Here are some notes for our December 14th gathering:
We reflected on the experiences we have had together, their impact on our understandings of what it means for each of us to be a disciple, and where the Living Word will continue to hit ground in our lives.
For at least one of us, meaningful questions were more plentiful than concrete answers, which reminded me of Robert Raines' observation that the life of faith isn't so much about "finding the answers" as it is living the questions. We make daily decisions of faith; we live and act with intention (which is supple and creative, quite different than certitude); our communion with God reveals deeper connections we can experience with one another.
I offered Matthew 5: 48 as a powerful text for our consideration: "Be perfect, therefore, as your heavenly Father is perfect." What sounds at first like an impossible demand is actually revealed to be an "invitation to wholeness." The Greek term teleios, translated in the NRSV as"perfect," is not about flawlessness at all, but rather wholeness, fulfillment, or completion. What will it mean for us to be "whole" or "fulfilled" (wounds and all) in the image of our God? To be fully ourselves, individually and together, as God intended in our loving creation. We must note that Matthew 5:48, is placed at the heart of Jesus' Sermon on the Mount, a sermon in which Jesus reveals the true character of our Creator.
One of us reflected on what it might mean to "perfect my vulnerability;" she pointed to the life of Jesus as example. Powerful, wonderful stuff!
A community that is "whole" will be one that offers encouragement, with the opportunity to discover and become the promised and gifted people we are, freely and lovingly with one another. The difficulties, tragedies, errors and pains in our lives are not to be denied; rather, they are part of our "becoming" and are claimed/blessed by God! We grow and commune in our trials and in our losses at least as much as in our successes. We become a commune-ity!
The assessment that "in a faith community, people aren't useful," was challenging and hard for some of us to accept. The point being that we do exist to bless, lift up, and enrich one another; our value, however, is never to be measured by "utility." Dynamic new understandings of self/others are available, rather than "fitting people in" to existing expectations and often tired routines. We get to explore the "new life' that God promises through Jesus!
Thanks to Karen and Charl for the excellent lunch, and to Debra for the cookies. And thanks to each of you--for you.
Tuesday, December 16, 2008
Wednesday, December 10, 2008
The Book is Still Open
"Jesus said to them again, "Peace be with you. As the Father has sent me, so I send you." When he had said this, he breathed on them and said, "Receive the Holy Spirit." -- John 20:21-22
"They devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers. Awe came upon everyone, because many wonders and signs were being done by the apostles. All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds, as any had need. Day by day, as they spent much time together in the house of worship, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved." --Acts 2:42-47
Have you spent much time in the Acts of the Apostles? It is a remarkable book that chronicles the birth and growth of the fledgling Christian church ("The Way") in the wake of Jesus' resurrection. There are vivid and inspiring stories of individual decisions and acts of faith, but they are always tied to the life and growth the larger faith community. Here, the very disciples who struggled so mightily in understanding/following Jesus throughout his ministry, abandoning him at the time of his arrest, now come to embody his Living Word themselves. The difference is startling, and even more thought-provoking when we realize that they are most emboldened when he is NOT physically with them anymore! Hence, it is a wonderful text for us as we consider our own common identity as a resurrection people.
Reflect on the description of Christian community from Acts 2: the grounding in prayer; the commitment to learning and growing in the faith constantly; the joy and gratitude; the ever-increasing "shared table."
Notice it is not just the meal, but also their identity and common fidelity that are shared. This leads to some dramatic acts of faith, where "divestment" in one shape of life becomes "in-vestment" in a new shape for their lives. The passages in Acts 4:32-37 mirror these.
What strikes awe in you at what the Lord is doing in our community faith? What are some the "signs and wonders" you perceive?
Of course, it is the Holy Spirit that fills, and gives new life, to the followers of Jesus, individually and together. Chapter 2 of Acts begins in Pentecost, making the ever-unfolding narrative possible, and the Spirit is constantly moving through the rest of the book. I find particularly meaningful the Gospel of John's alternate image of Pentecost: set on Easter evening, Jesus personally breathes the Holy Spirit into his disciples. The Holy Spirit is identified as the spirit of Jesus himself, and they are commissioned: "As the Father has sent me, so I send you."
This Sunday is our last Jesus 101 gathering. Prior to then, I would like each of us to take time to reflect on our learning, our growth, the questions that have been sharpened, paths that have been revealed to us. Take time to read back over the posts on our blog. The let's discuss where our learning and growth hit ground for the future of our daily lives (specificity, please!). In what ways is Jesus sending us as he has been sent? How are you being in-spired?And how do the movement of the Holy Spirit,and the growth of our own discipleship promise to impact (and offer new shape to) the life and mission of St. Andrew's Church?
The disciples (now "apostles") are out of spiritual elementary school. I perceive such movement among us. The book is still open, and new chapters to the story are being written.
"They devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers. Awe came upon everyone, because many wonders and signs were being done by the apostles. All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds, as any had need. Day by day, as they spent much time together in the house of worship, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved." --Acts 2:42-47
Have you spent much time in the Acts of the Apostles? It is a remarkable book that chronicles the birth and growth of the fledgling Christian church ("The Way") in the wake of Jesus' resurrection. There are vivid and inspiring stories of individual decisions and acts of faith, but they are always tied to the life and growth the larger faith community. Here, the very disciples who struggled so mightily in understanding/following Jesus throughout his ministry, abandoning him at the time of his arrest, now come to embody his Living Word themselves. The difference is startling, and even more thought-provoking when we realize that they are most emboldened when he is NOT physically with them anymore! Hence, it is a wonderful text for us as we consider our own common identity as a resurrection people.
Reflect on the description of Christian community from Acts 2: the grounding in prayer; the commitment to learning and growing in the faith constantly; the joy and gratitude; the ever-increasing "shared table."
Notice it is not just the meal, but also their identity and common fidelity that are shared. This leads to some dramatic acts of faith, where "divestment" in one shape of life becomes "in-vestment" in a new shape for their lives. The passages in Acts 4:32-37 mirror these.
What strikes awe in you at what the Lord is doing in our community faith? What are some the "signs and wonders" you perceive?
Of course, it is the Holy Spirit that fills, and gives new life, to the followers of Jesus, individually and together. Chapter 2 of Acts begins in Pentecost, making the ever-unfolding narrative possible, and the Spirit is constantly moving through the rest of the book. I find particularly meaningful the Gospel of John's alternate image of Pentecost: set on Easter evening, Jesus personally breathes the Holy Spirit into his disciples. The Holy Spirit is identified as the spirit of Jesus himself, and they are commissioned: "As the Father has sent me, so I send you."
This Sunday is our last Jesus 101 gathering. Prior to then, I would like each of us to take time to reflect on our learning, our growth, the questions that have been sharpened, paths that have been revealed to us. Take time to read back over the posts on our blog. The let's discuss where our learning and growth hit ground for the future of our daily lives (specificity, please!). In what ways is Jesus sending us as he has been sent? How are you being in-spired?And how do the movement of the Holy Spirit,and the growth of our own discipleship promise to impact (and offer new shape to) the life and mission of St. Andrew's Church?
The disciples (now "apostles") are out of spiritual elementary school. I perceive such movement among us. The book is still open, and new chapters to the story are being written.
Tuesday, December 2, 2008
The Faith of God
God's faith in us is always greater than our faith in God. Consider God's faith in us as yet another expression of God's immeasurable grace. What does this mean for our discipleship?
The Christmas narrative will remind us that God comes among us defenseless; in the Christ child, God's blessed future for the whole world is placed in our hands for our care. The baby is fragile enough to be crushed by human violence, to be set aside and abandoned, or to be received and nurtured to fullness of life. Let those metaphors resonate within you.
The birth narrative further stimulates our reflection:
1) The world's salvation is carried and born into the world by a vulnerable, unmarried, "unprepared" young woman who at first cannot imagine being God's favored one (Luke 1:26-38).
2) Her companion is scandalized by God's action and quietly seeks to excuse himself from the narrative, tempted to deny their connection on "reasonable" grounds. Instead, he responds to the divine invitation not to be bound by fear (Matthew 1:20) and commits himself more deeply to the emerging covenant.
3) In spite of outward appearances and worldly wisdom, this fragile birth carries the power to turn the world upside down! (Luke 1:47-55).
4) It is a harrowing (and thrilling) life or death story (Matthew 2) in which people from outside the traditional religious community--"foreigners"--play a critical role, embodying a faith that they were not taught in any Sunday School!
Relating to our recent Sunday conversation, this story is full of journeys. God's faithful people are always "on the Way." It is an awesome and peculiar privilege we have, one that is initiated by God's grace, rather than anything we muster for ourselves.
Mother Teresa wistfully said: "I wish He didn't trust me so much." But behold her life!
The Christmas narrative will remind us that God comes among us defenseless; in the Christ child, God's blessed future for the whole world is placed in our hands for our care. The baby is fragile enough to be crushed by human violence, to be set aside and abandoned, or to be received and nurtured to fullness of life. Let those metaphors resonate within you.
The birth narrative further stimulates our reflection:
1) The world's salvation is carried and born into the world by a vulnerable, unmarried, "unprepared" young woman who at first cannot imagine being God's favored one (Luke 1:26-38).
2) Her companion is scandalized by God's action and quietly seeks to excuse himself from the narrative, tempted to deny their connection on "reasonable" grounds. Instead, he responds to the divine invitation not to be bound by fear (Matthew 1:20) and commits himself more deeply to the emerging covenant.
3) In spite of outward appearances and worldly wisdom, this fragile birth carries the power to turn the world upside down! (Luke 1:47-55).
4) It is a harrowing (and thrilling) life or death story (Matthew 2) in which people from outside the traditional religious community--"foreigners"--play a critical role, embodying a faith that they were not taught in any Sunday School!
Relating to our recent Sunday conversation, this story is full of journeys. God's faithful people are always "on the Way." It is an awesome and peculiar privilege we have, one that is initiated by God's grace, rather than anything we muster for ourselves.
Mother Teresa wistfully said: "I wish He didn't trust me so much." But behold her life!
Wednesday, November 19, 2008
The Power of Prayer
"The closer we come to the heartbeat of God the more we see our need and the more we desire to be conformed to Christ . . .In prayer, real prayer, we begin to think God's thoughts after him: to desire the things he desires, to love the things he loves, to will the things he wills. Progressively, we are taught to see things from his point of view." --Richard Foster, Celebration of Discipline
On Sunday we considered the story told in Mark 1:29-39. It is a powerful "prayer story!"
The scene is placed at the outset of Jesus' ministry in Galilee. Shortly after he has liberated the man in the Capernaum synagogue from the horrible burden of others' expectations, Jesus enters the home of Simon and Andrew's family. Responding to the condition of Simon's suffering mother-in- law, he "comes and takes her by the hand and lifts her up." She is freed to serve. Word travels quickly, and soon "the whole city" gathers at the door in anticipation of more wonders. Many people who are sick and those "possessed by demons" are brought to him; Jesus heals the sick (therapeuo) and the demons he "casts out" or "expells."
We identified "demons" as forms of bondage that people labor under: labels fixed on people; dehumanization; trauma; exclusion; enslavement of various forms; blindness to one's own beauty. Jesus casts out the "unclean spirits" that distort the divine image in each of us. "He healed many . . ." We imagined him caring for people late into the night.
Here is where the narrative takes a most profound turn. Jesus rises in the morning before anyone else and goes out to a deserted place to pray. Before long Simon and the others "hunt him down": "Where have you been? Everyone is looking for you. There are still alot of people outside the house!" Jesus speaks with great clarity: "Let us go on into the neighboring towns, that I may preach there also; for this is why I came forth." Acting in freedom and with great intention, Jesus leads them away from the demands of Capernaum and deeper into the mission field. We noted that Jesus' actions were not defined or prescribed by people's expectations or demands. And while his compassion for all is clear, the ministry of individual healing is not his primary task. Rather, he has come to proclaim the good news of the gospel everywhere he is able go. His Living Word will confront demons and suffering everywhere with the good news of God's love. This leads us to reflect a bit on our own expectations of Jesus, and how our expectations may divirge from the saving mission Jesus embodies.
I believe that Jesus' clarity of purpose, and his ability to lead his disciples assertively in fulfilling God's calling, flow forth from his prayer life.
Read again the words of Richard Foster printed above, and picture Jesus in the early morning quiet being centered and strengthened in prayer. I wonder what his prayer sounds like, if he says much at all, or if he primarily receives. Even when the others "hunt him down (Greek translation)," he is not anxious or re-active.
I am reminded of Jimmy Forbes' description of Jesus: "I like his freedom to be himself. I like his freedom to be for others. I like his capacity to keep faith with his own sense of who he is and with the destiny he believes he is called to fulfill." I would add: In Jesus daily prayer life, that freedom is renewed, that faith grows, that sense of identity and purpose is not only affirmed but clarified, the vision of God's purpose for the whole world deepens and is textured!
Let's take some time to reflect on and discuss the role of prayer in each of our lives.
"I have so much business I cannot get on without spending three hours daily in prayer."--Martin Luther
On Sunday we considered the story told in Mark 1:29-39. It is a powerful "prayer story!"
The scene is placed at the outset of Jesus' ministry in Galilee. Shortly after he has liberated the man in the Capernaum synagogue from the horrible burden of others' expectations, Jesus enters the home of Simon and Andrew's family. Responding to the condition of Simon's suffering mother-in- law, he "comes and takes her by the hand and lifts her up." She is freed to serve. Word travels quickly, and soon "the whole city" gathers at the door in anticipation of more wonders. Many people who are sick and those "possessed by demons" are brought to him; Jesus heals the sick (therapeuo) and the demons he "casts out" or "expells."
We identified "demons" as forms of bondage that people labor under: labels fixed on people; dehumanization; trauma; exclusion; enslavement of various forms; blindness to one's own beauty. Jesus casts out the "unclean spirits" that distort the divine image in each of us. "He healed many . . ." We imagined him caring for people late into the night.
Here is where the narrative takes a most profound turn. Jesus rises in the morning before anyone else and goes out to a deserted place to pray. Before long Simon and the others "hunt him down": "Where have you been? Everyone is looking for you. There are still alot of people outside the house!" Jesus speaks with great clarity: "Let us go on into the neighboring towns, that I may preach there also; for this is why I came forth." Acting in freedom and with great intention, Jesus leads them away from the demands of Capernaum and deeper into the mission field. We noted that Jesus' actions were not defined or prescribed by people's expectations or demands. And while his compassion for all is clear, the ministry of individual healing is not his primary task. Rather, he has come to proclaim the good news of the gospel everywhere he is able go. His Living Word will confront demons and suffering everywhere with the good news of God's love. This leads us to reflect a bit on our own expectations of Jesus, and how our expectations may divirge from the saving mission Jesus embodies.
I believe that Jesus' clarity of purpose, and his ability to lead his disciples assertively in fulfilling God's calling, flow forth from his prayer life.
Read again the words of Richard Foster printed above, and picture Jesus in the early morning quiet being centered and strengthened in prayer. I wonder what his prayer sounds like, if he says much at all, or if he primarily receives. Even when the others "hunt him down (Greek translation)," he is not anxious or re-active.
I am reminded of Jimmy Forbes' description of Jesus: "I like his freedom to be himself. I like his freedom to be for others. I like his capacity to keep faith with his own sense of who he is and with the destiny he believes he is called to fulfill." I would add: In Jesus daily prayer life, that freedom is renewed, that faith grows, that sense of identity and purpose is not only affirmed but clarified, the vision of God's purpose for the whole world deepens and is textured!
Let's take some time to reflect on and discuss the role of prayer in each of our lives.
"I have so much business I cannot get on without spending three hours daily in prayer."--Martin Luther
Monday, November 3, 2008
Notes From Session #3
After an abundant lunch (Thanks, Pete and Tina!), we began by reading together the prayer "The Deepest Wonder of All." We all received a notebook page containing the blog comments so far, with particular attention to Wendy's invitation to discussion on loving Jesus with our minds. In particular, her comments "When I think of mind, I think of logic; When I think of love, I think of emotions" led us to further reflection.
This stimulated the observation that Jesus' way of living and being is not "logical" in our cultural, worldly sense. He teaches so many things that are at odds with our traditional wisdom. Jesus offers a different way of seeing, hearing, experiencing, understanding, and loving. To enter into that "Way" is the journey of discipleship and the experience of "new life." To be understood, heard, seen, accepted, and respected is for many people the firstfruits of the experience of salvation. To be saved from loneliness and isolation is indeed heavenly.
On one hand it was suggested that Jesus' way is not that simple. From another prespective, however, what he teaches can be disarmingly simple. For instance, when he commands us to love our enemies and adversaries (he loves them!), it is quite clear that one cannot love another person while killing, dismissing, or dehumanizing them. In following Jesus, being clear about what we cannot do if we are faithful leads us necessarily to different choices than we have made in the past. This can be quite freeing and illuminating. In the same vein, human beings constantly fight wars while professing to seek peace, which is a bit like practicing promiscuity in order to promote abstinence. When Jesus strips away our illusions, we can see how ridiculous and destructive some of our "normal" ways have been. But he always offers different, life-giving paths--we are never left to ourselves.
Jesus kind of love, agape, focuses initially not on what we feel but on what we do. "Do something different, and over time you will begin to feel differently." "Do love, and the feelings will follow."
It was noted that our constant human striving distorts our relationships with one another and our ability to perceive the gospel clearly. Jesus offers us the opportunity to see with his eyes, hear with his ears, think with his mind.
The scriptural text we focused on was Mark 8:27-38. At the midpoint, the pivotal point, in Mark's narrative, Jesus asks his disciples, "Who do people say that I am?" He then offers a more particular question, "But who do you say that I am?" We began to reflect on some of the differences between (1)what other people have told us about Jesus, and (2) our own experience and understanding of Jesus. In the story, Peter gives the correct written answer--"The Messiah"--but then goes on to demonstrate that he has no real idea what that means. When Jesus identifies himself as "the Son of Man (The Human One or True Human)" and says that he must embody agape love while confronting the dark heart of violence, trusting that God's love is indeed a greater power than might and that resurrection will be realized, Peter berates Jesus as not being the kind of Messiah Peter has been waiting for. Jesus had better get his head right! This is when Jesus startles Peter by identfying him with the Tempter and Accuser, and shows Peter that Peter's mind is still captive to the world's striving. It is Peter who can let go of that life and receive the new life. The world is being turned upside-down; or to God, right-side up! In Mark 9:1, when Jesus says that some of those present will not taste death before they see the kingdom of God come with power, Jesus is saying that they will see Jesus confront violence with God's love, and what looks to the world like defeat will become victory in the resurrection.
This led to a powerful connection with last week's sermon: this is why Jesus replaced "Love the Lord your God with all your heart, and with all your soul and with all your might," instead teaching: "Love the Lord your God with all your heart, with all your soul, and with all your mind." For the disciple, might is replaced with the mind of Jesus!
We concluded by revisiting who we say that Jesus is. Contributions included:
Messiah
Family
Friend
Community
Savior
Selfless One
Loving One
Teacher
Learner
Each of us is challenged to compose a clear statement of how those identities of Jesus become real for us in our lives.
We concluded with hands joined in prayer.
This stimulated the observation that Jesus' way of living and being is not "logical" in our cultural, worldly sense. He teaches so many things that are at odds with our traditional wisdom. Jesus offers a different way of seeing, hearing, experiencing, understanding, and loving. To enter into that "Way" is the journey of discipleship and the experience of "new life." To be understood, heard, seen, accepted, and respected is for many people the firstfruits of the experience of salvation. To be saved from loneliness and isolation is indeed heavenly.
On one hand it was suggested that Jesus' way is not that simple. From another prespective, however, what he teaches can be disarmingly simple. For instance, when he commands us to love our enemies and adversaries (he loves them!), it is quite clear that one cannot love another person while killing, dismissing, or dehumanizing them. In following Jesus, being clear about what we cannot do if we are faithful leads us necessarily to different choices than we have made in the past. This can be quite freeing and illuminating. In the same vein, human beings constantly fight wars while professing to seek peace, which is a bit like practicing promiscuity in order to promote abstinence. When Jesus strips away our illusions, we can see how ridiculous and destructive some of our "normal" ways have been. But he always offers different, life-giving paths--we are never left to ourselves.
Jesus kind of love, agape, focuses initially not on what we feel but on what we do. "Do something different, and over time you will begin to feel differently." "Do love, and the feelings will follow."
It was noted that our constant human striving distorts our relationships with one another and our ability to perceive the gospel clearly. Jesus offers us the opportunity to see with his eyes, hear with his ears, think with his mind.
The scriptural text we focused on was Mark 8:27-38. At the midpoint, the pivotal point, in Mark's narrative, Jesus asks his disciples, "Who do people say that I am?" He then offers a more particular question, "But who do you say that I am?" We began to reflect on some of the differences between (1)what other people have told us about Jesus, and (2) our own experience and understanding of Jesus. In the story, Peter gives the correct written answer--"The Messiah"--but then goes on to demonstrate that he has no real idea what that means. When Jesus identifies himself as "the Son of Man (The Human One or True Human)" and says that he must embody agape love while confronting the dark heart of violence, trusting that God's love is indeed a greater power than might and that resurrection will be realized, Peter berates Jesus as not being the kind of Messiah Peter has been waiting for. Jesus had better get his head right! This is when Jesus startles Peter by identfying him with the Tempter and Accuser, and shows Peter that Peter's mind is still captive to the world's striving. It is Peter who can let go of that life and receive the new life. The world is being turned upside-down; or to God, right-side up! In Mark 9:1, when Jesus says that some of those present will not taste death before they see the kingdom of God come with power, Jesus is saying that they will see Jesus confront violence with God's love, and what looks to the world like defeat will become victory in the resurrection.
This led to a powerful connection with last week's sermon: this is why Jesus replaced "Love the Lord your God with all your heart, and with all your soul and with all your might," instead teaching: "Love the Lord your God with all your heart, with all your soul, and with all your mind." For the disciple, might is replaced with the mind of Jesus!
We concluded by revisiting who we say that Jesus is. Contributions included:
Messiah
Family
Friend
Community
Savior
Selfless One
Loving One
Teacher
Learner
Each of us is challenged to compose a clear statement of how those identities of Jesus become real for us in our lives.
We concluded with hands joined in prayer.
Wednesday, October 29, 2008
An Invitation to Discussion
Wendy invites us to have more conversation on loving Jesus with your mind:
"Loving Jesus with your mind seems complex to me, although I am sure it is meant to be a simple thing to do.
When I think of mind, I think of logic.
When I think of love, I think of emotions (yes-I caught that-"think" of emotions).
If I put love in my mind, I think of taking away the emotion and if love is an emotion then I no longer have love.
I'm a bit stuck.
I thought I could kick it around with my fellows . . ."
To join the discussion, go to the bottom of a post and click on "Comments." There is a place to type your comment--it can be as extensive or as brief as you wish. Type in the word verification, then click Name/URL and put your name in so that we know its from you. When you've completed that, click "Publish" and your comment will appear.
"Loving Jesus with your mind seems complex to me, although I am sure it is meant to be a simple thing to do.
When I think of mind, I think of logic.
When I think of love, I think of emotions (yes-I caught that-"think" of emotions).
If I put love in my mind, I think of taking away the emotion and if love is an emotion then I no longer have love.
I'm a bit stuck.
I thought I could kick it around with my fellows . . ."
To join the discussion, go to the bottom of a post and click on "Comments." There is a place to type your comment--it can be as extensive or as brief as you wish. Type in the word verification, then click Name/URL and put your name in so that we know its from you. When you've completed that, click "Publish" and your comment will appear.
Tuesday, October 28, 2008
Loving With All Our Minds
I read the Torah as Jews have read it and loved it for centuries. For example, I can tell you what is the middle word in the Torah. I can tell you what is the middle letter in the Torah. Over the generations Jewish scholars have read the Torah not as a novel to see how it ends, but as a love letter. For instance, "Why did he use this word instead of that word?" "Why is there a space here?" "Why a comma here instead of a period?" That's the way you read a love letter and wonder, "What did he or she mean by this word?" We Jews have seen the Torah as not just a book of stories or law codes, but as a love letter from God. --Rabbi Kushner
In the wake of my Sunday sermon, "The Greatest Love is Mindful," Wendy has suggested that we talk with each other about what it might mean to love Jesus with our minds. I think it's a great suggestion worthy of our dialogue.
I remembered this wonderful quote from Rabbi Kushner. And I was thinking: As Christians, what might it mean for us to experience Jesus, the "Living Word," as a Love Letter from God?
In the wake of my Sunday sermon, "The Greatest Love is Mindful," Wendy has suggested that we talk with each other about what it might mean to love Jesus with our minds. I think it's a great suggestion worthy of our dialogue.
I remembered this wonderful quote from Rabbi Kushner. And I was thinking: As Christians, what might it mean for us to experience Jesus, the "Living Word," as a Love Letter from God?
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