"Paul and Timothy, slaves of King Jesus to all the holy ones in King Jesus who are in Philippi . . . " (Phil. 1:1)
Paul and Timothy are declared by Paul himself to be "slaves of king Jesus." To the ear of a Roman citizen, it seems that this designation would have been a statement of political treason (another king?) and/or a statement of forced subjugation (enslavement?). To not be bound to Caesar would have been unimaginable because of the consequences of disloyalty to the king and the forfeiture of rights and privileges within the empire. Yet to be called a slave would have been very troubling and even demeaning to any citizen of imperial Rome; for slaves were of the lowest class of people within that society.
Incredibly, Paul says what needs to be said to the Philippians (who are probably for the most part Romans citizens) because of how he sees himself in relationship to the world's one true Lord and Israel's Messiah. Paul sees himself as a prisoner of Jesus, not as a prisoner of Rome. Paul sees himself as a slave of King Jesus, not as a slave of Caesar. Paul views himself as a citizen of heaven, not a citizen of Rome.
This kind of thinking is right(eous) thinking in light of the truth of the gospel. It is an apocalyptic sort of thinking based on the absolute sovereignty of King Jesus over and against the temporal (and extremely limited) sovereignty of Caesar. This sort of thinking is eschatological in nature based on what is to come and on that which will last forever. So Paul wants those to whom he is writing to view themselves as he views himself. He wants the "holy ones" in Philippi to take up his pattern of thinking, feeling, and acting (phronein) which he himself learned from Israel's King, the Lord Jesus. Only this kind of "phronein" can lead to genuine joy no matter the circumstances.
It is interesting that Paul never refers to his apostleship in the letter to the Philippians. This opening in many respects sets the tone for the entire correspondence. How would you like to receive a letter from someone who actually believes themselves to be slaves of a King not by force but willingly and without reservation?
Wednesday, January 31, 2007
Friday, January 19, 2007
The Passion of Prayer and Meditation
". . . before you leave your room if possible. . . "
St. Francis of Sales
In regard to prayer & meditation, St. Francis repeatedly talks of "placing yourself in the Presence of God" and "asking Him to inspire your heart."
1. I must understand that prayer is an absolutely necessity just as breathing is to the life of the body. It is what genuine disciples of Jesus do. They pray. They talk with God. They cannot help but pray because they cannot help but breathe. St. Francis says: "Prayer opens the understanding to the brightness of Divine Light, and the will to the warmth of Heavenly Love --- nothing can so effectually purify the mind from its many ignorances, or the will from its perverse affections. It is as healing water which causes the roots of our good desires to send forth fresh shoots, which washes away the soul's imperfections, and allays the thirst of passion" (64).
2. I must continually be taught to pray. Prayer that leans on one's own understanding is simply the arrogant projections of a heart in rebellion against God. The very nature of prayer is dependence not independence. Therefore, I must constantly practice the presence of Christ even though that presence is hidden. This will lead to dependence and "[a] lively earnest realisation that His Presence is universal; that is to say, that He is everywhere, and in all, and that there is no place, nothing in the world, devoid of His Most Holy Presence, so that, even as birds on the wing meet the air continually, we, let us go where we will, meet with that Presence always and everywhere" (69).
This remembrance of His Presence is vital to prayer. For "[a] blind man when in the presence of his prince will preserve a reverential demeanour if told the king is there, although unable to see him; but practically, what men do not see they easily forget, and so readily lapse into carelessness and irreverence. Just so, my child, we do not see our God, and although faith warns us that He is present, no beholding Him with our mortal eyes, we are too apt to forget Him, and act as though He were afar: for, while knowing perfectly that He is everywhere, if we do not think about it, it is much as though we knew it not. And therefore, before beginning to pray, it is needful always to rouse the soul to a steadfast remembrance and thought of the Presense of God" (69).
3. I must respond to God's Presence with utmost reverence, acknowledging that I am completely unworthy to abide before His Sovereign Majesty; and yet knowing that He of His Goodness would have me come to Him. Therefore, I must ask of Him grace to serve and worship Him in my meditation. "Give me understanding, and I shall keep Thy Law; yea, I shall keep it with my whole heart" (Ps. 119:34).
4. I must allow my mind to imagine that which God wills me to imagine for His Glory and my good. "God, sanctify my heart. Draw my heart to your Word to recreate with a Scripture pencil the glory of your revealed truth in the heart of this wicked sinner. Allow me see to Jesus in all His fulness."
5. I must give myself to meditation so that good desires in the will---that sensitive part of the soul-- such as love of God and of our neighbor, a craving for the glory of paradise, zeal for the salvation of others, imitation of our Lord's example, compassion, thanksgiving, fear of God's wrath and of judgment, hatred of sin, trust in God's Goodness and Mercy, and shame for my past life, are all poured out in my soul as much as possible and to the greatest degree God's grace will allow (76).
6. What if I have no taste for or consolation in my meditation? Then I must entreat my Lord and not be troubled. I must seek relief in vocal prayer, bemoan myself to my Lord, confess my unworthiness, and express to Him in the words of Jacob: "I will not let Thee go, except Thou bless me;" or with the Canaanitish woman: "Yes, Lord, I am as a dog before Thee, but the dogs eat of the crumbs which fall from their master's table." Keep knocking. Keep knocking. Keep knocking.
7. Pray: "Lord, I lay before You my weak heart, which You fill with good desires through meditation upon your revealed Word. You know that I am unable to bring about any effect of these good desires, unless You bless and prosper them, and therefore, O loving Father, I entreat of You to help me by the grace and mercy of Your dear Son, to whose honor I would devote this day and my whole life."
St. Francis of Sales
In regard to prayer & meditation, St. Francis repeatedly talks of "placing yourself in the Presence of God" and "asking Him to inspire your heart."
1. I must understand that prayer is an absolutely necessity just as breathing is to the life of the body. It is what genuine disciples of Jesus do. They pray. They talk with God. They cannot help but pray because they cannot help but breathe. St. Francis says: "Prayer opens the understanding to the brightness of Divine Light, and the will to the warmth of Heavenly Love --- nothing can so effectually purify the mind from its many ignorances, or the will from its perverse affections. It is as healing water which causes the roots of our good desires to send forth fresh shoots, which washes away the soul's imperfections, and allays the thirst of passion" (64).
2. I must continually be taught to pray. Prayer that leans on one's own understanding is simply the arrogant projections of a heart in rebellion against God. The very nature of prayer is dependence not independence. Therefore, I must constantly practice the presence of Christ even though that presence is hidden. This will lead to dependence and "[a] lively earnest realisation that His Presence is universal; that is to say, that He is everywhere, and in all, and that there is no place, nothing in the world, devoid of His Most Holy Presence, so that, even as birds on the wing meet the air continually, we, let us go where we will, meet with that Presence always and everywhere" (69).
This remembrance of His Presence is vital to prayer. For "[a] blind man when in the presence of his prince will preserve a reverential demeanour if told the king is there, although unable to see him; but practically, what men do not see they easily forget, and so readily lapse into carelessness and irreverence. Just so, my child, we do not see our God, and although faith warns us that He is present, no beholding Him with our mortal eyes, we are too apt to forget Him, and act as though He were afar: for, while knowing perfectly that He is everywhere, if we do not think about it, it is much as though we knew it not. And therefore, before beginning to pray, it is needful always to rouse the soul to a steadfast remembrance and thought of the Presense of God" (69).
3. I must respond to God's Presence with utmost reverence, acknowledging that I am completely unworthy to abide before His Sovereign Majesty; and yet knowing that He of His Goodness would have me come to Him. Therefore, I must ask of Him grace to serve and worship Him in my meditation. "Give me understanding, and I shall keep Thy Law; yea, I shall keep it with my whole heart" (Ps. 119:34).
4. I must allow my mind to imagine that which God wills me to imagine for His Glory and my good. "God, sanctify my heart. Draw my heart to your Word to recreate with a Scripture pencil the glory of your revealed truth in the heart of this wicked sinner. Allow me see to Jesus in all His fulness."
5. I must give myself to meditation so that good desires in the will---that sensitive part of the soul-- such as love of God and of our neighbor, a craving for the glory of paradise, zeal for the salvation of others, imitation of our Lord's example, compassion, thanksgiving, fear of God's wrath and of judgment, hatred of sin, trust in God's Goodness and Mercy, and shame for my past life, are all poured out in my soul as much as possible and to the greatest degree God's grace will allow (76).
6. What if I have no taste for or consolation in my meditation? Then I must entreat my Lord and not be troubled. I must seek relief in vocal prayer, bemoan myself to my Lord, confess my unworthiness, and express to Him in the words of Jacob: "I will not let Thee go, except Thou bless me;" or with the Canaanitish woman: "Yes, Lord, I am as a dog before Thee, but the dogs eat of the crumbs which fall from their master's table." Keep knocking. Keep knocking. Keep knocking.
7. Pray: "Lord, I lay before You my weak heart, which You fill with good desires through meditation upon your revealed Word. You know that I am unable to bring about any effect of these good desires, unless You bless and prosper them, and therefore, O loving Father, I entreat of You to help me by the grace and mercy of Your dear Son, to whose honor I would devote this day and my whole life."
Wednesday, January 10, 2007
The Need to Put Away All Inclination for Useless and Dangerous Things
"The harm lies, not in doing them, but in the degree to which you care for them. It is a pity to sow the seed of vain and foolish tastes in the soil of your heart, taking up the place of better things, and hindering the soul from cultivating good dispositions."
St. Francis of Sales
1. I must wean myself from the world. To be to enamoured with the things of this world can lead to sluggishness and sloth in devotion. Therefore, it is vital to not be so stuffed with the lesser things of the world that my appetite for the eternal things of God is diminished. "No one blames children for running after butterflies, because they are children, but is it not ridiculous and pitiful to see full-grown men eager about such worthless trifles as the worldly amusements before named, which are likely to throw them off their balance and disturb their spiritual life?" (62).
2. I must not forget what I look like when I gaze into the mirror of God's word (James 1:19-27). I have "certain natural inclinations" which are imperfections that take the shape of failings and deficiencies. "Thus Jerome says that Paula had so strong a tendency to excessive sorrow, that when she lost her husband and children she nearly died of grief: that was not a sin, but an imperfection, since it did not depend on her wish and will" (63).
All of us have these short-comings. Some are sensitive to what others think of them. Still others to being cross, and some to being overly affectionate while some to depression and introspection. These things must be remedied and corrected by the Spirit of God. "Gardners have found how to make the bitter almond tree bear fruit, by grafting the juice of the latter upon it, why should we not purge out our perverse dispositions and infuse such as are good? There is not a disposition so good but it may be made bad by dint of vicious habits, and neither is there any natural disposition so perverse but that it may be conquered and overcome by God's Grace primarily, and then by our earnest diligent endeavor" (63).
St. Francis of Sales
1. I must wean myself from the world. To be to enamoured with the things of this world can lead to sluggishness and sloth in devotion. Therefore, it is vital to not be so stuffed with the lesser things of the world that my appetite for the eternal things of God is diminished. "No one blames children for running after butterflies, because they are children, but is it not ridiculous and pitiful to see full-grown men eager about such worthless trifles as the worldly amusements before named, which are likely to throw them off their balance and disturb their spiritual life?" (62).
2. I must not forget what I look like when I gaze into the mirror of God's word (James 1:19-27). I have "certain natural inclinations" which are imperfections that take the shape of failings and deficiencies. "Thus Jerome says that Paula had so strong a tendency to excessive sorrow, that when she lost her husband and children she nearly died of grief: that was not a sin, but an imperfection, since it did not depend on her wish and will" (63).
All of us have these short-comings. Some are sensitive to what others think of them. Still others to being cross, and some to being overly affectionate while some to depression and introspection. These things must be remedied and corrected by the Spirit of God. "Gardners have found how to make the bitter almond tree bear fruit, by grafting the juice of the latter upon it, why should we not purge out our perverse dispositions and infuse such as are good? There is not a disposition so good but it may be made bad by dint of vicious habits, and neither is there any natural disposition so perverse but that it may be conquered and overcome by God's Grace primarily, and then by our earnest diligent endeavor" (63).
Saturday, January 06, 2007
The Constant Work of Purifying the Soul
"The very first step towards spiritual health is
to be purged from our sinful humours."
St. Francis of Sales
to be purged from our sinful humours."
St. Francis of Sales
1. The devotion which is true hinders nothing, but on the contrary it perfects everything. This includes every form of employment and every duty known to mankind. True devotion, therefore, is immanently practical. Does my devotion to Christ manifest itself in every aspect of my life?
2. I must aim at the perfect life (cf. Matt. 5:48). It seems that many times I intentionally aim at the mediocre life all along presuming upon God by telling myself that where sin abounds grace abounds all the more. This is to trample under foot the Son of God (cf. Heb. 10:29). Is my life aimed at sanctification? Am I living a life that is set apart from sin and the ways of the world?
3. I must regular confess, renounce, and put off my sin. In fact, "[o]ur victory does not consist in being insensible to [our imperfections], but in not consenting to them" (17). In other words, ignoring my sins does not make them go away; neither does denying my sins; or being insensible to them. Victory comes only by not consenting (cf. Prov. 1:8-19) to my sins which are ever before me (cf. Psalm 51:3). No wonder St. Francis says: "All evil inclinations must be purged away" (63) and " . . . how can a generous heart take delight in anything it knows to be displeasing to God, or wish to do what offends Him?" (60).
4. My very perfection lies in diligently contending against my imperfections. The apostle Paul said: ". . . abstain from fleshly lusts, which wage agains the soul" (1 Pet. 2:11). St. Francis adds: "It is our privilege in this war that we are certain to vanquish so long as we are willing to fight" (18). Do I recognize the battle? And am I willing to fight against anything that is displeasing to the LORD?
5. Small errors can become greater as one begins to advance in godliness; and if they are not dealt with they will cause irreparable damage. Am I dealing with the small errors in my life? Are there any "small errors" that have caused irreparable damage? Have I taken these to Jesus?
6. I must not only give up my sins but I must give up my sinful affections. St. Francis elaborates: ". . . if you seek to lead a devout life, you must not merely forsake sin; but you must further cleanse your heart from all affections pertaining to sin; for, to say nothing of the danger of relapse, these wretched affections will perpetually enfeeble your mind, and clog it, so that you will be unable to be diligent, ready and frequent in good works, wherein nevertheless lies the very essence of all true devotion. Souls which, in spite of having forsaken sin, yet retain such likings and longings, remind us of those persons who, without being actually ill, are pale and sickly, languid in all they do, eating without appetite, sleeping without refreshment, laughing without mirth, dragging themselves about rather than walking briskly. Such souls as I have described lose all the grace of their good deeds, which are probably few and feeble, through their spiritual langour" (21, 22).
7. My contrition over my sins must be strong and urgent so that it purges away all the affections which cling around habits of sin. St. Francis adds: "When contrition is strong and hearty, the man of God will not merely abhor sin, but every affection, every link and tendency to sin. Therefore, it behoves us to kindle our contrition and repentance as much as we possibly can, so that it may reach even to the very smallest appearance of sin" (23). Am I kindling the flames of contrition? Do I hate with a godly passion all affections which cling around my habits of sin?
Thursday, January 04, 2007
True Devotion and St. Francis of Sales
Recently, I have been reading a devotional classic called Introduction to a Devout Life by St. Francis of Sales (1567-1622). As I read this training manual for the "soul's guidance" in pursuing a life pleasing to God (cf. 1 Thess. 4:1-3), I will summarize some of his reflections, thus, putting God in the right in regard to the genuine disciple's devotion of Christ.
What is true devotion?
According to St. Francis, it is the experience of the love God that leads us to do well through acting carefully, diligently, and promptly. It is not just charity but it is charity done from a heart totally given over to the love of God in Christ Jesus. It is a willingness to serve our Savior with all of one's being, selflessly, affectionally, and lovingly.
But caution is needed. Not all devotion is true devotion. We can be fooled into believing that our devotion is true devotion when it is "coloured according to our own likings and dispositions. No wonder St. Francis rightly comments: "When Saul’s servants sought to take David, Michal induced them to suppose that the lifeless figure lying in his bed, and covered with his garments, was the man they sought; and in like manner many people dress up an exterior with the visible acts expressive of earnest devotion, and the world supposes them to be really devout and spiritual-minded, while all the time they are mere lay figures, mere phantasms of devotion" (2, 3).
These "phantasms of devotion" can take the form of being a Bible reader but not a Bible doer, or of being a lofty speaker of prayers in public but an absentee speaker of prayers in private, or of being a great articulator of doctrine but a mis-appropriator of doctrine in practice. In fact, it can be said that if the heart wanders from Christ that in the wake of that departure there will be the manifestation of a duplicitus life. No wonder St. Francis uses awareness words like "carefully," "diligently," "promptly," "briskly," "readily," "eagerly," "energetically," and "actively." These words move obedience from mere outward action back to the heart that produces the action.
It is true that only God truly knows the heart but the heart has flowers and those flowers give away the condition of the soul from which they grow. But it seems that our very own hearts would trick us into believing that our focus should be on the flower rather than the soil from which the flower springs. This misdirected gaze can lead us toward a path that would produce "phantasms of devotion," mere form rather than substance. It would be similar to an athlete who constantly placed his focus on the rewards of winning rather than on the elements that lead to winning.
St. Francis, therefore, calls his students to a thorough-going self-examination as well as a deep confession concerning one's own life before a holy God. It seems that St. Francis has a healthy understanding of the sinfulness of the human heart! So the life that is truly devoted to Jesus must be a life that is truly devoted to continual repentance, that is, a continual "turning from idols to serve a living and true God" (1 Thess. 1:10).
Here is one of my favorite quotes from St. Francis. Maybe this will spur you on to read more of this saint's explanation of the devout life. He says: "We sweeten unripe fruit with sugar, and it is useful in correcting the crudity even of that which is good. So devotion is the real spiritual sweetness which takes away all bitterness from mortifications; and prevents consolations from disagreeing with the soul; it cures the poor of sadness, and the rich of presumption; it keeps the oppressed from feeling desolate, and the prosperous from insolence; it averts sadness from the lonely, and dissipation from social life; it is as warmth in winter and refreshing dew in summer; it knows how to abound and how to suffer want; how to profit alike by honour and contempt; it accepts gladness and sadness with an even mind, and fill's mens heart with wondrous sweetness" (6).
What is true devotion?
According to St. Francis, it is the experience of the love God that leads us to do well through acting carefully, diligently, and promptly. It is not just charity but it is charity done from a heart totally given over to the love of God in Christ Jesus. It is a willingness to serve our Savior with all of one's being, selflessly, affectionally, and lovingly.
But caution is needed. Not all devotion is true devotion. We can be fooled into believing that our devotion is true devotion when it is "coloured according to our own likings and dispositions. No wonder St. Francis rightly comments: "When Saul’s servants sought to take David, Michal induced them to suppose that the lifeless figure lying in his bed, and covered with his garments, was the man they sought; and in like manner many people dress up an exterior with the visible acts expressive of earnest devotion, and the world supposes them to be really devout and spiritual-minded, while all the time they are mere lay figures, mere phantasms of devotion" (2, 3).
These "phantasms of devotion" can take the form of being a Bible reader but not a Bible doer, or of being a lofty speaker of prayers in public but an absentee speaker of prayers in private, or of being a great articulator of doctrine but a mis-appropriator of doctrine in practice. In fact, it can be said that if the heart wanders from Christ that in the wake of that departure there will be the manifestation of a duplicitus life. No wonder St. Francis uses awareness words like "carefully," "diligently," "promptly," "briskly," "readily," "eagerly," "energetically," and "actively." These words move obedience from mere outward action back to the heart that produces the action.
It is true that only God truly knows the heart but the heart has flowers and those flowers give away the condition of the soul from which they grow. But it seems that our very own hearts would trick us into believing that our focus should be on the flower rather than the soil from which the flower springs. This misdirected gaze can lead us toward a path that would produce "phantasms of devotion," mere form rather than substance. It would be similar to an athlete who constantly placed his focus on the rewards of winning rather than on the elements that lead to winning.
St. Francis, therefore, calls his students to a thorough-going self-examination as well as a deep confession concerning one's own life before a holy God. It seems that St. Francis has a healthy understanding of the sinfulness of the human heart! So the life that is truly devoted to Jesus must be a life that is truly devoted to continual repentance, that is, a continual "turning from idols to serve a living and true God" (1 Thess. 1:10).
Here is one of my favorite quotes from St. Francis. Maybe this will spur you on to read more of this saint's explanation of the devout life. He says: "We sweeten unripe fruit with sugar, and it is useful in correcting the crudity even of that which is good. So devotion is the real spiritual sweetness which takes away all bitterness from mortifications; and prevents consolations from disagreeing with the soul; it cures the poor of sadness, and the rich of presumption; it keeps the oppressed from feeling desolate, and the prosperous from insolence; it averts sadness from the lonely, and dissipation from social life; it is as warmth in winter and refreshing dew in summer; it knows how to abound and how to suffer want; how to profit alike by honour and contempt; it accepts gladness and sadness with an even mind, and fill's mens heart with wondrous sweetness" (6).
Tuesday, January 02, 2007
A View to the North
This is the view to the north of where we live. The ski area in the background is Big Mountain. God's creation is so beautiful! It is hard not to look at such dramatic scenary and not think of God's incredible handiwork. Hey, maybe the barn in the foreground is for sale! It may not be a bad fixer upper for the brave of heart!
Sunday, December 31, 2006
A New Year's Eve Confession: God is in the Right
There is no better time to launch a blog than at the beginning of a new year. It is amazing to me how many re-starts we get in life. God in Christ Jesus is in the business of giving us a "second wind" of grace to get us going again. "Tip your glass . . . here is to starting over!" Hopefully, you will join me in the journey. I would just love to see, and percieve, and understand more of who God is and how he works in this world despite his hiddenness and despite my sinfulness.
The initial reference point will be Deum justificare. This will be an attempt to regularly confess God as being in the right and perfectly justified in how he deals with me and others as well as all of creation. What this will look like as the blog rolls, I am not sure. But let's start where David regularly found himself. He says in Psalm 51:4 "Against you, and you only have I sinned, and done that which is evil in your sight, so that you are justified in your sentence and blameless in your judgment."
May God be shown to be in the right in my life and in yours as 2007 begins and may King Jesus grant us Shalom in the New Year~
The initial reference point will be Deum justificare. This will be an attempt to regularly confess God as being in the right and perfectly justified in how he deals with me and others as well as all of creation. What this will look like as the blog rolls, I am not sure. But let's start where David regularly found himself. He says in Psalm 51:4 "Against you, and you only have I sinned, and done that which is evil in your sight, so that you are justified in your sentence and blameless in your judgment."
May God be shown to be in the right in my life and in yours as 2007 begins and may King Jesus grant us Shalom in the New Year~
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