriptures make it clear that we are picking up in a story of people who met God not a philosophy about God. It is not God who Pharaoh is said not to know, but rather Joseph, who God had used (v8).

Question 1: Do you think that knowing how God has moved in the past is important to our actions today? Could Pharaoh have spared his people the heartache of the plagues if he had simply had invested more in learning history?


God shows up in Chapter 1 mostly though the activities of the midwives Shiphrah and Puah we see him bless them as they act out of a deep respect for who God is (v17,21) and what he had done. They are participators in the "Missio Dei" where Pharaoh is disjointed from what God has done.

Exodus 2
In this chapter Moses is born. He is spared from death by being brought into the house of Pharaoh through a set of circumstances that are miraculous in nature. He flees as a fugitive to and finds a home as a sojourner in Midian.

Interestingly all this happens without God being mentioned at all.

However the passage ends with an interesting statement. It tells us that it was at this time that God "looked upon his Children and was made known to them (25)." It's interesting that the passage doesn't tell us how God was made know, it tells us the story of a family which is used to bring a person to a certain place.

Question 2: How was God made known to his children? Have you ever wondered if God has worked in your life to bring you to a place to make himself known?

Chapter 3-4:16
Chapter three tells us the story of the Burning Bush.
In this passage God's hand is revealed and his plan to redeem his people from slavery is made clear.

This difficult part of this passage is not finding where God is moving, it's realizing his call is not always a very nice thing for those he calls.

Moses resists his call with a great deal of excuses and objections (v 3:11,13 & 4:1,10) But God insists on his plan.

Question 3: Have you ever experienced a time where it seemed God had plans that went against the plans you had?


Following the "Missio Dei" of God means you may be called out to places you are not comfortable with.

Chapter 4-5
This passage deals with what happens when Moses leaves. In this passage the missio dei is united with the will of Moses. The person that God had set out decides to participate in God's call.

The story follows in the way you might expect it to for the most part (I must mention there is a strange place where Moses wife preforms an emergency circumcision to save Moses' life). Moses goes to Egypt and God provides for him in all the ways he promised he would.

However just because God provides does not mean Moses has it easy. On the contrary the very people Moses came to help see him as an enemy (v5:21).

Question 4: Does it ever seem like doing things God's way makes it more difficult.

There is a strange idea I have run into about the Missio Dei often people think that it simply means doing what people in a culture WANT you to do. This however is not the case. Missio Dei acknowledges that God has a relationship with all people and is active in their context. Sometimes that activity might nat be taken with Joy.

As we can see in Exodus 5 God's plan for his people made Moses upset, Pharaoh upset (v5:6), and even the people of isreal upset. And it's not just Moses who is called into difficult situations. Look at the call of John the Baptist (which got his head cut off in Matthew 14:1-12), or Jeremiah (who was thrown into a cistern Jerimiah 38:7). Most of all we should look a Jesus himself who took on death to reconcile us (Romans 5:10).

Don't expect joining in the "Missio Dei" to be easy!

Feast of the Week: The Nativity of the Most Blessed Virgin Mary

Instead of a Saint of the week, I thought this week we might explore one of the Churches ancient feasts, "The Nativity of the Most Blessed Virgin Mary." Most of us within the Protestant tradition don't give much thought to this feast, in fact  I believe only the Anglican communion has left it on their calendar. I personally think our disregard for this blessed day is a travesty. Mary was indeed the mother of  the Lord Jesus Christ, true God and true man, and so is rightly called Theotokos, the Mother of God. (For more on that read my previous post on the subject)

In her womb divinity was joined to flesh. It was by her body that God crafted incarnation. Is it not good and right to celebrate such an instrument of God's grace? At Mary's birth the first shades of color before the dawn begin to show on the horizon. Glory to God!

Many Protestants may take some offense to the weight I put on Mary. I have often heard people say, "she was simply a vessel that God used. God could have used any other woman. Why is she so special?"

Mary is special because God DID choose her. We do not serve a god of the hypothetical or a god of the philosopher, but the God of Abraham, Issac, and Jacob.

It was because Abraham was called that he is called the "father of faith"
It was because Israel was chosen that it is called "a light for the nations"
It was because David was selected that is was given "a kingdom established forever."

It is not Mary in herself that we celebrate this week, but God's grace manifested in history through her. Just like the moon that gives no light on it's own so is Mary. She is the vessel God choose to shine his blessings on so that the world might receive light.

Finally there is nothing said of Mary that is not also true of us. God has chosen you and I as vessels to show his light to the world as well. By giving us The Holy Spirit, God has called us to be international ministers of his Grace. Glory to God!

Here are the things you should know about the "The Nativity of the Most Blessed Virgin Mary."

1.  It was placed in September because the Eastern Church began their year in September 8th
2. The Catholic church uses this date to determine the date of the feast of "the Immaculate Conception"
3. According to tradition she was Born to Joachim and Anna, two aged parents who were promised the birth of their daughter by an Angel.
4. The Catholic Church belives she was Conceived and born without the stains of "Original Sin." This is what is meant by "the Immaculate Conception"
5. Tradition also tells us she comes from the line of David (through her father) and the tribe of Levi (through her Mother).

The Orthodox church Celibrates this day with the following Apolytikion:

Your birth, O Theotokos, brought joy to the whole world, for from you dawned the sun of righteousness, Christ our God. Freeing us from the curse, He gave us His blessings. Abolishing death, He granted us eternal life.

St. Nicholas Cabasilas on the Sanctifying power of Liturgy

This week's patristic quote comes from Nicholas Cabasilas.  I personally believe that any sanctifying power comes through the Holy Spirit, however since I believe the spirit saturates the scripture I can get behind this. How do you all feel about it?

"Because the Holy Scriptures contain divinely-inspired words and praises of God, and because they incite to virtue, they sanctify those who read or chant them."

Nicholas Cabasilas
"A Commentary on the Divine Liturgy"