So, this morning Jon Powers was blowing up my twitter feed with 1John3. I really like that so many people I follow on twitter post so much scripture... it really makes the day so much better. Well, of course, 1 John 3:9 is a difficult and powerful verse. The NIV says, "no one who is born of God will continue to sin."
The King James says, ""Whosoever is born of God doth not sin."
Adam Clarke, probably Methodism's most erudite Scripture scholar said this in his commentary (published 1831? that's what the edition I have says, but was there an earlier one?):
"some say 'he does not sin habitually, as he used to. This is hanging the influence of the heavenly birth very low indeed. we have the most indubitable evidence that many of the heathen philosophers had accomplished, by mental discipline and cultivation, an entire ascendancy over their wonted vicious habits. Perhaps my reader will recollect the story of the physiognomist who, coming into the place where Socrates was giving a lecture, his pupils, wishing to put the man's principles of the man's science to proof, desired him to examine the face of their master, and say what his moral character was. After a full contemplation of the philosopher's visage, he pronounced him the most gluttonous, drunken, brutal and libidinous old man that he had ever met. As the character of Socrates was the reverse of this, his disciples began to insult the physiognomist. Socrates interfered and said, 'The principles of his science must be very correct, for such I was, but I have conquered it by my philosphy.' O ye Christian divines! ye real or pretended Gospel ministers! Will ye allow the influence of the grace of Christ a sway not even so extensive as that of the philosophy of a heathen who never heard of the true God?"
Thursday, September 29, 2011
Tuesday, September 27, 2011
It's Back
So, I want to get back to posting here at Weekly Wesley. I'm starting it off with something I posted last year, a letter from the Methodist Bishops to the Church in 1824. This is a serious word. What do we make of their prediction? How do we reform ourselves to once again "spread Scriptural Holiness across the land?"
"If Methodists give up the doctrine of entire sanctification, or suffer it to become a dead letter, we are a fallen people... If the Methodists lose sight of this, they fall by their own weight. Their success in gaining numbers will be the cause of their dissolution. Holiness is the main cord that binds us together Relax this and you loosen the whole system. This will appear more evident if we call to mind the original design of Methodism. It was to raise up and preserve a holy people. This was the principal object which Mr. Wesley, who under God, was the great founder of our order, had in view. To this all doctrines preached in methodism tend. Whoever supposed, or who that is acquainted with the case can suppose, that it was designed in any of its parts to secure the applause or popularity of the world, or a numerical increase of worldly or impenitent men? Are there any provisions made for the aggrandizement of our ministers or the worldly-mindedness of our members?
"None whatever."
"If Methodists give up the doctrine of entire sanctification, or suffer it to become a dead letter, we are a fallen people... If the Methodists lose sight of this, they fall by their own weight. Their success in gaining numbers will be the cause of their dissolution. Holiness is the main cord that binds us together Relax this and you loosen the whole system. This will appear more evident if we call to mind the original design of Methodism. It was to raise up and preserve a holy people. This was the principal object which Mr. Wesley, who under God, was the great founder of our order, had in view. To this all doctrines preached in methodism tend. Whoever supposed, or who that is acquainted with the case can suppose, that it was designed in any of its parts to secure the applause or popularity of the world, or a numerical increase of worldly or impenitent men? Are there any provisions made for the aggrandizement of our ministers or the worldly-mindedness of our members?
"None whatever."
Sunday, June 5, 2011
I Don't Like the Lectionary, Either
Issues with the Church Year are also tied up with the lectionary for me. I don’t like the lectionary that the UMC has available. Not sure what kind of lectionary I would like, to be honest.
Here’s what I hear: “the lectionary keeps me from preaching just what I like.” Ok, but is that really a problem for you? And so now, you are going to preach what some editorial board likes?
Or I hear, “the lectionary makes sure you stay balanced between the Old and New Testaments.” Actually not true, you have to make that commitment. And again, I wonder why you would not do so anyway?
These answers in favor of using the lectionary come so quickly that I suspect we haven’t really thought about them.
So I will ask the same question about the lectionary that I do about the Church Year: what are its liabilities and limitations?
Here’s what I hear: “the lectionary keeps me from preaching just what I like.” Ok, but is that really a problem for you? And so now, you are going to preach what some editorial board likes?
Or I hear, “the lectionary makes sure you stay balanced between the Old and New Testaments.” Actually not true, you have to make that commitment. And again, I wonder why you would not do so anyway?
These answers in favor of using the lectionary come so quickly that I suspect we haven’t really thought about them.
So I will ask the same question about the lectionary that I do about the Church Year: what are its liabilities and limitations?
More on the Church Year
So far, everyone seems really pumped about the Church Year. Would anyone care to post on its liabilities and limitations?
One that comes to mind is a fellow who said since Lent, fasting has fallen off for him.
Or I think about how on Easter there was all kinds of activity on Twitter saying "he is risen." But now, none of that. Is He no longer risen?
Do we talk about the birth of Jesus any time outside Christmas?
I wonder if there is a kind of nostalgia in us. We should be able to date our letters by a sacred feast. We wish that Christianity was enough of a cultural force that we could actually do a good service for Ascension Day ON Ascension Day, but who would come to Church at 11 a.m. Thursday? Or even if we had it in the evening?
One that comes to mind is a fellow who said since Lent, fasting has fallen off for him.
Or I think about how on Easter there was all kinds of activity on Twitter saying "he is risen." But now, none of that. Is He no longer risen?
Do we talk about the birth of Jesus any time outside Christmas?
I wonder if there is a kind of nostalgia in us. We should be able to date our letters by a sacred feast. We wish that Christianity was enough of a cultural force that we could actually do a good service for Ascension Day ON Ascension Day, but who would come to Church at 11 a.m. Thursday? Or even if we had it in the evening?
Tuesday, May 17, 2011
Guest Post from Jeff Rudy on the Church Calendar
I really appreciate Aaron's invitation in responding to his heartfelt and honest post on adherence to the church year/calendar...admitting its limitations (or at least our appropriating of it). I also look forward to the several other voices who are much more able than I am in elaborating on this issue.
With that, here are two (or three) of my cents:
I enjoy a pattern that takes you through a variety of seasons. Joe Dongell (ATS Professor) envisions utopia not as 70 degrees, cool breeze, on a beach, etc… but instead a livelihood that enjoys the beauty of a variety of temperatures and conditions. (Maybe we can avoid tornadoes & hurricanes though). Seasons like Lent, Advent, Epiphany, Eastertide, Pentecost, and so on, remind me of the Ecclesiastes 3 passage that there is a time for everything. It helps me to weep with those who weep (Jesus wept during the season where we observe Lent), rejoice with those who rejoice (can you avoid shouting HALLELUJAH! upon the news of Jesus being raised from the dead?), and so on.
On the other hand, there are events that call for us to grieve during a season of rejoicing and events that should evoke rejoicing during a season that calls us to solemnity. I recall a Roman Catholic worship leader visiting ATS who had written a song that we sung in chapel. It was during the Lenten season and according to his tradition they fast from using the term ‘Hallelujah’ during that season to make the 'Hallelujah' cry that much more robust on Resurrection morning. The thing was that his song had the lyric ‘Hallelujah.’ He asked if we would gracefully use ‘Hosanna’ in place of it when that word appeared on the screen/in the hymn. The crowd did as he asked. It seems, then, that even when a season is devoted to a particular spirit/mentality, there ought to be provision to accommodate an alternate exclamation that doesn’t seem to jive with the season. Don’t the seasons even admit that? It seems as though they all fit within an ‘Already/Not Yet’ kingdom vision. Some focus on the ‘Already’ (e.g., Eastertide, Pentecost) while others focus on the ‘Not Yet’ (e.g., Advent, Lent), but never to such a degree that the other is completely ignored. It can’t be (so long as we live in this reality). Does that make sense?
I’ve not kept faithfully to it as much as I have wanted to, but on occasion I have read the Ancient Christian Devotional, which is patterned according to the seasons of the Church with Scripture readings and quotations from the Church Fathers on the passages. I like that reading Scripture with (a large majority) of Christians across the world unites us together in a mystical way. And the Lord and the world knows that we Christians could use a good deal more unity.
Peace! He is Risen!
With that, here are two (or three) of my cents:
I enjoy a pattern that takes you through a variety of seasons. Joe Dongell (ATS Professor) envisions utopia not as 70 degrees, cool breeze, on a beach, etc… but instead a livelihood that enjoys the beauty of a variety of temperatures and conditions. (Maybe we can avoid tornadoes & hurricanes though). Seasons like Lent, Advent, Epiphany, Eastertide, Pentecost, and so on, remind me of the Ecclesiastes 3 passage that there is a time for everything. It helps me to weep with those who weep (Jesus wept during the season where we observe Lent), rejoice with those who rejoice (can you avoid shouting HALLELUJAH! upon the news of Jesus being raised from the dead?), and so on.
On the other hand, there are events that call for us to grieve during a season of rejoicing and events that should evoke rejoicing during a season that calls us to solemnity. I recall a Roman Catholic worship leader visiting ATS who had written a song that we sung in chapel. It was during the Lenten season and according to his tradition they fast from using the term ‘Hallelujah’ during that season to make the 'Hallelujah' cry that much more robust on Resurrection morning. The thing was that his song had the lyric ‘Hallelujah.’ He asked if we would gracefully use ‘Hosanna’ in place of it when that word appeared on the screen/in the hymn. The crowd did as he asked. It seems, then, that even when a season is devoted to a particular spirit/mentality, there ought to be provision to accommodate an alternate exclamation that doesn’t seem to jive with the season. Don’t the seasons even admit that? It seems as though they all fit within an ‘Already/Not Yet’ kingdom vision. Some focus on the ‘Already’ (e.g., Eastertide, Pentecost) while others focus on the ‘Not Yet’ (e.g., Advent, Lent), but never to such a degree that the other is completely ignored. It can’t be (so long as we live in this reality). Does that make sense?
I’ve not kept faithfully to it as much as I have wanted to, but on occasion I have read the Ancient Christian Devotional, which is patterned according to the seasons of the Church with Scripture readings and quotations from the Church Fathers on the passages. I like that reading Scripture with (a large majority) of Christians across the world unites us together in a mystical way. And the Lord and the world knows that we Christians could use a good deal more unity.
Peace! He is Risen!
Saturday, May 14, 2011
Guest Post from Jon Powers on the Church Year
Thoughts on the Liturgical Calendar
Humans certainly have a preoccupation (or perhaps obsession is a better word) with time. We use strange phrases such as have time, make time, kill time, time flies, time creeps, or say that time is on our side. Many of us are paid according to time. At some point all of us have had to pay someone else because of their time. Countless songs and poems have been written trying to understand time. Needless to repeat, we are certainly preoccupied with time. (To make the point in another manner, right now, sitting at my desk, I can see six different devices designed to remind me of the time.)
When it comes to the church, Christianity also takes time seriously. Christians have no knowledge of God without time, for God has revealed himself through historical events. Christianity does not take a general stance on salvation, but it instead claims specific actions of God at definite times and places. The centrality of time is thus reflected in Christian worship. Worship, like the rest of life, is structured on recurring rhythms of the day, week, and year. Instead of attempting to transcend time, the church brings eternity into a present reality. The present becomes an encounter of God’s acts in the past and future. In particular, the church sets this rhythm through the structuring of a church calendar, enabling us to commemorate and re-experience the acts on which salvation is grounded.
Historically, the early church marked certain events in the story of salvation as important by setting aside specific seasons to focus on each. While nothing in scripture commanded them to do this, the calendar became a way of remembering and anticipating God’s plan of salvation. By annually retracing this story of salvation, the church continued to be catechized in its faith. Certain practices and disciplines were incorporated in order to help the church live more fully into that faith.
In his book, Between Memory and Hope, Maxwell Johnson writes, “...contrary to popular belief, the liturgical year is neither a kind of Hellenistic mystery religion’s reenactment of the life of Jesus nor an annual recurring cyclic meditation to the historical life of Jesus. Rather, through fast and feast, through festival and participation, the liturgical year celebrates the Presence of the already crucified and risen Christ among us as we remember what he did in history, as we encounter his Presence among us now, and as we await his coming again in glory.”
My whole life I have been in churches that observe the church calendar. However, most of my life I have had little understanding of how I live into the calendar and what it means for my Christian life. The element of remembrance was there, but there was no sense of current realities experienced through observing the calendar. Likewise, I was never shown the hope it offers in future expectation of God’s fulfillment of salvation. In other words, the church calendar was nothing more than a marker to annual events coinciding with certain practices because, well, it’s just what you do during that time of year. Kind of like raking leaves in the fall – you light candles during Advent.
Only recently have I begun to understand the liturgical calendar as a continual formation of my faith through patterns of feasting and fasting, discipline and celebration. The reasons are numerous for why the liturgical calendar has become important to me. However, in order to keep this post short(er), and since I know many other voices will be weighing in on this discussion, I will only focus on a couple:
1.) The liturgical calendar helps me maintain a disciplined pattern of life
While in college, I once sat in on a seminar discussing the topic of time management. The speaker began his presentation by saying, “If you want to know what is most important in your life, look at where you spend the most time.” Perhaps not everyone will agree with this statement, but I do think the speaker raises something to consider. The time I spend at work or reading and writing for school may or may not be my favorite thing to do, but that time is important to my success. Likewise, if something important in my life is not getting proper time allotment, say my family, then I fight to organize my time appropriately.
The church shows what it important to its life by the way it organizes time. The liturgical calendar shapes and forms time, bound to the conviction that God and human history are continually intertwined. The New Handbook of the Christian Year states, “…the use of time reveals priorities of faith and practice.” Specifically, the Christian church has structured the liturgical calendar for the purpose of keeping alive the memories of the Gospel message. For instance, for Christians, Easter is an annual event and celebration just as much as it is an essential part of the Gospel narrative.
The world does not set forth for me disciplined patterns of life. So many things vie for my attention in the world and fight to find adequate space in my life. However, at any moment of the year, through the liturgical calendar, the church proclaims the Gospel narrative and reminds me of what is most important. It structures time for me, so I may enter a walk through the year with Jesus Christ. It keeps me in a cycle of remembrance and hope through fasting and feasting. It establishes a rhythm of anticipation (Advent), joy (Christmas), wonder (Epiphany), penitence (Lent), celebration (Easter), and mission (Pentecost). It forms the church’s worship and daily devotion.
2.) The liturgical calendar serves as an ongoing catechism
One of the beautiful things about the liturgical calendar is that it not only teaches me the Gospel story, but it also helps me live into the faith I proclaim. This should be the nature of any church catechism.
It is interesting that in John and Charles Wesley’s development of the Methodist hymnbook, there were certain goals they set forth for the collection: 1) That the hymnbook provided an account of Christianity from conversion to incorporation with the fellowship of believers; 2) That the collection would be used as a daily devotional guide as much as a book in worship; 3) That the hymnbook gave churches a liturgy to sing, especially for the Eucharist; 4) That the collection led people through the Christian calendar. These various aspects were not held as exclusive goals from one another. Instead, the Wesleys understood how the church calendar serves as a natural catechism, so the hymnbook accomplished all these goals through that structuring principle. The liturgical calendar provided the content for a liturgical catechesis.
In my own life, worship practice continues to affirm the story of salvation through the liturgical calendar. This goes beyond typical remembrances of Christmas and Easter, which can often be more culturally than biblically formed. Seasons such as Advent, Lent, and Pentecost tell me more of the story – the story of Israel, the story of Jesus’ ministry, the story of the church… Furthermore, by entering into these seasons with a community of gathered believers, we seek out the ways this story calls us to live in the world today. It shapes our practice. It calls us not only to think our way into a new kind of living, but also to live into a new kind of thinking. For instance, Lent calls me to think about discipline, so I fast. Yet, as I take on the spiritual discipline of fasting, I find myself thinking about other ways I need simplicity in life and begin to make those sacrifices. True transformation sees this as an ongoing process. However, I may falter and slip away from certain disciplines or mindsets. But Lent comes around again the next year, and I am reminded once again of simplicity and discipline. And between those two seasons of Lent, I have been reminded of hope and anticipation, of celebration of freedom, and been encouraged to go out in mission as part of God’s church living by God’s Spirit.
As long as I live this life, I have a feeling this catechism will never end. But I am blessed because the liturgical calendar will always be there to help inform and form me in the likeness of Christ.
Humans certainly have a preoccupation (or perhaps obsession is a better word) with time. We use strange phrases such as have time, make time, kill time, time flies, time creeps, or say that time is on our side. Many of us are paid according to time. At some point all of us have had to pay someone else because of their time. Countless songs and poems have been written trying to understand time. Needless to repeat, we are certainly preoccupied with time. (To make the point in another manner, right now, sitting at my desk, I can see six different devices designed to remind me of the time.)
When it comes to the church, Christianity also takes time seriously. Christians have no knowledge of God without time, for God has revealed himself through historical events. Christianity does not take a general stance on salvation, but it instead claims specific actions of God at definite times and places. The centrality of time is thus reflected in Christian worship. Worship, like the rest of life, is structured on recurring rhythms of the day, week, and year. Instead of attempting to transcend time, the church brings eternity into a present reality. The present becomes an encounter of God’s acts in the past and future. In particular, the church sets this rhythm through the structuring of a church calendar, enabling us to commemorate and re-experience the acts on which salvation is grounded.
Historically, the early church marked certain events in the story of salvation as important by setting aside specific seasons to focus on each. While nothing in scripture commanded them to do this, the calendar became a way of remembering and anticipating God’s plan of salvation. By annually retracing this story of salvation, the church continued to be catechized in its faith. Certain practices and disciplines were incorporated in order to help the church live more fully into that faith.
In his book, Between Memory and Hope, Maxwell Johnson writes, “...contrary to popular belief, the liturgical year is neither a kind of Hellenistic mystery religion’s reenactment of the life of Jesus nor an annual recurring cyclic meditation to the historical life of Jesus. Rather, through fast and feast, through festival and participation, the liturgical year celebrates the Presence of the already crucified and risen Christ among us as we remember what he did in history, as we encounter his Presence among us now, and as we await his coming again in glory.”
My whole life I have been in churches that observe the church calendar. However, most of my life I have had little understanding of how I live into the calendar and what it means for my Christian life. The element of remembrance was there, but there was no sense of current realities experienced through observing the calendar. Likewise, I was never shown the hope it offers in future expectation of God’s fulfillment of salvation. In other words, the church calendar was nothing more than a marker to annual events coinciding with certain practices because, well, it’s just what you do during that time of year. Kind of like raking leaves in the fall – you light candles during Advent.
Only recently have I begun to understand the liturgical calendar as a continual formation of my faith through patterns of feasting and fasting, discipline and celebration. The reasons are numerous for why the liturgical calendar has become important to me. However, in order to keep this post short(er), and since I know many other voices will be weighing in on this discussion, I will only focus on a couple:
1.) The liturgical calendar helps me maintain a disciplined pattern of life
While in college, I once sat in on a seminar discussing the topic of time management. The speaker began his presentation by saying, “If you want to know what is most important in your life, look at where you spend the most time.” Perhaps not everyone will agree with this statement, but I do think the speaker raises something to consider. The time I spend at work or reading and writing for school may or may not be my favorite thing to do, but that time is important to my success. Likewise, if something important in my life is not getting proper time allotment, say my family, then I fight to organize my time appropriately.
The church shows what it important to its life by the way it organizes time. The liturgical calendar shapes and forms time, bound to the conviction that God and human history are continually intertwined. The New Handbook of the Christian Year states, “…the use of time reveals priorities of faith and practice.” Specifically, the Christian church has structured the liturgical calendar for the purpose of keeping alive the memories of the Gospel message. For instance, for Christians, Easter is an annual event and celebration just as much as it is an essential part of the Gospel narrative.
The world does not set forth for me disciplined patterns of life. So many things vie for my attention in the world and fight to find adequate space in my life. However, at any moment of the year, through the liturgical calendar, the church proclaims the Gospel narrative and reminds me of what is most important. It structures time for me, so I may enter a walk through the year with Jesus Christ. It keeps me in a cycle of remembrance and hope through fasting and feasting. It establishes a rhythm of anticipation (Advent), joy (Christmas), wonder (Epiphany), penitence (Lent), celebration (Easter), and mission (Pentecost). It forms the church’s worship and daily devotion.
2.) The liturgical calendar serves as an ongoing catechism
One of the beautiful things about the liturgical calendar is that it not only teaches me the Gospel story, but it also helps me live into the faith I proclaim. This should be the nature of any church catechism.
It is interesting that in John and Charles Wesley’s development of the Methodist hymnbook, there were certain goals they set forth for the collection: 1) That the hymnbook provided an account of Christianity from conversion to incorporation with the fellowship of believers; 2) That the collection would be used as a daily devotional guide as much as a book in worship; 3) That the hymnbook gave churches a liturgy to sing, especially for the Eucharist; 4) That the collection led people through the Christian calendar. These various aspects were not held as exclusive goals from one another. Instead, the Wesleys understood how the church calendar serves as a natural catechism, so the hymnbook accomplished all these goals through that structuring principle. The liturgical calendar provided the content for a liturgical catechesis.
In my own life, worship practice continues to affirm the story of salvation through the liturgical calendar. This goes beyond typical remembrances of Christmas and Easter, which can often be more culturally than biblically formed. Seasons such as Advent, Lent, and Pentecost tell me more of the story – the story of Israel, the story of Jesus’ ministry, the story of the church… Furthermore, by entering into these seasons with a community of gathered believers, we seek out the ways this story calls us to live in the world today. It shapes our practice. It calls us not only to think our way into a new kind of living, but also to live into a new kind of thinking. For instance, Lent calls me to think about discipline, so I fast. Yet, as I take on the spiritual discipline of fasting, I find myself thinking about other ways I need simplicity in life and begin to make those sacrifices. True transformation sees this as an ongoing process. However, I may falter and slip away from certain disciplines or mindsets. But Lent comes around again the next year, and I am reminded once again of simplicity and discipline. And between those two seasons of Lent, I have been reminded of hope and anticipation, of celebration of freedom, and been encouraged to go out in mission as part of God’s church living by God’s Spirit.
As long as I live this life, I have a feeling this catechism will never end. But I am blessed because the liturgical calendar will always be there to help inform and form me in the likeness of Christ.
Saturday, May 7, 2011
Francine's Thoughts/Questions on the Church Year
My friend Francine Hagg sent me these thoughts on the Church Year
Here is some of my thought:
It is good to celebrate the church year, because it is good to stand still and reflect on certain aspects in the life of Jesus. I have colleagues who are Church of Christ, and they don't celebrate Christmas Easter etc, because you/they do every week: reflect on Jesus. They miss out.
Let's look at some holidays (holy days)
Advent: we have a Christmas Eve type of service in the beginning of Advent. This is so because our church has a lot of students, and as soon as Christmas break comes around the church is empty, all the students go home. So if you want to have a choir etc, you need to have your servie before that time. The nice thing is: early in Advent you are still in the right mood for it. Not sick of Christmas songs yet.
Christmas is about the birth of Christ, not the mall and all the other trimmings. Yes, I like the giving of gifts, and we do that, but nothing overboard. This is what I like about Christmas gifts: it is the chance to give gifts to each other, while at a birthday only one person gets something. That I like, sharing together.
We don't celebrate Lent, no fasting. We have wonderful Maundy Thursday service at Clifton. Be glad to send you the order of worship: a service of readings and hymns/songs.
Easter always good. My sister in law reflected on how the business community has a grip on people at Christmas, but they don't have such a big hold on Easter and she was glad for that.
The sad thing comes next: People don't know, don't pay attention to Ascension. (it is a public holiday in heathen Holland!) I wonder if people know what happened at Ascension.
Pentecost gets forgotten too (not in Clifton), and it is the best one of all, because there we receive the Holy Spirit.
What it all comes to:
It is about God and not us. Let's forget about us. With fasting too: why do people do that? Can you think of God at other times in the day too? Do you need to fast for it. Do you fast so you can say: look at me I fast. I let this go. What is the real reason? (These are general open questions)
May the words of my mouth and the meditation of my heart be acceptable to you, O God, my rock and savior. Psalm 19.
Not to us, O Lord, not to us, but to your name goes all the glory for your unfailing love and faithfulness. Psalm 115:1
May we bless God,
Here is some of my thought:
It is good to celebrate the church year, because it is good to stand still and reflect on certain aspects in the life of Jesus. I have colleagues who are Church of Christ, and they don't celebrate Christmas Easter etc, because you/they do every week: reflect on Jesus. They miss out.
Let's look at some holidays (holy days)
Advent: we have a Christmas Eve type of service in the beginning of Advent. This is so because our church has a lot of students, and as soon as Christmas break comes around the church is empty, all the students go home. So if you want to have a choir etc, you need to have your servie before that time. The nice thing is: early in Advent you are still in the right mood for it. Not sick of Christmas songs yet.
Christmas is about the birth of Christ, not the mall and all the other trimmings. Yes, I like the giving of gifts, and we do that, but nothing overboard. This is what I like about Christmas gifts: it is the chance to give gifts to each other, while at a birthday only one person gets something. That I like, sharing together.
We don't celebrate Lent, no fasting. We have wonderful Maundy Thursday service at Clifton. Be glad to send you the order of worship: a service of readings and hymns/songs.
Easter always good. My sister in law reflected on how the business community has a grip on people at Christmas, but they don't have such a big hold on Easter and she was glad for that.
The sad thing comes next: People don't know, don't pay attention to Ascension. (it is a public holiday in heathen Holland!) I wonder if people know what happened at Ascension.
Pentecost gets forgotten too (not in Clifton), and it is the best one of all, because there we receive the Holy Spirit.
What it all comes to:
It is about God and not us. Let's forget about us. With fasting too: why do people do that? Can you think of God at other times in the day too? Do you need to fast for it. Do you fast so you can say: look at me I fast. I let this go. What is the real reason? (These are general open questions)
May the words of my mouth and the meditation of my heart be acceptable to you, O God, my rock and savior. Psalm 19.
Not to us, O Lord, not to us, but to your name goes all the glory for your unfailing love and faithfulness. Psalm 115:1
May we bless God,
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