“Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid.” (John 14:27 The Holy Bible, English Standard Version, https://accordance.bible/link/read/ESVS#John_14:27)
As Jesus faced his arrest later that same night (and crucifixion the next morning), he is recorded as offering peace to his followers. If this is even close to being correct, it is one of the most astonishing offers ever.
And the verbs in the Greek of John’s Gospel (the original language), are all in the present tense. The Greek present tense does not usually mean “right now.” Rather, the Greek present tense often suggests ongoing or continual action. In other words, Jesus is continually giving his peace to his followers. And therefore, Jesus-followers are not to be continually troubled and afraid.
On the other hand, I am often troubled and afraid. Perhaps Jesus was lying.
No, I doubt that. I think that the problem is that I am not following him very closely.
But I am somewhat comforted by the fact that Jesus had to tell his original followers not to allow their hearts to be trouble and afraid. If Jesus had to say that to them, maybe it was because they were, in fact, troubled and afraid.
When I was little, I was really little. I was one of the shortest kids in my class. Only Terry Crawford was slightly shorter than me. We were the front-row-corner kids in all our class pictures. Also, I grew up in the country, and had almost no kids my own age to play with, so being around other kids my own age was intimidating, to say the least. To say the most, it was terrifying. When kids find out that you are easily intimidated, they tend to become even more intimidating. Those who believe that young children are innocent are seriously out of touch with reality.
But when I was with my dad, I was not intimidated by anyone or anything. My dad worked hard with his arms, and it showed. He looked like the anvil at which I often watched him work. Furthermore, he was a golden gloves boxer with a wicked left hook. I could relax when I was close to my dad.
Maybe I should remember that Jesus has a wicked left hook.
” In the second place, many people are deterred from seriously attempting Christian chastity because they think (before trying) that it is impossible. But when a thing has to be attempted, one must never think about possibility or impossibility. Faced with an optional question in an examination paper, one considers whether one can do it or not: faced with a compulsory question, one must do the best one can. You may get some marks for a very imperfect answer: you will certainly get none for leaving the question alone. Not only in examinations but in war, in mountain climbing, in learning to skate, or swim, or ride a bicycle, even in fastening a stiff collar with cold fingers, people quite often do what seemed impossible before they did it. It is wonderful what you can do when you have to.” (C.S. Lewis, Mere Christianity. Lewis is especially discussing the determination to live a sexually pure life, but his words may be applied to many other human endeavors as well.)
I have been diagnosed as having Attention Deficit Disorder. I wonder if I also have Intention Deficit Disorder.
You’ve never heard of Intention Deficit Disorder, you say? Me too neither.
I am reading a very old book by William Law, A Serious Call to a Devout and Holy Life. He says many good, helpful things. I suspect that the book could be boiled down to one succinct statement: Intend to honor God in all areas of your life, and you will.
He makes an important point. Intention does matter. What we truly, deeply, consistently intend to do, we most likely will do.
On the other hand, there is a difference between intention, and I-was-aiming-to-ism. There is an expression which is especially common in the hills where I grew up: “I was aimin’ to.”
“I was aimin’ to do this,” and “I was aimin’ to do that,” and so on. The expression is generally followed by something that we did not, in fact, do. Years ago, a friend of mine got tired of her husband saying that he had aimed to do something. She said, “When are you going to pull the trigger?!” They are divorced now. Apparently, he never pulled the trigger.
Have I pulled the trigger when it comes to loving and serving God? The question answers itself. No, I take William Law’s point about the great importance of intention, but I don’t do anything with Law’s point. Who will save me from this deficit of intentionality?!?
A Catholic friend of mine said to me, many years ago, “Sometimes I think you Protestants make too much of intentionality. There are times when you have to simply do things. And they work because you do them.”
Yes! In my twelve-step meetings, we always conclude with the words, “Keep coming back. It works if you work it, and give a lot of love.” True that!
So, how do I do something about my tendency to intend, coupled with my tendency to do nothing? This morning before Vigils, as I was thinking about what Law wrote, and about my Intention Deficit Disorder, I was having half-a-cup of coffee in the dining room. I noticed a verse of Scripture on the table in front of me. It was 1 John 4:10: “In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.”
The following verses go on to speak of our need to love one another, and that is very important. But for the moment, I’m going to cling to verse 10. The fact is that I don’t always (often?) have a pure intention to love and serve God. But love is, first and foremost, about God’s love for me and for us. It is not about my love or our love first. We can only risk loving (and love is a risk), when we know that we are already loved. Love was God’s intention. And God has pulled the trigger.
One of the nice things about this retreat has been finding a notebook from other retreatants in the lap drawer of the desk. It was good to read what other pilgrims have written.
So, I decided to add my own words. Here they are, even though you are not in room 201 at Gethsemani. What is true in room 201 is also true wherever you are right now.
“So, you have come to Gethsemani seeking God, seeking direction. Me too.
It is not in finding God that we find Him. Rather, it is in the seeking itself. Those who seek are already blessed (Psalm 119:2).
And of course, God is seeking you and me, isn’t He? The incarnation and the cross both say that pretty clearly.
My frantic seeking is, however, not always helpful. Focusing on the God who is seeking me involves relaxing into God’s love, grace, and my true identity in Christ.
So relax! God’s got this—no matter what your “this” is!”
I am on retreat at Gethsemani Abbey. Gethsemani is a Trappist monastery. The monks observe, to the best of their ability, a vow of silence. Retreatants are encouraged to do the same.
I don’t think that I am fully aware of how much I talk until I try to be silent for a while. In fact, a more general awareness is the fruit of silence.
Yesterday, while eating lunch, I was fascinated watching the birds at outside the windows of the dining hall. The monks had several bird feeders set up outside. There were probably at least ten different species taking turns at the feeders. One particularly plump and intensely red male cardinal caught my eye. I had never seen such a bright red on a cardinal before. Or, was it just that I had never seen what was in front of me all along?
Words can be an expression of reality. Words can also be an insulator against reality. Perhaps if I practiced more silence, I would reap a better harvest of awareness.
That’s all I’ve got to say about that.
We are all growing in age, but are we growing with age? That is the question for today.
Consider, for example, the words that conclude the account of the boy Jesus in the temple. Luke sums up over half of Jesus’ life in one verse at the end of Luke, chapter 2.
“Now his parents went to Jerusalem every year at the Feast of the Passover. And when he was twelve years old, they went up according to custom. And when the feast was ended, as they were returning, the boy Jesus stayed behind in Jerusalem. His parents did not know it, but supposing him to be in the group they went a day’s journey, but then they began to search for him among their relatives and acquaintances, and when they did not find him, they returned to Jerusalem, searching for him. After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. And all who heard him were amazed at his understanding and his answers. And when his parents saw him, they were astonished. And his mother said to him, “Son, why have you treated us so? Behold, your father and I have been searching for you in great distress.” And he said to them, “Why were you looking for me? Did you not know that I must be in my Father’s house?” And they did not understand the saying that he spoke to them. And he went down with them and came to Nazareth and was submissive to them. And his mother treasured up all these things in her heart. And Jesus increased in wisdom and in stature and in favor with God and man.”
(Luke 2:41–52 The Holy Bible, English Standard Version
https://accordance.bible/link/read/ESVS#Ex._12:48, bolding mine).
My “3-Minute Retreat” from Loyola Press reading for this morning was based on parts of this passage from Luke’s Gospel. The retreat master asked a very pertinent question: “In what ways am I being called to grow in wisdom, age, and grace?”
And based on this reading (and the Scripture from Luke upon which it was based), I asked myself an equally pertinent question: Am I growing with age, or am I just aging? Am I still growing with age, or just growing older?
Of course, Luke wrote these words about Jesus when Jesus was just a boy. We tend to think of boys and girls as growing in stature and weight. Think of the statement, “Well of course he eats a lot! He’s a growing boy!”
But what about growing in age? We recognize that, in a sense, this happens automatically. Of course, we are growing older! But that is not the same as growing with age. While growth has an upper limit when it comes to height (but not, unfortunately, when it comes to weight), and while there is an upper limit to the years we get to live, there is no limit to growing with age.
However, there needs to be some intentionality in our growing. Growth in age happens no matter what we do or don’t do. Growth with age is kind of up to us.
A good question for me to ask myself today and every day is this: What will I do today to grow with age?
I heard a snippet of “The TED Radio Hour” on Saturday, January 18, 2020. It’s a good show that Guy Raz hosts. However, sometimes it makes my really angry.
I just caught a little of the show on my way to work, so maybe my irritation is unfair, but here goes anyway. Consider this “venting,” and humor me.
A scientist (a physicist, I think) was being interviewed by Guy Raz, and bits of his TED talk were being aired. The guest was speaking of how orderly the universe is, and the host asked the scientist—with appropriate interviewerly tentativeness—if this order might suggest that there was some intelligent designer behind this order.
The scientist acknowledged that people had made precisely this suggestion. It was called “the teleological argument for the existence of God.” The teleological argument suggests that all this order proves that there was a God who had brought about the order.
However, then the scientist made a statement that was one of the greatest logical blunders that I’ve ever heard anyone make. He stated that there was a lot more order than was necessary. Therefore, the argument for the existence of God was probably not so convincing after all.
What!??? The universe is too orderly to suggest that there was a creator God!!! You’ve got to be kidding me!
Of course, there are many who note the chaos in the universe, on this planet, in their families, and in themselves, and take that to be evidence that there is no God. I get that. Sometimes, that is how I feel as well. But to believe that the universe is more orderly than is necessary, and to think that this suggests that there must be some better explanation for the order than the God-explanation . . . , well, that I just don’t get.
There is something terribly wrong when we take the abundance of order as being a sign that God is not involved in the order. The Bible speaks of a God of abundance. When I’m paying sufficient attention, my own life speaks of the same.
Apparently, God just can’t win.
DTEB, “The Rider or the Horse?”
“Be not like a horse or a mule, without understanding,
which must be curbed with bit and bridle,
or it will not stay near you.”
(Psalm 32:9 The Holy Bible, English Standard Version,
I’ve never been much of a horseman—except in my mind. In my early horse-riding days, the horse would decide to go one direction, and I would go the other. It was a mutual decision to part company, I suspect.
However, in my affirmation this morning, I used an equestrian metaphor. Here is my affirmation:
“Today, by God’s grace, I am allowing God to have free rein in my life. God knows what I need to do and be far better than I know.”
Before I sent this affirmation to my sponsors, I decided to make sure that I was using the term correctly. Is it free “rein” or free “reign”, for one thing”
It is often spelled free “reign”, but this is incorrect. It is not a regal expression. It is indeed an equestrian expression.
So far, so good. I haven’t fallen off the semantic horse yet!
But one of my sponsors sent me a reply that caused me to dig a bit deeper. He wrote, “A horse is a very graceful and trustworthy animal. A horse will follow its path home.”
My reply to his email was, “A good horse will. I am slowly becoming a good horse.”
However, the more I’ve thought about it, the more inappropriate my affirmation has become. The horse does not “give free rein” to the rider. No! The rider may (or may not) “give free rein” to the horse. So, in the strictest sense of the expression, “to allow God to have free rein in my life” makes me the rider and God the horse. I’m not so sure that is a good analogy for my relationship with God.
Psalm 32:9 states that God does not want us to be a like a horse that requires a bit and a bridle. Apparently, God wants to be able to direct us without such tack.
Now the very fact that the psalmist—and God—speak to us in this manner suggests that we do often need a bit and bridle. Any time that my wife says to me, “Don’t be like that!” it is because I am, in fact, being “like that.”
But God does not want it to be so. God wants us to be so well trained that God can give us free rein.
Oh God, please love me into the kind of human horse you want me to be!
“Psalm 85:9
I will listen for the word of God; surely the Lord will proclaim peace to his people, to the faithful, to those who trust in him.”
“Let me hear what God the LORD will speak,
for he will speak peace to his people, to his saints;
but let them not turn back to folly.”
(Psalm 85:8 The Holy Bible, English Standard Version)
My problem is that I want to trust God, and I want to hear God speak peace to me and to this weary world. On the other hand, I really want to hang on to or return to just a little bit of folly. But having a little folly in my heart and mind is like having a few small mice in my house. Folly breeds folly—rapidly. There are some things that are mutually exclusive.
Foolishness is not a good thing, according in the Old Testament. Commenting on the adjective “foolish,” which is built off the same root as the word translated “foolishness” or “folly” in Psalm 85:8, one Hebrew lexicon has the following rundown on what the word suggests:
“. . . the kᵉsîl is not silent like the “wise”; rather his mouth reveals his “foolishness” (→ ʾᵉwîl 3; e.g., 12:23; 13:16; 14:7, 33; 15:2, 14; 18:2; 29:11, 20), and his false, evil (→ raʿ ) heart (15:7; 19:1; cf. Eccl 10:2) leads others “into conflict” and is a “downfall” and “trap” for the kᵉsîl himself (18:6f.; cf. 10:18). He spreads evil gossip (10:18), is dangerous to his neighbors (13:20; 17:12), disdains his mother (15:20), is grief and misfortune for his parents (10:1; 17:21, 25; 19:13). He is useless (26:6; cf. v 10; Eccl 10:15b) and takes pleasure in acts of shame (Prov 10:23; 13:19). He hates “knowledge” (1:22; 18:2) and is “wise” in his own eyes (26:5, 12; 28:26), an attitude that only more sharply emphasizes his folly.”[1]
This is not exactly the portrait of the man I want to be. It is, however, a snapshot of the man I sometimes am.
So, what will it be? Will I return to folly or not? Will I choose to set myself up to hear God’s
words of peace and well-being, or will I return to foolishness? Today—probably many times today—I will need
to make my choice. May I, may you,
choose wisely and choose wisdom!
[1]M. Sæbø, “כְּסִיל,” TLOT, 2:621.
Most of the wisdom I have (perhaps all of it) comes from other people. One of the guys in my 12-step group who usually criticizes himself for talking too much and rambling gives me a lot of wisdom. And no, he does not talk too much or ramble.
We were talking about three topics this morning, two of which were intimacy and vulnerability. Intimacy is not simply—or even mainly—about sex. Of course sexual intimacy is . . . well . . ., very intimate, but there are lots of other kinds of intimacy.
My friend, the non-rambler, gave me two wonderful sentences that connected and summed up these two topics nicely.
“Intimacy is showing yourself to someone.
Vulnerability is the cost and the risk of showing yourself to someone.”
It’s quite true! Being willing to show your true self is a risky business. Will the other person reject the real you? Will they talk to others about your self-revelation? Intimacy is far more scary than roller coasters, and I’m terrified of roller coasters.
We have a God who knows us inside and out, and who also welcomes us just as we are, with all our weaknesses.
“For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account. Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.”
(Hebrews 4:12–16 The Holy Bible, English Standard Version)
Perhaps if we realized that, we might be a little more likely to risk intimacy with our fellow human beings.
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