From A.N. Wilson: When I think about atheist friends, including my father, they seem to me like people who have no ear for music, or who have never been in love. It is not that (as they believe) they have rumbled the tremendous fraud of religion – prophets do that in every generation. Rather, these unbelievers are simply missing out on something that is not difficult to grasp. Perhaps it is too obvious to understand; obvious, as lovers feel it was obvious that they should have come together, or obvious as the final resolution of a fugue.

Read the complete article here: Article on atheist A.N. Wilson’s return to Faith

Here’s another question that could be asked as we consider the last two sermons, Good Friday, and the Resurrection: Did God Die?

Here is an answer from the Reformed Theological Seminary in Orlando, FL Internet ministry Third Millennium:

Did God die? Yes. Jesus the person who was God died. Jesus the man, the second Adam died.

Did God die? No. God cannot die; he alone is immortal (1 Tim. 1:17, 6:14-16).

This is an important distinction. It is not just semantics however nebulous it may seem. In fact, for our present purposes reflecting on Jesus’ humanity certainly enhances the power of his death’s example to us.

Did God the Son take upon himself flesh, humanity? Did Jesus die? Yes. Is this the sort of king the world seeks? No. This is, however, the sort of king we have. A king who sacrifices and dies. A king who submitted himself to another in obedient love, an obedience that included death upon the cross (Phlp. 2:6-8). A king who now calls his people, his nation, his church to take up their cross and follow after him.

As obvious as it seems, we need to remember that the only point in taking up a cross is to die upon it (Mt. 16:23-25).

The most common follow up to a sermon is, “How do I do that?” That’s not quite accurate; but, it’s nice to imagine. On the occasions when it is asked, my standard thought response is, “I don’t know.” Such reveals an inability to practice what I preach. Following that my response stems from the truth that the answer is usually too complex and varied to be answered in the setting.

Since we went without study time yesterday, I’ll ask and answer the question now. If Jesus’ death calls us to die, necessitates, even, that we die for him, for others, for all, how do we go about it? How does one go about dieing as Jesus died?

Commonly we answer by seeking to overcome some sin. Such, of course, is good. But, ironically, such an answer stems from our love of self. To truly die we must stop looking to self and begin to look to others. More so we must learn to love others. To die as Jesus died we need to love as Jesus loved. This means loving the Father, Christ’s bride, the world, our enemies in such a way that all other concerns, particularly those for the self, became secondary (Mt 26:39 “not as I will, but as you will”). What room is there for pride, lust, bitterness, resentment, addiction, and envy in the life of one who is striving to love God with all their heart, their soul, and their mind and their neighbors as themselves? What room for fear and insecurity is there in the life of one who is called to, resolved to, die?

For the one who is called to, resolved to, die there is neither complacency nor fear but an urgent peace. Jacob desired time with his sons before his death for he had much to tell them. The scene is not one of rushed platitudes but of calm, if concentrated, conversation. Jesus longed, desired with great desire to share a last meal with his friends. He tells Judas to be quick but then tarries at the table and desires his friends to tarry with him in the garden. We must learn to tarry around the table with those God has placed in our midst that we may say the things that need to be said, that we may have opportunity to love and serve them.

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Almighty God, before you are our tithes along with offerings of bread and wine. Receive these gifts as you receive us, in the name of Jesus, who gave his own self as heavenly foodthat all who hunger and thirst after righteousness would be filled. In thanksgiving to the Father, the Son, and the Holy Spirit we pray. Amen.

Almighty God, arise now and shine in splendor. Mercifully cover us that we may behold your glories. Graciously receive us that we may receive your forgiveness, offer our praise, and eat at your table.
Hear now our prayers and receive our gifts in the name of Jesus, who with you and the Holy Spirit rules in a kingdom without end.
Amen.

As Christians, we must remember that the calendar is made for us, not we for the calendar. We do not serve the days. Rather they serve us as we serve Jesus.  If we choose to keep a day or days, outside the prescriptions for worship, they are not to be kept as impositions. Rather, if kept, they should be kept as tools honing our discipleship, exercises strengthening our faith, celebrations of joy, and periods of respite. Freedom is given us to count all days the same. We are all barred from judging brothers whose practices differ from our own in this regard.

Should you decide that the keeping of Lent in some form would be beneficial to your household please keep a few principals in mind. First, Biblical fasting is the giving up of one thing in order to take up another. The pangs of desire arising from a fast are to be used as inducements, reminders to pray. Second, Christian fasting is not a form of self-punishment. It can be an exercise increasing self-discipline. Primarily, though, scriptural fasting is a means for increasing the time and energy the Church and the Christian has available for fervent prayer. Third, as Christ does not allow us to be tempted beyond our ability, but with temptation provides a way of escape, that we may endure, we must not go overboard with our fasting. We must not require too much of ourselves. Nor should we refuse to break a fast if the need arises. Fourth, do not be frivolous with your fasting. This would include the flippancy of entering a fast without thought, giving up something of no impact, or disregarding Jesus command in Matthew 6 by fasting for show, bragging rights, or to put on a pious face. Fifth, others may know of your fasting. You are not violating Jesus’ teaching in Matthew 6 by telling others of your fasting. In fact, there are occasions when we must tell others, particularly family members and friends, of our fasting. The fasting we are discussing here falls into a somewhat different category than that which is discussed in Matthew 6. As more of a community discipline some community conversation is appropriate. Jesus’ command does stand; don’t make a big deal of your fasting. That others may know does not mean that everyone should know or that it should be a major topic of conversation. In other words, if your fast involves food do not walk complaining about your hunger. Finally, as we’ve discussed in our study times, if you fast break the fast each Sunday. The day upon which we worship is not an appropriate day for a fast. The weekly gathering around God’s table (communion) is a continual feast of the resurrection. If anything it is to be a day in which we are re-created through feasting.

²⁰If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations— ²¹“Do not handle, Do not taste, Do not touch” ²²(referring to things that all perish as they are used)—according to human precepts and teachings? ²³These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.

Acts 14:23  And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.

1 Corinthians 7:5 Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control.

2 Corinthians 6:1-10 ¹We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. ²(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.) ³Giving no offense in any thing, that the ministry be not blamed: ⁴But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, ⁵In stripes, in imprisonments, in tumults, in labors, in watchings, in fastings; ⁶By pureness, by knowledge, by long suffering, by kindness, by the Holy Ghost, by love unfeigned, ⁷By the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, ⁸By honor and dishonor, by evil report and good report: as deceivers, and yet true; ⁹As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; ¹⁰As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

When you question Liturgical Worship

as “High Church”

are you implying that you are for

“Low Church?”

Various notes, clippings, and thoughts on Mark 9:2-9.

Mountains cause us to look up. Like church spires and cathedral ceilings, mountains cause us to lift our sight that we may take in more of our surroundings.

I.

I. “After six days.” The image we have here is incomplete, imperfect. We must understand that our understanding is imperfect. We see, know, and understand so little. As man is to live with his wife in understanding, knowing her ways… God dwells with men. He knows our frailties, imperfections, limitations. He interacts with us based upon this knowledge. Accordingly, he gives us bits, pieces, glimpses for that is all we may grasp at a time.

II. On this mount, a glimpse of Jesus’ glory is given

a. Stand with Moses and Elijah, the great lawgiver and the mighty prophet shown as counselors to Jesus. Jesus glory is connected to their glory, those to whom all Israel gave deference.

b. There is both comparison and contrast here. Theses are the great men of Israel. Jesus is portrayed as better by far. Jesus, not Moses and not Elijah, is declared to be the Son of God, the one who pleases the Father. Jesus, rather than Moses and Elijah, is the one they are to listen to, Jesus is the one to whom they are to submit.

III. Because they could think of nothing else to say, Peter says “it is good for us to be here” let us build tabernacles that we may remain.

a. We become fixated on signs and symbols.

b. The burning bush, this vision and the other thin moments of transition throughout history eventually fade. Yet, whole segments of the Church stand transfixed by these signs. Moses was compelled by the sign he received to go further. Peter, James and John were not allowed to build tabernacles and remain on the mountain. Neither must we become so enamored of the signs given us that we forget the destination to which they point. To get caught up in the signs is to miss the point, for signs point to something. Were we to focus on signs alone we would never reach our destination.

IV. Liturigically we have before us the season of Lent

1. There are naysayers. There are always naysayers. Yet the season does have benefits and usefulness. The transfiguration is read of today that as we think about Lent, that anytime we consider our sin and need of grace we may by the encouragement of this glimpse of Jesus’ glory we may refrain from morbid introspection. This revelation is given that as we consider the darkness of the Christ’s rejection, suffering and death we may not become bitter or morose by remembering the glory that was His from eternity and the position given Him in the resurrection.

2. Structurally, this is the purpose for Jesus’ revelation to Peter, James, and John. As they descend the mountain they are entering a world that is transitioning. Public opinion is turning against Jesus. They are descending into a world that will crucify Jesus. The Messiah knows and understands these men. His desire is to prepare them, strengthen them for the coming difficulties. They need encouragement. This glimpse, this imperfect look at His perfect glory is that encouragement.

Closing prayer (adapted from William Willimon)

God, may the Transfiguration’s reminder of Jesus’ glory in death and resurrection strengthen our faith and submission. By the Holy Spirit open our eyes that we may see clearly giving no heed to illusions but ome to trust fully in the Christ. So too, unstop our ears that amid all the voices that surround us we may hear the clear, sure word that comes from you. Amen.

“We are born to die. Not that death is the purpose of our being born,
but we are born toward death, and in each of our lives the work of
dying is already underway. The work of dying well is, in largest part,
the work of living well. Most of us are at ease in discussing what
makes for a good life, but we typically become tongue-tied and nervous
when the discussion turns to a good death. As children of a culture
radically, even religiously, devoted to youth and health, many find it
incomprehensible, indeed offensive, that the word “good” should in any
way be associated with death. Death, it is thought, is an unmitigated
evil, the very antithesis of all that is good.

Death is to be warded off by exercise, by healthy habits, by
medical advances. What cannot be halted can be delayed, and what cannot
forever be delayed can be denied. But all our progress and all our
protest notwithstanding, the mortality rate holds steady at 100
percent.

Death is the most everyday of everyday things. It is not simply that
thousands of people die every day, that thousands will die this day,
although that too is true. Death is the warp and woof of existence in
the ordinary, the quotidian, the way things are. It is the horizon
against which we get up in the morning and go to bed at night, and the
next morning we awake to find the horizon has drawn closer. From the
twelfth-century Enchiridion Leonis comes the nighttime prayer of
children of all ages: ‘Now I lay me down to sleep, I pray thee Lord my
soul to keep; if I should die before I wake, I pray thee Lord my soul
to take.’ Every going to sleep is a little death, a rehearsal for the
real thing.” - John Neuhaus

Neuhaus, Editor in Chief of First Things, died today, January 8, 2009.