Friday, July 31, 2009

A Call to Spiritual Formation (7)

Paragraph Four

Spiritual formation happens in community. As we long to know and follow Jesus and be formed into his likeness, we journey with those who share this longing. God is calling the church to be a place of transformation. Here we struggle to fulfill our calling to love. Here we learn to attend to the invitations of God’s Spirit. Here we follow the presence of God in our midst. Spiritual community is the catalyst for our transformation and a sending base for our mission of love to the world.


Christian spiritual formation occurs best in a community of faith. While a community of faith often refers to a church, it may also refers to a small group of Christians gathering together for bible study and fellowship, an accountability group or a few regular friends chatting over coffee. James Wilhoit emphasizes in Spiritual Formation as if Church Matters that “spiritual formation is the task of the church.”

A community of faith has two roles in Christian spiritual formation. The first role is the role of a nurturing community. A nurturing community contributes to spiritual formation by providing a framework in which individual members are taught about the Word and the traditions of the church, is a safe place to make mistakes, provides skills to deepen the spiritual life, love and care for one another, and share in the joys and sorrows of life events. Its strength is that the community nurtures by using the members’ spiritual gifts.

The second role is that of corporate spiritual formation. Being part of the community itself is transforming. A community is like an organism and it grows and responds to the external world. This is also true of communities of faith. Communities of faith grow, develop and create its own identity. Paul often addresses the churches in the singular, as in his call for the church (singular sense) to put on the armour of God (Ephesians 6:11-13).

In summary, Christian spiritual formation develops best in a community of faith. It is in the context of interaction with other persons that we are transformed into the likeness of Christ. It is in the context of persons-in-community that we become the Body of Christ.

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Palliative Care Option and Trends

University of California Davis Professor Ben Rich examines emerging trends in palliative care. As an authority in the medical ethics of this area, Dr. Rich looks at how current laws, such as the Oregon Death With Dignity Act, affect the implementation of palliative options as patients near the end of their lives.





Series: UC Grand Rounds [7/2009] [Health and Medicine] [Professional Medical Education] [Show ID: 16778]

Comparing St Ignatius and St Francis



The latest from Thinking Faith...


Call and response in St Ignatius and St Francis
On the Feast of St Ignatius of Loyola, and in the year of the 800th anniversary of the founding of the Franciscan order, Brian Purfield compares the spiritual experiences of the founder of the Society of Jesus with those of Francis of Assisi. What similarities are there to be found between the Spiritual Exercises and Bonaventure’s recollection of the life of St Francis? Read >>

Regarding Wealth and Poverty

In the matter of piety, poverty serves us better than wealth, and
work better than idleness, especially since wealth becomes an
obstacle even for those who do not devote themselves to it. Yet,
when we must put aside our wrath, quench our envy, soften our
anger, offer our prayers, and show a disposition which is
reasonable, mild, kindly, and loving, how could poverty stand in
our way?

For we accomplish these things not by spending money but
by making the correct choice. Almsgiving above all else requires
money, but even this shines with a brighter luster when the alms
are given from our poverty. The widow who paid in the two mites
was poorer than any human, but she outdid them all.

St. John Chrysostom

Thursday, July 30, 2009

A Call to Spiritual Formation (6)

Paragraph Three

Our engagement with God’s transforming grace is vital. Renewal into the image of Christ is not a human attainment; it is a gift of grace. God mercifully uses all our experiences, including our suffering and trials, to teach and transform us. Even so, transformation requires our involvement and effort. We need to make ourselves available to the Holy Spirit’s work in all our life experiences, particularly through intentional engagement with historical Christian disciplines, including Word and sacrament. These practices open us to the presence and grace of God. As a result, we become, through time and experience, the kind of persons who naturally express love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self‐control.


I am in full agreement with this paragraph. Christian spiritual formation is a paradox. On one hand, it is pure grace. It is the work of the Holy Spirit in our inner lives, transforming us. On the other hand, it requires consent on our part, making ourselves available, and “intentional engagement with historical Christian disciplines, including Word and sacrament.”

Christian spiritual formation takes place in the context of who we are and where we are. At any one time, there are external and internal influencers on our Christian spiritual formation. External influencers may be the country we are residing in, freedom of worship, religious pluralism, post-modernism, post-Christendom, denominational biasness, socioeconomic stability, and the effects of globalisation. Internal influencers may arise out of our cultural legacy, childhood trauma, deep inner wounds, and our psychosocial development. Effective Christian spiritual formation must be able to counteract the negative effects of all these influencers. Thus Christian spiritual formation can never be a program because the challenges are unique to every Christian. There is no “one size fits all” in Christian spiritual formation.

The process of Christian spiritual formation is often likened to a journey. As in any journey, we are often required to move out of our comfort zones and encounter difficult obstacles. The Holy Spirit journeys with us and often uses the circumstances (James Loder’s transforming moments) to transform us. It is this constant interaction involving the Holy Spirit, our being and the world that enable the Holy Spirit to bear fruit in us. Christian spiritual formation takes place in our everyday world, not somewhere far away in a monastery or hermitage.

Spiritual disciplines and practices are important in Christian spiritual formation. The key to spiritual disciplines and practices are that they open us to God. All spiritual disciplines and practices must revolve round the Word and sacrament. Ressourcement is the act of looking into our past rich Christian heritage and reappropriating these spiritual disciplines and practices that we can use in the 21st century. It is important to be aware that spiritual disciplines and practices are the means of Christian spiritual formation and not its end. It is equally important to clarify the misconception that spiritual formation is equivalent to spiritual disciplines. This is because in some churches, spiritual formation has become synonymous with practicing the spiritual disciplines.

In summary, Christian spiritual formation involves both grace and human choice. The choice is to seek God and detach ourselves from all influences that will draw us away from God and into the world. The spiritual disciplines and practices are useful only in that they open us to God.

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Themelios July 2009

The latest issue of Themelios is available online.

Themelios is an international evangelical theological journal that expounds and defends the historic Christian faith. Its primary audience is theological students and pastors, though scholars read it as well. It was formerly a print journal operated by RTSF/UCCF in the UK, and it became a digital journal operated by The Gospel Coalition in 2008. The new editorial team seeks to preserve representation, in both essayists and reviewers, from both sides of the Atlantic.


Volume 34, Issue 2
July 2009
enjoy :)

Light at the end of the Tunnel

Moderation and Self-Control

I shall speak first about control of the stomach, the opposite to
gluttony, and about how to fast and what and how much to eat. I
shall say nothing on my own account, but only what I have received
from the Holy Fathers. They have not given us only a single rule
for fasting or a single standard and measure for eating, because
not everyone has the same strength; age, illness or delicacy of
body create differences. But they have given us all a single goal:
to avoid over-eating and the filling of our bellies... A clear
rule for self-control handed down by the Fathers is this: stop
eating while still hungry and do not continue until you are
satisfied.

St. John Cassian

Wednesday, July 29, 2009

Church Growth in Latin American -Neo-Pentecostalism

Top Story
Power Pentecostalisms
The 'non-Catholic' Latin American church is going full steam ahead—but are we on the right track?



Milton Acosta is professor of Old Testament at Biblical Seminary of Colombia in Medellín, Colombia. In this very interesting article, he comments on the phenomenon church growth in Latin America and what he observes as "Neo-Pentecostalism." This is a must read article.

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A Call to Spiritual Formation (5)

Paragraph Two

As we are rooted in Jesus and in the kingdom he proclaims, we are progressively transformed. Jesus is the center of all life and history, both the source and goal of all creation. God shaped this universe as a place where the love and life of Jesus Christ might flourish. Because we are formed in the divine image, we have the capacity to receive and express this life and love. Although human disobedience corrupts the divine image in us, God still forms a people able to love the Lord their God with all their heart, soul, mind, and strength, and love their neighbors as themselves. Jesus makes this possible through his life, death, and resurrection. In him we experience a restored relationship of love with God and one another, and continual transformation into his likeness. We are becoming a reconciled and renewed community – which is both the goal and the substance of life in God’s kingdom. This is the good news we proclaim with joy to the whole world.


Reading this paragraph, I am confused with the disjointed facts about Jesus, God’s kingdom, reconciled and renewed community and the good news. “As we are rooted in Jesus and in the kingdom he proclaims, we are progressively transformed” is a sentence that needs clarification. Does this means that transformation occurs automatically and progressively? What does “rooted” in Jesus and the kingdom means?

This is followed by “Jesus is the center of all life and history, both the source and goal of all creation.” While I agree that Jesus is the center and source, I wonder what is meant by Jesus is “the goal of all creation.” I am mystified by this. Is all creation going to become a Cosmic Christ as Teihard de Chardin suggests? As Karl Rahner so ably informs us about the divine Trinity economy, Jesus stands outside of creation.

Instead of clarifying the previous sentence, the next few are equally puzzling: “God shaped this universe as a place where the love and life of Jesus Christ might flourish.” I am curious in the choice of the words “God shaped” instead of “God created.” In a negative sense, the sentence may be interpreted as that God shaped the universe to fail so that Jesus Christ might flourish. “Because we are formed in the divine image, we have the capacity to receive and express this life and love.” If the “this” refers to the previous sentence, then the divine image enables us to receive and express the love and life of Jesus Christ. “Although human disobedience corrupts the divine image in us, God still forms a people able to love the Lord their God ...” Is there then two groups of people- one that have the life and love of Jesus Christ and the other formed by God with the ability to love him? I do not believe this is what the drafter of this statement meant to say but it is the impression I get while reading The Call to Spiritual Formation.

The point I want to make here is that there is no generally accepted and fully developed theology of Christian spiritual formation. Without a theology of Christian spiritual formation, the movement will continue to stumble and stall. There is a great urgency to develop this theology. A theology of Christian spiritual formation must be Trinitarian in basis, biblical in nature, taking into account the anthropological aspect of the divine image, the human person and persons-in-community, and the redemptive plan of God to restore his original perfect creation. This theology will provide the framework for discussion of the nature, matrix and means of Christian spiritual formation.

In this framework, the rest of the paragraph makes sense,
Jesus makes this possible through his life, death, and resurrection. In him we experience a restored relationship of love with God and one another, and continual transformation into his likeness. We are becoming a reconciled and renewed community – which is both the goal and the substance of life in God’s kingdom. This is the good news we proclaim with joy to the whole world.

The paragraph mentioned a reconciled and renewed community. Might this not be another reason for Christian spiritual formation? What then are the telos or goals of Christian spiritual formation? I will suggest the telos of Christian spiritual formation are:
(1) restoring our relationship with the Godhead;
(2) restoring the imago dei into Christlikeness in our being;
(3) becoming a people of God (laos);
(4) becoming his instruments for his plan of redemption (missio Dei).

A theology of Christian spiritual formation will help us to understand its relationship with discipleship. Some people regard spiritual formation as synonymous with discipleship. I noticed that many authors writing about spiritual formation try to avoid mentioning discipleship. It would have been helpful that this statement on A Call to Spiritual Formation enlightens us as to the difference between spiritual formation and discipleship.

In summary, there is a deep need for a theology of Christian spiritual formation that will be the framework to build the movement on. Otherwise it will become a buzz word, a fad, or a bandwagon for everyone to jump on. A bandwagon that may be heading nowhere fast.

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Tuesday, July 28, 2009

What's in a Name?

From Christianity Today.com

Top Story
What's in a Name?
Christians in Southeast Asia debate their right to refer to God as Allah.

Rediscovering Christian Faith

Author and Pastor Brian McLaren discusses what he considers to be the most imperative global crises, how Christians are equipped to grapple with them, and how Christians can join with people of other backgrounds as advocates for change. Series: Walter H. Capps Center Series [7/2009] [Humanities]



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Sweeping Changes

From Spirituality & Practice E-Newsletter 28 July 2009

Having just moved into a new temple, a young Zen monk was filled with energy and dedication and surpassed all the other monks in his zeal for cleaning. During work practice, he was an absolute tornado, running throughout the rooms and hallways, sweeping and polishing and dusting everything in sight. One day his teacher asked him, "What are you doing?" The monk beamed a large smile in the direction of his teacher and said, "I am working hard to clear away the dust of delusion, and to reveal the shining face of Buddha which is beneath it." His teacher said to him, "Please don't ever forget. The dust is also the Buddha."

— Gary Thorp in Sweeping Changes

Creative Spaces


Photographer Kyle Cassidy undertakes a project to photograph the creative space where some science fiction writes writes.

Take a peek here

A Call to Spiritual Formation (4)

Paragraph One

God calls us all to become like Jesus. Jesus says, “I have come that they may have life, and have it abundantly.”* We experience this abundance of life – here and now – as our passions, character, understanding, and relationships are increasingly aligned with those of Christ. This lifelong transformation within and among us is the continual gift of God’s Spirit. We are called to be renewed into the likeness of Jesus – but we do not always fully embrace this calling. Sometimes we seem content to be known as “Christians” without intentionally engaging with this work of the Holy Spirit in our lives. Other times we desperately long for a new way of life, wanting to grow in our walk with Jesus, but needing help and encouragement. We, therefore, commit to pursue passionately and to receive joyfully God’s grace to be more fully transformed into the image of Jesus Christ.

This paragraph highlights what Richard Lovelace in 1973 identified as the “sanctification gap.” By the “sanctification gap”, Lovelace meant the huge gap that exist between what Christians know about God, profess about God, what God expects them to do, and how these Christians live out their daily lives. Often cognitive knowledge of God is not automatically translated into Godly characters. Numerous surveys have shown that there are not much difference between lifestyles of Christians and non-Christians. This is what exists in churches despite huge amount of effort and money being spent on Christian education, discipleship programs and teaching seminars. This is the key challenge facing Christian spiritual formation.


This paragraph contains the call of God (to become like Jesus) and our response (pursue passionately and to receive joyfully God’s grace). We all carry the sin-distorted image of God. It is God’s intention to restore his image in us. Anthony Hoekema (1986, 89) notes that “because Christ is the perfect image of God, becoming more like God also means becoming more like Christ.” This is God’s call to us (Galatians 4:19; Romans 8:29; 2 Corinthians 3:18).


Our response is to intentionally “pursue” and “receive.” There are a few points to note here. Firstly, evangelicals have this morbid fear of “work righteousness.” They have been so taken up by the image of the potter and the clay that they perceive themselves as inanimate lumps of clay – to be passively formed by the potter. Any effort by ourselves to draw closer to God is considered work righteousness and earning merits. Somehow, we confuse justification and sanctification. Justification is purely by grace and there is nothing we can do to earn it. Sanctification, on the other hand, is a process and needs work – not to earn righteousness but to become righteousness.


Secondly, it is possible to be a Christian and not grow spiritually (become more like Christ). Paul’s constant exhortation in his epistles to learn, pray and mature in the faith means that there are Christians who are not growing. They do not grow because they choose not to.


Thirdly, there are some Christians who are so triumphant in their beliefs that they believe they are already perfect now and do not need to grow. We need to only look at ourselves in the mirror to know that we are not there yet.


Finally, our response will not bear fruit without the Holy Spirit and God’s grace. Our response is to work with the Holy Spirit, allow him to work in us so that we may appropriate God’s grace that is so freely given to us.


In summary, the paragraph is important because shows what the call of God to us is – to become like his Son. It also highlights how vital our responses are. It boils down to a matter of personal choice.


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Insights into the Mind of the Child

Interesting lecture

Ever wonder why children can watch the same movie over and over and never tire of it? Learn more about a child's thought processes with UCSF pediatrician Dr. Andrea Marmor. Series: UCSF Mini Medical School for the Public [7/2009] [Health and Medicine]



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Monday, July 27, 2009

Birthing

When we lay bare the hidden meaning of the history, scripture is
seen to teach that the birth which distresses the tyrant is the
beginning of the virtuous life. I am speaking of the kind of birth
in which free will serves as the midwife, delivering the child
amid great pain. For no one causes grief to his antagonist unless
he exhibits in himself those marks which give proof of his victory
over the other.

St. Gregory of Nyssa, The Life of Moses.

A Call to Spiritual Formation (3)

The Definition



The definition offered is Christian spiritual formation is the process of being shaped by the Spirit into the likeness of Christ, filled with love for God and the world.



Christian spiritual formation must be identified and recognized that it is distinct from other types of spiritual formation. Spiritual formation occurs whether we are aware of it or not. All of us are being spiritually formed at all times. Therefore Christian spiritual formation is distinctive because it occurs after “conversion” when one comes to believe in the saving grace of Christ’s work on the cross. During the process of conversion, after receiving justification, the Holy Spirit is sealed onto our spirits to begin the great work of sanctification or as Dallas Willard calls it, ‘the renovation of our souls.’


It is important to recognize that Christian spiritual process is a process. Unlike justification which is instantaneous, spiritual growth takes time. Paul uses the metaphor of putting off our old nature and putting on the new nature. This is further illustrated by the “wretched man” when he explains the struggle of the old and new nature in Romans 7.


I will suggest an important qualifier for the word process – intentionality. Christian spiritual formation is an intentional process. It is volitional and involves choice. We can choose to grow spiritually or not to grow at all. We can chose to be “mature beginners” as John Coe suggested, feeling on spiritual milk despite decades of membership in the church. The role of the Holy Spirit is recognized here as the shaper of our spiritual formation. However the Holy Spirit will only work with our consent. Unlike inanimate clay, we are embodied souls and the Holy Spirit respects our freedom to choose.

According to the wording of this definition, the telos or goals of Christian spiritual formation is (1) shaped into the likeness of Christ, (2) filled with love for God, and (3) filled with love for the world. The first goal is obvious from biblical literature as God wants to restore the imago dei in us and to recreated the shalom or perfection of the created order through his Son, Jesus Christ.


I am curious about the notion of being “filled” with love for God and the world. This implied a passive filling love which is an emotive term. When Jesus summaries all the teaching in the Old Testament into loving God and loving our neighbours (Mark 12:29-31), love is used as an active verb. Christian spiritual formation is not to be filled with love for God and the world (though it may have a part) but to love God. The process of loving God involves taking part in what Karl Barth called the missio Dei – the great redemption plan of God for all mankind and the fallen created order. This will mean that the process of Christian spiritual formation will involve becoming co-partners with God in restoring the damaged planet and fallen humanity.


This definition implies an individualistic Christian spirituality. It seems to describe a type of Christian spirituality that is between me and my God. This is a dangerous type of Christian spirituality because it will lead a person to be totally inward-looking and be exposed to the risk of falling into the idolatry of narcissism. Thomas Merton points out the risk of individualistic spirituality and differentiates it from contemplative spirituality. True Christian spiritual formation is personal but not individual. It is communal where the community of faith is both the nurturing crucible, and the matrix where Christian spiritual transformation takes place. The church or a community of faith, in spite of its imperfect, is vital to Christian spiritual formation.


Christian spiritual formation is an intentional process which may be facilitated by the means of Christian spiritual formation such as assimilating the Word, practicing the spiritual disciplines, church traditions, fellowship, prayer and other such practices that open us to God. It is something we can do. Christian spiritual transformation on the other hand, occurs during the process of the Christian spiritual formation where true transformation takes place. It is often a movement from the cognitive to the affective. Christian spiritual transformation is the act of the Holy Spirit and is pure grace.


In summary I will offer the following definition: Christian spiritual formation is the intentional process of being shaped by the Spirit into the likeness of Christ in our communities of faith, developing our love for God by taking part in his redemption plan for humankind and the earth.


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A Call to Spiritual Formation (2)

Background

A small group in the Denver area felt called to facilitate the development of a simple and straight forward two-page statement which addresses the importance -- the absolute necessity -- of an intentional process of spiritual formation for each and every Christian. Their objective was to develop a document that would clearly and simply describe spiritual formation and call the Christian community to embrace the lifelong spiritual growth personally and in our churches. The work of this “Drafter Group” was reviewed by a “Crafter Group” of over 150 writers and leaders in the area of spiritual formation. Our shared desire is that the Call to Spiritual Formation might represent a consensus of the spiritual formation thought leaders across the nation. Ultimately, two hundred of these individuals participated in the development of the document.

Approximately fifty representatives of this group met at the recent Renovaré International Conference in June of 2009, at San Antonio, to complete final edits and affirm the document. It was then presented at the conference for additional signatures. It is our prayer that this document might serve as a defining call and a rallying point for the spiritual formation movement in the decades to come. The document is written so that it can easily be read and understood by all Christians, not just “leaders,” and so can be used for individual reflection, group discussion, teaching, etc.

(http://acalltospiritualformation.info/history.aspx accessed 20 July 2009)


A Call to Spiritual Formation

San Antonio, 2009


Christian spiritual formation is the process of being shaped by the Spirit

into the likeness of Christ, filled with love for God and the world.


God calls us all to become like Jesus. Jesus says, “I have come that they may have life, and have it abundantly.”* We experience this abundance of life – here and now – as our passions, character, understanding, and relationships are increasingly aligned with those of Christ. This lifelong transformation within and among us is the continual gift of God’s Spirit. We are called to be renewed into the likeness of Jesus – but we do not always fully embrace this calling. Sometimes we seem content to be known as “Christians” without intentionally engaging with this work of the Holy Spirit in our lives. Other times we desperately long for a new way of life, wanting to grow in our walk with Jesus, but needing help and encouragement. We, therefore, commit to pursue passionately and to receive joyfully God’s grace to be more fully transformed into the image of Jesus Christ.

(John 7:37–39;*John 10:10;Romans 8:29;1 Corinthians 11:1;1 Corinthians 15:49; 2 Corinthians 3:17–18;2 Corinthians 4:16–18; 2 Corinthians 5:16–21;Galatians 4:19; Ephesians 1:3; Ephesians 3:16–19;1 John 3:2;1 John 4:17)


As we are rooted in Jesus and in the kingdom he proclaims, we are progressively transformed. Jesus is the center of all life and history, both the source and goal of all creation. God shaped this universe as a place where the love and life of Jesus Christ might flourish. Because we are formed in the divine image, we have the capacity to receive and express this life and love. Although human disobedience corrupts the divine image in us, God still forms a people able to love the Lord their God with all their heart, soul, mind, and strength, and love their neighbors as themselves. Jesus makes this possible through his life, death, and resurrection. In him we experience a restored relationship of love with God and one another, and continual transformation into his likeness. We are becoming a reconciled and renewed community which is both the goal and the substance of life in God’s kingdom. This is the good news we proclaim with joy to the whole world.

(Genesis 1:26–28; Genesis 3:1–7;Proverbs 8:22–31;Isaiah 42:5–9;Jeremiah 31:33–34;Mark12:28–34;John 1:1–18; John 13:34–35;Romans 5:9–11;Romans 8:1–11;Romans 8:19–23;Ephesians 2:11–22;Colossians 1:9–23;1 Thessalonians 5:23;1 John 2:7–11)


Our engagement with God’s transforming grace is vital. Renewal into the image of Christ is not a human attainment; it is a gift of grace. God mercifully uses all our experiences, including our suffering and trials, to teach and transform us. Even so, transformation requires our involvement and effort. We need to make ourselves available to the Holy Spirit’s work in all our life experiences, particularly through intentional engagement with historical Christian disciplines, including Word and sacrament. These practices open us to the presence and grace of God. As a result, we become, through time and experience, the kind of persons who naturally express love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and selfcontrol.

(Matthew 5:43–48; Matthew 11:29–30; Luke 6:40; John 7:38; John 15:5–17; Romans 12:1–2; Galatians 5:16–25;

Philippians 2:12–13; Philippians 3:12–16; Titus 2:11–14; Hebrews 5:13–6:1;Hebrews 12:7–13; James 4:7–8;1 Peter 2:2;1 Peter 4:1–2)


Spiritual formation happens in community. As we long to know and follow Jesus and be formed into his likeness, we journey with those who share this longing. God is calling the church to be a place of transformation. Here we struggle to fulfill our calling to love. Here we learn to attend to the invitations of God’s Spirit. Here we follow the presence of God in our midst. Spiritual community is the catalyst for our transformation and a sending base for our mission of love to the world.

(Matthew 18:20; Luke 6:12–19; John 17:20–26; Acts 2:42–47; Romans 12:4–8; 1 Corinthians 12:1–7; Galatians 6:1–2; Ephesians 4:1–16; Hebrews 10:23–25;1 Peter 2:4–10)


Spiritual formation is, by its very nature, missional. As we are formed into the likeness of Christ, we increasingly share God’s infinitely tender love for others. We deepen in our compassion for the poor, the broken, and the lost. We ache and pray and labor for others in a new way, a selfless way, a joyfilled way. Our hearts are enlarged toward all people and toward all of creation.

(Isaiah 60:1–4; Matthew 5:14–16; Matthew 28:18–20; John 3:16–21; John 20:21–23; 2 Corinthians 5:20; Galatians 6:10; 1 John 4:7–21)


We invite all people, everywhere, to embrace with us this calling to become like Jesus. By God’s grace, we will seek to become lovers: lovers of God, lovers of people, and lovers of all creation. We will immerse ourselves in a lifestyle that is attentive and

responsive to the gracious presence of God. We commit ourselves to the community of Christ’s beloved, the church, so that we can learn this way of love together. We entreat you to join us.

(Matthew 5:1–10; Matthew 13:44–46; Mark 1:15;Luke 9:23–24;Romans 12:1–2; 2 Corinthians 6:1; 1 Timothy 6:11–12; Revelation 21:2;Revelation 22:17)

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Sunday, July 26, 2009

Rating Star Trek Movies

Star Trek movies tend to a mixed bag. There are some really good ones and some that are frankly boring.

IDW recently brought out a three-issue adaptation of the Star Trek Movie, The Wrath of Khan. This led me to thinking about my favourite Star Trek movies.






Here are my first three favorites in order

(1) The Voyage Home

(2) The Search for Spock

(3) The Wrath of Khan

What are yours?

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Saturday, July 25, 2009

Modernism and Catholicism



The latest from Thinking Faith...


Modernism: The Philosophical Foundations
George Tyrrell SJ was among the modernists whose ideas were condemned by the Catholic Church in the early twentieth century, but what was it about their thought that was so problematic? Continuing Thinking Faith’s series to mark the 100th anniversary of Tyrrell’s death, Anthony Carroll SJ explores the philosophical background to modernism and asks if there is anything we can learn from the Church’s encounter with the movement – how might the modernists help us to think about our faith today? Read >>

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Friday, July 24, 2009

Top Kingdom Ideas

from Learnings@Leadership Network,

Warren Bird, Ph.D., is Research Director at Leadership Network, and co-author of 21 books on various aspects of church health and innovation writes


Participants at this week's Leadership Network-sponsored Ideation Experience began their 48 hours together by developing a "top 10" list of top kingdom ideas over the last decade. The original poll to help determine the list of nominees can be found here.

The winning ideas were . . .

• Externally focused churches as key idea for evangelical churches
• Shifting opinions on social issues in the 18-35 year old demographic that are shaping the emphases of the church
• Multi-site churches
• The rise of networks as the key focus for church planting and resourcing in other ways
• Open source content freely given away for church resources via computer
• The rise of church websites/pastor blogs/podcasts and videocasts as church communication tools
• Social networking tools (facebook/twitter/myspace/custom tools) being utilized by churches and parachurch groups
• Bringing management and leadership focus into church in a fresh way
• Greater awareness by U.S. megachurches and others to international missions and humanitarian efforts around the world
• From “marketplace to ministry” as strong source of staff members of churches. Emphasis on “homegrown”
• Deeper penetration and shifts in small group models (life groups, cells, etc.) into a broad variety of churches


read more


Thursday, July 23, 2009

Prenatal Screening and Abortion

More from the August 2009 issue of The American Journal of Bioethics. This asks an important question: Is it ethical to provide pre-natal diagnosis of congenital abnormalities when abortion is not an option?

Prenatal Diagnosis and Abortion for Congenital Abnormalities: Is It Ethical to Provide One Without the Other?
by Angela Ballantyne, Richard Ashcroft, Florencia Luna, Ainsley J. Newson
AJOB 2009; 9(8):48
ABSTRACT |FULL TEXT

Open Peer Commentary

A Closer Look at the Abortion Debate in Iran
by Kiarash Aramesh
AJOB 2009; 9(8):57
FULL TEXT

Prenatal Diagnosis and Abortion are Not in Conflict in Israel
by Ari Z. Zivotofsky, Alan B. Jotkowitz
AJOB 2009; 9(8):58
FULL TEXT

From Iran to Latin America: Must Prenatal Diagnosis Necessarily Be Provided With Abortion for Congenital Abnormalities?
by Daniel Sperling
AJOB 2009; 9(8):61
FULL TEXT

An Unjustified Exception to an Unjust Law?
by David Wasserman, Adrienne Asch
AJOB 2009; 9(8):63
FULL TEXT

Does Prenatal Diagnosis Morally Require Provision of Selective Abortion?
by Diana Buccafurni, Pepe Lee Chang
AJOB 2009; 9(8):65
FULL TEXT

Can, Should, Ought, Must
by Howard Trachtman
AJOB 2009; 9(8):67
FULL TEXT

Prenatal Testing Can Be Advantageous Even When Abortion is Not an Option
by Alexander A. Kon
AJOB 2009; 9(8):69
FULL TEXT

Abortion: Prohibitions and Exceptions
by Sheelagh McGuinness
AJOB 2009; 9(8):70
FULL TEXT

Wednesday, July 22, 2009

Prayer of the Father of the Bride


The pomp and ceremonies of the wedding are over, the last revelers have gone home and the young couple has embarked on their honeymoon. Here am I, O Lord, sitting quietly before you. I wish to thank you for the privilege of being the father of the bride. My heart is bursting with gratitude that come from your wonderful generosity. When I first held my little girl in my arms - so small, warm, fragile and beautiful – I know that it is pure grace that brought her into my life. As I watch her grow from a baby to childhood and gradually blossom into womanhood, I can feel your presence in our little family and your smile upon us all. Father, I confess that I have not been a good father but I have been trying my best. For whatever my shortcomings have been in bringing her up, I trust in your Holy Spirit to fill in the gaps.


Father, I pray that you will help her to become the helpmate to the man you have so carefully chosen for her. Let them be anamcara to each other. Now, they have to learn from each other. Please give them lots of grace for each occasion, overflowing with forgiveness, and joy in their new life together. May their love grow into hesed love – a covenant love of commitment.


As they grow closer to each other, let them grow closer to you, O Lord, the originator and finisher of their faith. And as they begin their journey together, may they partake of the goodness of your table fellowship, drink deep of your living water, and dive deep into your fathomless depths. You are a self-revealing God. Please help them to appreciate your presence in their everyday life. May they grow in their marriage as they grow deeper into knowing and becoming like your Son. Yet in their growing, let them allow one another to reach their full potential as themselves, not as each other’s expectation, but as their own unique personalities.


As you have taught us, there is a season for everything. There will be times of great rejoicing and there will be times of great sorrow. Here, in the springtime of their marriage, give them joy as they discover the pleasures of each other. Protect them with your angels and build a hedge around them that they may be safe from pettiness and violence of this world. Lead them to your communities of faith that will nurture and nourish them in all ways. Give them a sense of vocation and involve them in your missio dei.


Father, help me to ‘let go’ of my little girl and to welcome a new ‘son’ into my family. It is a time of transition for me and my joy is bitter-sweet. This is a new experience for me though I know that many fathers have walked this path through time immemorial. I must now take on a different role. Teach me, O Lord, to be a blessing to them.


18 July 2009

More Discussion On Organ Donation

From the August 2009 issue of The American Journal of Bioethics

Why Consent May Not Be Needed For Organ Procurement
by James Delaney, David B. Hershenov
AJOB 2009; 9(8):3
ABSTRACT |FULL TEXT

Open Peer Commentary

Pardon My Asking: What's New?
by D. Micah Hester, Toby Schonfeld
AJOB 2009; 9(8):11
FULL TEXT

The Organ Conscription Trolley Problem
by Adam Kolber
AJOB 2009; 9(8):13
FULL TEXT

Hypotheticals, Analogies, Death's Harms, and Organ Procurement
by James L. Nelson
AJOB 2009; 9(8):14
FULL TEXT

Survivors' Interest in Human Remains
by Norman L. Cantor
AJOB 2009; 9(8):16
FULL TEXT

Why Intuitions and Metaphysics Are the Wrong Approach for Health Law: A Commentary on Delaney and Hershenov
by Christopher Robertson
AJOB 2009; 9(8):18
FULL TEXT


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Tuesday, July 21, 2009

Book Deal: NICOT and NICNT

Logos Bible Software is offering the following prepublication deal. I love the New International Commentaries and have found them very useful. My dilemma is that I already has most of the print copies. Is it justifiable for me to buy a soft version as well? Why do I have to pay for the copyright twice? They should have a special discount for people who already have a printed version.

The New International Commentary on the Old and New Testament (NICOT/NICNT 40 Vols.)



Suggested
Retail Price
Logos
Sale Price
Pre-Pub
Special

DOWNLOAD $1,898.00 $1,699.95 $999.95
CD-ROM $1,898.00 $1,699.95 $999.95





The New International Commentary on the Old and New Testament (NICOT/NICNT 40 Vols.)



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Giving Away Books

If you love books as much as I do, then Gordon MacDonald's agony in parting with his books will resonates with you.


The agony of downsizing my bookshelves.
Gordon MacDonald | posted 7/20/2009



Ditching Friends at the Fair

Three Summer activities unite almost all New Englanders: following the Boston Red Sox, eating ice cream at the local dairy bar, and going to the annual town fair. I love the first two but dread the third.

I dread the town fair because … well, perhaps you'll understand why if I tell you what my wife, Gail, said to me a few days ago: "Next week I want us to donate 500 books from our library to the used-book sale at the fair. So you might want to go through your books and pick out what you don't think you'll need anymore."

If you love your books as much as I do, you understand how impossible it is to imagine any book in your library that you'll not need anymore. Even lending a book to a friend is a personal crisis for me. It tests my Christian generosity. I want to encase a loaned book in something similar to what the banks use when they surrender money to a bank robber--something that explodes with indelible ink if the book is not returned in a week.


read more

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A Call to Spiritual Formation (1)

There are many who regard spiritual formation as the latest fad in the church especially in North American evangelical faith communities. Others including some scholars have suggested that the modern spiritual formation movement has stalled. It is therefore heartening to me to know of a group of people who have come together under Renovare and Spiritual Formation Alliance and has formulated a document named "A Call to Spiritual Formation".

They defines Christian spiritual formation as the process of being shaped by the Spirit into the likeness of Christ, filled with the love for God and the world.

Read the document here.

I hope that the formulating of this document is the beginning of a renewal with the spiritual formation movement.

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Saturday, July 18, 2009

Angry in Malaysia

My dear brother in Christ, Dr Tan Soo Inn wrote an interesting commentary on the situation in Malaysia. I am reposting it here with his permission.


GRACE@WORK MAIL 29/09
July 17th, 2009 Edition.
This ecommentary is sent out free but your donations help this ministry in
its commitment to bring truth to life. Details below.
(Grace@Work Mail is a ministry of Graceworks: www.graceworks.com.sg)


Commentary: Angry in Malaysia
By Soo-Inn Tan


"My dear brothers, take note of this: Everyone should be quick to listen, slow
to speak and slow to become angry, for man's anger does not bring about
the righteous life that God desires. Therefore, get rid of all moral filth and
the evil that is so prevalent and humbly accept the word planted in you,
which can save you." (James 1:19-21 TNIV)



If you are a follower of Jesus in Malaysia, you are probably angry. Consider
the following.

1. Two Muslim journalists infiltrate a Catholic church incognito. They had
heard that a number of Muslims had been converted to Christianity through
this church. They found no evidence of such conversions. During mass they
come forward to take the communion wafer. They did not swallow and held
the wafer in their mouths till they had left the church building. They then
spitted out the wafer and took pictures. They then published an article about
their "adventure" together with pictures of the spitted out communion wafer.
To date there is no reprimand from any official government body. Police
reports have been made.

I come from a free church tradition. I believe the communion bread remains
bread though I believe the Spirit of Christ is at the Lord's Supper. This is
besides the point. Malaysia is a multi racial, multi religious country where the
constitution protects the dignity of all religions. The silence from the
government is deafening. Imagine if some Christian journalists had thrown
the Koran on the floor, took pictures, and published the story. Of course we
should forgive our enemies. But there are other issues involved, including
holding the government responsible to its call to protect the dignity of all
religions.

2. In recent times the Malaysian Anti Corruption Commission (MACC) has
been aggressively investigating public servants from opposition parties. (Of
course whether a party is considered an opposition party depends on your
perspective. In truth the "opposition" parties form the duly elected
governments in a number of states.) Christians should be at the forefront of
any fight against corruption. But when politicians from the governing party
are rarely investigated while so many politicians from "opposition" parties
are investigated, something is seriously wrong.

The glaring double standard gives lie to the fact that the Anti Corruption
Commission is a non partisan body committed to eradicate corruption
wherever it is found. It seems that the Commission is but a political tool of
the ruling party.

3. And now we learn that a political aide, who was interrogated by the
Commission, has fallen to his death from the 14th floor of the Anti
Corruption Headquarters. He had been taken to the MACC office at 6pm on
Wednesday (July 15th) to assist in the Commission's investigation into the
alleged abuse of constituency development funds by several state
assemblymen. Did he jump? Was he pushed? We do not know.

What we know is this. He was interrogated till 3.45am in the morning. In the
words of Goh Keat Peng:

[Why was a witness being held for questioning for ten hours and only
released at 3.45am? What kind of case is it and what is the urgency of the
case in question that the witness had to be deprived of sleep and forcibly
kept awake till 3.45am? Was the nation deemed to be in grave danger had
the witness in question been sent home at a respectable time and asked to
report again for questioning the next morning?

The nation could endure long years of waiting over so many other much
longer pending cases involving so much more public money and have much
greater weight in public interest but this particular case could not wait for
the next morning when the witness in question would have been fresher and
better rested?
(http://www.themicahmandate.org/2009/07/i-cannot-remain-neutral-about-i
ssues-of-morality/)]

Like I said if you are a follower of Jesus in Malaysia you should be angry. I
am. Which is why I remember James 1:19-21. I know righteous anger can
quickly become unrighteous. I know that when I get angry my discernment
is compromised. I am more vulnerable to manipulation. I become rash and
speak and act prematurely. When I am angry, I need to bear in mind at least
two things:

1. Unrighteous anger will not accomplish God's purposes. If our concern is to
be agents of God's work, unrighteous anger is out.

2. When we are consumed by anger we only see the evil "out there." We
stop working at the evil inside us. We forget the ongoing call to "get rid of all
moral filth and the evil that is so prevalent" in our own lives.

However fear of unrighteous anger should not paralyse us from doing what
is right. Followers of Jesus are called to speak up against injustice.

["Speak up for those who cannot speak for themselves,
for the rights of all who are destitute.
Speak up and judge fairly;
defend the rights of the poor and needy."
(Proverbs 31:8-9 TNIV)]

And as John the Baptist discovered, "speaking truth to power" may demand
the highest price (Matthew 14:1-12). There is a time to speak up. There is a
time to act. There is a time for righteous anger. But we must guard our
hearts and ensure that all we say and do flow out of the twin loves for God
and neighbour (Mark 12:28-31).

Whatever righteous anger may look like, it must come from a heart that has
such a deep passion for God that we are deeply pained that His ways are
violated. It must come from a heart with such a deep compassion for human
beings (of whatever race or religious background) that we are roused when
human life is violated. And it must come from a heart that is always
suspicious of its own righteousness.

Friday, July 17, 2009

Butterfly Kisses




There’s two things I know for sure:
She was sent here from heaven and she’s
daddy’s little girl.
As I drop to my knees by her bed at night
She talks to Jesus and I close my eyes and
I thank god for all the joy in my life
Oh, but most of all
For butterfly kisses after bedtime prayer;

sticking little white flowers all up in her
hair; “Walk beside the pony, Daddy, it’s my first ride.”
“I know the cake looks funny, Daddy, but I sure tried.”
In all that I’ve done wrong I know I must
have done something right to deserve a hug
every morning and butterfly kisses at night.

Sweet 16 today
She’s looking like her mama a little more everyday
One part woman, the other part girl.
To perfume and make-up from ribbons and curls
Trying her wings out in a great big world.

But I remember
Butterfly kisses after bedtime prayer; sticking
little white flowers all up in her hair.
“You know how much I love you, Daddy, But if you
don’t mind I’m only gonna kiss you on the cheek this time.”
With all that I’ve done wrong I must have done
something right to deserve her love every morning
and butterfly kisses at night.

All the precious time
Like the wind, the years go by.
Precious butterfly.
Spread your wings and fly.

She’ll change her name today.
She’ll make a promise and I’ll give her away.
Standing in the bride-room just staring at her.
She asked me what I’m thinking and I said “I’m not
sure-I just feel like I’m losing my baby girl.”
She leaned over…gave me butterfly kisses with her mama there,
Sticking little white flowers all up in her hair
“Walk my down the aisle, Daddy-it’s just about time.”
“Does my wedding gown look pretty, Daddy? Daddy, don’t cry!”

Oh, with all that I’ve done wrong I must have
done something right.
To deserve your love every morning and butterfly
kisses-I couldn’t ask God for more, man this is what love is.

I know I gotta let her go, but I’ll always remember
every hug in the morning and butterfly kisses.


Tuesday, July 14, 2009

How Heavy is Your Burden?

Another meditation from Pastor Paul Long in his blog, Paul's Ramblings on my book, Spiritual Formation on the Run. Thanks, Paul

Tuesday, July 14, 2009

HOW HEAVY IS YOUR BURDEN? (Spiritual formation on the run)


I have been wanting to blog on chapter 21, Renovation of the Soul for a long time but there's too many questions and issues that first need to be "resolved". So here's chapter 23 instead ... though it was / is not exactly an easier chapter to reflect on.

First the chapter, then some of my reflections / ramblings.

HOW HEAVY IS YOUR BURDEN?

There is an old story about three men and their sacks. Each man had two sacks, one tied in front of his neck and the other on his back. When the first man was asked what was in his sacks, he said, "In the sack on my back are all the good things friends and family have done. That way they are hidden from view. In the front sack are all the bad things that have happened to me. Every now and then I stop, open the front sack, take the things out, examine them, and think about them." Because he stopped so often to concentrate on all the bad stuff, he did not make much progress in life.

The second man was asked about his sacks. He replied, "In the sack in front are all the good things I have done. I like to see them, so quite often I take them out to show them off to people. The sack in the back? I keep all my mistakes in there and carry them all the time. Sure they are heavy. They slow me down but you know, for some reason, I cannot put them down."

When the third man was asked about his sacks, he answered, "The sack in front is great. There I keep all the positive thoughts I have about people; all the blessings I have experienced; all the great things other people have done for me. The weight is not a problem. The sack is like the sails of a ship. It keeps me going forward. The sack on my back is empty. I cut a big hole at the bottom, and put in all the bad things that I can think of about myself or hear about others. They go in one end and out the other, so I am not carrying around any extra weight at all."

What we carry around affects our spiritual life. The writer of Hebrews used the metaphor of a runner to illustrate the spiritual life. Living the spiritual life is like running a race. We cannot imagine a marathon runner running with a sack on his or her back. That will hinder the running. A runner will do everything he can to reduce the excess weight. The writer of Hebrews advised us to "throw off everything that hinders and the sin that so easily entangles" in order to run the race (Hebrews 12:1).

Unfortunately, many of us are like the first man. We keep before our eyes all the bad and horrible things that have happened to us - our poor relationships with others, our bad experiences and unfulfilled expectations in church, and the horrible events that have scarred our lives. What is out of sight is out of mind. We do not remember the good that others have done for us. Our focus is on the bad things that crowd our thoughts, causing anger and bitterness. It is hard to run forward when there is so much negative emotional burden. The heaviness of these burdens causes some of us to drop out of the race, like those marathon runners falling by the roadside. Once down, we are contented to stay down and refuse to get up. Others leave the church, not realising that they are bringing their sacks with them. Still others seek spiritual growth yet do not bear fruit and make progress because their souls are being poisoned by bitterness and unforgiveness.

The second man keeps his achievements and the things that make him feel good in front of him. He revels in his accomplishments, his wealth, his fame, and in his sacrificial service for the church. He always reminds others of his contribution to the church, and the favours he has done for people. He turns a blind eye to his mistakes, his imperfections, his idolatry, and his pride. All these he throws into the sack behind him so that he does not see them. Unfortunately, what the eye does not see remains in the subconscious. The prick of conscience is a constant thorn in his side and the sacks remain heavy. Such people need great effort to run. Some can hardly walk. Every step is a struggle because of the weight they carry.

The third man fills his front sack with positive thoughts, gratitude and appreciation for people around him, and the blessings he has received. As for the gossip, slander and bad experiences, he forgives and forgets. He throws them into the sack on his back that has a big hole at the bottom. The back sack is empty, and he is freed from bitterness, hatred and anger. He feels only the goodness of this life and the blessings of God. All these make his sack act as a sail. The Holy Spirit, who is like the wind, blows at the sail and helps him forward as he runs the race. Running the spiritual race is so much easier if we get rid of bitterness, unforgiveness and anger. That is what Jesus is helping us to do when He offers us His yoke. Many of us are running like the first or second man. Our sacks are heavy with our burdens and they wear us out. Jesus offered, "Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light" (Matthew 11:28-30).

Being yoked with Jesus is like the third man. He is like Eric Liddell, an Olympic runner in the movie, Chariots of Fire, who said, "God made me fast. And when I run, I feel His pleasure." For Eric Liddell, however, the Olympics were not the ultimate race. The son of Scottish missionaries to China, he saw his whole life as a race: a race for the kingdom of heaven. That is why two years after taking the Olympic gold, he sailed to China to become a missionary himself.

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I like good stories. And this one about the three men and their sacks is an old but beautiful one. The telling and interpretation of the story has not always been the same. But that's nice too and another story for another time.... I like Alex's "interpretation" as it pretty much says what needs to be said.

It speaks to me because my mind tends to be over active. I tend to set high standards for myself and the mistakes I make tend to remain in my mind for far too long. I realise that I typically fall into the category of people that can get fixated on the one negative thing rather than the nine positive things. I think I have matured a lot in this area over the years as the ratio is not so severe now. :-) But I really have to focus hard so I do not regress. I realise that I slipped back a bit when I could not sleep properly thinking of my upcoming "performance review" despite the fact that I had no reason to think there was anything negative. And even last week when I was asked over for lunch with a group of people to discuss some ministry concerns, I had strange dreams! Progress I think ... as at least this time I was able to sleep and just my subconscious mind acted up. :-)

How does one do that? I can think of no better advice that works than that given by the late Henri Nouwen. It came out of an interview transcript (early 80s). The context is about battling temptations but it sure applies to so many related things. I have no idea now of his original words as what he said has become so ingrained in me that it is now part of me. For the lecturers and academics out there ... all I can footnote is that I am indebted to him and that I first got the concept from him. :-)

Nouwen spoke about how many make the mistake of trying to fight temptation by focusing on fighting the temptation. We should rather focus on Jesus and how wonderful He is. When we focus on fighting the temptation, we are essentially thinking of the temptation and often it becomes stronger. But when we focus on something better than more wonderful (and what is more wonderful than Jesus!), then the temptation loses its allure. When you have the best, the second best is pretty unattractive.

In practical terms I make it a habit to regularly "count my blessings". Really helps in a myriad of ways. I also make it a habit to show appreciation to those around me who have been a blessing to others just like the "third man" in the story. It's a good attitude and habit and it does make life as a whole so much more brighter "for you and for me and the entire human race ..." oops, a line from a MJ song just "sang" into my mind... :-)

I agree that being yoked with Jesus is like the third man. I like Eugene Peterson's rendition of Matthew 11:28-30. My first introduction to the Message was through this verse read out years ago at a seminar

“Are you tired? Worn out? Burned out on religion? Come to me. Get away with me and you’ll recover your life. I’ll show you how to take a real rest. Walk with me and work with me—watch how I do it. Learn the unforced rhythms of grace. I won’t lay anything heavy or ill-fitting on you. Keep company with me and you’ll learn to live freely and lightly.”

Peterson, Eugene H.: The Message : The Bible in Contemporary Language. Colorado Springs, Colo. : NavPress, 2002, S.

"Unenforced rhythms of grace".... I love that phrase and that's what I wish would become part of my life. Walking even skipping in rhythm with God's grace. Living free and lightly where "in with the good, out with the bad" comes as natural as breathing...

Okay got to go. Have a blessed day!